Chapter VI Stories and Jests
Köhler, in his Notes to Gonz., No. 37, cites as parallels to the above, Pent. I. 4, and Thousand and One Nights, Breslau trans. XI.
144. For the rain of figs and raisins he refers to Jahrb. VIII. 266 and 268; and to Campbell, II. 385, for a shower of milk porridge. See Note 16 of this chapter, and Indian Fairy Tales, p. 257.
In the Sicilian stories Giufà simply takes the door off its hinges and carries it to his mother, who is in church. In the other Italian versions the booby takes the door with him, and at night carries it up into a tree. Robbers come and make a division of their booty under the tree, and the booby lets the door fall, frightens them away, and takes their money himself.
There is another story in Pitrè (No. 200) which is also attributed to Dante. It is called:—
CVI. Peter Fullone and the Egg
Once upon a time Peter Fullone, the stone-cutter, was working at the cemetery, near the church of Santo Spirito; a man passed by and said: “Peter, what is the best mouthful?” Fullone answered: “An egg;” and stopped.
A year later Fullone was working in the same place, sitting on the ground and breaking stones. The man who had questioned him the year before passed by again and said: “Peter, with what?” meaning: what is good to eat with an egg. “With salt,” answered Peter Fullone. He had such a wise head that after a year he remembered a thing that a passer-by had said.
The cemetery alluded to, Pitrè says, is beyond the gate of St. Agatha, near the ancient church of Sto. Spirito, where the Sicilian Vespers began. An interesting article on Peter Fullone may be found in Pitrè, Studi di Poesia popolare, p. 109, “Pietro Fullone e le Sfide popolari siciliane.”
The sight-seer in Florence has noticed, on the east side of the square in which the cathedral stands, a block of stone built into the wall of a house, and bearing the inscription, “Sasso di Dante.” The guide-books inform the traveller that this is the stone on which the great poet was wont to sit on summer evenings. Tradition says that an unknown person once accosted Dante seated in his favorite place, and asked: “What is the best mouthful?” Dante answered: “An egg.” A year after, the same man, whom Dante had not seen meanwhile, approached and asked: “With what?” Dante immediately replied: “With salt.”
A poet, Carlo Gabrielli, put this incident into rhyme, and drew from it the following moral (senso):—
“L’acuto ingegno grande apporta gloria;
Maggior, se v’è congiunta alta memoria.”
See Papanti, op. cit. pp. 183, 205.
Another Italian version from Bergamo may be found in Corazzini, p. 482, “La Storia del Pestu d’ or” (“The Story of the Gold Pestle”), which is like the version in the text from the episode of the mortar on. In the story from Bergamo it is a gold pestle, and not a mortar, that is found, and the story of “halb geritten” is retained. The episode of the foal is changed into a sharp answer made (at the queen’s suggestion) by the king’s herdsman to his master, who had failed to pay him for his services. A version from Montale, Nerucci, p. 18, “Il Mortajo d’oro” (“The Golden Mortar”), contains all the episodes of the story in the text (including “halb geritten”) except the division of the fowl. The first part of the story is found in a tale from Cyprus, in the Jahrb. XI. p. 360.
A parallel to the story in our text may also be found in Ralston’s R. F. T. p. 30. The literature of the story of “The Clever Girl” may be found in Child’s English and Scottish Popular Ballads, Part I. p. 6, “The Elfin Knight.”
For parallels to our story see Pitrè’s notes, vol. IV. p. 442, and to the Tuscan story above-mentioned.
Another Tuscan version has recently been published in Nov. tosc. No. 60. See also Grimm, No. 98; Asbjørnsen, Ny Sam. No. 82 [Dasent, Tales from the Fjeld, p. 139, “The Charcoal Burner”]; Caballero, Cuentos, p. 68; Orient und Occident, I. 374; and Benfey, Pant. I. 374. There is a story in Straparola (XIII. 6) that recalls the story in our text. A mother sends her stupid son to find “good day” (il buon dì). The youth stretched himself in the road near the city gate where he could observe all those who entered or left the town. Now it happened that three citizens had gone out into the fields to take possession of a treasure that they had discovered. On their return they greeted the youth in the road with “good day.” The youth said, when the first one saluted him: “I have one of them,” meaning one of the good days, and so on with the other two. The citizens who had found the treasure, believing that they were discovered, and that the youth would inform the magistrates of the find, shared the treasure with him.
Notes
1 A well-known literary version of this story is Sachetti, Nov. IV. Copious references to this popular story will be found in Oesterley’s notes to Pauli’s Schimpf und Ernst, No. 55; see also Pitrè, IV. pp. 392, 437. The entire literature of the subject is summed up in a masterly manner by Professor F. J. Child in English and Scottish Popular Ballads, Part II. p. 403.
2 There is a version from Siena in Gradi, Saggio di Letture varie, p. 179, “Teà, Tècla e Teopista;” and from Rome in Busk, pp. 357, 367. References to other European versions of this story may be found in Grimm, Nos. 34, 104; Schneller, No. 56, “Die närrischen Weiber;” Zingerle, Märchen, I. No. 14; Dasent’s Tales from the Norse, p. 191, “Not a Pin to choose between Them” (Asbj. & M., No. 10); Ralston, R. F. T. pp. 52-54; Jahrbuch, V. 3, Köhler to Cénac Moncaut’s Contes pop. de la Gascogne, p. 32, “Maître Jean l’habile Homme;” Orient und Occident, II. p. 319; Köhler to Campbell, No. 20, “The Three Wise Men,” p. 686, to No. 48, “Sgire Mo Chealag.”
3 This story is sometimes found as one of the episodes of the last tale, as for example in Schneller, No. 56. Imbriani, Pomiglianesi, p. 227, cites as parallels: Coronedi-Berti, XII. “La fola dla Patalocca;” Beroaldo di Verville, Le Moyen de Parvenir, LXXVIII.; and a story in La Civiltà italiana, 1865, No. 13. See also Romania, VI. p. 551 (E. Cosquin, Contes pop. lorrains, No. 22), and Jahrb. VIII. 267, Köhler to the above cited story in the Civiltà ital. from Calabria. It is also the story of “The Miser and his Wife” in Halliwell, p. 31.
4 There is a literary version in Straparola, VIII. 1. Other literary versions are cited in Pitrè, IV. p. 443.
5 Pitrè, No. 257, where references to other Italian versions may be found. See also Pitrè, IV. pp. 412 and 447; and Köhler’s notes to Bladé, Contes pop. recueillis en Agenais, p. 155, for other European versions. Additional references may be found in Oesterley’s notes to Pauli’s Schimpf und Ernst, No. 595. A similar story is in Pitrè’s Nov. tosc. No. 67.
6 Pitrè, No. 180. A literary version is in Straparola, VIII. 6. For other references see Schmidt, Straparola, p. 329; and Oesterley’s notes to Pauli’s Schimpf und Ernst, No. 357.
7 This story is found in Gonz., No. 75, “Von Firrazzanu,” and is (with the queen’s attempt to punish him for it) the only joke in that collection relating to Firrazzanu. A literary version is in Bandello, Novelle, IV. 27.
8 See Pitrè, No. 156, var. 5 (III. p. 181).
9 Imbriani in his notes to Pitrè (IV. p. 417) gives a French version of this joke entitled: Un Neveu pratique.
10 The name Giufà is retained in many localities with slight phonetic changes. Thus it is Giucà in Trapani; Giuχà in the Albanian colonies in Sicily; in Acri, Giuvali; and in Tuscany, Rome, and the Marches, Giucca. Pitrè, III. p. 371, adds that the name Giufà is the same as that of an Arab tribe. The best known continental counterparts of Giufà are Bertoldino and Cacasenno (see Olindo Guerrini, La Vita e le Opere di Giulio Cesare Croce, Bologna, 1879, pp. 257-279). Tuscan versions of the stories of Giufà given in the text may be found in Nov. tosc. pp. 179-193.
11 The same story is told by Miss Busk, “The Booby,” p. 371, and is in the Pent. I. 4. It is probably founded on the well-known fable of Aesop, “Homo fractor simulacri” (ed. Furia, No. 21), which seems very widely spread. A Russian version, from Afanasieff, is in De Gub., Zoöl. Myth. I. p. 176. See also Benfey, Pant. I. p. 478; and Köhler to Gonz., No. 37.
12 In Gonz., No. 37, Giufà takes the cloth, and on his way to the dyer’s sits down to rest on a heap of stones in a field. A lizard creeps out from the stones, and Giufà, taking it for the dyer, leaves the cloth on the stones and returns home. His mother, of course, sends him immediately back for the cloth, but it has disappeared, as well as the lizard. Giufà cries: “Dyer, if you don’t give me back my cloth I will tear down your house.” Then he begins to pull down the heap of stones, and finds a pot of money which had been hidden there. He takes it home to his mother, who gives him his supper and sends him to bed, and then buries the money under the stairs. Then she fills her apron with figs and raisins, climbs upon the roof, and throws figs and raisins down the chimney into Giufà’s mouth as he lies in his bed. Giufà is well pleased with this, and eats his fill. The next morning he tells his mother that the Christ child has thrown him figs and raisins from heaven the night before. Giufà cannot keep the pot of money a secret, but tells every one about it, and finally is accused before the judge. The officers of justice go to Giufà’s mother and say: “Your son has everywhere told that you have kept a pot of money which he found. Do you not know that money that is found must be delivered up to the court?” The mother protests that she knows nothing about the money, and that Giufà is always telling stupid stories. “But mother,” said Giufà, “don’t you remember when I brought you home the pot, and in the night the Christ child rained figs and raisins from heaven into my mouth?” “There, you see how stupid he is,” says the mother, “and that he does not know what he says.” The officers of justice go away thinking, “Giufà is too stupid!”
13 See Max Müller’s Chips, II. p. 229, and Benfey, Pant. I. p. 293.
14 See Imbriani, Nov. fior. p. 545; Papanti, Nov. pop. livor. No. 3; and Bernoni, Punt. III. p. 83.
15 See Robert, Fables inédites, II. p. 136. The Italian literary versions are: Morlini, XXI., Straparola, XIII. 4; and two stories mentioned by Imbriani in his Nov. fior. pp. 545, 546.
16 This episode is in Strap. XIII. 4; Pitrè, IV. p. 291, gives a version from the Albanian colony of Piana de’ Greci, sixteen miles from Palermo. In the same vol., p. 444, he gives a variant from Erice in which, after Giufà has killed the “canta-la-notti,” his mother climbs a fig-tree and rains down figs into the mouth of Giufà, who is standing under. In this way she saves herself from the accusation of having thrown a murdered man into the well. See Note 12. For another Sicilian version of this episode see Gonz., No. 37 (I. p. 252).
17 Papanti, p. 65. Copious references will be found in Papanti, pp. 72-81; Oesterley to Pauli, Schimpf und Ernst, No. 416; and Kirchof, Wendunmuth, I. 122; and Köhler’s notes to Sercambi’s Novels in Jahrb. XII. p. 351.
18 Köhler, in his notes to Gonz., No. 37 (II. p. 228), cites for this story: Thousand and One Days, V. 119; Pent. I. 4; Grimm, II. 382; Morlini, No. 49; Zingerle, I. 255; Bebelius, Facetiæ, I. 21; Bladé, Contes et Proverbes, Paris, 1867, p. 21; and Bertoldino (Florence, Salani), p. 31, “Bertoldino entra nella cesta dell’ oca a covare in cambio di lei.” In the story in the Fiabe Mant. No. 44, “Il Pazzo” (“The Fool”), the booby kills his own mother by feeding her too much macaroni when she is ill.
19 See Pitrè, No. 190, var. 9; Jahrb. V. 18; Simrock, Deutsche Märchen, No. 18 (Orient und Occident, III. p. 373); Hahn, No. 34; Jahrb. VIII. 267; Mélusine, p. 89; Nov. fior. p. 601; Romania, VI. p. 551; Busk, pp. 369, 374; and Fiabe Mant. No. 44.
20 See Köhler’s notes to Gonz., II. p. 228. To these may be added, for the story of Giufà planting the ears and tails of the swine in the marsh: Ortoli, p. 208; Mélusine, p. 474; and Romania, VII. p. 556, where copious references to parallels from all of Europe may be found. In the story in Ortoli, cited above, the priest’s mother is killed, as in text.
21 For the literal throwing of eyes, see: Jahrb. V. p. 19; Grimm, No. 32 (I. p. 382); Nov. fior. p. 595; Webster, Basque Legends, p. 69; Orient und Occident, II. 684 (Köhler to Campbell, No. 45).
22 See Gonz., Nos. 70, 71, and Köhler’s notes, II. p. 247. Other Italian versions are: De Gub., Sto. Stefano, No. 30; Widter-Wolf, No. 18, and Köhler’s notes (Jahrb. VII. 282); Strap., I. 3: Nov. fior. p. 604; Fiabe Mant. No. 13. To these may be added: Romania, V. p. 357; VI. p. 539; and VIII. p. 570.
23 See Pitrè’s notes, IV. pp. 124, 412; and F. Liebrecht in the Academy, vol. IV. p. 421.
24 See Pitrè’s notes, IV. pp. 140, 448; Wright’s Latin Stories, pp. 49, 226.
25 Pitrè, No. 290. See Papanti, op. cit. p. 197, where other versions are cited. To these may be added the story in Marcolf, see Guerrini, Vita di G. C. Croce, p. 215; and Marcolphus, Hoc est Disputationis, etc., in Epistolæ obscuror, virorum, Frankf. a. M., 1643, p. 593.
26 This story is told in almost the same words in Pitrè, No. 297, “The Peasant and the King.” There are several Italian literary versions, the best known being in the Cento nov. ant. ed. Borghini, Nov. VI.: see D’Ancona’s notes to this novel in the Romania, III. p. 185, “Le Fonti del Novellino.” It is also found in the Gesta Romanorum, cap. 57, see notes in Oesterley’s edition; and in Simrock’s Deutsche Märchen, No. 8, see Liebrecht’s notes in Orient und Occident, III. p. 372. To the above may, finally, be added Köhler’s notes to Gonz., No. 50 (II. p. 234).
27 Comparetti, No. 43, “La Ragazza astuta” (Barga). The first part of the story, dividing the fowl, and sending the presents, which are partly eaten on the way, is found in Gonz., No. 1, “Die Kluge Bauerntochter” (“The Peasant’s Clever Daughter”). See Köhler’s notes to Gonz., No. 1 (II. 205); and to Nasr-eddin’s Schwänke in Orient und Occident, I. p. 444. Grimm, No. 94, “The Peasant’s Wise Daughter,” contains all the episodes of the Italian story except the division of the fowl. An Italian version in the Fiabe Mant. No. 36, “La giovane accorta,” contains the episode of the mortar. The king sends word to the clever daughter that she must procure for him some ahimè (sneeze) salad. She sent him some ordinary salad with some garlic sprinkled over it, and when he touched it he sneezed (and formed the sound represented by the word ahimè). The rest of the story contains the episode lacking in the other popular Italian versions, but found in Grimm, and technically known as “halb geritten.” For this episode see Gesta Romanorum, ed. Oesterley, cap. 124, and Pauli, 423.
28 Fiabe Mantovane, No. 41, “Gàmbara.” The Italian for crab is gambero. There is a Tuscan story (Nov. pop. tosc. p. 8), “Il Medico grillo” (“Doctor Cricket”), with reference perhaps to the other meaning of grillo, whim, fancy, which reminds one of the story in the text. The pretended doctor cures a king’s daughter by making her laugh so hard that she dislodges a fish-bone that had stuck in her throat. Doctor Cricket becomes so popular that the other doctors starve, and finally ask the king to kill him. The king refuses, but sets him a difficult task to do, namely, to cure all the patients in the hospital; failing to accomplish this, he is to be killed or dismissed. Doctor Cricket has a huge cauldron of water heated, and then goes into the wards and tells the patients that when the water is hot they are all to be put into it, but if any one wishes to depart he can go away then. Of course they all run away in haste, and when the king comes the hospital is empty. The doctor is then richly rewarded, and returns to his home.