LVII. THE WEE BANNOCK
Source.—Chambers’s Popular Rhymes of Scotland. I have attempted an impossibility, I fear, in trying to anglicise, but the fun of the original tempted me. There still remain several technical trade terms requiring elucidation. I owe the following to the kindness of the Rev. Mr. Todd Martin, of Belfast. Lawtrod = lap board on which the tailor irons; tow cards, the comb with which tow is carded; the clove, a heavy wooden knife for breaking up the flax. Heckling is combing it with a heckle or wooden comb; binnings are halters for cattle made of sprit or rushes. Spurtle = spoon; whins = gorse.
Parallels.—This is clearly a variant of Johnny-cake = journey-cake, No. xxviii., where see Notes.
Remarks.—But here the interest is with the pursuers rather than with the pursued. The subtle characterisation of the various occupations reaches a high level of artistic merit. Mr. Barrie himself could scarcely have succeeded better in a very difficult task.
LVIII. JOHNNY GLOKE
Source.—Contributed by Mr. W. Gregor to Folk-Lore Journal, vii. I have rechristened “Johnny Glaik” for the sake of the rhyme, and anglicised the few Scotticisms.
Parallels.—This is clearly The Valiant Tailor of the Grimms: “x at a blow” has been bibliographised. (See my List of Incidents in Trans. Folk-Lore Congress, 1892, sub voce.)
Remarks.—How The Valiant Tailor got to Aberdeen one cannot tell, though the resemblance is close enough to suggest a direct “lifting” from some English version of Grimm’s Goblins. At the same time it must be remembered that Jack the Giant Killer (see Notes on No. xix.) contains some of the incidents of The Valiant Tailor.
LIX. COAT O CLAY
Source.—Contributed by Mrs. Balfour originally to Longman’s Magazine, and thence to Folk-Lore, Sept., 1890.
Remarks.—A rustic apologue, which is scarcely more than a prolonged pun on “Coat o’ Clay.” Mrs. Balfour’s telling redeems it from the usual dulness of folk-tales with a moral or a double meaning.
LX. THE THREE COWS
Source.—Contributed to Henderson, l.c., pp. 321-2, by the Rev. S. Baring-Gould.
Parallels.—The incident “Bones together” occurs in Rushen Coatie (infra, No. lxx.), and has been discussed by the Grimms, i., 399, and by Prof. Köhler, Or. und Occ., ii., 680.
LXI. THE BLINDED GIANT
Source.—Henderson’s Folk-Lore of Northern Counties. See also Folk-Lore.
Parallels.—Polyphemus in the Odyssey and the Celtic parallels in Celtic Fairy Tales, No. v., “Conall Yellowclaw.” The same incident occurs in one of Sindbad’s voyages.
Remarks.—Here we have another instance of the localisation of a well-known myth. There can be little doubt that the version is ultimately to be traced back to the Odyssey. The one-eyed giant, the barred door, the escape through the blinded giant’s legs in the skin of a slaughtered animal, are a series of incidents that could not have arisen independently and casually. Yet till lately the mill stood to prove if the narrator lied, and every circumstance of local particularity seemed to vouch for the autochthonous character of the myth. The incident is an instructive one, and I have therefore included it in this volume, though it is little more than an anecdote in its present shape.
LXII. SCRAPEFOOT
Source.—Collected by Mr. Batten from Mrs. H., who heard it from her mother over forty years ago.
Parallels.—It is clearly a variant of Southey’s Three Bears (No. xviii.).
Remarks.—This remarkable variant raises the question whether Southey did anything more than transform Scrapefoot into his naughty old woman, who in her turn has been transformed by popular tradition into the naughty girl Silver-hair. Mr. Nutt ingeniously suggests that Southey heard the story told of an old vixen, and mistook the rustic name of a female fox for the metaphorical application to women of fox-like temper. Mrs. H.’s version to my mind has all the marks of priority. It is throughout an animal tale, the touch at the end of the shaking the paws and the name Scrapefoot are too volkstümlich to have been conscious variations on Southey’s tale. In introducing the story in his Doctor, the poet laureate did not claim to do more than repeat a popular tale. I think that there can be little doubt that in Mrs. H.’s version we have now recovered this in its original form. If this is so, we may here have one more incident of the great Northern beast epic of bear and fox, on which Prof. Krohn has written an instructive monograph, Bär (Wolf.) und Fuchs (Helsingfors, 1889).
LXIII. THE PEDLAR OF SWAFFHAM
Source.—Diary of Abraham de la Pryme (Surtees Soc.) under date 10th November, 1699, but rewritten by Mr. Nutt, who has retained the few characteristic seventeenth century touches of Pryme’s dull and colourless narration. There is a somewhat fuller account in Blomefield’s History of Norfolk, vi., 211-13, from Twysden’s Reminiscences, ed. Hearne, p. 299, in this there is a double treasure; the first in an iron pot with a Latin inscription, which the pedlar, whose name is John Chapman, does not understand. Inquiring its meaning from a learned friend, he is told—
He accordingly digs deeper and finds another pot of gold.
Parallels.—Blomefield refers to Fungerus, Etymologicum Latino-Græcum, pp. 1110-11, where the same story is told of a peasant of Dort, in Holland, who was similarly directed to go to Kempen Bridge. Prof. E.B. Cowell, who gives the passage from Fungerus in a special paper on the subject in the Journal of Philology, vi., 189-95, points out that the same story occurs in the Masnávi of the Persian port Jalaluddin, whose floruit is 1260 A.D. Here a young spendthrift of Bagdad is warned in a dream to repair to Cairo, with the usual result of being referred back.