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This book consists almost entirely of legends or traditions of a varied character, referring to places and buildings in Florence, such as the Cathedral and Campanile, the Signoria, the Bargello, the different city gates, ancient towers and bridges, palaces, crosses, and fountains, noted corners, odd by-ways, and many churches. To all of these there are tales, or at least anecdotes attached, which will be found as entertaining to the general reader as they will be interesting, not to say valuable, to the folklorist and the student of social history; but here I must leave the work to speak for itself.

I originally intended that this should be entirely a collection of relics of ancient mythology, with superstitions and sorceries, witchcraft and incantations, or what may be called occult folk-lore, of which my work on “Etruscan-Roman Remains in Popular Tradition” consists, and of which I have enough additional material to make a large volume. But having resolved to add to it local legends, and give them the preference, I found that the latter so abounded, and were so easily collected by an expert, that I was obliged to cast out my occult folk-lore, piece by piece, if I ever hoped to get into the port of publication, according to terms with the underwriters, following the principle laid down by the illustrious Poggio, that in a storm the heaviest things must go overboard first, he illustrating the idea with the story of the Florentine, who, having heard this from the captain when at sea in a tempest, at once threw his wife into the raging billows—perche non haveva cosa più grave di lei—because there was nought on earth which weighed on him so heavily.

There are several very excellent and pleasant works on Old Florence, such as that portion devoted to it in the “Cities of Central Italy,” by A. J. C. Hare; the “Walks about Florence,” by the Sisters Horner; “Florentine Life,” by Scaife; and the more recent and admirable book by Leader Scott, which are all—I say it advisedly—indispensable for those who would really know something about a place which is unusually opulent in ancient, adventurous, or artistic associations. My book is, however, entirely different from these, and all which are exclusively taken from authentic records and books. My tales are, with a few exceptions, derived directly or indirectly from the people themselves—having been recorded in the local dialect—the exceptions being a few anecdotes racy of the soil, taken from antique jest-books and such bygone halfpenny literature as belonged to the multitude, and had its origin among them. These I could not, indeed, well omit, as they every one refer to some peculiar place in Florence. To these I must add several which remained obscurely in my memory, but which I did not record at the time of hearing or reading, not having then the intention of publishing such a book.

It has been well observed by Wordsworth that minor local legends sink more deeply into the soul than greater histories, as is proved by the fact that romantic folk-lore spreads far and wide over the world, completely distancing in the race the records of mighty men and their deeds. The magic of Washington Irving has cast over the Catskills and the Hudson, by means of such tales, an indescribable fascination, even as Scott made of all Scotland a fairyland; for it is indisputable that a strange story, or one of wild or quaint adventure, or even of humour, goes further to fix a place in our memory than anything else can do. Therefore I have great hope that these fairy-tales of Florence, and strange fables of its fountains, palaces, and public places—as they are truly gathered from old wives, and bear in themselves unmistakable evidences of antiquity—will be of real use in impressing on many memories much which is worth retaining, and which would otherwise have been forgotten.

The manner in which these stories were collected was as follows:—In the year 1886 I made the acquaintance in Florence of a woman who was not only skilled in fortune-telling, but who inherited as a family gift from generations, skill in witchcraft—that is, a knowledge of mystical cures, the relieving people who were bewitched, the making amulets, and who had withal a memory stocked with a literally incredible number of tales and names of spirits, with the invocations to them, and strange rites and charms. She was a native of the Romagna Toscana, where there still lurks in the recesses of the mountains much antique Etrusco-Roman heathenism, though it is disappearing very rapidly. Maddalena—such was her name—soon began to communicate to me all her lore. She could read and write, but beyond this never gave the least indication of having opened a book of any kind; albeit she had an immense library of folk-lore in her brain. When she could not recall a tale or incantation, she would go about among her extensive number of friends, and being perfectly familiar with every dialect, whether Neapolitan, Bolognese, Florentine, or Venetian, and the ways and manners of the poor, and especially of witches, who are the great repositories of legends, became in time wonderfully well skilled as a collector. Now, as the proverb says, “Take a thief to catch a thief,” so I found that to take a witch to catch witches, or detect their secrets, was an infallible means to acquire the arcana of sorcery. It was in this manner that I gathered a great part of the lore given in my “Etruscan-Roman Remains.” I however collected enough, in all conscience, from other sources, and verified it all sufficiently from classic writers, to fully test the honesty of my authorities.

The witches in Italy form a class who are the repositories of all the folk-lore; but, what is not at all generally known, they also keep as strict secrets an immense number of legends of their own, which have nothing in common with the nursery or popular tales, such as are commonly collected and published. The real witch-story is very often only a frame, so to speak, the real picture within it being the arcanum of a long scongiurazione or incantation, and what ingredients were used to work the charm. I have given numbers of these real witch-tales in my “Etruscan-Roman Remains,” and a few, such as “Orpheus and Eurydice,” “Intialo,” and “Il Moschone,” in this work.

Lady Vere de Vere, who has investigated witchcraft as it exists in the Italian Tyrol, in an admirable article in La Rivista of Rome (June 1894)—which article has the only demerit of being too brief—tells us that “the Community of Italian Witches is regulated by laws, traditions, and customs of the most secret kind, possessing special recipes for sorcery,” which is perfectly true. Having been free of the community for years, I can speak from experience. The more occult and singular of their secrets are naturally not of a nature to be published, any more than are those of the Voodoos. Some of the milder sort may be found in the story of the “Moscone, or Great Fly,” in this work. The great secret for scholars is, however, that these pagans and heretics, who are the last who cling to a heathen creed out-worn in Europe—these outcast children of the Cainites, Ultra-Taborites, and similar ancient worshippers of the devil, are really the ones who possess the most valuable stores of folk-lore, that is to say, such as illustrate the first origins of the religious Idea, its development, and specially the evolution of the Opposition or Protestant principle.

As regards the many legends in this book which do not illustrate such serious research, it is but natural that witches, who love and live in the Curious, should have preserved more even of them than other people, and it was accordingly among her colleagues of the mystic spell that Maddalena found tales which would have been long sought for elsewhere, of which this book is a most convincing proof in itself; for while I had resolved on second thought to make it one of simple local tales, there still hangs over most—even of these—a dim, unholy air of sorcery, a witch aura, a lurid light, a something eerie and uncanny, a restless hankering for the broom and the supernatural. Those tales are Maddalena’s every line—I pray thee, reader, not to make them mine. The spirit will always speak.

Very different, indeed, from these are the contributions of Marietta Pery, the improvvisatrice, though even she in good faith, and not for fun, had a horseshoe for luck; which, however, being of an artistic turn, she had elegantly gilded, and also, like a true Italian, wore an amulet. She, too, knew many fairy tales, but they were chiefly such as may be found among the Racconti delle Fate, and the variants which are now so liberally published. She had, however, a rare, I may almost say a refined, taste in these, as the poems which I have given indicate.

I must also express my obligations to Miss Roma Lister, a lady born in Italy of English parentage, who is an accomplished folk-lorist and collector, as was shown by her paper on the Legends of the Castelli Romani, read at the first meeting of the Italian Folk-Lore Society, founded by Count Angelo de Gubernatis, the learned and accomplished Oriental scholar, and editor of La Rivista. I would here say that her researches in the vicinity of Rome have gone far to corroborate what I published in the “Etruscan-Roman Remains.” I must also thank Miss Teresa Wyndham for sundry kind assistances, when I was ill in Siena.

There is no city in the world where, within such narrow limit, Art, Nature, and History have done so much to make a place beautiful and interesting as Florence. It is one where we feel that there has been vivid and varied life—life such as was led by Benvenuto Cellini and a thousand like him—and we long more than elsewhere to enter into it, and know how those men in quaint and picturesque garb thought and felt four hundred years ago. Now, as at the present day politics and news do not enter into our habits of thought more than goblins, spirits of fountains and bridges, legends of palaces and towers, and quaint jests of friar or squire, did into those of the olden time, I cannot help believing that this book will be not only entertaining, but useful to all who would study the spirit of history thoroughly. The folk-lore of the future has a far higher mission than has as yet been dreamed for it; it is destined to revive for us the inner sentiment or habitual and peculiar life of man as he was in the olden time more perfectly than it has been achieved by fiction. This will be done by bringing before the reader the facts or phenomena of that life itself in more vivid and familiar form. Admitting this, the reader can hardly fail to see that the writer who gathers up with pains whatever he can collect of such materials as this book contains does at least some slight service to Science.

And to conclude—with the thing to which I would specially call attention—I distinctly state that (as will be very evident to the critical reader) there are in this book, especially in the second series, which I hope to bring out later, certain tales, or anecdotes, or jests, which are either based on a very slight foundation of tradition—often a mere hint—or have been so “written up” by a runaway pen—and mine is an “awful bolter”—that the second-rate folk-lorist, whose forte consists not in finding facts but faults, may say in truth, as one of his kind did in America: “Mr. Leland is throughout inaccurate.” In these numerous instances, which are only “folk-lore” run wild, as Rip Van Winkle, Sleepy Hollow, and Heine’s Gods in Exile are legend, I have, I hope, preserved a certain spirit of truth, though I have sans mercy sacrificed the letter, even as the redcap goblins, which haunt old houses, are said to be the ghosts of infants sacrificed by witches, or slain by their mothers, in order to make folletti or imps of them.

Now as for this reconstructing Hercules from a foot, instead of giving the fragment, at which few would have glanced, the success consists in the skill attained, and the approbation of the reader. And with this frank admission, that in a certain number of these tales the utmost liberty has been taken, I conclude.

CHARLES GODFREY LELAND.

Florence, April 6, 1894.