Читать книгу The Book of Noodles - W. A. Clouston - Страница 4

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T seems to have been common to most countries, from very ancient times, for the inhabitants of a particular district, town, or village to be popularly regarded as pre-eminently foolish, arrant noodles or simpletons. The Greeks had their stories of the silly sayings and doings of the people of Bæotia, Sidonia, Abdera, etc. Among the Perso-Arabs the folk of Hums (ancient Emessa) are reputed to be exceedingly stupid. The Kabaïl, or wandering tribes of Northern Africa, consider the Beni Jennad as little better than idiots. The Schildburgers are the noodles of German popular tales. In Switzerland the townsmen of Belmont, near Lausanne, are typical blockheads. And England has her "men of Gotham"—a village in Nottinghamshire—who are credited with most of the noodle stories which have been current among the people for centuries past, though other places share to some extent in their not very enviable reputation: in Yorkshire the "carles" of Austwick, in Craven; some villages near Marlborough Downs, in Wiltshire; and in the counties of Sutherland and Ross, the people of Assynt.

But long before the men of Gotham were held up to ridicule as fools, a similar class of stories had been told of the men of Norfolk, as we learn from a curious Latin poem, Descriptio Norfolciensium, written, probably, near the end of the twelfth century, by a monk of Peterborough, which is printed in Wright's Early Mysteries and Other Latin Poems. This poem sets out with stating that Cæsar having despatched messengers throughout the provinces to discover which were bad and which were good, on their return they reported Norfolk as the most sterile, and the people the vilest and different from all other peoples. Among the stories related of the stupidity of the men of Norfolk is the following: Being oppressed by their lord, they gave him a large sum of money on condition that he should relieve them from future burdens, and he gave them his bond to that effect, sealed with a seal of green wax. To celebrate this, they all went to the tavern and got drunk. When it became dark, they had no candle, and were puzzled how to procure one, till a clever fellow among the revellers suggested that they should use the wax seal of the bond for a candle—they should still have the words of the bond, which their lord could not repudiate; so they made the wax seal into a candle, and burned it while they continued their merry-making. This exploit coming to the knowledge of their lord, he reimposes the old burdens on the rustics, who complain of his injustice, at the same time producing the bond. The lord calls a clerk to examine the document, who pronounces it to be null and void in the absence of the lord's seal, and so their oppression continues.

Another story is of a man of Norfolk who put some honey in a jar, and in his absence his dog came and ate it all up. When he returned home and was told of this, he took the dog and forced him to disgorge the honey, put it back into the jar, and took it to market. A customer having examined the honey, declared it to be putrid. "Well," said the simpleton, "it was in a vessel that was not very clean."—Wright has pointed out that this reappears in an English jest-book of the seventeenth century. "A cleanly woman of Cambridgeshire made a good store of butter, and whilst she went a little way out of the town about some earnest occasions, a neighbour's dog came in in the meantime, and eat up half the butter. Being come home, her maid told her what the dog had done, and that she had locked him up in the dairy-house. So she took the dog and hang'd him up by the heels till she had squeez'd all the butter out of his throat again, whilst she, pretty, cleanly soul, took and put it to the rest of the butter, and made it up for Cambridge market. But her maid told her she was ashamed to see such a nasty trick done. 'Hold your peace, you fool!' says she; ''tis good enough for schollards. Away with it to market!'"¹—Perhaps the original form is found in the Philogelos Hieraclis et Philagrii Facetiæ, edited by Eberhard. A citizen of Cumæ was selling honey. Some one came up and tasted it, and said that it was all bad. He replied, "If a mouse had not fallen into it, I would not sell it."

The well-known Gothamite jest of the man who put a sack of meal on his own shoulders to save his horse, and then got on the animal's back and rode home, had been previously told of a man of Norfolk, thus:

"Ad foram ambulant diebus singulis;

Saccum de lolio portant in humeris,

Jumentis ne noccant: bene fatuis,

Ut prolocutiis sum acquantur bestiis."

It reappears in the Bizarrures of the Sieur Gaulard:² "Seeing one day his mule charged with a verie great Portmantle, [he] said to his groome that was upon the back of the mule, thou lasie fellowe, hast thou no pitie upon that poore Beast? Take that portmantle upon thine owne shoulders to ease the poore Beast." And in our own time it is told of an Irish exciseman with a keg of smuggled whisky.

How such stories came to be transferred to the men of Gotham, it were fruitless to inquire.³ Similar jests have been long current in other countries of Europe and throughout Asia, and accident or malice may have fixed the stigma of stupidity on any particular spot. There is probably no ground whatever for crediting the tale of the origin of the proverb, "As wise as the men of Gotham," although it is reproduced in Thoroton's Nottinghamshire, i. 42–3:

"King John, intending to pass through this place, towards Nottingham, was prevented by the inhabitants, they apprehending that the ground over which a king passed was for ever after to become a public road. The King, incensed at their proceedings, sent from his court soon afterwards some of his servants to inquire of them the reason of their incivility and ill-treatment, that he might punish them. The villagers, hearing of the approach of the King's servants, thought of an expedient to turn away his Majesty's displeasure from them. When the messengers arrived at Gotham, they found some of the inhabitants engaged in endeavouring to drown an eel in a pool of water; some were employed in dragging carts upon a large barn to shade the wood from the sun; and others were engaged in hedging a cuckoo, which had perched itself upon an old bush. In short, they were all employed in some foolish way or other, which convinced the King's servants that it was a village of fools."

The fooleries ascribed to the men of Gotham were probably first collected and printed in the sixteenth century; but that jests of the "fools of Gotham" were current among the people long before that period is evident from a reference to them in the Widkirk Miracle Plays, the only existing MS. of which was written about the reign of Henry VI.:

"Foles al sam;

Sagh I never none so fare

Bote the soles of Gotham."

The oldest known copy of the Merie Tales of the Mad Men of Gotam was printed in 1630, and is preserved in the Bodleian Library, Oxford. Warton, in his History of English Poetry, mentions an edition, which he says was printed about 1568, by Henry Wikes, but he had never seen it. But Mr. Halliwell (now Halliwell-Phillips), in his Notices of Popular English Histories, cites one still earlier, which he thinks was probably printed between 1556 and 1566: "Merie Tales of the Mad Men of Gotam, gathered together by A.B., of Phisike Doctour. [colophon:] Imprinted at London, in Flet-Stret, beneath the Conduit, at the signe of S. John Evangelist, by Thomas Colwell, n.d. 12°, black letter." The book is mentioned in A Briefe and Necessary Introduction, etc., by E.D. (8vo, 1572), among a number of other folk-books: "Bevis of Hampton, Guy of Warwicke, Arthur of the Round Table, Huon of Bourdeaux, Oliver of the Castle, The Four Sonnes of Amond, The Witles Devices of Gargantua, Howleglas, Esop, Robyn Hoode, Adam Bell, Frier Rushe, The Fooles of Gotham, and a thousand such other."⁴ And Anthony à Wood, in his Athenæ Oxonienses (1691–2), says it was "printed at London in the time of K. Hen. 8, in whose reign and after it was accounted a book full of wit and mirth by scholars and gentlemen. Afterwards being often printed, [it] is now sold only on the stalls of ballad-singers." It is likely that the estimation in which the book was held "by scholars and gentlemen" was not a little due to the supposition that "A.B., of Phisike Doctour," by whom the tales were said to have been "gathered together," was none other than Andrew Borde, or Boorde, a Carthusian friar before the Reformation, one of the physicians to Henry VIII., a great traveller, even beyond the bounds of Christendom, "a thousand or two and more myles," a man of great learning, withal "of fame facete." For to Borde have the Merie Tales of the Mad Men of Gotham been generally ascribed down to our own times. There is, however, as Dr. F.J. Furnivall justly remarks, "no good external evidence that the book was written by Borde, while the internal evidence is against his authorship."⁵ In short, the ascription of its compilation to "A.B., of Phisike Doctour," was clearly a device of the printer to sell the book.⁶

The Tales of the Mad Men of Gotham continued to be printed as a chap-book down to the close of the first quarter of the present century; and much harmless mirth they must have caused at cottage firesides in remote rural districts occasionally visited by the ubiquitous pedlar, in whose well-filled pack of all kinds of petty merchandise such drolleries were sure to be found. Unlike other old collections of facetiæ, the little work is remarkably free from objectionable stories; some are certainly not very brilliant, having, indeed, nothing in them particularly "Gothamite," and one or two seem to have been adapted from the Italian novelists. Of the twenty tales comprised in the collection, the first is certainly one of the most humorous:

There were two men of Gotham, and one of them was going to the market at Nottingham to buy sheep, and the other was coming from the market, and both met on Nottingham bridge. "Well met!" said the one to the other. "Whither are you a-going?" said he that came from Nottingham. "Marry," said he that was going thither, "I am going to the market to buy sheep." "Buy sheep!" said the other. "And which way will you bring them home?" "Marry," said the other, "I will bring them over this bridge." "By Robin Hood," said he that came from Nottingham, "but thou shalt not." "By Maid Marian," said he that was going thither, "but I will." "Thou shalt not," said the one. "I will," said the other. Then they beat their staves against the ground, one against the other, as if there had been a hundred sheep betwixt them. "Hold them there," said the one. "Beware of the leaping over the bridge of my sheep," said the other. "They shall all come this way," said one. "But they shall not," said the other. And as they were in contention, another wise man that belonged to Gotham came from the market, with a sack of meal upon his horse; and seeing and hearing his neighbours at strife about sheep, and none betwixt them, said he, "Ah, fools, will you never learn wit? Then help me," said he that had the meal, "and lay this sack upon my shoulder." They did so, and he went to the one side of the bridge and unloosed the mouth of the sack, and did shake out all the meal into the river. Then said he, "How much meal is there in the sack, neighbours?" "Marry," answered they, "none." "Now, by my faith," answered this wise man, "even so much wit is there in your two heads to strive for the thing which you have not." Now which was the wisest of these three persons, I leave you to judge.

Allusions to these tales are of frequent occurrence in our literature of the sixteenth and seventeenth centuries. Dekker, in his Gul's Horn Book (1609), says, "It is now high time for me to have a blow at thy head, which I will not cut off with sharp documents, but rather set it on faster, bestowing upon it such excellent serving that if all the wise men of Gotham should lay their heads together, their jobbernowls should not be able to compare with thine;" and Wither, in his Abuses, says,

"And he that tryes to doe it might have bin

One of the crew that hedged the cuckoo in,"

alluding to one of the most famous exploits of the wittols:

On a time the men of Gotham would have pinned in the cuckoo, whereby she should sing all the year, and in the midst of the town they made a hedge round in compass, and they had got a cuckoo, and had put her into it, and said, "Sing here all the year, and thou shalt lack neither meat nor drink." The cuckoo, as soon as she perceived herself encompassed within the hedge, flew away. "A vengeance on her!" said they. "We made not our hedge high enough."

The tales had, however, attained popular favour much earlier. Mr. Halliwell-Phillipps has pointed out that in Philotimus (1583) the men of Gotham are remembered as having "tied their rentes in a purse about an hare's necke, and bade her to carrie it to their landlord," an excellent plan, which is thus described:

On a time the men of Gotham had forgotten to pay their rent to their landlord. The one said to the other, "To-morrow is our payday, and what remedy shall we find to send our money to our lord?" The one said, "This day I have taken a quick [i.e., live] hare, and she shall carry it, for she is light of foot." "Be it so," said all. "She shall have a letter and a purse to put in our money, and we shall direct her the ready way." And when the letters were written, and the money put in a purse, they did tie them about the hare's neck, saying, "First thou must go to Loughborough, and then to Leicester; and at Newark there is our lord, and commend us to him, and there is his duty [i.e., due]." The hare, as soon as she was out of their hands, she did run a clean contrary way. Some cried to her, saying, "Thou must go to Loughborough first." Some said, "Let the hare alone; she can tell a nearer way than the best of us all do: let her go." Another said, "It is a noble hare; let her alone; she will not keep the highway for fear of the dogs."

The well-worn "Joe Miller" of the Irishman who tried to count the party to which he belonged, and always forgot to count himself, which is also known in Russia and in the West Highlands of Scotland, is simply a variant of this drollery:

On a certain day there were twelve men of Gotham that went to fish, and some stood on dry land; and in going home one said to the other, "We have ventured wonderfully in wading: I pray God that none of us come home and be drowned." "Nay, marry," said one to the other, "let us see that; for there did twelve of us come out." Then they told (i.e., counted) themselves, and every one told eleven. Said one to the other, "There is one of us drowned." They went back to the brook where they had been fishing, and sought up and down for him that was wanting, making great lamentation. A courtier, coming by, asked what it was they sought for, and why they were sorrowful. "Oh," said they, "this day we went to fish in the brook; twelve of us came out together, and one is drowned." Said the courtier, "Tell [count] how many there be of you." One of them said, "Eleven," and he did not tell himself. "Well," said the courtier, "what will you give me, and I will find the twelfth man?" "Sir," said they, "all the money we have got." "Give me the money," said the courtier, and began with the first, and gave him a stroke over the shoulders with his whip, which made him groan, saying, "Here is one," and so served them all, and they all groaned at the matter. When he came to the last, he paid him well, saying, "Here is the twelfth man." "God's blessing on thy heart," said they, "for thus finding our dear brother!"

This droll adventure is also found in the Gooroo Paramartan, a most amusing work, written in the Tamil language by Beschi, an Italian Jesuit, who was missionary in India from 1700 till his death, in 1742. The Gooroo (teacher) and his five disciples, who are, like himself, noodles, come to a river which they have to cross, and which, as the Gooroo informs them, is a very dangerous stream. To ascertain whether it is at present "asleep," one of them dips his lighted cheroot in the water, which, of course, extinguishes it, upon which he returns to the Gooroo and reports that the river is still in a dangerous mood. So they all sit down, and begin to tell stories of the destructive nature of this river. One relates how his grandfather and another man were journeying together, driving two asses laden with bags of salt, and coming to this river, they resolved to bathe in it, and the asses, tempted by the coolness of the water, at the same time knelt down in it. When the men found that their salt had disappeared, they congratulated themselves on their wonderful escape from the devouring stream, which had eaten up all their salt without even opening the bags. Another disciple relates a story similar to the so-called Æsopian fable of the dog and his shadow, this river being supposed to have devoured a piece of meat which the dog had dropped into it. At length the river is found to be quiescent, a piece of charred wood having been plunged into it without producing any effect like that of the former experiment; and they determine to ford it, but with great caution. Arrived on the other side, they count their number, like the men of Gotham, and discover that one is not present. A traveller, coming up, finds the missing man by whacking each of them over the shoulder. The Gooroo, while gratified that the lost one was found, was grumbling at his sore bones—for the traveller had struck pretty hard—when an old woman, on learning of their adventure, told them that, in her young days, she and her female companions were once returning home from a grand festival, and adopted another plan for ascertaining if they were all together. Gathering some of the cattle-droppings, they kneaded them into a cake, in which they each made a mark with the tip of the nose, and then counted the marks—a plan which the Gooroo and his disciples should make use of on future occasions.

The Abbé Dubois has given a French translation of the Adventures of the Gooroo Paramartan among the Contes Divers appended to his not very valuable selection of tales and apologues from Tamil, Telegu, and Cannada versions of the Panchatantra (Five Chapters, not "Cinq Ruses," as he renders it), a Sanskrit form of the celebrated Fables of Bidpaï, or Pilpay. An English rendering of Beschi's work, by Babington, forms one of the publications of the Oriental Translation Fund. Dubois states that he found the tales of the Gooroo current in Indian countries where Beschi's name was unknown, and he had no doubt of their Indian origin. However this may be, the work was probably designed, as Babington thinks, to satirise the Bráhmans, as well as to furnish a pleasing vehicle of instruction to those Jesuits in India whose duties required a knowledge of the Tamil language.

A story akin to that of the Gothamite fishers, if not, indeed, an older form of it, is told in Iceland of the Three Brothers of Bakki, who came upon one of the hot springs which abound in that volcanic island, and taking off their boots and stockings, put their feet into the water and began to bathe them. When they would rise up, they were perplexed to know each his own feet, and so they sat disconsolate, until a wayfarer chanced to pass by, to whom they told their case, when he soon relieved their minds by striking the feet of each, for which important service they gave him many thanks.⁷ This story reappears, slightly modified, in Campbell's Popular Tales of the West Highlands: A party of masons, engaged in building a dyke, take shelter during a heavy shower, and when it has passed, they continue sitting, because their legs had got mixed together, and none knew his own, until they were put right by a traveller with a big stick. We have here an evident relic of the Norsemen's occupation of the Hebrides.

Several of the tales of the Gothamites are found almost unaltered in Gaelic. That of the twelve fishers has been already mentioned, and here is the story of the attempt to drown an eel, which Campbell gives in similar terms in his Tales of the West Highlands:

When that Good Friday was come, the men of Gotham did cast their heads together what to do with their white herring, their red herring, their sprats, and salt fish. One consulted with the other, and agreed that such fish should be cast into a pond or pool (the which was in the middle of the town), that it might increase the next year; and every man did cast them into the pool. The one said, "I have thus many white herrings;" another said, "I have thus many sprats;" another said, "I have thus many salt fishes; let us all go together into the pool, and we shall fare like lords the next Lent." At the beginning of next Lent the men did draw the pond, to have their fish, and there was nothing but a great eel. "Ah," said they all, "a mischief on this eel, for he hath eat up all our fish!" "What shall we do with him?" said the one to the other. "Kill him!" said one of them. "Chop him all to pieces!" said another. "Nay, not so," said the other; "let us drown him." "Be it so," said all. They went to another pool, and did cast the eel into the water. "Lie there," said they, "and shift for thyself, for no help thou shalt have of us;" and there they left the eel to be drowned.

Campbell's Gaelic story differs so little from the above that we must suppose it to have been derived directly from the English chap-book. Oral tradition always produces local variations from a written story, of which we have an example in a Gaelic version of this choice exploit:

There was a man of Gotham who went to the market of Nottingham to sell cheese; and as he was going down the hill to Nottingham Bridge, one of his cheeses fell out of his wallet and ran down the hill. "Ah," said the fellow, "can you run to the market alone? I will now send one after the other;" then laying down the wallet and taking out the cheeses, he tumbled them down the hill one after the other; and some ran into one bush, and some into another; so at last he said, "I do charge you to meet me in the market-place." And when the man came into the market to meet the cheeses, he stayed until the market was almost done, then went and inquired of his neighbours and other men if they did see his cheeses come to market. "Why, who should bring them?" said one of the neighbours. "Marry, themselves," said the fellow; "they knew the way well enough," said he: "a vengeance on them! For I was afraid to see my cheeses run so fast, that they would run beyond the market. I am persuaded that they are at this time almost as far as York." So he immediately takes a horse and rides after them to York; but to this day no man has ever heard of the cheeses.

In one Gaelic variant a woman is going to Inverness with a basket filled with balls of worsted of her own spinning, and going down a hill, one of the balls tumbles out and rolls along briskly, upon which she sends the others after it, holding the ends of each in her hand; and when she reaches the town, she finds a "ravelled hank" instead of her neat balls of worsted. In another version a man goes to market with two bags of cheese, and sends them downhill, like the Gothamite. After waiting at the market all day in vain, he returns home, and tells his wife of his misfortune. She goes to the foot of the hill and finds all the cheese.

The next Gothamite tale also finds its counterpart in the Gaelic stories: There was a man of Gotham who bought at Nottingham a trivet, or brandiron, and as he was going home his shoulders grew sore with the carriage thereof, and he set it down; and seeing that it had three feet, he said, "Ha! hast thou three feet, and I but two? Thou shalt bear me home, if thou wilt," and set himself down thereupon, and said to the trivet, "Bear me as long as I have borne thee; but if thou do not, thou shalt stand still for me." The man of Gotham did see that his trivet would not go farther. "Stand still, in the mayor's name," said he, "and follow me if thou wilt. I will tell thee right the way to my home." When he did come to his house, his wife said, "Where is my trivet?" The man said, "He hath three legs, and I have but two; and I did teach him the way to my house. Let him come home if he will." "Where left ye the trivet?" said the woman. "At Gotham hill," said the man. His wife did run and fetch home the trivet her own self, or else she had lost it through her husband's wit.

In Campbell's version a man having been sent by his wife with her spinning-wheel to get mended, as he was returning home with it the wind set the wheel in motion, so he put it down, and bidding it go straight to his house, set off himself. When he reached home, he asked his wife if the spinning-wheel had arrived yet, and on her replying that it had not, "I thought as much," quoth he, "for I took the shorter way."

A somewhat similar story is found in Rivière's French collection of tales of the Kabaïl, Algeria, to this effect: The mother of a youth of the Beni-Jennad clan gave him a hundred reals to buy a mule; so he went to market, and on his way met a man carrying a water-melon for sale. "How much for the melon?" he asks. "What will you give?" says the man. "I have only got a hundred reals," answered the booby; "had I more, you should have it." "Well," rejoined the man, "I'll take them." Then the youth took the melon and handed over the money. "But tell me," says he, "will its young one be as green as it is?" "Doubtless," answered the man, "it will be green." As the booby was going home, he allowed the melon to roll down a slope before him. It burst on its way, when up started a frightened hare. "Go to my house, young one," he shouted. "Surely a green animal has come out of it." And when he got home, he inquired of his mother if the young one had arrived.

In the Gooroo Paramartan there is a parallel incident to this last. The noodles are desirous of providing their Gooroo with a horse, and a man sells them a pumpkin, telling them it is a mare's egg, which only requires to be sat upon for a certain time to produce a fine young horse. The Gooroo himself undertakes to hatch the mare's egg, since his disciples have all other matters to attend to; but as they are carrying it through a jungle, it falls down and splits into pieces; just then a frightened hare runs before them; and they inform the Gooroo that, a fine young colt came out of the mare's egg, with very long ears, and ran off with the speed of the wind. It would have proved a fine horse for their revered Gooroo, they add; but he consoles himself for the loss by reflecting that such an animal would probably have run away with him.

A number of the Gothamite tales in the printed collection are not only inferior to those which are preserved orally, but can be considered in no sense examples of preeminent folly. Three consist of tricks played by women upon their husbands, such as are found in the ordinary jest-books of the sixteenth and seventeenth centuries. In one a man, who had taken a buzzard, invites some friends to dine with him. His wife, with two of her gossips, having secretly eaten the buzzard, kills and cooks an old goose, and sets it before him and his guests; the latter call him a knave to mock them thus with an old goose, and go off in great anger. The husband, resolved to put himself right with his friends, stuffs the buzzard's feathers into a sack, in order to show them that they were mistaken in thinking he had tried to deceive them with an old goose instead of a fine fat buzzard. But before he started on this business, his wife contrived to substitute the goose's feathers, which he exhibited to his friends as those of the buzzard, and was soundly cudgelled for what they believed to be a second attempt to mock them.—Two other stories seem to be derived from the Italian novelists: of the man who intended cutting off his wife's hair⁸ and of the man who defied his wife to cuckold him. Two others turn upon wrong responses at a christening and a marriage, which have certainly nothing Gothamite in them. Another is a dull story of a Scotchman who employed a carver to make him as a sign of his inn a boar's head, the tradesman supposing from his northern pronunciation that he meant bare head.—In the nineteenth tale, a party of gossips are assembled at the alehouse, and each relates in what manner she is profitable to her husband: one saves candles by sending all her household to bed in daylight; another, like the old fellow and Tib his wife in Jolly Good Ale and Old, eats little meat, but can swig a gallon or two of ale, and so forth.

We have, however, our Gothamite once more in the story of him who, seeing a fine cheese on the ground as he rode along the highway, tried to pick it up with his sword, and finding his sword too short, rode back to fetch a longer one for his purpose, but when he returned, he found the cheese was gone. "A murrain take it!" quoth he. "If I had had this sword, I had had this cheese myself, and now another hath got it!" Also in the smith who took a red-hot iron bar and thrust it into the thatch of his smithy to destroy a colony of wasps, and, of course, burned down the smithy—a story which has done duty in modern days to "point a moral" in the form of a teetotal tract, with a drunken smith in place of the honest Gothamite!⁹

The following properly belongs to stories of the "silly son" class: There was a young man of Gotham the which should go wooing to a fair maid. His mother did warn him beforehand, saying, "When thou dost look upon her, cast a sheep's-eye, and say, 'How do ye, sweet pigsnie?'" The fellow went to the butcher's and bought seven or eight sheep's eyes; and when this lusty wooer did sit at dinner, he would cast in her face a sheep's eye, saying, "How dost thou, my pretty pigsnie?" "How do I?" said the wench. "Swine's-face, why dost thou cast the sheep's eye upon me?" "O sweet pigsnie, have at thee another!" "I defy thee, Swine's-face," said the wench. The fellow, being abashed, said, "What, sweet pigsnie! Be content, for if thou do live until the next year, thou wilt be a foul sow." "Walk, knave, walk!" said she; "for if thou live till the next year, thou wilt be a stark knave, a lubber, and a fool."

It is very evident that the men of Gotham were of "honest" Jack Falstaff's opinion that the better part of valour is discretion: On a time there was a man of Gotham a-mowing in the meads and found a great grasshopper. He cast down his scythe, and did run home to his neighbours, and said that there was a devil in the field that hopped in the grass. Then there was every man ready with clubs and staves, with halberts, and with other weapons, to go and kill the grasshopper. When they did come to the place where the grasshopper should be, said the one to the other, "Let every man cross himself from the devil, or we will not meddle with him." And so they returned again, and said, "We were all blessed this day that we went no farther." "Ah, cowards," said he that had his scythe in the mead, "help me to fetch my scythe." "No," said they; "it is good to sleep in a whole skin: better it is to lose thy scythe than to mar us all."

There is some spice of humour in the concluding tale of the printed collection, although it has no business there: On Ash Wednesday the priest said to the men of Gotham, "If I should enjoin you to prayer, there is none of you that can say your paternoster; and you be now too old to learn. And to enjoin you to fast were foolishness, for you do not eat a good meal's meat in a year. Wherefore do I enjoin thee to labour all the week, that thou mayest fare well to dine on Sunday, and I will come to dinner and see it to be so, and take my dinner." Another man he did enjoin to fare well on Monday, and another on Tuesday, and one after another that one or other should fare well once a week, that he might have part of his meat. "And as for alms," said the priest, "ye be beggars all, except one or two; therefore bestow alms on yourselves."

Among the numerous stories of the Gothamites preserved orally, but not found in the collection of "A.B., of Phisicke Doctour," is the following, which seems to be of Indian extraction:

One day some men of Gotham were walking by the riverside, and came to a place where the contrary currents caused the water to boil as in a whirlpool. "See how the water boils!" says one. "If we had plenty of oatmeal," says another, "we might make enough porridge to serve all the village for a month." So it was resolved that part of them should go to the village and fetch their oatmeal, which was soon brought and thrown into the river. But there presently arose the question of how they were to know when the porridge was ready. This difficulty was overcome by the offer of one of the company to jump in, and it was agreed that if he found it ready for use, he should signify the same to his companions. The man jumped in, and found the water deeper than he expected. Thrice he rose to the surface, but said nothing. The others, impatient at his remaining so long silent, and seeing him smack his lips, took this for an avowal that the porridge was good, and so they all jumped in after him and were drowned.

Another traditional Gothamite story is related of a villager coming home at a late hour and, seeing the reflection of the moon in a horse-pond, believed it to be a green cheese, and roused all his neighbours to help him to draw it out. They raked and raked away until a passing cloud sank the cheese, when they returned to their homes grievously disappointed.¹⁰—This is also related of the villagers near the Marlborough Downs, in Wiltshire, and the sobriquet of "moon-rakers," applied to Wiltshire folk in general, is said to have had its origin in the incident; but they assert that it was a keg of smuggled brandy, which had been sunk in a pond, that the villagers were attempting to fish up, when the exciseman coming suddenly upon the scene, they made him believe they were raking the reflection of the moon, thinking it a green cheese, an explanation which is on a par with the apocryphal tale of the Gothamites and the messengers of King John.

The absurd notion of the moon being a fine cheese is of very respectable antiquity, and occurs in the noodle-stories of many countries. It is referred to by Rabelais, and was doubtless the subject of a popular French tale in his time. In the twenty-second story of the Disciplina Clericalis of Peter Alfonsus, a Spanish Jew, who was baptised in 1106, a fox leaves a wolf in a well, looking after a supposed cheese, made by the image of the moon in the water; and the same fable had been told by the Talmudists in the fifth century.¹¹ The well-known "Joe Miller" of the party of Irishmen who endeavoured to reach a "green cheese" in the river by hanging one by another's legs finds its parallel in a Mecklenburg story, in which some men by the same contrivance tried to get a stone from the bottom of a well, and the incident is thus related in the old English jest-book entitled The Sacke Full of Newes: