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Chapter 2

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Chapter Ii.

Gothamite Drolleries, With Variants

And Analogues.

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

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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 Wrights 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

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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 lords 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

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of the town about some earnest occasions, a neighbours 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 hangd him up by the heels till she had squeezd 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!"--Perhaps the
original form is found in the "Philogelos Hieraclis et Philagrii Faceti," 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 animals back and rode home, had been previously told of a man of Norfolk, thus:

"Coffee House Jests." Fifth edition. London. 1688. P. 36.

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"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: "Seeing one day his mule charged
with a verie great Portmantle, [he] said to his groome that was vpon the back of the mule, thou lasie fellowe, hast
thou no pitie vpon that poore Beast? Take that port-mantle vpon 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.
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

See "ante," p. 8, note.

Fuller, while admitting that " an hundred fopperies are forged and
fathered on the towns folk of Gotham,
" maintains that " Gotham doth breed as wise people as any which laugh
at their simplicity."

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of Gotham," although it is reproduced in Thorotons "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 Kings servants, thought of an expedient to turn away his Majestys 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 Kings 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

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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 foles 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,

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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.
" And Anthony a Wood, in his Athen
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

Colliers "Bibliographical Account," etc., vol. i., p.
327.

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was written by Borde, while the internal evidence is against his authorship." In short, the
ascription of its compilation to "A.B., of Phisike Doctour," was clearly a device of the printer to sell
the book.

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 facetiae, 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

Forewords to Bordes "Introduction of Know ledge," etc., edited,
for the Early English Text Society, by F. J. Furnivall.

It is equally certain that Borde had no hand either in the Jests of
Scogin or "The Mylner of Abyngton," the latter an imitation of Chaucers Reves
Tale.

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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,

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"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 "Guls 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

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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 hares 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

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put in a purse, they did tie them about the hares 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

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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. Gods 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,

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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

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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 Abbe 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 Beschis work, by Babington, forms
one of the publications of the Oriental Translation Fund. Dubois states that he found

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the tales of the Gooroo current in Indian countries where Beschis 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. This story reappears, slightly modified, in Campbells 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

Powell and Magnussons "Legends of Iceland," Second
Series.

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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 Norsemens 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

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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.

Campbells 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."

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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.

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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
ther, 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 mayors 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 husbands wit.

In Campbells 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,

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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 Rivières 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, "Ill 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

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of providing their Gooroo with a horse, and a man sells them a pumpkin, telling them it is a
mares 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 mares 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 mares 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,

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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 buzzards 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 gooses 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 wifes hair 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 boars head, the tradesman supposing from his northern pronunciation

An imitation of Boccaccio, "Decameron," Day vii., nov. 8, who perhaps
borrowed the story from Guérins "fabliau De la Dame qui fit accroire à son Mari quil avait
rêvé; "aliàs," Les Cheveux Coupés" (Le Grands "Fabliaux," ed. 1781, tome ii., 280).

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that he meant a "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!

A slightly different version occurs in the "Tale of Beryn," which is
found in a unique MS. of Chaucers "Canterbury Tales," and which forms the first part of the old French
romance of the

p.41

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 sheeps-eye, and say, How do ye, sweet pigsnie?
" The fellow went to the
butchers and bought seven or eight sheeps eyes; and when this lusty wooer did sit at dinner, he would cast
in her face a sheeps eye, saying, "How dost thou, my pretty pigsnie? How do I?" said the
wench. "Swines-face, why dost thou cast the sheeps eye upon me? O sweet pigsnie, have at
thee another! I defy thee, Swines-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

"Chevalier Berinus." In the English poem Beryn, lamenting his misfortunes, and that he had
disinherited himself, says:

"But I fare like the man, that for to swale his vlyes

["i.e." flies]

He stert in-to the bern, and aftir stre he hies,

And goith a-bout with a brennyng wase,

Tyll it was atte last that the learn and blase

Entryd in-to the chynys, wher the whete was,

And kissid so the evese, that brent was al the plase."

It is certain that the author of the French original of the Tale of
Beryn did not get this story out of our jests of the men of Gotham.

p.42

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 Falstaffs 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;

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and you be now too old to learn. And to enjoin you to fast were foolishness, for you do not eat a
good meals 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

p.44

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.--This is also related of the

There is an analogous Indian story of a youth who went to a tank to drink,
and observing the reflection of a golden-crested bird that was sitting on a tree, he thought it was gold in the
water, and entered the tank to take it up, but he could not lay hold of it as it appeared and disappeared in the
water. But as often as he ascended the bank he again saw it in the water,

p.45

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

and again he entered the tank to lay hold
of it, and still he got nothing. At length his father saw and questioned him, then drove away the bird, and
explaining the matter to him, took the foolish fellow home.

We have already seen that the men of Abdera (p. 5) flogged an ass before its
fellows for upsetting a jar of olive oil, but what is that compared with the story of the ass that drank up the moon?
According to Ludovicus Vives, a learned Spanish writer, certain townspeople imprisoned an ass for drinking up the
moon, whose reflection, appearing in the water, was covered with a cloud while the ass was drinking. Next day the
poor beast was brought to the bar to be sentenced according to his deserts. After the grave burghers had discussed
the affair for some time, one at length rose up and declared that it was not fit the town should lose its moon, but
rather that the ass should be cut open and the moon he had swallowed taken out of him, which, being cordially
approved by the others, was done accordingly.

p.46

a par with the apocryphal tale of the Gothamites and the messengers of King John.

The absurd notion of the moon being a tine 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 "Disciplines 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. The well-known
"Joe Miller" of the party of Irishmen who endeavoured to reach a "green cheese" in the river by
hanging one by anothers 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:"

There were three young men going to Lambeth along by the waterside, and one played with the other,
and they cast each others caps into the water in such sort as they could not get their caps again. But over the
place

This is also one of the Fables of Marie de France (thirteenth
century
).

p.47

where their caps were did grow a great old tree, the which did cover a great deal of the water. One
of them said to the rest, "Sirs, I have found a notable way to come by them. First I will make myself fast by
the middle with one of your girdles unto the tree, and he that is with you shall hang fast upon my girdle, and he
that is last shall take hold on him that holds fast on my girdle, and so with one of his hands he may take up all our
caps, and cast them on the sand." And so they did; but when they thought that they had been most secure and
fast, he that was above felt his girdle slack, and said, "Soft, sirs! My girdle slacketh. Make it
fast quickly,
" said they. But as he was untying it to make it faster they fell all three into the water, and
were well washed for their pains.

Closely allied to these tales is the Russian story of the old man who planted a cabbage-head in the
cellar, under the floor of his cottage, and, strange to say, it grew right up to the sky. He climbs up the
cabbage-stalk till he reaches the sky. There he sees a mill, which gives a turn, and out come a pie and a cake, with
a pot of stewed grain on the top. The old man eats his fill and drinks his fill; then he lies down to sleep.
By-and-bye he awakes, and slides down to earth again.

p.48

He tells his wife of the good things up in the sky, and she induces him to take her with him. She
slips into a sack, and the old man takes it in his teeth and begins to climb up. The old woman, becoming tired, asked
him if it was much farther, and just as he was about to say, "Not much farther," the sack slipped from
between his teeth, and the old woman fell to the ground and was smashed to pieces.

There are many variants of this last story (which is found in Mr. Ralstons most valuable and
entertaining collection of Russian folk-tales
), but observe the very close resemblance which it bears to the
following Indian tale of the fools and the bull of Siva, from the "Kathá Sarit Ságara" (Ocean of the Streams of
Story
), the grand collection, composed in Sanskrit verse by Somadeva in the eleventh century, from a similar work
entitled "Vrihat Kathá" (Great Story), written in Sanskrit prose by Gunadhya, in the sixth century:

In a certain convent, which was full of fools, there was a man who was the greatest

A complete translation of the "Kathá Sarit Ságara," by Professor C. H.
Tawney, with notes of variants, which exhibit his wide acquaintance with the popular fictions of all lands, has been
recently published at Calcutta (London agents, Messrs. Trübner and Co.), a work which must prove invaluable to every
English student of comparative folk-lore.

p.49

fool of the lot. He once heard in a treatise on law, which was being read aloud, that a man who has a
tank made gains a great reward in the next world. Then, as he had a large fortune, he had made a large tank full of
water, at no great distance from his own convent. One day this prince of fools went to take a look at that tank of
his, and, perceived that the sand had been scratched up by some creature. The next day too he came, and saw that the
bank had been torn up in another part of the tank, and being quite astonished, he said to himself, "I will watch
here to-morrow the whole day, beginning in the early morning, and I will find out what creature it is that does
this.
" After he had formed this resolution, he came there early next morning, and watched, until at last he saw
a bull descend from heaven and plough up the bank with its horns, He thought, "This is a heavenly bull, so why
should I not go to heaven with it?
" And he went up to the bull, and with both his hands laid hold of the tail
behind. Then the holy bull lifted up, with the utmost force, the foolish man who was clinging to its tail, and
carried him in a moment to its home in Kailasa. There

Sivas paradise, according to Hindú mythology, is on Mount Kailása, in
the Himályas, north of Mánasa.

p.50

the foolish man lived for some time in great comfort, feasting on heavenly dainties, sweetmeats, and
other things which he obtained. And seeing that the bull kept going and returning, that king of fools, bewildered by
destiny, thought, "I will go down clinging to the tail of the bull and see my friends, and after I have told
them this wonderful tale, I will return in the same way.
" Having formed this resolution, the fool went and clung
to the tail of the bull one day when it was setting out, and so returned to the surface of the earth. When he entered
the convent, the other blockheads who were there embraced him, and asked him where he had been, and he told them.
Then all these foolish men, having heard the tale of his adventures, made this petition to him: "Be kind, and
take us also there; enable us also to feast on sweetmeats.
" He consented, and told them his plan for doing it,
and next day led them to the border of the tank, and the bull came there. And the principal fool seized the tail of
the bull with his two hands, and another took hold of his feet, and a third in turn took hold of his. So, when they
had formed a chain by hanging on to one anothers feet, the bull flew rapidly up into the air. And while the bull
was going along, with all the fools clinging to its tail, it happened that one

p.51

of the fools said to the principal fool, "Tell us now, to satisfy our curiosity, how large were
the sweetmeats which you ate, of which a never-failing supply can be obtained in heaven?
" Then the leader had
his attention diverted from the business in hand, and quickly joined his hands together like the cup of a lotus, and
exclaimed in answer, "So big." But in so doing he let go the tail of the bull, and accordingly he and all
those others fell from heaven, and were killed; and the bull returned to Kailása; but the people who saw it were much
amused.

"Thus," remarks the story-teller, "fools do themselves injury by asking questions and
giving answers without reflection
"; he then proceeds to relate a story in illustration of the apothegm that
"association with fools brings prosperity to no man":

A certain fool, while going to another village, forgot the way. And when he asked the way, the people
said to him, "Take the path that goes up by the tree on the bank of the river." Then the fool went and got
on the trunk of that tree, and said to himself, "The men told me that my way lay up the trunk of this
tree.
" And as he went on climbing up it, the bough at the end bent

Tawneys translation, which is used throughout this work.

p.52

with his weight, and it was all he could do to avoid falling by clinging to it. While he was clinging
to it, there came that way an elephant that had been drinking water, with his driver on his back. And the fool called
to him, saying, "Great sir, take me down." The elephant-driver laid hold of him by the feet with both his
hands, to take him down from the tree. Meanwhile the elephant went on, and the driver found himself clinging to the
feet of the fool, who was clinging to the end of the tree. Then said the fool to the driver, "Sing something, in
order that the people may hear, and come at once and take us down.
" So the elephant-driver, thus appealed to,
began to sing, and he sang so sweetly that the fool was much pleased; and in, his desire to applaud him, he forgot
what he was about, let go his hold of the tree, and prepared to clap him with both his hands; and immediately he and
the elephant-driver fell into the river and were drowned.

The germ of all stories of this class is perhaps found in the "Játakas," or Buddhist Birth
Stories: A pair of geese resolve to migrate to another country, and agree to carry with them a tortoise, their
intimate friend, taking the ends of a stick between their bills, and the tortoise grasping it by the middle with his
mouth. As they are flying over

p.53

Bánáres, the people exclaim in wonder to one another at such a strange sight, and the tortoise,
unable to maintain silence, opens his mouth to rebuke them, and by so doing falls to the ground, and is dashed into
pieces, This fable is also found in Babrius. (115); in the "Kathá Sarit Ságara;" in the several versions of the
Fables of Bidpaï; and in the "Avadánas," translated into French from the Chinese by Stanislas Julien.

To return to Gothamite stories. According to one of those which are current orally, the men of Gotham had but one
knife among them, which was stuck in a tree in the middle of the village for their common use, and many amusing
incidents, says Mr. Halliwell-Phillipps, arose out of their disputes for the use of this knife. The
"carles" of Austwick, in Yorkshire, are said also to have had but one knife, or "whittle," which
was deposited under a tree, and if it was not found there when wanted, the "carle" requiring it called out,
"Whittle to the tree!" This plan did very well for some years, until it was taken one day by a party of
labourers to a neighbouring moor, to be used for cutting their bread and cheese. When the days labour was done,
they resolved to leave the knife at the place,

p.54

to save themselves the trouble of carrying it back, as they should want it again next day; so they looked about
for some object to mark the spot, and stuck it into the ground under a black cloud that happened to be the most
remarkable object in sight. But next day, when they returned to the place, the cloud was gone, and the
"whittle" was never seen again.

When an Austwick "carle" comes into any of the larger towns of Yorkshire, it is said he is greeted with
the question, "Who tried to lift the bull over the gate?" in allusion to the following story: An Austwick
farmer, wishing to get a bull out of a field-- how the animal got into it, the story does not inform us--procured the
assistance of nine of his neighbours to lift the animal over the gate. After trying in vain for some hours, they sent
one of their number to the village for more help. In going out he opened the gate, and after he had gone away, it
occurred to one of those who remained that the bull might be allowed to go out in the same manner.

Another Austwick farmer had to take a wheelbarrow to a certain town, and, to save a hundred yards by going the
ordinary road, he went through the fields, and had to lift the barrow over twenty-two stiles.

It was a Wiltshire man, however (if all tales be true), who determined to cure the

p.55

filthy habits of his hogs by making them roost upon the branches of a tree, like birds. Night after night the pigs
were hoisted up to their perch, and every morning one of them was found with its neck broken, until at last there
were none left.--And quite as witless, surely, was the device of the men of Belmont, who once desired to move their
church three yards farther westward, so they carefully marked the exact distance by leaving their coats on the
ground. Then they set to work to push with all their might against the eastern wall. In the meantime a thief had gone
round to the west side and stolen their coats. "Diable!" exclaimed they on finding that their coats were
gone, "we have pushed too far!"
rig veda who is indra| indra rig veda
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