The first said: “Let her be struck with leprosy in her face.”

The second: “Let her voice be as harsh as a corn-crake’s.”

The third said: “Let her have for husband but a poor country cobbler.”

Well, she goes on till she came to a town, and it being market-day, the people looked at her, and, seeing such a mangy face, and hearing such a squeaky voice, all fled but a poor country cobbler. Now he not long before had mended the shoes of an old hermit, who, having no money gave him a box of ointment for the cure of the leprosy, and a bottle of spirits for a harsh voice. So the cobbler having a mind to do an act of charity, was induced to go up to her and ask her who she was.

“I am,” said she, “the King of Colchester’s daughter-in-law.”

“Well,” said the cobbler, “if I restore you to your natural complexion, and make a sound cure both in face and voice, will you in reward take me for a husband?”

“Yes, friend,” replied she, “with all my heart!”

With this the cobbler applied the remedies, and they made her well in a few weeks; after which they were married, and so set forward for the Court at Colchester. When the queen found that her daughter had married nothing but a poor cobbler, she hanged herself in wrath. The death of the queen so pleased the king, who was glad to get rid of her so soon, that he gave the cobbler a hundred pounds to quit the Court with his lady, and take to a remote part of the kingdom, where he lived many years mending shoes, his wife spinning the thread for him.

In the following notes I give first the source whence I obtained the various tales. Then come parallels in some fulness for the United Kingdom, but only a single example for foreign countries, with a bibliographical reference where further variants can be found. Finally, a few remarks are sometimes added where the tale seems to need it. In two cases (Nos. xvi. and xxi.) I have been more full.

Source.–Unearthed by Mr. E. Clodd from the “Suffolk Notes and Queries” of the Ipswich Journal, and reprinted by him in a paper on “The Philosophy of Rumpelstiltskin” in Folk-Lore Journal, vii. 138-43. I have reduced the Suffolk dialect.

Parallels.–In Yorkshire this occurs as “Habetrot and Scantlie Mab,” in Henderson’s Folk-Lore of Northern Counties, 221-6; in Devonshire as “Duffy and the Devil” in Hunt’s Romances and Drolls of the West of England, 239-47; in Scotland two variants are given by Chambers, Popular Rhymes of Scotland, under the title "Whuppity Stourie.” The “name-guessing wager” is also found in "Peerifool”, printed by Mr. Andrew Lang in Longman’s Magazine, July 1889, also Folk-Lore, September, 1890. It is clearly the same as Grimm’s “Rumpelstiltskin” (No. 14); for other Continental parallels see Mr. Clodd’s article, and Cosquin, Contes pop. de Lorraine, i. 269 seq.

Remarks.–One of the best folk-tales that have ever been collected, far superior to any of the continental variants of this tale with which I am acquainted. Mr. Clodd sees in the class of name- guessing stories, a “survival” of the superstition that to know a man’s name gives you power over him, for which reason savages object to tell their names. It may be necessary, I find, to explain to the little ones that Tom Tit can only be referred to as “that,” because his name is not known till the end.

Source.–From Folk-Lore Journal, ii. 40-3; to which it was communicated by Miss C. Burne.

Parallels.–Prof. Stephens gave a variant from his own memory in Folk-Lore Record, iii. 155, as told in Essex at the beginning of the century. Mr. Toulmin Smith gave another version in The Constitutional, July 1, 1853, which was translated by his daughter, and contributed to Melusine, t. ii. An Oxfordshire version was given in Notes and Queries, April 17, 1852. It occurs also in Ireland, Kennedy, Fireside Stories, p. 9. It is Grimm’s Kluge Else, No. 34, and is spread through the world. Mr. Clouston devotes the seventh chapter of his Book of Noodles to the Quest of the Three Noodles.

Source.–From the first edition of Henderson’s Folk-Lore of Northern Counties, p. 314, to which it was communicated by the Rev. S. Baring-Gould.

Parallels.–This is better known under the title, “Orange and Lemon,” and with the refrain:

“My mother killed me,

My father picked my bones,

My little sister buried me,

Under the marble stones.”

I heard this in Australia. Mr. Jones Gives part of it in Folk Tales of the Magyars, 418-20, and another version occurs in 4 Notes and Queries, vi. 496. Mr. I. Gollancz informs me he remembers a version entitled “Pepper, Salt, and Mustard,” with the refrain just given. Abroad it is Grimm’s “Juniper Tree” (No. 47), where see further parallels. The German rhyme is sung by Margaret in the mad scene of Goethe’s “Faust.”

Source.–Halliwell’s Nursery Rhymes and Tales, 114.

Parallels.–Cf. Miss Burne, Shropshire Folk-Lore, 529; also No. xxxiv. infra ("Cat and Mouse”). It occurs also in Scotch, with the title “The Wife and her Bush of Berries,” Chambers’s Pop. Rhymes, p. 57. Newell, Games and Songs of American Children, gives a game named “Club-fist” (No. 75), founded on this, and in his notes refers to German, Danish, and Spanish variants. (Cf. Cosquin, ii. 36 seq.)

Remarks.–One of the class of Accumulative stories, which are well represented in England. (Cf. infra, Nos. xvi., xx., xxxiv.)

Source.–American Folk-Lore Journal I, 227-8. I have eliminated a malodorous and un-English skunk.

Parallels.–Two other versions are given in the Journal l.c. One of these, however, was probably derived from Grimm’s "Town Musicians of Bremen” (No. 27). That the others came from across the Atlantic is shown by the fact that it occurs in Ireland (Kennedy, Fictions, pp. 5-10) and Scotland (Campbell, No. 11). For other variants, see R. Kohler in Gonzenbach, Sicil. Marchen, ii. 245.

Source.–Halliwell, p. 149.

Parallels.–This is the Hans im Gluck of Grimm (No. 83). Cf. too, “Lazy Jack,” infra, No. xxvii. Other variants are given by M. Cosquin, Contes pop. de Lorraine, i. 241. On surprising robbers, see preceding tale.

Remarks.–In some of the variants the door is carried, because Mr. Vinegar, or his equivalent, has been told to “mind the door,” or he acts on the principle “he that is master of the door is master of the house.” In other stories he makes the foolish exchanges to the entire satisfaction of his wife. (Cf. Cosquin, i. 156-7.)