The other world in these two stories of extraordinary sights has no striking counterpart in the teachings of the Christian Church and, though they [p. 149] were beloved of the medieval clergy, it is likely that concepts from other systems of thought have entered in. In the stories about Heaven, however, and especially those which picture Saint Peter as acting as the doorman of Paradise, [225] no such exotic influence is probable. It is entirely in line with traditions current in all Christian countries.
Already, in the tale of The Smith and The Devil (Type 330), we have seen the rascally smith getting permission from Saint Peter to throw his magic knapsack inside the door of heaven and then successfully wishing himself in it. This is but one of the many tricks employed to get by the heavenly porter. [226] Not all the tales of the gate of heaven, however, are concerned with merely deceiving the gateman. Of those which develop this basic situation otherwise, there are four which have acquired some popularity in folklore.
First may be mentioned The Tailor in Heaven (Type 800). One day, when God is absent, Peter admits an unworthy tailor into heaven. Thereupon the tailor becomes censorious of behavior on earth and finally throws God's foot stool at an old woman thief in the world below. For his presumption, he is expelled from heaven. This story was a favorite among the writers of jestbooks in the Renaissance. Presumably from these written accounts it has been taken over by story-tellers in various parts of Europe and as far east in Asia as the Buryat in Siberia. [227]
Another grumbler to be admitted into heaven is Master Pfriem (Type 801). He has been warned by Saint Peter that he must never find fault with what he sees. When he enters, he sees so many absurd things happening that he cannot keep from complaining and is eventually expelled. A considerable part of the story is concerned with a description of the absurd things the cobbler sees: men carrying a beam crosswise through a narrow gate; others putting water in a tub full of holes, and the like. He is able to remain silent for a long time, but his resolution is broken down when he sees horses hitched both before and behind a wagon and pulling against each other. We have really two traditions in this folktale. The first is the admission to heaven, provided no fault be found. The tale in this simple form appears in both the fabliaux and the jestbook literature, and was known orally as early as the sixteenth century in Germany. As to the illogical and absurd events used to test Master Pfriem's restraint, these have a much older history. Some of them go back to Greek myths and some are found in the saints' legends of the Middle Ages. [228] In modern folklore, the tale of Master Pfriem has a very limited popularity. It is probable that the few versions reported from France and Scandinavia and sporadically elsewhere are really only retellings of the version in Grimm or in one of the older jestbooks. [p. 150]
Much better established as an oral narrative is the tale of Saint Peter's Mother (Type 804). Though she has been sent to hell for her uncharitableness, the Saint receives permission to pull her out of hell on a stalk and thus raise her to heaven. When the other dead catch hold of her feet, she kicks them off and, as punishment, falls back into hell herself. This story has been traced back to a German poem of the fifteenth century, but it has existed primarily on the lips of illiterate story-tellers in eastern and southern Europe, where more than a hundred versions have been recorded. It has also traveled far into Siberia, where it is told by the Mongols.
The Grimms also told the story of The Peasant in Heaven (Type 802), though it seems to be very little known elsewhere. [229] The peasant is received in silence because the entrance of peasants into heaven is not unusual. But when at length a rich man comes in, there is song and dance and great festivity in celebration of the rare event.