The legend in Gonzenbach (No. 91) entitled "Joseph the Just "is nothing but the story of Joseph and his Brethren, taken from the Bible. In the Sicilian version Joseph has only three brothers; otherwise the story follows the account in Genesis very closely. Another legend in the same collection (No. 89), "The Story of Tobià and Tobiòla," is the story of Tobit and Tobias, taken from the apocryphal book of Tobit. The Sicilian story differs in the names only.
There are several other Sicilian legends the heroes of which are pious, simple youths, the religious counterparts of Giufà. One (Pitrè, No. 112), called "The Poor Boy," tells the story of a simple youth who asked the priest the way to paradise, and was told he must follow the strait and narrow way. He took the first one he came to, and reached a convent church during a festival, and imagined he had reached paradise. He was found in the church when all had departed; but he persisted in remaining, and the superior sent him a bowl of soup, which he put on the altar; and when he was alone he began to converse confidentially with the Lord on the crucifix, and said: "Lord, who put you on the cross?" "Your sins!" and so the Lord responded to all his questions. The youth, in tears, promised he would sin no more, and invited the Lord to descend and partake of his repast with him. The Lord did so, and commanded him to tell the monks in the convent that they would be damned unless they sold all their property and bestowed it on the poor. If they would do so and come and confess to the Lord himself, he would hear their confession and give them the communion, and when it was finished they would all die, one after the other, and enter the glory of paradise. The poor youth went to the superior and gave him the Lord's message. The superior sold the property of the convent, and everything turned out as the Lord had said. The monks all confessed and died, and all who were present or heard of the event were converted and died in the grace of God.17
This legend leads quite naturally to another, in which intercourse with the other world is represented as still occa-
