THE GUARDS DRESSED AS PRIESTS

Thrice he gave it to him, and thrice he drank, not knowing what it was, and how it would work within his brain.

...

And as he spake he fell back in a drunken sleep.

Here is an episode from a Swedish Rhampsinitus/type 950 tale I ad <3 re (hashtag #Catnip). A detachment of soldiers and their commanding officer are plied with wine, then dressed as priests (vicars) while in an ethyl stupor. It sounds like something out of a fireside yarn or a Wes Anderson film, or some story about the French or Spanish Resistance:

Slutligen kom han på, hur han skulle göra. Han anskaffade tre prästdräkter, en präktig vagn och två hästar. Vid midnatt reser han till galgen och stannar där. Vakten blev förvånad och undrade vad han ville där. Han svarade: ”Mina herrar, jag har blivit uppehållen så, att jag först nu har kommit i hemväg. Vad i all världen gör herrarna här?”, sade han i det han hoppade av vagnen med en korg full av flaskor. 
”Jo, vi är här för att vakta en tjuv som hänger där borta”, sade vakten och pekade bort mot galgen. 
”Han kan väl knappast rymma därifrån, medan herrarna tar sig en sup ihop med mig”, sade gesällen. ”Nej, han var huvudlös, redan när vi fick honom, men vi väntar, att någon annan skall komma och stjäla honom härifrån, det är därför vi håller vakt.” 
Gesällen sade: ”Jag beklagar verkligen att herrarna är utkommenderade på ett så tråkigt uppdrag, men det skadar väl inte, om vi tar oss ett glas. Håll till godo här med vad jag har att erbjuda”. Vakterna lät inte säga sig två gången, de var inte nödbjudna, utan höll till godo och snart hade man tömt det ena glaset efter det andra och officeren och vakterna föll i sömn. Sedan de tömt det ena glaset efter det andra föll de i sömn på sin post. Nu hade gesällen vunnit spelet och han framdrog sina prästkläder och klädde officeren och vakterna till präster, där de låg och sov. Gesällen skar sedan ner sin mästare ur galgen, släpade bort kroppen i skogen, där han begravde densamma. 
När soldaterna vaknade på förmiddagen, stod solen högt på himlen. De såg att kroppen i galgen var borta, och fann sig förvandlade till präster, och förstod snart hela sammanhanget. De beslöt sig för att gå upp till kungen och erkänna sin försummelse, fastän de förstod, att det troligen skulle kosta dem livet. De gick upp till kungen som undrade: 
”Vad nu! vad vill tre präster här idag?” 
Genast föll de ner på knä och sade: ”Vi kan inte nog ödmjuka oss inför ers majestät, vi, som är brottslingar. Vi är inga präster. Vi är de tre vakter som för tre dagar sedan blev anbefallda att vakta den huvudlösa tjuven. Mitt i natten kom en besynnerlig varelse som beklagade sig över oss och ingav oss litet vin, varav vi somnade. När vi vaknade nästa dag fann vi oss i dessa prästkläder och solen stod högt på himlen.” 
Vid detta brast kungen ut i gapskratt och sade: 
”Ni har egentligen gjort er förtjänta av ett hårt straff, men jag förlåter er för den här gången. Jag vill ge er nåd denna gången och den som har spelat er detta spratt vill jag ge en stor belöning. Gå tillbaka till er tjänst och gör aldrig om detta igen!” Nu bugade de sig djupt och avlägsnade sig.
Soldaterna och officeren tackade honom för hans storsinthet och gick därifrån.


Actually, the guards in the original tale got ridiculous haircuts from the thief while drunk. Medieval versions of the story changed these demeaning haircuts into tonsures and had the guards dressed by the thief as friars. The Reformation changed the friars into vicars and suppressed the haircut in Northern versions like the one above.

Motifs:
K 332 Theft by making owner drunk
K332.1.1§, ‡Guards of corpse induced to drink much wine: when drunk corpse stolen.
Curiously, the guard-drugging to retrieve corpses, the folk motif K332.1.1§, also occurs in a Buddhist tale I have earlier commented on:

Another of my obsessions (aside from internationalisms, the 30YW, self-expression values...) is the portrayal of intoxication in fiction, especially if it's used as a narcotic.
There is an exceedingly vast flora of stories where guards get wasted to knock them out -- Othello and The Master Thief, the two first ones I discovered, are only two of them: drugging guards seems to be a folk motif in its own right.
All right, so this snippet from a sacred text is not the only instance of the motif. The story itself comes from a culture of teetotalers, so do the maths.

The story is set at the Queen's parents' in the west, her relatives in the countryside, where her only son has learned the arts and sciences he needs for his future, and where he has developed all the skills necessary to become a king. So the prince has lived secretly with the Queen's parents. But there's a villainous tyrant in the realm, and he has the good old noble couple executed and guards posted at their scaffold.

What then? Get the freaking guards dead drunk!


Voilà a couple of versions to compare:


That night he bought wine and gave it to the guards, who soon became drunk. 

As the soldiers stood watch, he bought some strong wine. When night fell, he returned and walking up to the soldiers said, “You have put in a hard day’s work. You need something to relieve the strain of your labors,” and he handed them each a bottle. The soldiers gladly accepted and soon lay drunk and sound asleep on the ground.

As the soldiers stood watch, he bought some strong wine. When night fell, he returned and walking up to the soldiers said, “You have put in a hard day’s work. You need something to relieve the strain of your labors,” and he handed them each a bottle. The soldiers gladly accepted and soon lay drunk and sound asleep on the ground.

He bought strong wine in the marketplace and brought it to the guards. They took it gladly, and soon lay drunk and asleep.

He bought strong wine in the marketplace and brought it to the guards. They took it gladly, and
soon lay drunk and asleep.

NARRATOR 2:  He brought strong wine from the marketplace out to the guards. They took it gladly, and soon lay drunk and asleep.

Then the prince brought out some liquor and got the guards to drink it. When they had fallen down drunk, he collected sticks, made a pyre...

procured liquor, and gave it to the soldiers to drink. When they were drunk and had fallen, he gathered sticks of wood, built a pyre

their son bought strong wine and made the guards drunk.

bought strong wine and made the guards drunk.

comprò un vino molto forte e fece ubriacare le guardie. 

tomó una cantidad de licor fuerte y lo dio a tomar a las tropas. Cuando todos ellos cayeron embriagados, recogió las estacas, hizo una pira funeral...

riuscì a far bere alle guardie del liquore che aveva portato. Quando le guardie caddero a terra ubriache, riunì i resti dei suoi genitori, costruì una pira...

got strong drink there, and made those soldiers drink it. When they were drunk and had fallen down, he gathered the pieces (of the two bodies), made a funeral pile...

apareceu com uma bebida alcoólica e fez com que os guardas a tomassem. Quando eles caíram bêbados, ele juntou paus, fez uma pira...

... brought out some liquor and got the guards to drink it. When they had fallen down drunk, he collected sticks, made a pyre...

Not to mention all the cautionary tales of young people getting "roofies." The first ones I got to know I learned from Swedish folklorist Bengt af Klintberg. In those stories, the victims are also given STD:s by their aggressor; one of them, "Drogad på Stockholm Central", has a male victim who is infected with AIDS while drugged by his aggressor. Yes, that the most sinister and extreme drugging scenario I have heard of.

Speaking of such tales, it can get even worse. There is one where the aggressor is dressed as BATMAN while he penetrates the unconscious stripling tied to the bedposts --everyone knows the rumours about Batman and Robin...--

The Ether Bunny story is similar to the Batman one... in this one, starring two male university roommates (the younger of whom is straight and friendzones his senior, who is sweet on him), the straight kouhai is lulled to breathe in ether by his unrequited queer senpai, who then proceeds to penetrate. Eventually, it all has to see the light of day when the kouhai shows up at the campus infirmary, complaining about constant rectal soreness as well as drowsiness... Blood samples reveal large quantity of ether in the stripling's bloodstream, and senpai's handkerchief turns out to be the key piece in the puzzle...
This story goes as far back as the Middle Ages: it appears already in the 1001 Nights, and it was included in Gershon Legman’s Rationale of the Dirty Joke. (Both tellings involve predators who drug their victims with alcohol --Moors and their disdain for strong drink!--.) The story has spread widely in the United States and Europe over the last twenty years or so, generally set in military barracks or campus dormitories.

INTOXICATION MOTIFS

This is Austrian scholarly research on the motifs in the episode of the drunken messenger. These motifs are classified as K 332 and K 2390.

Apparently, the use of drugging is conditio sine qua non for the motif of forged letters: a narcotized/drugged person is disabled by being unconscious, a state of mind that can be taken advantage of. To substitute the real letters carried by a messenger with forged ones, to break out of prison, to make love to a reluctant beloved, to keep said beloved out of a rival's reach, to injure a weakened rival, to spirit someone away elsewhere... 

HvBKF-1681:   At night the steward leads the messenger, who is tired because of the wine, to his bedchamber...

Motif References: 

K 332 Theft by making owner drunk 
K 1851 Substituted letter 
K 2390 (Bm) Messenger made drunk that letter may be substituted 

HvBKF-1959:   The messenger is made drunk once more
K 332 Theft by making owner drunk
K 1851 Substituted letter 
K 2390 (Bm) Messenger made drunk that letter may be substituted 

HvBKF-3086:   A count advises the king to send for the messenger who has delivered the letters in order to find out where he has stayed overnight. The messenger comes and the count undertakes the investigation, finding out that the envoy has been at the castle of the king’s mother. The messenger gives an account of the happenings there. 

Motif References:

P 14.15.2 Court messenger

HvBKF-3177:   He recounts how the old queen has asked him about his errand. The queen had invited him to stay overnight and treated him with food (dishes filled with game and fish, afterwards sugar) and a large amount of strong wine. The messenger relates that she asked him to stop over on his return route. Then she had again served him with good wine and asked him about her son’s condition and his reaction to the letter. He informed her of the king’s grief, whom he had seen beating himself and tearing his hair. 

Motif References: M 411 Deliverer of curse

HvBKF-3368:   After the marshal has dismissed the messenger...

MaBe-130: She persuades him to spend the night there, makes him drunk and substitutes the two letters...

P 14.15.2 Court messenger 

K 332 Theft by making owner drunk

K 1851 Substituted letter 

K 2390 (Bm) Messenger made drunk that letter may be substituted 

MaBe-132:   When the messenger wakes up, Elîachâ gives him money and garments. She asks him to visit her on his way back as well; he swears to do so. He leaves with a bad conscience because of his delay and his broken promise.

Motif References:

M 150 Other vows and oaths
M 205 Breaking of bargains and promises 

MaBe-138:   On his way back, the messenger visits Elîachâ. She makes him drunk again and substitutes the letter by a death order...

Motif References: 

K 332 Theft by making owner drunk
K 1851 Substituted letter 

K 2390 (Bm) Messenger made drunk that letter may be substituted

MaBe-139:   The messenger is again richly rewarded.

 The messengers protest Mai’s innocence – the messenger who transported the letters is the guilty one.

Motif References:

P 14.15.2 Court messenger
P 550.1.1 (Li) Aggression: rebellion; usurpation; invasion; assault 

MaBe-170:   The messenger is captured and threatened with hanging and being broken on the wheel. He affirms his ignorance. They investigate the course of his journey. Mai detects his mother’s, Elîachâ’s, treacherous plan. He forgives the messenger who defends himself: he would not dare to suspect a lady of high honors of treachery.

Motif References:

P 14.15.2 Court messenger
K 2380 (Hi) Detection of treachery or deceit 

StrPA-1511:   After four weeks he has servants bring the horses. Âmîs makes the monks and all their servants drunk and has silver and gold taken out and all the donations, altogether two hundred marcs. The provost has to suffer great mockery. Âmîs was the first trickster, prankster of profession.

Motif References:

K 332 Theft by making owner drunk 

A much more comprehensive list of intoxication motifs is here:

D1355. D1355. Love-producing magic object. *Hdwb. d. Abergl. I 775, 1007, II 1506, 1589, 1616, III 1279. – Breton: Sébillot Incidents s.v. “aimer”.
 
D1355.0.1. D1355.0.1. Magic spear produces love-sickness. (Cf. D1084.) – Irish myth: Cross.
 
D1355.1. D1355.1. Love-producing music. (Cf. D1275.1.) – English: Child V 489 s.v. “music”.
 
D1355.1.1. D1355.1.1. Love-producing song. (Cf. D1275.) – Icelandic: *Boberg; Breton: Sébillot Incidents s.v. “chant”. – N. A. Indian (Wichita): Barbeau GSCan XI 162f. Nos. 50, 51, (Micmac): Leland 82.
 
D1355.1.2. D1355.1.2. Magic love-producing pipe (musical). (Cf. D1224.) – English: Child I 47; N. A. Indian (Arikara): Dorsey CI XVII 85 No. 25, 90 No. 27.
 
D1355.1.3. D1355.1.3. Magic love-producing horn (musical). (Cf. D1222.) – English: Child I 15 – 17, 23, 55, 367.
 
D1355.2. D1355.2. Magic love-philtre. (Cf. 1242.2.) – *Schoepperle Tristan and Isolt 401ff.; *Kittredge Witchcraft 107f., 436 nn. 26 – 31, 30, 383 n. 54. – Greek: Fox 72 (Minos), 200 (Phaon); Icelandic: *Boberg; English: Child V 305b, Wells 80 (Sir Tristrem), 145 (Parthenope of Blois); England, U.S.: *Baughman; India: *Thompson-Balys.
 
D1355.2.1. D1355.2.1. Water blessed by saint as love-philtre. (Cf. D1242.1.) – Irish: Plummer clxxxviii, *Cross.
 
D1355.2.1.1. D1355.2.1.1. Baptismal water as love-philtre. (Cf. D1242.1.1.) – Kittredge Witchcraft 470 nn. 123 – 125.
 
D1355.2.1.2. D1355.2.1.2. Magic water causes sexual desire. (Cf. D1242.1.) – Jewish: Neuman.
 
D1355.2.2. D1355.2.2. Blood as love-philtre. (Cf. D1003). – *Fb “blod” IV 46b; *Kittredge Witchcraft 30, 382 n. 53.
 
D1355.2.2.1. D1355.2.2.1. Blood of wounded centaur as love philtre. (Cf. D1016.) Greek: Grote I 139.
 
D1355.2.3. D1355.2.3. Semen in love-philtre. – Kittredge Witchcraft 30, 382 n. 53.
 
D1355.3. D1355.3. Love charm. (Cf. D1274.) – Kittredge Witchcraft 30, 111, 382 n. 52, 440 nn. 61 – 70 passim. – Irish myth: *Cross; Icelandic: *Boberg; *English: Child I 57; India: *Thompson-Balys, Penzer I 137f.; Am. Negro (Georgia): Harris Nights 198 No. 34.
 
D1355.3.1. D1355.3.1. Seed mixed with blood as love charm. (Cf. D971.) – Greek: Frazer Apollodorus I 261 n. 1.
 
D1355.3.2. D1355.3.2. Image pierced with pins as love charm. Kittredge Witchcraft 100, *431f. nn. 202 – 211; England: Baughman.
 
D1355.3.3. D1355.3.3. Fruit pierced with pins as love charm. (Cf. D981.) Kittredge Witchcraft 102, 433 n. 226.
 
D1355.3.5. D1355.3.5. Boiling lock of lover’s hair draws him to sweetheart. England: Baughman.
 
D1355.3.6. D1355.3.6. Burning candle stuck with pins fetches lover. England: *Baughman.
 
D1355.3.7. D1355.3.7. Person burns salt and says charm to bring lover to spot. England, U. S.: *Baughman.
 
D1355.3.8. D1355.3.8. Person burns dragonsblood (plant) and says charm to bring lover to spot. England: *Baughman.
 
D1355.4. D1355.4. Ring produces love. (Cf. D1076.) – *Kittredge Witchcraft 109, 436ff. nn. 38 – 48 passim; Fb “ring” III 60b. – Icelandic: *Boberg; Italian Novella: Rotunda.
 
D1355.5. D1355.5. Magic hair produces love. (Cf. D991.) – Wesselski Märchen 196; Frazer Golden Bough III 270. – N. A. Indian (Thompson River): Teit MAFLS VI 73 No. 23, (Shuswap): Teit JE II 708 No. 34 (in the last two named references, the hair is a woman‘s pubic hair); India: Thompson-Balys.
 
D1355.6. D1355.6. Churchyard mould produces love. Girl takes three handfuls and passes it over churn. (Cf. D1278.1.) – Fb “kirkegaardsmuld” II 129b.
 
D1355.7. D1355.7. Apple produces love. (Cf. D981.1.) – *Fb “æble” III 1135a. – English: Child I 364; Irish myth: *Cross; Icelandic: *Boberg.
 
D1355.8. D1355.8. Olive branch insures fidelity of husband. Wife to beat him with it. (Cf. D954.) – Spanish: Boggs FFC XC 51 No. 340.
 
D1355.9. D1355.9. Magic belt produces love. (Cf. D1057.) – *Fb “bælte” IV 84a; Icelandic: *Boberg.
 
D1355.10. D1355.10. Consecrated bread produces love. (Cf. D1031.1.1.) *Kittredge Witchcraft 149, 469 nn. 107, 108.
 
D1355.10.1. D1355.10.1. Consecrated bread kept in mouth and fed to toad/frog produces love. Kittredge Witchcraft 149, 469 n. 104; England: Baughman.
 
D1355.11. D1355.11. Magic clothes produce love. (Cf. D1050.) – Jewish: bin Gorion Born Judas@2 I 274.

D1364.2. D1364.2. Sleep-thorn. Thorn causes magic sleep. (Cf. D958.) – *Köhler-Bolte I 261; *BP I 440; *Panzer Sigfrid 281 s.v. “Schlafdorn”; **Cosquin Études 95ff., Contes indiens 59ff. – English: Child V 495 s.v. “sleep”; Icelandic: *Boberg.
 
D1364.3. D1364.3. Flowers cause magic sleep. (Cf. D975.) – *Basset 1001 Contes I 143.
 
D1364.4. D1364.4. Fruit causes magic sleep. (Cf. D980.) – *Basset 1001 Contes I 143e.
 
D1364.4.1. D1364.4.1. Apple causes magic sleep. (Cf. D981.1.) – *Types 400, 590, 709; *BP I 463, II 346, III 1; Icelandic: Boberg.
 
D1364.4.2. D1364.4.2. Figs cause magic sleep. (Cf. D981.5.) – Spanish: Boggs FFC XC 56, 116 Nos. 408*A, 970.

 
D1364.7. D1364.7. Sleeping potion: drink causes magic sleep. (Cf. D1040, D1242.2, D1364.12.) – Dickson 63; Cox Cinderella 483; Irish myth: *Cross; Icelandic: *Boberg.
 
D1364.7.1. D1364.7.1. Liquor blessed by saint causes magic sleep. Irish: Plummer clxxii, Cross.

D1364.10. D1364.10. Dagger causes magic sleep. (Cf. D1083.1.) – *Basset 1001 Contes I 143.

D1364.14. D1364.14. Needle causes magic sleep. (Cf. D1181.) – Köhler-Bolte I 261.
 
D1364.15. D1364.15. Pin causes magic sleep. (Cf. D1182.) – *Type 400; *Cosquin Contes indiens 95ff.; *BP II 346; Cox Cinderella 483; *Basset 1001 Contes I 143. – English: Child V 496 s.v. “sleep”; Irish myth: Cross; Missouri French: Carrière.
 
D1364.16. D1364.16. Hairpin causes magic sleep. (Cf. D1072.2.) – *Type 709; *BP I 463.
 
D1364.17. D1364.17. Spindle causes magic sleep. (Cf. D1186.) – *Type 410; *BP I 434ff., 440; *Saintyves Perrault 62.
 
D1364.18. D1364.18. Wand causes magic sleep. (Cf. D1254.1.) – Saintyves Perrault 63; Cox Cinderella 483. – Icelandic: Corpus Poeticum Boreale I 158, Boberg; Breton: Sébillot Incidents s.v. “baguette”, “sommeil”; India: Thompson-Balys.
 
 
D1364.20. D1364.20. Magic runes cause sleep. (Cf. D1266.1.) – Fb “sove” III 472b. – English: Child I 28, 48, 55, 391f, Wimberly 355.


D1971. D1971. Three-fold magic sleep. Husband (lover) put to sleep by false bride. Only on the third night (the last chance) he wakes. *Types 303, 313; BP II 51, 273; Cox Cinderella 481. – Spanish: Boggs FFC XC 61 No 445A.

D1364.21. D1364.21. Magic card causes sleep. (Cf. D1267.) – Köhler-Bolte Zs. f. Vksk. VI 62 (to Gonzenbach No. 10); Basile Pentamerone III Nos. 1, 9; Italian Novella: Rotunda.
 
D1364.22. D1364.22. Sleep-charm. Charm causes magic sleep. (Cf. D1273.) – Dickson 62 n. 6. – English: Child I 28, 48, 55, 391f; Irish myth: *Cross; India: Thompson-Balys; Chinese: Werner 366.
 
D1364.23. D1364.23. Song causes magic sleep. (Cf. D1275, D1364.24.) – Irish myth: *Cross; Breton: Sébillot Incidents s.v. “chant”.
 
D1364.24. D1364.24. Music causes magic sleep. (Cf. D1275.1.) – Greek: Fox 193 (Argos); Irish: Plummer clxxii, *Cross; English: Child V 489 s.v. “music”; Finnish: Kalevala rune 42.
 
D1364.25. D1364.25. Musical instrument causes magic sleep. (Cf. D1210.) Irish myth: Cross.

D1365. D1365. Object causes magic forgetfulness.
 
D1365.1. D1365.1. Plant causes magic forgetfulness. (Cf. D965.) Breton: Sébillot Incidents s.v. “herbe”.
 
D1365.1.1. D1365.1.1. Lotus causes forgetfulness. (Cf. D965.6, D2004.3.) Greek: *Frazer Apollodorus II 280 n. 2.
 
D1365.1.2. D1365.1.2. Myrtle causes forgetfulness. (Cf. D965.10.) Hartland Science 204.
 
D1365.1.3. D1365.1.3. Laurel causes forgetfulness. (Cf. D965.9.) – Hartland Science 204.
 
D1365.2. D1365.2. Drink causes magic forgetfulness. (Cf. D1040, D2004.3.1.) – Jiriczek “Der Vergessenheitstrank in der Nibelungensage” Zs. f. vgl. Litgsch. N. F. VII 49ff.; Cox Cinderella 512; Wimberly 278f. – Irish myth: *Cross; English: Child I 363 and note, 364; Norse: Herrmann II 590; Icelandic: *Boberg; Greek: Odyssey IV line 220 et passim; India: Thompson-Balys.

D1365.6. D1365.6. Magic cup causes forgetfulness. (Cf. D1171.6, D1365.2.) – *Fb “bæger” IV 83a.

D1365.8. D1365.8. Magic medicine causes loss of memory. (Sprinkled on head.) (Cf. D1241, D1242.) India: Thompson-Balys.
 
D1365.8.1. D1365.8.1. Medicines of forgetfulness and remembering. India: Thompson-Balys.

D1365.10. D1365.10. Magic writings on drinking horn cause forgetfulness. (Cf. D1365.2.) Icelandic: Boberg.
 
D1365.11. D1365.11. “Brain of forgetfulness” lost by person in battle. Irish myth: *Cross.
 
D1366. D1366. Magic object causes memory.
 
D1366.1. D1366.1. Magic drink causes memory. (Cf. D1040.) – Icelandic: *Boberg; Irish myth: Cross.
 
D1366.2. D1366.2. Lack of magic necklace causes forgetfulness. (Cf. D1365.) – India: Thompson-Balys.
 
D1367. D1367. Magic object causes insanity.
 
D1367.1. D1367.1. Magic plant causes insanity. (Cf. D965.) – Chauvin VII 19 No. 373D n. 1; Fb “vild” III 1052b.
 
D1367.2. D1367.2. Magic drink causes insanity. (Cf. D1040.) – *Kittredge Witchcraft 128, 450 n. 25. – Irish myth: *Cross.
 
D1367.3. D1367.3. Magic spell causes insanity. (Cf. D1273.) – *Kittredge Witchcraft 128, 450 n. 24.
 
D1367.4. D1367.4. Magic wisp (withe) causes insanity. (Cf. D1282.2.) Irish myth: *Cross.
 
D1367.5. D1367.5. Runes cause frenzy. (Cf. D1266.1.) Norse: MacCulloch Eddic 298, Herrmann Saxo Gr. II 239, *Boberg; India: Thompson-Balys.

D1978.4. D1978.4. Hero wakened from magic sleep by wife who has purchased place in his bed from false bride. (Cf. D1971.) Cox Cinderella 481; Type 313; BP II 51, 273; Indonesia: DeVries’ list No. 176.

D2006.1.4. D2006.1.4. Forgotten fiancée buys place in husband’s bed and reawakens his memory. *Types 313, 425; *BP II 234ff., 527 n. 2; Tegethoff 52f. – Philippine: Fansler MAFLS XII 165.


K82.1.2. K82.1.2. Attempted intoxication avoided by boring a hole in the bottom of cup. Marquesas: Handy 119.

K219.1. K219.1. Devil cheated of his promised soul by making the intended victim drunk. The devil may punish the drunk man's body but has no power over his soul. *Pauli (ed. Bolte) No. 522.

K332. K332. Theft by making owner drunk. *Type 1525A; BP III 379ff.; Pauli (ed. Bolte) No. 850; Irish myth: Cross; India: *Thompson-Balys; Japanese: Ikeda; Africa (Ekoi): Talbot 297.

K332.1 ‡Theft by giving narcotic to guardian of goods. 

No. number p. page,—(wine).

K332.1. K332.1. Theft by giving narcotic to guardian of goods. India: Thompson-Balys; Buddhist myth: Malalasekera II 225.

K332.1.1§, ‡Guards of corpse induced to drink much wine: when drunk corpse stolen.


Sleeping potion. K625.

K625. K625. Escape by giving narcotic to guards. Boje 112ff.; Italian Novella: Rotunda; India: Thompson-Balys.

K625.1. K625.1. Escape of damsel foiled by hero's refusal to take narcotic. Type 306; Africa (Ronga): Junod Les Chants et les Contes des Ba Ronga (Lausanne, 1897) 317ff. No. 30. (Motif found in 12 Dancing Princesses)

K625.2. K625.2. Escape by making watchmen drunk. Irish myth: Cross (K649.1); U.S.: Baughman; Icelandic: *Boberg; India: Thompson-Balys.

K625. K625. Escape by giving narcotic to guards. Boje 112ff.; Italian Novella: Rotunda; India: Thompson-Balys.
 
K625.1. K625.1. Escape of damsel foiled by hero‘s refusal to take narcotic. Type 306; Africa (Ronga): Junod Les Chants et les Contes des Ba Ronga (Lausanne, 1897) 317ff. No. 30.
 
K625.2. K625.2. Escape by making the watchmen drunk. Irish myth: Cross (K649.1); U.S.: Baughman; Icelandic: *Boberg; India: Thompson-Balys.

K776, Capture by intoxication (or narcotics).

K776. K776. Capture by intoxication (or narcotic). Dickson 67 n. 13, 122 n. 71; Malone PMLA XLIII 415; Irish myth: Cross; Icelandic: *Boberg; Italian: Basile Pentamerone III No. 5, Rotunda; Jewish: Neuman; Africa (Wute): Sieber ZsES XII 169; West Indies: Flowers 527.
K776.2. K776.2. Man is made drunk and left in temple at mercy of demons. Chinese: Graham.

 
K776. K776. Capture by intoxication (or narcotic). Dickson 67 n. 13, 122 n. 71; Malone PMLA XLIII 415; Irish myth: Cross; Icelandic: *Boberg; Italian: Basile Pentamerone III No. 5, Rotunda; Jewish: Neuman; Africa (Wute): Sieber ZsES XII 169; West Indies: Flowers 527.
 
K776.1. K776.1. Capture with aid of sleep-bringing music. Irish myth: *Cross.
 
K776.1.1. K776.1.1. Fortress captured as harper puts garrison to sleep with music while besiegers place fingers in ears. Irish myth: *Cross.
 
K776.2. K776.2. Man is made drunk and left in temple at mercy of demons. Chinese: Graham.

K870. Fatal deception by narcotic (intoxication)

K870. K870. Fatal deception by narcotic (intoxication).

K871. K871. Fatal intoxication. Korean: Zong in-Sob 168 No. 72; Hawaii: Beckwith Myth 441; Africa (Ekoi): Talbot 397; West Indies: Flowers 531.

K871.1. K871.1. Army intoxicated and overcome. Köhler-Bolte I 512; Spanish Exempla: Keller; India: Thompson-Balys. ("Pourvu qu'elles soient douces" videoclip by Mylène Farmer)

K871.2. K871.2. Slaughter of drunken enemies in banquet hall. (Cf. K811.1.) Greek: Grote I 150. (Red Wedding, Black Dinner, Massacre of Stockholm... real-life examples are countless)
K871.3.2§, ‡Person intoxicated (drugged, etc.) and then disfigured (mutilated).

K872. K872. Judith and Holofernes: girl from enemy camp chosen to sleep with intoxicated general kills him in bed. Spanish Exempla: Keller; Jewish: *Gaster Exempla 230 No. 251, *bin Gorion Born Judas@2 I 362f., *Neuman; India: Thompson-Balys. (Also, maybe Yael and Sisera)

K872.1. K872.1. Girl kills man sleeping with her. India: Thompson-Balys.

K873. K873. Fatal deception by giving narcotic. Italian: Basile Pentamerone IV 5; India: *Thompson-Balys; Africa (Fang): Einstein 66, (Basuto): Jacottet 16 No. 2.

K873.1. K873.1. King given sleeping potion and then beheaded in his bed by his wife. Icelandic: *Boberg.

K873.2. K873.2. Groom murdered, while watchmen and bride are brought to sleep by music. Icelandic: Boberg.

K873.3. K873.3. Boy makes adversary insensible by substituting opium for half of tobacco in pipe. India: Thompson-Balys.

K873.4. K873.4. Drug introduced into half of fruit from enemy's fingernail where it has been hidden. Buddhist myth: Malalasekera I 556.
K871.3.2§, ‡Person intoxicated (drugged, etc.) and then disfigured (mutilated).

K870. K870. Fatal deception by narcotic (intoxication).
 
K871. K871. Fatal intoxication. Korean: Zong in-Sob 168 No. 72; Hawaii: Beckwith Myth 441; Africa (Ekoi): Talbot 397; West Indies: Flowers 531.
 
K871.1. K871.1. Army intoxicated and overcome. Köhler-Bolte I 512; Spanish Exempla: Keller; India: Thompson-Balys.
 
K871.2. K871.2. Slaughter of drunken enemies in banquet hall. (Cf. K811.1.) Greek: Grote I 150.

K872. K872. Judith and Holofernes: girl from enemy camp chosen to sleep with intoxicated general kills him in bed. Spanish Exempla: Keller; Jewish: *Gaster Exempla 230 No. 251, *bin Gorion Born Judas@2 I 362f., *Neuman; India: Thompson-Balys.
 
K872.1. K872.1. Girl kills man sleeping with her. India: Thompson-Balys.
 
K873. K873. Fatal deception by giving narcotic. Italian: Basile Pentamerone IV 5; India: *Thompson-Balys; Africa (Fang): Einstein 66, (Basuto): Jacottet 16 No. 2.
 
K873.1. K873.1. King given sleeping potion and then beheaded in his bed by his wife. Icelandic: *Boberg.
 
K873.2. K873.2. Groom murdered, while watchmen and bride are brought to sleep by music. Icelandic: Boberg.
 
K873.3. K873.3. Boy makes adversary insensible by substituting opium for half of tobacco in pipe. India: Thompson-Balys.
 
K873.4. K873.4. Drug introduced into half of fruit from enemy‘s fingernail where it has been hidden. Buddhist myth: Malalasekera I 556.

K1165. K1165. Secret learned by intoxicating dupe. Penzer V 1f. 3 n. 1; Siberian: Holmberg Siberian 363.

K1165. K1165. Secret learned by intoxicating dupe. Penzer V 1f. 3 n. 1; Siberian: Holmberg Siberian 363.

K1317.6. K1317.6. Use of drugs to usurp lover's place.

K1317.6.1. K1317.6.1. Woman drugs sister and substitutes for her with lover. Italian Novella: Rotunda. (Bed trick; similar to the Leah-for-Rachel ruse played on Jacob in Genesis)

K1317.6. K1317.6. Use of drugs to usurp lover’s place.
 
K1317.6.1. K1317.6.1. Woman drugs sister and substitutes for her with lover. Italian Novella: Rotunda.

K1321.3.1. K1321.3.1. Man disguised as woman beguiles hostile chief. Infatuates him and then kills him in drunken sleep. *Wesselski Archiv OrientР±lnРЅ II 430; Icelandic: MacCulloch Eddic 88; India: Thompson-Balys; Japanese: Anesaki 303f. (Yael and Sisera/Judith and Holophernes variant with crossdressing)

K1321.3.1. K1321.3.1. Man disguised as woman beguiles hostile chief. Infatuates him and then kills him in drunken sleep. *Wesselski Archiv Orientální II 430; Icelandic: MacCulloch Eddic 88; India: Thompson-Balys; Japanese: Anesaki 303f.

K1339.5. K1339.5. Girl tricked by use of drugs. Subsequent pregnancy used to force her into marrying seducer. Italian Novella: Rotunda.

K1339.5. K1339.5. Girl tricked by use of drugs. Subsequent pregnancy used to force her into marrying seducer. Italian Novella: Rotunda.

K1371.5. K1371.5. Man gets bridegroom drunk and enjoys the bride. Hawaii: Beckwith Myth 424.

K1371.5. K1371.5. Man gets bridegroom drunk and enjoys the bride. Hawaii: Beckwith Myth 424.

K1514.17.1. K1514.17.1. Wife drugs husband and visits paramour. India: Thompson-Balys

K1514.17.1. K1514.17.1. Wife drugs husband and visits paramour. India: Thompson-Balys.

K1536. K1536. Woman has husband made monk while he is drunk, so as to get rid of him. Scala Celi 87a No. 506; Crane Vitry No. 231; Liebrecht 124; *Krappe Bulletin Hispanique XXXIX 38; Spanish Exempla: Keller.

K1536. K1536. Woman has husband made monk while he is drunk, so as to get rid of him. Scala Celi 87a No. 506; Crane Vitry No. 231; Liebrecht 124; *Krappe Bulletin Hispanique XXXIX 38; Spanish Exempla: Keller.

K1557.1. K1557.1. Husband discovers paramour's love letter in his wife's purse after having made her drunk. Icelandic: Boberg.

K1557.1. K1557.1. Husband discovers paramour’s love letter in his wife‘s purse after having made her drunk. Icelandic: Boberg.

K1613. K1613. Poisoner poisoned with his own poison.
 
K1613.0.1. K1613.0.1. Would-be poisoner forced to drink poisoned cup. Irish myth: Cross.
 
K1613.1. K1613.1. Person trying to blow poison on another is himself poisoned. Chauvin II 87 No. 22; Zs. d. dt. Morgenl. Ges. XLII 115ff.; B[ö]dker Exempler 280 No. 23; Spanish Exempla: Keller; Italian Novella: Rotunda.
 
K1613.2. K1613.2. Wife poisons husband who in turn poisons her. Before he dies he forces her to drink from the same cup. Italian Novella: Rotunda.
 
K1613.2.1. K1613.2.1. Person gives his wife a poisoned drink; she pours the two drinks together. They both die. England: Baughman.
 
K1613.3. K1613.3. Poisoner’s own son takes the beverage intended for stepbrother. Spanish: Childers; Italian Novella: *Rotunda.
 
K1613.4. K1613.4. Son who intends to poison father drinks the poison by mistake. Italian Novella: Rotunda.

K1613.3 («Poisoner’s own son takes the beverage intended for stepbrother»)

K1852 («Sleeping potion substituted for poison»)

K1852. K1852. Sleeping potion substituted for poison. (Cf. K2111.1.) Italian Novella: Rotunda.

K 2390 (Bm) Messenger made drunk that letter may be substituted.

N332. N332. Accidental poisoning.

N332.2. N332.2. Horse accidentally poisoned instead of master. An attempt is made to give the hero a poisoned cup. He is on horseback and spurs his horse away to avoid the cup. The poison is spilled and enters the horse‘s ear and kills him. *Type 851; *BP I 189; Spanish: Espinosa Jr. No. 131.
 
N332.4. N332.4. Boy accidentally drinks “poison” intended for his stepbrother. Doctor had substituted sleeping potion for the requested poison. Italian Novella: *Rotunda.

N332.4 («Youth accidentally drinks “poison” --sleeping potion-- intended for his stepbrother»)

 
N332.4.1. N332.4.1. Youth accidentally takes the poison he intended for his father. Italian Novella: Rotunda.
 
N332.5. N332.5. Woman unwittingly poisons her son. Mistakes poison for medicine. Italian Novella: Rotunda.

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THE ETHER BUNNY

A few summers ago, a friend of mine at work told me a story that supposedly happened at the school he went to. A guy went to the doctor because of pain in his rectum. It was discovered that he had a high level of ether in his bloodstream. Apparently his roommate had been using ether on him to knock him out while he, um, had his way with him.

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A guy in the dorms would wake up in the morning feeling sluggish and experiencing abdominal pains. This went on for a week or two before he sought medical attention at Cowell. After the exam the doctor asked the student if he was gay. The student responded that he was not. The doctor seemed puzzled because he explained that the cause of the student’s pains was due to being sodomized on a regular basis. The sluggishness was due to heavy drug use. The student left Cowell stunned. He returned to his dorm room to discover that his roommate had hastily moved out and had dropped out of school. While searching through the items his roommate had left behind this student discovered a beaker of ether and a rag in a large zip-loc bag.

VARIATIONS:

• The medical complaint that causes the student to visit the doctor varies
  (e.g., rectal soreness, severe headaches, sluggishness).
• The manner in which the student learns the truth about his roommate’s activities also varies. In some versions the doctor diagnoses the cause on the spot (after detecting traces of anesthetic in the student’s bloodstream or sperm in his anus), and in other versions the student discovers the anesthetic and other paraphernalia hidden about the dorm room.
• The anesthetic used is either chloroform or ether.
• In some tellings the student already knows his roommate to be gay; in others his roommate’s homosexuality is unknown to him until he discovers the hidden anesthetic.

ORIGINS:   As Brunvand notes, this legend has been mentioned in print as far back as 1886, in Richard F. Burton’s privately-published The Book of the Thousand Nights and a Night, and it was included in Gershon Legman’s Rationale of the Dirty Joke. (Both tellings involve predators who drug their victims with alcohol.) The story has spread widely in the United States and Europe over the last twenty years or so, generally set in military barracks or campus dormitories.

Whereas the college version generally ends with the discovery of the perfidy, revenge is almost always exacted on the perpetrator in the military version, either by the soldier acting on his own or with the help of his buddies. The victim is often said to “beat the crap” out of his tentmate upon discovering what he’s been up to. Some tellings of the legend end with the sodomizer dead at the hands of his victim and his victim-turned-killer now serving a life term.