The Wee Bairns area of the 173rd Highland Games of the St. Andrews Society of Detroit is returning! It was missing at the 2020 and 2021 Highland Games due to Covid concerns. It's always in a big open area at Greenmead Historical Village in Livonia so its elimination was surprising. The intent behind the Wee Bairns area is bringing an understanding of Scottish heritage to children with fun events tailored to them.
While North Oakland County Storytellers no longer hold meetings, some of us treasure our Scottish heritage and have told stories in the Wee Bairns area for a great many years. Once again from 10 to 3 on Saturday, August 6, N.O.C.S. will bring it to listeners. Ten of those stories can be found here under the heading of Scottish Folklore. That reflects only some of the long history of participation there. It goes back even further than is shown here.
Today's story comes from Joseph Jacobs, More English Fairy Tales, but don't let that title fool you as Jacobs definitely includes Scottish material. You may jump down to the story, but if that English connection troubles you, read his discussion of this as part of his Preface to the book:
Then as to using tales in Lowland Scotch, whereat a Saturday Reviewer, whose identity and fatherland were not difficult to guess, was so shocked. Scots a dialect of English! Scots tales the same as English! Horror and Philistinism! was the Reviewer's outcry. Matter of fact is my reply, which will only confirm him, I fear, in his convictions. Yet I appeal to him, why make a difference between tales told on different sides of the Border? A tale told in Durham or Cumberland in a dialect which only Dr. Murray could distinguish from Lowland Scotch, would on all hands be allowed to be "English." The same tale told a few miles farther North, why should we refuse it the same qualification? A tale in Henderson is English: why not a tale in Chambers, the majority of whose tales are to be found also south of the Tweed?
The truth is, my folk-lore friends and my Saturday Reviewer differ with me on the important problem of the origin of folk-tales. They think that a tale probably originated where it was found. They therefore attribute more importance than I to the exact form in which it is found and restrict it to the locality of birth. I consider the probability to lie in an origin elsewhere: I think it more likely than not that any tale found in a place was rather brought there than born there. I have discussed this matter elsewhere with all the solemnity its importance deserves, and cannot attempt further to defend my position here. But even the reader innocent of folk-lore can see that, holding these views, I do not attribute much anthropological value to tales whose origin is probably foreign, and am certainly not likely to make a hard-and-fast division between tales of the North Countrie and those told across the Border.
 See "The Science of Folk Tales and the Problem of Diffusion" in Transactions of the International Folk-Lore Congress, 1891.
Don't know if you bothered to read all of that, but here's "Johnny Gloke" which will start out sounding rather familiar. I'll give Jacobs' brief Notes and References after it.
Johnny Gloke was a tailor by trade, but like a man of spirit he grew tired of his tailoring, and wished to follow some other path that would lead to honour and fame. But he did not know what to do at first to gain fame and fortune, so for a time he was fonder of basking idly in the sun than in plying the needle and scissors. One warm day as he was enjoying his ease, he was annoyed by the flies alighting on his bare ankles. He brought his hand down on them with force and killed a goodly number of them. On counting the victims of his valour, he was overjoyed at his success; his heart rose to the doing of great deeds, and he gave vent to his feelings in the saying:—
"Well done! Johnny Gloke,
Kilt fifty flies at one stroke."
His resolution was now taken to cut out his path to fortune and honour. So he took down from its resting-place a rusty old sword that had belonged to some of his forebears, and set out in search of adventures. After travelling a long way, he came to a country that was much troubled by two giants, whom no one was bold enough to meet, and strong enough to overcome. He was soon told of the giants, and learned that the King of the country had offered a great reward and the hand of his daughter in marriage to the man who should rid his land of this scourge. John's heart rose to the deed, and he offered himself for the service. The great haunt of the giants was a wood, and John set out with his old sword to perform his task. When he reached the wood, he laid himself down to think what course he would follow, for he knew how weak he was compared to those he had undertaken to kill. He had not waited long, when he saw them coming with a waggon to fetch wood for fuel. My! they were big ones, with huge heads and long tusks for teeth. Johnny hid himself in the hollow of a tree, thinking only of his own safety. Feeling himself safe, he peeped out of his hiding-place, and watched the two at work. Thus watching he formed his plan of action. He picked up a pebble, threw it with force at one of them, and struck him a sharp blow on the head. The giant in his pain turned at once on his companion, and blamed him in strong words for hitting him. The other denied in anger that he had thrown the pebble. John now saw himself on the high way to gain his reward and the hand of the King's daughter. He kept still, and carefully watched for an opportunity of striking another blow. He soon found it, and right against the giant's head went another pebble. The injured giant fell on his companion in fury, and the two belaboured each other till they were utterly tired out. They sat down on a log to breathe, rest, and recover themselves.
While sitting, one of them said, "Well, all the King's army was not able to take us, but I fear an old woman with a rope's end would be too much for us now."
"If that be so," said Johnny Gloke, as he sprang, bold as a lion, from his hiding-place, "What do you say to Johnny Gloke with his old roosty sword?" So saying he fell upon them, cut off their heads, and returned in triumph. He received the King's daughter in marriage and for a time lived in peace and happiness. He never told the mode he followed in his dealing with the giants.
Some time after a rebellion broke out among the subjects of his father-in-law. John, on the strength of his former valiant deed, was chosen to quell the rebellion. His heart sank within him, but he could not refuse, and so lose his great name. He was mounted on the fiercest horse that ever saw sun or wind, and set out on his desperate task. He was not accustomed to ride on horseback, and he soon lost all control of his steed. It galloped off at full speed, in the direction of the rebel army. In its wild career it passed under the gallows that stood by the wayside. The gallows was somewhat old and frail, and down it fell on the horse's neck. Still the horse made no stop, but always forward at furious speed towards the rebels. On seeing this strange sight approaching towards them at such a speed they were seized with terror, and cried out to one another, "There comes Johnny Gloke that killed the two giants with the gallows on his horse's neck to hang us all." They broke their ranks, fled in dismay, and never stopped till they reached their homes. Thus was Johnny Gloke a second time victorious. So in due time he came to the throne and lived a long, happy, and good life as king.
I'm sure you recognized that story under a different name. Jacobs addresses that:
Source.—Contributed by Mr. W. Gregor to Folk-Lore Journal, vii. I have rechristened "Johnny Glaik" for the sake of the rhyme, and anglicised the few Scotticisms.
Parallels.—This is clearly The Valiant Tailor of the Grimms: "x at a blow" has been bibliographised. (See my List of Incidents in Trans. Folk-Lore Congress, 1892, sub voce.)
Remarks.—How The Valiant Tailor got to Aberdeen one cannot tell, though the resemblance is close enough to suggest a direct "lifting" from some English version of Grimm's Goblins. At the same time it must be remembered that Jack the Giant Killer (see Notes on No. xix.) contains some of the incidents of The Valiant Tailor.
Hope to see you and Nessie at the Highland Games next week on August 6.
This is part of a series of postings of stories under the category, "Keeping the Public in Public Domain." The idea behind Public Domain was to preserve our cultural heritage after the authors and their immediate heirs were compensated. I feel strongly current copyright law delays this intent on works of the 20th century. My own library of folklore includes so many books within the Public Domain I decided to share stories from them. I hope you enjoy discovering new stories.
At the same time, my own involvement in storytelling regularly creates projects requiring research as part of my sharing stories with an audience. Whenever that research needs to be shown here, the publishing of Public Domain stories will not occur that week. This is a return to my regular posting of a research project here. (Don't worry, this isn't dry research, my research is always geared towards future storytelling to an audience.) Response has convinced me that "Keeping the Public in Public Domain" should continue along with my other postings as often as I can manage it.
Other Public Domain story resources I recommend-
There are many online resources for Public Domain stories, maybe none for folklore is as ambitious as fellow storyteller, Yoel Perez's database, Yashpeh, the International Folktales Collection. I have long recommended it and continue to do so. He has loaded Stith Thompson's Motif Index into his server as a database so you can search the whole 6 volumes for whatever word or expression you like by pressing one key. http://folkmasa.org/motiv/motif.htm
You may have noticed I'm no longer certain Dr. Perez has the largest database, although his offering the Motif Index certainly qualifies for those of us seeking specific types of stories. There's another site, FairyTalez claiming to be the largest, with "over 2000 fairy tales, folktales, and fables" and they are "fully optimized for phones, tablets, and PCs", free and presented without ads.
Between those two sites, there is much for story-lovers, but as they say in infomercials, "Wait, there's more!"