And so, God, wishing to avenge the insult done to Him and to his servant, ordained that all who, from that time, might be born in the city of Rochester, should have tails, after the fashion of swine. And nothing could be done to prevent their having tails. From that day to this, the natives of Rochester have been tailed, and they shall remain tailed for ever. It is consequently evident that they are not human beings. Amongst the inconveniences resulting from this peculiarity of theirs, is that of not being able to sit down when they are angry; for, at such a time, their tails stand erect, as is the case with other animals.[351] During the fourteenth century, too, the myth, in its restricted and local form, makes its appearance in Continental literature, other than that of France. It is referred to by Fazio degli Uberti, an Italian poet who lived between 1326 and 1360, and whom D. G. Rossetti deals with and translates in his work _Italian Poets chiefly before Dante_. In a description of England which Fazio gives in the _Ditta Mondo_, he says: "Now this I saw not; but so strange a thing It was to hear, and by all men confirmed, That it is fit to note it as I heard, To wit, there is a certain islet here Among the rest where folk are born with tails,-- Short as are found in stags and suchlike beasts".[352] Fazio is probably Boccaccio's authority for the statement, unaccompanied with any further details, however, that "certain Englishmen were born with tails".[353] The chronicle which is commonly known as Alexander of Essebye's, and which exists in manuscript only, has been quoted as briefly stating that "when fish tails were despitefully thrown at him by certaine men of Dorsetshire", St. Augustine "was so furiously vexed therewith that he called upon God for revenge and He forthwith heard him and strake them with tails for their punishment". Greater interest attaches to the story as told in the English version of the _Golden Legende_. Though not less credulous than were his predecessors as to the punishment inflicted on the impious people who insulted the saint, the writer who interpolated the narrative--for it does not appear in the Latin original--prepares the way of the sceptic by limiting the duration of the penalty, and by testifying with an earnestness suggestive of personal knowledge to the immunity of some, at least, of those who were believed to be stricken for the transgression of their forefathers: