{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_8299/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_8299","id":"gutenberg_8299","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/8299","summary":null,"tags":["Category: Mythology, Legends & Folklore","Folklore","Folklore -- Philippines","Tales -- Philippines"],"text":"Produced by Jeroen Hellingman\n\n\n\n\n\n                     Filipino Popular Tales\n\n          Collected and Edited with Comparative Notes\n\n                               By\n\n                        Dean S. Fansler,\n\n\n                              1921\n\n\n\n\n\nPREFACE.\n\n\nThe folk-tales in this volume, which were collected in the Philippines\nduring the years from 1908 to 1914, have not appeared in print\nbefore. They are given to the public now in the hope that they will be\nno mean or uninteresting addition to the volumes of Oriental M\u00e4rchen\nalready in existence. The Philippine archipelago, from the very nature\nof its geographical position and its political history, cannot but be a\nsignificant field to the student of popular stories. Lying as it does\nat the very doors of China and Japan, connected as it is ethnically\nwith the Malayan and Indian civilizations, Occidentalized as it has\nbeen for three centuries and more, it stands at the junction of East\nand West. It is therefore from this point of view that these tales\nhave been put into a form convenient for reference. Their importance\nconsists in their relationship to the body of world fiction.\n\nThe language in which these stories are presented is the language\nin which they were collected and written down,--English. Perhaps\nno apology is required for not printing the vernacular herewith;\nnevertheless an explanation might be made. In the first place,\nthe object in recording these tales has been a literary one, not a\nlinguistic one. In the second place, the number of distinctly different\nlanguages represented by the originals might be baffling even to the\nreader interested in linguistics, especially as our method of approach\nhas been from the point of view of cycles of stories, and not from the\npoint of view of the separate tribes telling them. In the third place,\nthe form of prose tales among the Filipinos is not stereotyped; and\nthere is likely to be no less variation between two Visayan versions\nof the same story, or between a Tagalog and a Visayan, than between\nthe native form and the English rendering. Clearly Spanish would not\nbe a better medium than English: for to-day there is more English than\nSpanish spoken in the Islands; besides, Spanish never penetrated into\nthe very lives of the peasants, as English penetrates to-day by way\nof the school-house. I have endeavored to offset the disadvantages\nof the foreign medium by judicious and painstaking directions to my\ninformants in the writing-down of the tales. Only in very rare cases\nwas there any modification of the original version by the teller,\nas a concession to Occidental standards. Whatever substitutions I\nhave been able to detect I have removed. In practically every case,\nnot only to show that these are bona fide native stories, but also\nto indicate their geographical distribution, I have given the name\nof the narrator, his native town, and his province. In many cases I\nhave given, in addition, the source of his information. I am firmly\nconvinced that all the tales recorded here represent genuine Filipino\ntradition so far as the narrators are concerned, and that nothing\nhas been \"manufactured\" consciously.\n\nBut what is \"native,\" and what is \"derived\"? The folklore of the\nwild tribes--Negritos, Bagobos, Igorots--is in its way no more\n\"uncontaminated\" than that of the Tagalogs, Pampangans, Zambals,\nPangasinans, Ilocanos, Bicols, and Visayans. The traditions of\nthese Christianized tribes present as survivals, adaptations,\nmodifications, fully as many puzzling and fascinating problems as\nthe popular lore of the Pagan peoples. It should be remembered,\nthat, no matter how wild and savage and isolated a tribe may be,\nit is impossible to prove that there has been no contact of that\ntribe with the outside civilized world. Conquest is not necessary\nto the introduction of a story or belief. The crew of a Portuguese\ntrading-vessel with a genial narrator on board might conceivably be\na much more successful transmitting-medium than a thousand praos full\nof brown warriors come to stay. Clearly the problem of analyzing and\ntracing the story-literature of the Christianized tribes differs only\nin degree from that connected with the Pagan tribes. In this volume\nI have treated the problem entirely from the former point of view,\nsince there has been hitherto a tendency to neglect as of small value\nthe stories of the Christianized peoples. However, for illustrative\nmaterial I have drawn freely on works dealing with the non-Christian\ntribes, particularly in the case of stories that appear to be native;\nand I shall use the term \"native\" to mean merely \"existent in the\nIslands before the Spaniards went there.\"\n\nIn the notes, I have attempted to answer for some of the tales the\nquestion as to what is native and what imported. I have not been\nable to reach a decision in the case of all, because of a lack of\nsufficient evidence. While the most obvious sources of importation\nfrom the Occident have been Spain and Portugal, the possibility\nof the introduction of French, Italian, and even Belgian stories\nthrough the medium of priests of those nationalities must not be\noverlooked. Furthermore, there is a no inconsiderable number of Basque\nsailors to be found on the small inter-island steamers that connect\none end of the archipelago with the other. Even a very cursory glance\nat the tales in this collection reveals the fact that many of them\nare more or less close variants and analogues of tales distributed\nthroughout the world. How or when this material reached the Philippines\nis hard to say. The importation of Arabian stories, for example,\nmight have been made over many routes. The Hindoo beast-tales, too,\nmight have quite circled the globe in their progress from east to west,\nand thus have been introduced to the Filipinos by the Spaniards and\nPortuguese. Again, the germs of a number of widespread M\u00e4rchen may have\nexisted in the archipelago long before the arrival of the Europeans,\nand, upon the introduction of Occidental civilization and culture,\nhave undergone a development entirely consistent with the development\nthat took place in Europe, giving us as a result remarkably close\nanalogues of the Western tales. This I suspect to have been the case\nof some of our stories where, parallel with the localized popular\nversions, exist printed romances (in the vernacular) with the mediaeval\nflavor and setting of chivalry. To give a specific case: the Visayans,\nBicols, and Tagalogs in the coast towns feared the raids of Mindanao\nMussulmans long before white feet trod the shores of the Islands, and\nmany traditions of conflicts with these pirates are embedded in their\nlegends. The Spaniard came in the sixteenth century, bringing with\nhim stories of wars between Christians and Saracens in Europe. One\nresult of this close analogy of actual historical situation was, I\nbelieve, a general tendency to levelling: that is, native traditions\nof such struggles took on the color of the Spanish romances; Spanish\nromances, on the other hand, which were popularized in the Islands,\nwere very likely to be \"localized.\" A maximum of caution and a\nminimum of dogmatism, then, are imperative, if one is to treat at all\nscientifically the relationship of the stories of a composite people\nlike the Filipinos to the stories of the rest of the world.\n\nA word might be added as to the nature of the tales. I have included\nonly \"hero tales, serious and droll,\" beast stories and fables,\nand pourquoi or \"just-so\" stories. Myths, legends, and fairy-tales\n(including all kinds of spirit and demon stories) I have purposely\nexcluded, in order to keep the size of the volume within reasonable\nlimits. I have, however, occasionally drawn upon my manuscript\ncollection of these types to illustrate a native superstition or\ncustom.\n\nColumbia University,\n\nMay, 1918.\n\n\n\n\nCONTENTS.\n\n\nI. HERO TALES AND DROLLS.\n\n1.  (a) Suan's Good Luck 1\n    (b) Suan Eket 2\n2.  The Charcoal-Maker who became King 10\n3.  The Story of Carancal 17\n4.  (a) Suac and his Adventures 29\n    (b) The Three Friends,--the Monkey, the Dog, and the Carabao 31\n5.  (a) How Suan became Rich 35\n    (b) The King's Decisions 37\n6.  (a) The Four Blind Brothers 42\n    (b) Juan the Blind Man 43\n    (c) Teofilo the Hunchback, and the Giant 46\n    (d) Juan and the Buringcantada 47\n    (e) The Manglalabas 49\n7.  (a) Sagacious Marcela 53\n    (b) King Tasio 55\n8.  (a) The Story of Zaragoza 64\n    (b) Juan the Peerless Robber 69\n9.  The Seven Crazy Fellows 75\n10. (a) Juan Manalaksan 79\n    (b) Juan the Poor, who became Juan the King 81\n11. (a) Lucas the Strong 89\n    (b) Juan and his Six Companions 92\n    (c) The Story of King Palmarin 98\n12. (a) The Three Brothers 116\n    (b) Three Brothers of Fortune 118\n    (c) Pablo and the Princess 120\n    (d) Legend of Prince Oswaldo 122\n13. (a) The Rich and the Poor 137\n    (b) Lucas the Rope-Maker 140\n14. (a) The King and the Dervish 144\n    (b) The Mysterious Book 145\n15. The Miraculous Cow 150\n16. The Clever Husband and Wife 152\n17. The Three Brothers 155\n18. Juan and his Adventures 171\n19. Juan wearing a Monkey's Skin 178\n20. (a) How Salaksak became Rich 183\n    (b) Clever Juan and Envious Diego 186\n    (c) Ruined because of Invidiousness 188\n    (d) The Two Friends 190\n    (e) Juan the Orphan 192\n21. Is he the Crafty Ulysses? 197\n22. The Reward of Kindness 207\n23. Pedro and Satan 211\n24. The Devil and the Guachinango 214\n25. Juan Sadut 223\n26. An Act of Kindness 227\n27. The Indolent Husband 231\n28. Cecilio, the Servant of Emilio 237\n29. Chonguita 244\n30. The Golden Lock 248\n31. Who is the Nearest Relative? 257\n32. With One Centavo Juan marries a Princess 262\n33. (a) The Three Humpbacks 265\n    (b) The Seven Humpbacks 267\n34. (a) Respect Old Age 271\n    (b) The Golden Rule 271\n35. Cochinango 276\n36. Pedro and the Witch 279\n37. The Woman and her Coles Plant 285\n38. A Negrito Slave 287\n39. Alberto and the Monsters 291\n40. Juan and Maria 295\n41. The Enchanted Prince 301\n42. The Prince's Dream 304\n43. The Wicked Woman's Reward 309\n44. The Magic Ring 310\n45. (a) Maria and the Golden Slipper 314\n    (b) Abadeja 316\n46. Juan the Poor 319\n47. The Fate of an Envious Woman 323\n48. (a) The Monkey and Juan Pusong Tambi-Tambi 326\n    (b) Andres the Trapper 332\n49. Juan the Fool 338\n50. Juan and his Painted Hat 353\n51. Juan and Clotilde 355\n52. The Poor Man and his Three Sons 359\n53. The Denied Mother 361\n54. Tomarind and the Wicked Datu 363\n\n\nII. FABLES AND ANIMAL STORIES.\n\n55. The Monkey and the Turtle (three versions) 366\n56. The Monkey and the Crocodile (two versions) 374\n57. The Monkeys and the Dragon-Flies 379\n58. The Monkey, the Turtle, and the Crocodile 382\n59. The Iguana and the Turtle 383\n60. (a) The Trial among the Animals 385\n    (b) The Pugu's Case 386\n    (c) Why Mosquitoes hum and try to get into the Holes of our\n    Ears 387\n    (d) A Tyrant 388\n61. The Greedy Crow 391\n62. The Humming-Bird and the Carabao 393\n63. The Camanchile and the Passion 394\n64. Auac and Lamiran 395\n\n\nIII. \"JUST-SO\" STORIES.\n\n65. Why the Ant is not so Venomous as the Snake 398\n66. Why Locusts are Harmful 399\n67. How Lansones became Edible 401\n68. Why Cocks fight One Another 403\n69. Why Bats fly at Night 404\n70. Why the Sun shines more brightly than the Moon 404\n71. (a) Why the Culing has a Tonsure 407\n    (b) The Culeto and the Crow 407\n    (c) The Hawk and the Coling 408\n72. (a) Why the Cow's Skin is Loose on the Neck 410\n    (b) The First Loose-Skinned Cow and the First Tight-Skinned\n    Carabao 411\n73. Why the Monkey is Wise 412\n74. (a) The Lost Necklace 414\n    (b) The Cock and the Sparrow-Hawk 415\n75. The Story of our Fingers 416\n76. Why Snails climb up Grass 417\n77. Why the Cuttlefish and Squids produce a Black Liquid 419\n78. Why Cocks have Combs on their Heads 420\n79. (a) How the Crow became Black 420\n    (b) Why the Crow is Black 421\n    (c) The Dove and the Crow 422\n80. Why the Ocean is Salty 425\n81. (a) Why the Sky is Curved 426\n    (b) Why the Sky is High 426\n82. An Unequal Match; or, Why the Carabao's Hoof is split 428\n\n\n\nFILIPINO STORIES GIVEN IN THE NOTES.\n\n\n[Only stories from my own manuscript collection are listed here. Titles\nof those given in full are printed in Roman; of those given merely\nin abstract, in Italics. A \"(C)\" after a title indicates that the\nstory is taken from one of the native corridos, or metrical romances\nprinted in the vernacular.]\n\n\nPedro's Fortunes 15\nPusong 23\nCabagboc 23\nSandapal 23\nSandangcal 23\nGreedy Juan 23\nJuan Tapon 23\nDangandangan 23\nTangarangan 23\nKakarangkang 29\nHow Piro became Rich 14\nThe Cripple and the Blind Man 51\nMarcela outwits the King 56\nCay Calabasa (C) 57\nRodolfo (C) 60\nJuan and his Six Friends 78\nEdmundo (C) 87\nThe Three Brothers 127\nThe Priest and his Pupil 148\nAbu-Hasan (C) 154\nDon Agustin, Don Pedro, and Don Juan (C) 169\nThe Adarna Bird (C) (two versions) 169\nPedro and the Giants 175\nThe Monkey becomes King 182\nJuan the Ashes-Trader 195\nColassit and Colaskel 195\nJuan the Poor 202\nJuan Bachiller (C) 202\nMabait and the Duende 217\nThe Fortunes of Andoy, an Orphan 241\nPeter the Violinist 241\nDuke Almanzor (C) 251\nThe Seven Hunchbacked Brothers 268\nJuan and his Father 275\nPugut Negro (C) 280\nJuan Ti\u00f1oso (C) 283\nJuan and Maria (C) 298\nPitong 299\nThe Wonderful Tree 318\nKing Asuero and Juan the Poor (C) 322\nRicardo and his Adventures 347\nJuan and the Robbers 348\nThe Adventure of Two Robbers 349\nJuan Sadut 351\nJuan Loco 352\nThe Monkey and the Crocodile 377\nThe Battle between the Birds and the Beasts 381\nThe Bacuit's Case 389\nWhy the Ant is not so Venomous as the Snake 399\nThe Origin of Locusts 399\nThe Origin of Locusts 400\nThe Adam and Eve of the Tagalogs 402\nHow Lanzones became Edible 402\nThe Sun, the Moon, and the Stars 405\nThe Sun and the Moon 406\nOrigin of the Monkey 413\nThe First Monkey 413\nThe Deer and the Snail 429\n\n\nAPPENDIX 431\n\nINDEX 447\n\n\n\n\n\nBIBLIOGRAPHY.\n\n\n[The following list includes only such works as are referred to in\nabbreviated form in the notes throughout the volume.]\n\nAARNE, ANTTI. Vergleichende M\u00e4rchenforschungen. Helsingfors, 1908.\n\nArabian Nights' Entertainments. Translated by Sir RICHARD BURTON. 10\nvols., 1885. Supplemental Nights, 6 vols., 1886-88.\n\nBahar-i-Danush. Translated from the Persian by JONATHAN SCOTT. 3\nvols. Shrewsbury, 1799.\n\nBAIN, R. NISBET. Russian Fairy Tales. From the Skazki of Polevoi. New\nYork, N.D.\n\nBASILE, G. Pentamerone. Translated by Sir RICHARD BURTON. 2\nvols. London, 1893.\n\nBATEMAN, G.W. Zanzibar Tales. Chicago, 1901.\n\nBENFEY, THEODOR. Pantschatantra: f\u00fcnf B\u00fccher indischer Fabeln,\nM\u00e4rchen und Erz\u00e4hlungen. Aus dem Sanskrit \u00fcbersetzt, mit Einleitung\nund Anmerkungen. 2 vols. Leipzig, 1859.\n\nBLUMENTRITT, FERDINAND. Diccionario mitol\u00f3gico (in Retana's Archivo\ndel bibli\u00f3filo filipino, Vol. 2, Madrid, 1896).\n\nBOLTE (JOHANNES) UND POL\u00cdVKA (GEORG). Anmerkungen zu den Kinder-\nund Hausm\u00e4rchen der Br\u00fcder Grimm. 2 vols. Leipzig, 1913, 1915. (Cited\nBolte-Pol\u00edvka.)\n\nBOMPAS, C.H. Folklore of the Santal Parganas. London, 1909.\n\nBURTON, Sir RICHARD. See Arabian Nights' Entertainments, and Basile.\n\n(BUSK.) Sagas from the Far East; or Kalmouk and Mongolian Traditionary\nTales. London, 1873. (Compiled by RACHEL HARRIETTE BUSK.)\n\nCABALLERO, FERNAN. Cuentos y poesias populares Andaluces. Leipzig,\n1866. See also Ingram.\n\nCAMPBELL, A. Santal Folk-Tales. Pokhuria, India, 1891.\n\nCAMPBELL, J. F. Popular Tales of the West Highlands. 4 vols. 1890.\n\nCAMPBELL, KILLIS. The Seven Sages of Rome. Boston, 1907.\n\nCHILD, FRANCIS J. English and Scottish Popular Ballads. 5 vols. in\n10 parts. Boston, 1882-98.\n\nCLOUSTON, W.A. Book of Noodles. London, 1888. (Cited Clouston 1.)\n\n--A Group of Eastern Romances. 1889. Privately printed. (Cited\nClouston 2.)\n\n--Popular Tales and Fictions. 2 vols. London, 1888. (Cited Clouston 3.)\n\nCOLE, FAY-COOPER. Traditions of the Tinguian. Chicago, 1915. (Cited\nCole.)\n\nCOLE, MABEL COOK. Philippine Folk Tales. Chicago, 1916. (Cited\nM. C. Cole.)\n\nCOMPARETTI, D. Novelline Popolari Italiane. Rome, 1875.\n\nCOSQUIN, EMMANUEL. Contes Populaires de Lorraine. 2 vols. Paris (1887).\n\nCRANE, THOMAS F. Italian Popular Tales. Boston, 1885.\n\nCROOKE, W. Religion and Folklore of Northern India. 2\nvols. Westminster, 1896.\n\nD\u00c4HNHARDT, OSKAR. Natursagen. Eine Sammlung naturdeutender Sagen,\nM\u00e4rchen, Fabeln und Legenden. 4 vols. Leipzig, 1907-12.\n\nDASENT, G. W.  Popular Tales from the Norse. London, N.D. (The London\nLibrary.)\n\nDAYRELL, ELPHINSTONE. Folk Stories from Southern Nigeria, West\nAfrica. London, 1910.\n\nDRACOTT, ALICE E. Simla Village Tales. London, 1906.\n\nDUNLOP, JOHN COLIN. History of Fiction. Edited by H. WILSON. 2\nvols. London, 1896.\n\nEVANS, IVOR H. N. Folk Stories of the Tempassuk and Tuaran Districts,\nBritish North Borneo (in the Journal of the Royal Anthropological\nInstitute of Great Britain and Ireland, 43 [1913]: 422-479). (Cited\nEvans.)\n\nFANSLER, HARRIOTT E. Types of Prose Narratives. Chicago, 1911.\n\nFLEESON, KATHERINE NEVILLE. Laos Folk-Lore of Farther India. Chicago,\n1899.\n\nFolk-Lore Journal. Folk-Lore Society. 7 vols. London, 1883-89. (Cited\nFLJ.)\n\nFolk-Lore: A Quarterly Review, current since 1890. (Cited FL.)\n\nFRERE, M. Old Deccan Days, or Hindoo Fairy Legends Current in Southern\nIndia. London, 1868.\n\nGEROULD, G.H. The Grateful Dead. (Folk-Lore Society.) London, 1907.\n\nGesta Romanorum. Translated by the Rev. CHARLES SWAN. Revised\nedition. London, 1906.\n\nGONZENBACH, LAURA. Sicilianische M\u00e4rchen. 2 vols. Leipzig, 1870.\n\nGRIMM, THE BROTHERS. Household Tales: with the Author's\nNotes. Translated from the German, and edited by M. Hunt. With an\nIntroduction by Andrew Lang. 2 vols. London, 1884.\n\nGROOME, F.H. Gypsy Folk Tales. London, 1899.\n\nHAHN, J. G. VON. Griechische und albanesische M\u00e4rchen. 2 vols. Leipzig,\n1864.\n\nHARTLAND, E.S. Science of Fairy Tales. London, 1891.\n\nHONEY, JAMES A. South African Folk Tales. New York, 1910.\n\nHOSE (CHARLES) and McDOUGALL (WILLIAM). The Pagan Tribes of Borneo. 2\nvols. London, 1912. (Cited Hose-McDougall.)\n\nIndian Antiquary--A Journal of Oriental Research in Archaeology,\nHistory, Literature, Languages, Philosophy, Religion, etc. Bombay\n(current).\n\nINGRAM, J. H. Spanish Fairy Tales. Translated from Fernan\nCaballero. New York, N.D.\n\nJACOBS, JOSEPH. Indian Fairy Tales. New York and London, 1913. (Cited\nJacobs 1.)\n\n--The Fables of \u00c6sop. I. History of the \u00c6sopic Fable. London,\n1889. (Cited Jacobs 2.)\n\nJataka, or Stories of the Buddha's Former Births. Translated from the\nPali by various hands. Edited by E. B. COWELL. 6 vols. Cambridge, V.D.\n\nJournal of American Folk-Lore. (Cited JAFL.)\n\n--Bayliss, Clara K., Tagalog Folk-Tales (JAFL 21 : 45-53).\n\n--Benedict, Laura W., Bagobo Myths (JAFL 26 : 13-63).\n\n--Chamberlain, A. F., Notes on Tagal Folk-Lore (JAFL 15 : 196-198).\n\n--Gardner, Fletcher, Tagalog Folk-Tales (JAFL 20 : 104-116, 300-310).\n\n--Maxfield, B. L., and Millington, W. H., Visayan Folk-Tales (JAFL 19 :\n97-112; 20 : 89-103, 311-318).\n\nJournal of Philology.\n\nJournal of the Royal Asiatic Society of Bengal, N.S. (Cited\nJRASB.) Katha-sarit-sagara. See Somadeva.\n\nKINGSCOTE, Mrs. HOWARD. Tales of the Sun, or Folklore of Southern\nIndia. London, 1890.\n\nKITTREDGE, GEORGE L. Arthur and Gorlagon (in Harvard Studies and\nNotes in Philology and Literature).\n\nKNOWLES, the Rev. J.H. Folk-Tales of Kashmir. 2d ed. London, 1893.\n\nKOHLER, REINHOLD. Kleinere Schriften. I. Zur M\u00e4rchenforschung. Edited\nby J. BOLTE. Weimar, 1898. (Cited K\u00f6hler-Bolte.)\n\nLAL BEHARI DAY. Folk-Tales of Bengal. London, 1883.\n\nLANG, ANDREW. Custom and  Myth. 2d ed. London, 1885.\n\nLEGRAND, E. Recueil de contes populaires grecs. Paris, 1881.\n\nMACCULLOCH, J.A. The Childhood of Fiction: A Study of Folk Tales and\nPrimitive Thought. London, 1905.\n\nMCCULLOCH, WILLIAM. Bengali Household Tales. London, 1912.\n\nMEIER, E. Deutsche Volksm\u00e4rchen aus Schwaben. Stuttgart, 1852.\n\nMETELERKAMP, SANNI. Outa Karel's Stories: South African Folk-Lore\nTales. London, 1914.\n\nMIJATOVIES, Mme. Serbian Folk-Lore. London, 1874.\n\nOrient und Occident, insbesondere in ihren gegenw\u00e4rtigen Beziehungen,\netc. 3 vols. G\u00f6ttingen, 1860-64.\n\nPantschatantra. See Benfey.\n\nPANZER, FRIEDRICH. Studien zur germanischen\nSagengeschichte. I. Beowulf. M\u00fcnchen, 1910.\n\nPersian Tales: The 1001 Days. Translated by AMBROSE PHILLIPS. 2\nvols. London, 1722. (References are to the 6th edition.)\n\nPITR\u00c8, G. Fiabe, Novelline e Racconti Popolari Siciliane. 4\nvols. Palermo, 1875.\n\nPR\u00d6HLE, H. Kinder- und Volksm\u00e4rchen. Leipzig, 1853.\n\nRADLOFF, W. Proben der Volkslitteratur der Turkischen St\u00e4mme\nSud-Sibiriens. 6 vols. St. Petersburg, 1866-86.\n\nRALSTON, W. R. S. Russian Folk Tales. London, 1873. (Cited Ralston 1.)\n\n--Tibetan Tales. London, 1882. (Cited Ralston 2.)\n\nRETANA, WENCESLAO. Aparato Bibliogr\u00e1fico. 3 vols. Madrid, 1906.\n\nRITTERSHAUS, ADELINE. Die Neuisl\u00e4ndischen Volksm\u00e4rchen. Halle, 1902.\n\nRIVIERE, J. Recueil de contes populaires de la Kabylie. Paris, 1882.\n\nRomancero General. 2 vols. Ed. DURAN.\n\nRomania: Recueil trimestriel. Ed. par P. MEYER et G. PARIS. Paris,\ncurrent since 1872.\n\nRondallayre. Lo Rondallayre. Quentos populars catalans, colleccionats\nper Fr. Maspons y Labros. Barcelona, 1875.\n\nROTH, H. LING. The Natives of Sarawak and British North Borneo. 2\nvols. London, 1896.\n\nROUSE, W. H.D. The Talking Thrush and Other Tales from India. London,\n1899.\n\nSCHIEFNER, ANTON VON. See Tibetan Tales.\n\nSCHLEICHER, AUGUST. Litauische M\u00e4rchen, Sprichworte, R\u00e4tsel und\nLieder. Weimar, 1857.\n\nSCHNELLER, C. M\u00e4rchen und Sagen aus W\u00e4lschtirol. Innsbruck, 1867.\n\nSCHOTT, ARTHUR und ALBERT. Walachische Maerchen. Stuttgart, 1845.\n\nSCOTT, JONATHAN. See Bahar-i-Danush.\n\nSELLERS, C. Tales from the Land of Nuts and Grapes. London, 1888.\n\nSKEAT, W. W. Fables and Folk-Tales from an Eastern Forest. Cambridge,\n1901. (Cited Skeat 1.)\n\nSKEAT, W.W. Malay Magic. London, 1900. (Cited Skeat 2.)\n\nSOMADEVA. Katha-sarit-sagara. Translated into English by\nC. H. TAWNEY. 2 vols. Calcutta, 1880, 1884.\n\nSTEEL (F. A.) and TEMPLE (R. C.). Wideawake Stories = Tales of the\nPunjab. London, 1894. (Cited Steel-Temple.)\n\nSTEERE, E. Swahili Tales. London, 1870.\n\nSTOKES, MAIVE. Indian Fairy Tales. London, 1880.\n\nSTRAPAROLA, GIOVAN F. Tredici piacevoli Notti. The Nights, now first\ntranslated into English by W. G. WATERS. 2 vols. London, 1894.\n\nTAWNEY, C.H. See Somadeva.\n\nTHORNHILL, MARK. Indian Fairy Tales. London, 1888.\n\nTHORPE, B. Yule-Tide Stories. London, 1853.\n\nThousand and One Nights. See Arabian Nights' Entertainment.\n\nTibetan Tales. Translated from the Tibetan of the Kah-Gyur by F. ANTON\nVON SCHIEFNER. Done into English from the German, with an Introduction,\nby W. R. S. RALSTON. London, 1882. (Cited Ralston 2.)\n\nTootinameh; or Tales of a Parrot. Persian text with English\ntranslation.  Calcutta, 1792.\n\nWALDAU, A. B\u00f6hmisches M\u00e4rchenbuch. Prag, 1860.\n\nWARDROP, M. Georgian Folk Tales. London, 1894.\n\nWEBSTER, WENTWORTH. Basque Legends. London (2d ed.), 1879.\n\nWRATISLAW, A. H. Sixty Slavonic Folk-Tales. Boston, 1890.\n\nWUK. Volksm\u00e4rchen der Serben. Berlin, 1854.\n\n\n\n\n\n\n\nFILIPINO POPULAR TALES\n\n\n\nPART I\n\nHERO TALES AND DROLLS.\n\n\nTALE 1\n\nSUAN'S GOOD LUCK.\n\n\nNarrated by Macaria Garcia. The story is popular among the Pampangans.\n\n\nThere was once an old woman who had an only son named Suan. [2] Suan\nwas a clever, sharp-witted boy. His mother sent him to school. Instead\nof going to school, however, Suan climbed up the tree that stood by\nthe roadside. As soon as his mother had passed by from the market,\nSuan hurried home ahead of her. When she reached home, he cried,\n\"Mother, I know what you bought in the market to-day.\" He then told\nher, article by article. This same thing happened so repeatedly,\nthat his mother began to believe in his skill as a diviner.\n\nOne day the ring of the datu's [3] daughter disappeared. All the people\nin the locality searched for it, but in vain. The datu called for\nvolunteers to find the lost ring, and he offered his daughter's hand\nas a prize to the one who should succeed. Suan's mother heard of the\nproclamation. So she went to the palace and presented Suan to the datu.\n\n\"Well, Suan, to-morrow tell me where the ring is,\" said the datu.\n\n\"Yes, my lord, I will tell you, if you will give your soldiers over\nto me for to-night,\" Suan replied.\n\n\"You shall have everything you need,\" said the datu.\n\nThat evening Suan ordered the soldiers to stand around him in a\nsemicircle. When all were ready, Suan pointed at each one of them,\nand said, \"The ring is here, and nowhere else.\" It so happened that\nSuan fixed his eyes on the guilty soldier, who trembled and became\npale. \"I know who has it,\" said Suan. Then he ordered them to retire.\n\nLate in the night this soldier came to Suan, and said, \"I will get\nthe ring you are in search of, and will give it to you if you will\npromise me my safety.\"\n\n\"Give it to me, and you shall be safe,\" said Suan.\n\nVery early the next morning Suan came to the palace with a turkey in\nhis arms. \"Where is the ring?\" the datu demanded. \"Why, sir, it is in\nthis turkey's intestines,\" Suan replied. The turkey was then killed,\nand the ring was found inside it.\n\n\"You have done very well, Suan. Now you shall have my daughter's hand,\"\nsaid the datu. So Suan became the princess's husband.\n\nOne day the datu proposed a bet with any one who wished to prove\nSuan's skill. Accordingly another datu came. He offered to bet seven\ncascos [4] of treasure that Suan could not tell the number of seeds\nthat were in his orange. Suan did not know what to do. At midnight\nhe went secretly to the cascos. Here he heard their conversation,\nand from it he learned the number of seeds in the orange.\n\nIn the morning Suan said boastfully, \"I tell you, your orange has\nnine seeds.\" Thus Suan won the whole treasure.\n\nHoping to recover his loss, the datu came again. This time he had\nwith him fourteen cascos full of gold. He asked Suan to tell him\nwhat was inside his golden ball. Suan did not know what to say. So\nin the dead of night he went out to the cascos, but he could learn\nnothing there. The next morning Suan was summoned into the presence\nof the two datus. He had no idea whatever as to what was in the ball;\nso he said scornfully, \"Nonsense!\"\n\n\"That is right, that is right!\" shouted a man. \"The ball contains nine\ncents.\" Consequently Suan won the fourteen cascos full of gold. From\nnow on, nobody doubted Suan's merit.\n\n\nSuan Eket.\n\nNarrated by Manuel Reyes, a Tagalog from Rizal province. He heard\nthe story from his grandfather.\n\nMany years ago there lived in the country of Campao a boy named\nSuan. While this boy was studying in a private school, it was said\nthat he could not pronounce the letter x very well--he called it\n\"eket.\" So his schoolmates nick-named him \"Suan Eket.\"\n\nFinally Suan left school, because, whenever he went there, the other\npupils always shouted at him, \"Eket, eket, eket!\" He went home,\nand told his mother to buy him a pencil and a pad of paper. \"I am\nthe wisest boy in our town now,\" said he.\n\nOne night Suan stole his father's plough, and hid it in a creek near\ntheir house. The next morning his father could not find his plough.\n\n\"What are you looking for?\" said Suan.\n\n\"My plough,\" answered his father.\n\n\"Come here, father! I will guess where it is.\" Suan took his pencil and\na piece of paper. On the paper he wrote figures of various shapes. He\nthen looked up, and said,--\n\n\n        \"Ararokes, ararokes,\n        Na na nakawes\n        Ay na s'imburnales,\"--\n\n\nwhich meant that the plough had been stolen by a neighbor and hidden\nin a creek. Suan's father looked for it in the creek near their house,\nand found it. In great wonder he said, \"My son is truly the wisest\nboy in the town.\" News spread that Suan was a good guesser.\n\nOne day as Suan was up in a guava-tree, he saw his uncle Pedro\nploughing. At noon Pedro went home to eat his dinner, leaving the\nplough and the carabao [5] in the field. Suan got down from the tree\nand climbed up on the carabao's back. He guided it to a very secret\nplace in the mountains and hid it there. When Pedro came back, he\ncould not find his carabao. A man who was passing by said, \"Pedro,\nwhat are you looking for?\"\n\n\"I am looking for my carabao. Somebody must have stolen it.\" \"Go to\nSuan, your nephew,\" said the man. \"He can tell you who stole your\ncarabao.\" So Pedro went to Suan's house, and told him to guess who\nhad taken his carabao.\n\nSuan took his pencil and a piece of paper. On the paper he wrote some\nround figures. He then looked up, and said,\n\n\n        \"Carabaues, carabaues,\n        Na nanakawes\n        Ay na sa bundokes,\"--\n\n\nwhich meant that the carabao was stolen by a neighbor and was hidden\nin the mountain. For many days Pedro looked for it in the mountain. At\nlast he found it in a very secret place. He then went to Suan's house,\nand told him that the carabao was truly in the mountain. In great\nwonder he said, \"My nephew is surely a good guesser.\"\n\nOne Sunday a proclamation of the king was read. It was as follows:\n\"The princess's ring is lost. Whoever can tell who stole it shall have\nmy daughter for his wife; but he who tries and fails, loses his head.\"\n\nWhen Suan's mother heard it, she immediately went to the palace,\nand said, \"King, my son can tell you who stole your daughter's ring.\"\n\n\"Very well,\" said the king, \"I will send my carriage for your son to\nride to the palace in.\"\n\nIn great joy the woman went home. She was only ascending the ladder\n[6] when she shouted, \"Suan Suan, my fortunate son!\"\n\n\"What is it, mother?\" said Suan.\n\n\"I told the king that you could tell him who stole the princess's\nring.\"\n\n\"Foolish mother, do you want me to die?\" said Suan, trembling.\n\nSuan had scarcely spoken these words when the king's carriage came. The\ncoachman was a courtier. This man was really the one who had stolen\nthe princess's ring. When Suan was in the carriage, he exclaimed in\ngreat sorrow, \"Death is at hand!\" Then he blasphemed, and said aloud\nto himself, \"You will lose your life now.\"\n\nThe coachman thought that Suan was addressing him. He said to himself,\n\"I once heard that this man is a good guesser. He must know that\nit was I who stole the ring, because he said that my death is at\nhand.\" So he knelt before Suan, and said, \"Pity me! Don't tell the\nking that it was I who stole the ring!\"\n\nSuan was surprised at what the coachman said. After thinking for a\nmoment, he asked, \"Where is the ring?\"\n\n\"Here it is.\"\n\n\"All right! Listen, and I will tell you what you must do in order\nthat you may not be punished by the king. You must catch one of the\nking's geese to-night, and make it swallow the ring.\"\n\nThe coachman did what Suan had told him to do. He caught a goose and\nopened its mouth. He then dropped the ring into it, and pressed the\nbird's throat until it swallowed the ring.\n\nThe next morning the king called Suan, and said, \"Tell me now who\nstole my daughter's ring.\"\n\n\"May I have a candle? I cannot guess right if I have no candle,\"\nsaid Suan.\n\nThe king gave him one. He lighted it and put it on a round table. He\nthen looked up and down. He went around the table several times,\nuttering Latin words. Lastly he said in a loud voice, \"Mi domine!\"\n\n\"Where is the ring?\" said the king.\n\nSuan replied,--\n\n\n        \"Singsing na nawala\n        Ninakao ang akala\n        Ay nas' 'big ng gansa,\"--\n\n\nwhich meant that the ring was not stolen, but had been swallowed by\na goose. The king ordered all the geese to be killed. In the crop of\none of them they found the ring. In great joy the king patted Suan\non the back, and said, \"You are truly the wisest boy in the world.\"\n\nThe next day there was a great entertainment, and Suan and the princess\nwere married.\n\n\n\n\n\nIn a country on the other side of the sea was living a rich man named\nMayabong. This man heard that the King of Campao had a son-in-law\nwho was a good guesser. So he filled one of his cascos with gold\nand silver, and sailed to Campao. He went to the palace, and said,\n\"King, is it true that your son-in-law is a good guesser?\"\n\n\"Yes,\" said the king.\n\n\"Should you like to have a contest with me? If your son-in-law can\ntell how many seeds these melons I have brought here contain, I will\ngive you that casco filled with gold and silver on the sea; but if he\nfails, you are to give me the same amount of money as I have brought.\"\n\nThe king agreed. Mayabong told him that they would meet at the public\nsquare the next day.\n\nWhen Mayabong had gone away, the king called Suan, and said, \"Mayabong\nhas challenged me to a contest. You are to guess how many seeds the\nmelons he has contain. Can you do it?\" Suan was ashamed to refuse;\nso, even though he knew that he could not tell how many seeds a melon\ncontained, he answered, \"Yes.\"\n\nWhen night came, Suan could not sleep. He was wondering what to do. At\nlast he decided to drown himself in the sea. So he went to the shore\nand got into a tub. \"I must drown myself far out, so that no one may\nfind my body. If they see it, they will say that I was not truly a\ngood guesser,\" he said to himself. He rowed and rowed until he was\nvery tired. It so happened that he reached the place where Mayabong's\ncasco was anchored. There he heard somebody talking. \"How many seeds\nhas the green melon?\" said one. \"Five,\" answered another. \"How many\nseeds has the yellow one?\"--\"Six.\"\n\nWhen Suan heard how many seeds each melon contained, he immediately\nrowed back to shore and went home.\n\nThe next morning Suan met Mayabong at the public square, as\nagreed. Mayabong held up a green melon, and said, \"How many seeds\ndoes this melon contain?\"\n\n\"Five seeds,\" answered Suan, after uttering some Latin words.\n\nThe melon was cut, and was found to contain five seeds. The king\nshouted, \"We are right!\"\n\nMayabong then held up another melon, and said, \"How many does this\none contain?\"\n\nSeeing that it was the yellow melon, Suan said, \"It contains six.\"\n\nWhen the melon was cut, it was found that Suan was right again. So\nhe won the contest.\n\nNow, Mayabong wanted to win his money back again. So he took a bottle\nand filled it with dung, and covered it tightly. He challenged the\nking again to a contest. But when Suan refused this time, because he\nhad no idea as to what was in the bottle, the king said, \"I let you\nmarry my daughter, because I thought that you were a good guesser. Now\nyou must prove that you are. If you refuse, you will lose your life.\"\n\nWhen Mayabong asked what the bottle contained, Suan, filled with rage,\npicked it up and hurled it down on the floor, saying, \"I consider\nthat you are all waste to me.\" [7] When the bottle was broken, it\nwas found to contain waste, or dung. In great joy the king crowned\nSuan to succeed him. Thus Suan lived happily the rest of his life\nwith his wife the princess.\n\n\n\nNotes.\n\nTwo other printed variants are--\n\n(c) \"Juan the Guesser\" (in H. E. Fansler's Types of Prose Narratives\n[Chicago, 1911], pp. 73-77).\n\n(d) \"Juan Pusong\" (JAFL 19 : 107-108).\n\nThis story seems to be fairly widespread among the Filipinos: there\nis no doubt of its popularity. The distinguishing incidents of the\ntype are as follows:--\n\nA1 Lazy son decides that he will go to school no longer, and (A2)\nwith his ABC book or a pencil and pad of paper, he has no trouble in\nmaking his parents think him wise. (A3) He tells his mother that he has\nlearned to be a prophet and can discover hidden things. (A4) He spies\non his mother, and then \"guesses\" what she has prepared for supper.\n\nB He hides his father's plough (cattle), and then finds it for\nhim. (B1) Plays similar trick on his uncle, thereby establishing his\nreputation as a diviner.\n\nC King's daughter loses ring, and the king sends for Juan to find it\nunder penalty of death if he fails, or (C1) his mother volunteers\nher son's services. (C2) He accidentally discovers the thief by an\nejaculation of sorrow, or (C3) shrewdly picks out the guilty one from\namong the soldiers.\n\nIn either case he causes the ring to be hid in a secret place or\nswallowed by a goose (turkey), in whose body it is found the next day.\n\nD Juan marries the princess.\n\nE By overhearing a conversation, Juan is able to tell the number of\nseeds in an orange (melon), and to win a large sum of money from a\nneighboring king who has come to bet with hero's father-in-law.\n\nF Hero required to accept another bet, as to the contents of three\njars. (Method as in E,--swimming out to neighboring king's casco and\noverhearing conversation.)\n\nG Ejaculation guess as to contents of golden ball (bottle).\n\nH Afraid of being called on for further demonstration of his skill,\nhero burns his \"magic\" book.\n\nThese incidents are distributed among the four forms of the story\nas follows:--\n\n\n    Version a       A1A4C1C3DEG\n    Version b       A1A2BB1C1C2DEG\n    Version c       A1A2BCC2DE(accidentally hears answer)FH\n    Version d       A1A3A4EB\n\n\nA concluding adventure is sometimes added to version c, \"Juan\nthe Guesser.\" King and queen of another country visit palace of\nJuan's father-in-law and want their newly-born child baptized. Juan\nis selected to be godfather. When called upon to sign the baptism\ncertificate, he instantly dies of shame, pen in hand: he cannot write\neven his own name.\n\n\n\n\n\nA connection between our story and Europe at once suggests\nitself. \"Dr. Knowall\" (Grimm, No. 98) is perhaps the best-known,\nthough by no means the fullest, Western version. Bolte and Pol\u00edvka\n(2 [1915] : 402) give the skeleton of the cycle as follows:--\n\nA1 A peasant with the name of Crab (Cricket, Rat), who buys a\nphysician's costume and calls himself Dr. Knowall, or (A2) who would\nlike to satiate himself once with three days' eating, (B) discovers\nthe thieves who have stolen from a distinguished gentleman a ring\n(treasure), by calling out upon the entrance of the servants (or at\nthe end of the three days), \"That is the first (second, third)!\" (C)\nHe also guesses what is in the covered dish (or closed hand) while\ncommiserating himself, \"Poor Crab (Cricket, Rat)!\" (D1) Through\na purgative he by chance helps to find a stolen horse, or (D2) he\ndiscovers the horse that has previously been concealed by him. (E) He\ngets a living among the peasants, upon whom he has made an impression\nwith a short or unintelligible sermon or through the crashing-down\nof the pulpit, which has previously been sawed through by him.\n\nBolte lists over a hundred and fifty stories containing one or more\nincidents of this cycle. The discovery of the ring inside a domestic\nfowl (sometimes animal) is found in most of the European versions,\nas is likewise the \"ejaculation guess\" (our C3 and G).\n\nThese two details, however, are also found in Oriental forms of\nthe story, which, as a whole, have some peculiarly distinctive\ntraits. These (see Bolte-Pol\u00edvka, 2 : 407) are (1) the r\u00f4le of the\nwife, (2) the collapsing of the room, (3) the burning of the magic\nbook. The appearance in the Philippine versions of two of these motifs\n(one in modified form), together with a third (the betting-contest\nbetween the two kings, which is undoubtedly Eastern in origin),\nleads us to believe that our story of \"Juan the Guesser\" is in large\nmeasure descended directly from Oriental tradition, though it may\nowe something to Occidental influence.\n\nIn two of our variants it is the mother who in her fond pride places\nher son in jeopardy of losing his head. As the hero is a young\nbachelor when the story opens, the exploitation of his prowess would\nnaturally devolve upon his mother. The burning of the magic book\nis found in version c, though the incident of the collapsing of the\nroom or house is lacking in all our variants. The most characteristic\nepisode, however, in the Philippine members of this cycle, is the\nbetting-contest between the two kings. It is introduced five times\ninto the four tales. Its only other occurrence that I know of in this\ncycle is in an Arabian story cited by Cosquin (2 : 192), which follows.\n\n\nOne day, when the king was boasting of his conjurer before some other\nkings, they said to him, \"We too have some diviners. Let us compare\ntheir wits with the wisdom of your man.\" The kings then buried three\npots,--one filled with milk, another with honey, and the third with\npitch. The conjurers of the other kings could not say what was in\nthe pots. Then Asfour (the hero) was called. He turned to his wife,\nand said, \"All this (trouble) comes of you. We could have left the\ncountry. The first (time) it was milk; the second, honey; the third,\npitch.\" The kings were dumfounded. \"He has named the milk, the honey,\nand the pitch without hesitation,\" they said, and they gave him\na pension.\n\nThe close resemblance between this detail and the corresponding one\n(F) in \"Juan the Guesser\" is immediately evident. The fact that the\ndifficulty in Juan's career is overcome, not by an \"ejaculation guess,\"\nbut by a providential accident (much the same thing, however), does\nnot decrease the significance of the two passages.\n\nThat the betting-contest between the two kings is an Oriental\nconception (very likely based on actual early custom) is further\nborne out by its appearance in a remarkable group of Eastern stories\nof the \"Clever Lass\" type (see Child, English and Scottish Ballads,\n1 : 11). \"The gist of these narratives,\" writes Professor Child,\n\"is that one king propounds tasks to another; in the earlier ones,\nwith the intent to discover whether his brother-monarch enjoys the aid\nof such counsellors as will make an attack on him dangerous; in the\nlater, with the demand that he shall acquit himself satisfactorily,\nor suffer a forfeit: and the king is delivered from a serious strait\nby the sagacity either of a minister . . . or of the daughter of his\nminister, who came to her father's assistance .... These tasks are\nalways such as require ingenuity of one kind or another, whether in\ndevising practical experiments, in contriving subterfuges, in solving\nriddles, or even in constructing compliments.\"\n\nOne other Oriental variant of this story may be cited because of its\nsimilarity to two of our tales (cf. our episodes C and C2). This is\nan Anamese version, printed in the \"Chrestomathie cochin-chinoise\"\n(Paris, 1872), 1 : 30:--\n\nThere was once a man who, being qualified for nothing, and not\nknowing how to earn a living, made up his mind one day to become\na diviner. As luck had many times served him, the public came to\nbelieve in his oracles.... He amassed a good round sum, and day\nby day his success made him more bold and boastful. Once a golden\ntortoise disappeared from the palace of the king. As all searches for\nit resulted in nothing, some one mentioned the diviner to the king,\nand begged permission to summon him. The king ordered his litter\nprepared, the escort and the umbrellas of honor, and sent to have\nthe conjurer fetched. When the conjurer learned what was the matter,\nhe was very much disturbed, but he could not resist the commands\nof the king. Accordingly he dressed himself, entered the litter,\nand set out. Along the road the poor diviner continually bemoaned\nhis fate. Finally he cried out, \"What is the use of groaning? The\nstomach (bung) has caused it all; the belly (da) will suffer for it\"\n(an Anamese proverb). Now, it happened that the two litter-bearers\nwere named Bung and Da, and it was they who had stolen the king's gold\ntortoise. When they heard the exclamation of the diviner, they believed\nthat they had been discovered. They begged him to have pity on them;\nthey confessed that they had stolen the tortoise and had hidden it\nin the gutter. \"Very well,\" said the diviner, \"I will spare you; I\nwill say nothing; reassure yourselves.\" When he reached the palace,\nhe went through some magical performances, found the tortoise, and\nwas overwhelmed by the king with rewards and honors.--COSQUIN, 2 : 192.\n\n\nIt is entirely possible that this story and our two stories containing\nthe same situation are connected. Trading between Manila and Indo-China\nhas been going on for centuries.\n\nThe history of the Philippine story has probably been something like\nthis: To an early narrative about a wager between two neighboring\nkings or datus, in which the winner was aided by the shrewdness of\nan advisor (originally having a considerable amount of real ability),\nwere added other adventures showing how the advisor came to have his\npost of honor. The germ of this story doubtless came from India via\nthe Malay migrations; the additional details possibly belong to a\nmuch later period.\n\nIt is, moreover, not impossible that this whole cycle of the lucky\n\"anti-hero\" grew up as a conscious antithesis to the earlier cycle\nof the genuinely \"Clever Lass\" (see No. 7 in this collection).\n\nIn conclusion I might call attention to Benfey's treatment of this\ndroll in \"Orient und Occident\" (1 : 371 et seq.). Benfey traces the\nstory from the Orient, but considers that its fullest form is that\ngiven in Schleicher's Lithuanian legends. The tale is also found in\n\"Somadeva,\" Chapter XXX (Tawney, 1 : 272-274).\n\n\n\nTALE 2\n\nTHE CHARCOAL-MAKER WHO BECAME KING.\n\n\nNarrated by Jos\u00e9 R. Perez, a Tagalog living in Manila, who heard the\nstory when a boy from his nurse.\n\n\nOnce upon a time there lived a king who had one beautiful\ndaughter. When she was old enough to be married, her father, as was\nthe custom in ancient times, made a proclamation throughout his kingdom\nthus: \"Whosoever shall be able to bring me ten car-loads of money for\nten successive days shall have the hand of my beautiful daughter and\nalso my crown. If, however, any one undertakes and fails, he shall\nbe put to death.\"\n\nA boy, the only son of a poor charcoal-maker, heard this announcement\nin his little town. He hurried home to his mother, and said that\nhe wanted to marry the beautiful princess and to be king of their\ncountry. The mother, however, paid no attention to what her foolish\nson had said, for she well knew that they had very little money.\n\nThe next day the boy, as usual, took his hatchet and went to the forest\nto cut wood. He started to cut down a very huge tree, which would\ntake him several days to finish. While he was busy with his hatchet,\nhe seemed to hear a voice saying, \"Cut this tree no more. Dip your\nhand into the hole of the trunk, and you will find a purse which\nwill give you all the money you wish.\" At first he did not pay any\nattention to the voice, but finally he obeyed it. To his surprise,\nhe got the purse, but found it empty. Disappointed, he angrily threw\nit away; but as the purse hit the ground, silver money rolled merrily\nout of it. The youth quickly gathered up the coins; then, picking up\nthe purse, he started for home, filled with happiness.\n\nWhen he reached the house, he spread petates [8] over the floor of\ntheir little hut, called his mother, and began shaking the purse. The\nold woman was amazed and delighted when she saw dollars coming out\nin what seemed to be an inexhaustible stream. She did not ask her\nson where he had found the purse, but was now thoroughly convinced\nthat he could marry the beautiful princess and be king afterwards.\n\nThe next morning she ordered her son to go to the palace to inform\nhis Majesty that he would bring him the money he demanded in exchange\nfor his daughter and his crown. The guard of the palace, however,\nthought that the youth was crazy; for he was poorly dressed and had\nrude manners. Therefore he refused to let him in. But their talk was\noverheard by the king, who ordered the guard to present the youth\nbefore him. The king read the announcement, emphasizing the part which\nsaid that in case of failure the contestant would be put to death. To\nthis condition the charcoal-maker agreed. Then he asked the king\nto let him have a talk with his daughter. The meeting was granted,\nand the youth was extremely pleased with the beauty and vivacity of\nthe princess.\n\nAfter he had bidden her good-by, he told the king to send the cars\nwith him to get the first ten car-loads of money. The cars were sent\nwith guards. The drivers and the guards of the convoy were astonished\nwhen they saw the poor charcoal-maker fill the ten cars with bright\nnew silver dollars. The  princess, too, at first was very much pleased\nwith such a large sum of money.\n\nFive days went by, and the youth had not failed to send the amount of\nmoney required. \"Five days more, and I shall surely be married!\" said\nthe princess to herself. \"Married? Yes, married life is like music\nwithout words. But will it be in my case? My future husband is ugly,\nunrefined, and of low descent. But--he is rich. Yes, rich; but what\nare riches if I am going to be wretched? No, I will not marry him\nfor all the world. I will play a trick on him.\"\n\nThe next day the guard informed her that the riches of the young\nman were inexhaustible, for the purse from which he got his money\nseemed to be magical. When she heard this, she commanded the guard to\ntell the young man that she wished to see him alone. Filled with joy\nbecause of this sign of her favor, the youth hastened to the palace,\nconducted by the guard. The princess entertained him regally, and tried\nall sorts of tricks to get possession of the magical purse. At last she\nsucceeded in inducing him to go to sleep. While he was unconscious, the\ndeceitful princess stole the purse and left him alone in the chamber.\n\nWhen he awoke, he saw that the princess had deserted him and that\nhis purse was gone. \"Surely I am doomed to die if I don't leave this\nkingdom at once,\" said he to himself. \"My purse is gone, and I cannot\nnow fulfil my contract.\" He at once hurried home, told his parents to\nabandon their home and town, and he himself started on a journey for\nanother kingdom. After much travelling, he reached mountainous places,\nand had eaten but little for many a day.\n\nBy good luck he came across a tree heavily laden with fruits. The\ntree was strange to him; but the delicious appearance of its fruit,\nand his hunger, tempted him to try some. While he was eating, he was\nterrified to find that two horns had appeared on his forehead. He tried\nhis best to pull them off, but in vain. The next day he saw another\ntree, whose fruit appeared even more tempting. He climbed it, picked\nsome fruits, and ate them. To his surprise, his horns immediately\nfell off. He wrapped some of this fruit up in his handkerchief,\nand then went back to find the tree whose fruit he had eaten the day\nbefore. He again ate some of its fruit, and again two horns grew out\nof his head. Then he ate some of the other kind, and the horns fell\noff. Confident now that he had a means of recovering his purse, he\ngathered some of the horn-producing fruits, wrapped them in his shirt,\nand started home. By this time he had been travelling for nearly two\nyears, and his face had so changed that he could not be recognized\nby his own parents, or by his town-mates who had been hired by the\nking to search for him for execution.\n\nWhen he reached his town, he decided to place himself in the king's\npalace as a helper of the royal cook. As he was willing to work without\npay, he easily came to terms with the cook. One of the conditions\nof their agreement was that the cook would tell him whatever the\nking or the king's family were talking about. After a few months\nthe charcoal-maker proved himself to be an excellent cook. In fact,\nhe was now doing all the cooking in the palace; for the chief cook\nspent most of his time somewhere else, coming home only at meal times.\n\nNow comes the fun of the story. One day while the cook was gone,\nthe youth ground up the two kinds of fruit. He mixed the kind that\nproduced horns with the king's food: the other kind, which caused\nthe horns to fall off, he mixed with water and put into a jar. The\ncook arrived, and everything was ready. The table was prepared,\nand the king and his family were called to eat. The queen and the\nking and the beautiful princess, who were used to wearing golden\ncrowns set with diamonds and other precious stones, were then to be\nseen with sharp ugly horns on their heads. When the king discovered\nthat they all had horns, he summoned the cook at once, and asked,\n\"What kind of food did you give us?\"\n\n\"The same food that your Highness ate a week ago,\" replied the cook,\nwho was terrified to see the royal family with horns.\n\n\"Cook, go and find a doctor. Don't tell him or any one else that we\nhave horns. Tell the doctor that the king wants him to perform an\noperation,\" ordered the king.\n\nThe cook set out immediately to find a doctor; but he was intercepted\nby the charcoal-maker, who was eager to hear the king's order. \"Where\nare you going? Say, cook, why are you in such a hurry? What is the\nmatter?\"\n\n\"Don't bother me!\" said the cook. \"I am going to find a doctor. The\nking and his family have horns on their heads, and I am ordered to\nfind a doctor who can take them off.\"\n\n\"I can make those horns fall off. You needn't bother to find a\ndoctor. Here, try some of this food, cook!\" said the helper, giving him\nsome of the same food he had prepared for the king. The cook tried it,\nand it was good; but, to his alarm, he felt two horns on his head. To\nprevent rumors from reaching the ears of the king, the youth then\ngave the cook a glass of the water he had prepared, and the horns\nfell off. While the charcoal-maker was playing this trick on the cook,\nhe related the story of his magical purse, and how he had lost it.\n\n\"Change your clothes, then, and get ready, and I will present you to\nthe king as the doctor,\" said the cook.\n\nThe helper then dressed himself just like a doctor of surgery, and\nwas conducted by the cook into the king's presence.\n\n\"Doctor, I want you to do all you can, and use the best of your wisdom,\nto take off these horns from our heads. But before doing it, promise me\nfirst that you will not unfold the matter to the people; for my queen,\nmy daughter, and I would rather die than be known to have lived with\nhorns. If you succeed in taking them off, you shall inherit one-half\nof my kingdom and have the hand of my fair daughter,\" said the king.\n\n\"I do promise. But listen, O king! In order to get rid of those horns,\nyou must undergo the severest treatment, which may cause your death,\"\nreplied the doctor.\n\n\"It is no matter. If we should die, we would rather die hornless than\nlive with horns,\" said the king.\n\nAfter the agreement was written out, the doctor ordered the\ntreatment. The king and the queen were to be whipped until they bled,\nwhile the princess was to dance with the doctor until she became\nexhausted. These were the remedies given by the doctor.\n\nWhile the king and queen were being whipped, the doctor who, we must\nremember, was the cook's helper--went to the kitchen to get the jar of\nwater which he had prepared. The cruel servants who were scourging the\nking and the queen took much delight in their task, and did not quit\nuntil the king and queen were almost lifeless. The doctor forgot the\nroyal couple while he was dancing with the princess, and found them\njust about to die. He succeeded, however, in giving them some of the\nfruit-water he had made ready, and the horns fell off. The princess,\nexhausted, also asked for a drink when she stopped dancing, and the\nhorns fell off her head too.\n\nA few days afterwards the king and the queen died, and the doctor\nsucceeded to the throne, with the beautiful princess as his\nwife. Then the doctor told her that he was the poor charcoal-maker\nwho had owned the magic purse that she had stolen from him. As soon\nas he was seated on the throne, he made his friend the cook one of\nhis courtiers. Although the new king was uneducated and unrefined,\nhe welcomed all wise men to his palace as his counsellors, and his\nkingdom prospered as it had never done under its previous rulers.\n\n\nNotes.\n\nAnother Tagalog version, called \"Pedro's Fortunes\" and narrated by\nFacundo Esquivel of Nueva Ecija, represents the hero as inheriting\nthe inexhaustible purse from his father.\n\nPedro, with his wealth, soon attracts the notice of the princess,\nwho slyly wheedles his purse away from him. Bent on revenge, he sets\nout travelling. Hunger soon drives him to eat some beautiful blossoms\nhe finds on a strange tree in the mountains. No sooner has he eaten,\nhowever, than horns grow out of his forehead. At first in despair,\nbut later becoming philosophical, he eats some of the leaves of the\ntree. Horns disappear. Taking blossoms and leaves with him, he goes\non. He finds another tree with blossoms similar to the first. He\neats: fangs from upper jaw. Eats leaves from the same tree: fangs\ndisappear. Takes with him specimens of both flowers and leaves. Third\ntree: blossoms tail-producing. When he reaches home, he makes a\ndecoction of the three kinds of flowers, then goes to the palace\nand sells \"lemonade from Paradise.\" King, queen, and princess drink:\nhorns, fangs, tails. All efforts to remove them vain. Proclamation\nthat princess's hand will be given to whoever can cure the royal\nfamily. Disguised as a doctor, Pedro cures king, queen, and princess\nwith a decoction of the three kinds of leaves, first, however,\ndemanding and getting back his purse. Pedro is married to princess.\n\nThese two stories (No. 2 and the variant) belong to the type in which\nthe hero loses a magic article (or three magic articles) through the\ntrickery of a princess, but recovers it (them) again by the aid of\nfruits (blossoms) which, if eaten, cause bodily deformity,--leprosy,\nhorns, a tail, a long nose, transformation into an animal, or the\nlike. The princess, a victim of one of these fruits, which the\nhero causes her to eat unwittingly, can be restored to her former\nbeauty only by eating of another fruit which the hero, disguised as a\nphysician, supplies on condition that the magic articles first stolen\nbe given up. A detailed study of this cycle has been made by Antti\nAarne (pp. 85-142). Aarne names the cycle \"The Three Magic Articles\nand the Wonderful Fruit.\" After an examination of some hundred and\nforty-five variants of the story, all but four of which are European,\nhe concludes that the tale arose among the Celts (British Isles and\nFrance) and spread eastward (p. 135), and that the farther we go\nfrom these two lands, the more freely are the original details of\nthe story handled (p. 137).\n\nThe prototype of this folk-tale Aarne reconstructs as follows\n(pp. 124-125):--\n\nThere are three brothers, soldiers. Each comes into the possession of\na specific magic article. One obtains a purse which is never empty;\nthe second, a horn which when blown raises an army; and the third, a\nmantle which transports its owner wherever he commands it to go. (The\nowner of the purse begins to lead such a luxurious life, that he\nbecomes acquainted with the king and his family.) The king's daughter\ndeprives the hero of his magic purse. He gets from his brother the\nsecond magic article, but the same thing happens again: the princess\nsteals the horn likewise. A third time the hero goes to the princess,\ntaking the mantle given him by his brother. With the help of this,\nthe hero succeeds in punishing the princess by transporting her to\na distant island. But she cheats him again. In the magic mantle she\nwishes herself home, leaving him on the island. He happens upon an\napple-tree. He eats some of the fruit, but notices with dismay that\nhorns have grown from his head. After a time he finds other apples;\nand when he has eaten them, the horns disappear, and he regains\nhis original form. Unrecognized, the youth sets out to sell to the\nking's daughter some of the first apples. Without suspecting any evil,\nshe eats them, and horns appear on her head. No one is able to cure\nher. Then the hero appears as a foreign physician at the court of\nthe king, and makes ready his cure. He gives the princess enough of\nthe good apple to cause the horns to decrease in size. In this way\nhe compels her to give him back the stolen articles.\n\nThe Tagalog versions of the story differ considerably from this\narchetype. No brothers of the hero are mentioned. There is but one\nmagic object, an inexhaustible purse: hence there is no magic flight\nto an island. In none of Aarne's variants do we find blossoms producing\nhorns which may be removed only by leaves from the same tree, as in our\nvariant. The tail-producing fruit is found in nine European versions\n(five Finnish, two Russian, two Italian), but the fang-producing\nblossom is peculiar only to our variant; likewise the \"lemonade from\nParadise\" method of dispensing the extract. In thirty-five of the\nFinnish and Russian forms of the story the hero whips the princess\nto make her give up the stolen articles, or introduces whipping as\na part of the cure (cf. No. 2). Both Filipino versions end with the\nmarriage of the hero to the princess, a detail often lacking in the\nother versions.\n\nIt is impossible to say when or whence this tale reached the\nPhilippines. The fact that the story does not seem to be widespread\nin the Islands suggests that its introduction was recent, while\nthe separate incidents point to some Finnish or Russian version as\nsource. The only crystallized elements found in the Philippines are\nthe poor hero's obtaining a magic purse, his aspiring to the hand\nof the princess, her theft of the magic object, and its recovery by\nmeans of horn-producing fruits. The complete story (2) seems to be\nmore native and less \"manufactured\" than the variant.\n\nBesides Aarne, for a general discussion of this cycle see Cosquin, 1 :\n123-132; R. K\u00f6hler's notes to Gonzenbach's No. 31, and his variants of\nthis story in Zeitschrift des Vereins f\u00fcr Volkskunde (1896); Von Hahn,\n2 : 246-247; Grimm, notes to No. 122, \"Donkey Cabbages\" (in Tales\n[ed. Hunt], 2 : 419-423). F. H. Groome's \"The Seer\" (No. 23), a part\nof which resembles very closely the literary form of the story in\nthe Gesta Romanorum (ch. 120), seems to have been overlooked by Aarne.\n\n\n\nTALE 3\n\nTHE STORY OF CARANCAL.\n\n\nNarrated by Jos\u00e9 P. Caedo, a Tagalog from Batangas, Batangas.\n\n\nOnce upon a time there lived a couple who had long been married,\nbut had no child. Every Sunday they went to church and begged God to\ngive them a son. They even asked the witches in their town why God\nwould not give them a child. The witches told them that they would\nhave one after a year, but that when born he would be no longer than\na span. Nevertheless the couple gave thanks.\n\nAfter a year a son was born to them. He was very small, as the\nwitches had foretold, but he was stronger than any one would expect\nsuch a small child to be. \"It is strange,\" said a neighbor. \"Why,\nhe eats more food than his stomach can hold.\" The boy grew larger and\nlarger, and the amount of food he ate became greater and greater. When\nhe became four feet tall, his daily requirements were a cavan [9]\nof rice and twenty-five pounds of meat and fish. \"I can't imagine\nhow so small a person can eat so much food,\" said his mother to her\nhusband. \"He is like a grasshopper: he eats all the time.\"\n\nCarancal, as the boy was called, was very strong and very\nkind-hearted. He was the leader of the other boys of the town, for\nhe could beat all of them in wrestling.\n\nAfter a few years the family's property had all been sold to buy\nfood for the boy. Day after day they became poorer and poorer, for\nCarancal's father had no other business but fishing. So one day when\nCarancal was away playing, the wife said to her husband, \"What shall\nwe do with Carancal? He will make us as poor as rats. It is better for\nus to tell him to go earn his living, for he is old enough to work.\"\n\n\"No, it is a shame to send him off,\" said the father, \"for we asked\nGod for him. I will take him to the forest and there kill him; and\nif the neighbors ask how he died, we will say that an accident befell\nhim while cutting trees.\"\n\nEarly the next morning his father led Carancal to the forest, and they\nbegan to cut down a very big tree. When the tree was about to fall,\nCarancal's father ordered the son to stand where the tree inclined;\nso that when it fell, Carancal was entirely buried. The father\nimmediately went home, thinking that his son had surely been killed;\nbut when he and his wife were talking, Carancal came home with the\nbig tree on his shoulders.\n\n\"Father, father, why did you leave me alone in the forest?\" said the\nobedient boy.\n\nThe father could not move or speak, for shame of himself. He only\nhelped his son unload the heavy burden. The mother could not speak\neither, for fear Carancal might suspect their bad intentions toward\nhim. Accordingly she and her husband planned another scheme.\n\nThe next day Carancal was invited by his father to go fishing. They\nrowed and rowed until they were far out into the blue sea. Then they\nput their net into the water. \"Carancal, dive down and see that our\nnet is sound,\" said the father. Carancal obeyed. In about a minute the\nwater became red and began to foam. This made the old man think that\nhis son had been devoured by a big fish, so he rowed homeward. When he\nreached home, his wife anxiously asked if Carancal was dead; and the\nhusband said, \"Yes.\" They then cooked their meal and began to eat. But\ntheir supper was not half finished when Carancal came in, carrying a\nbig alligator. He again asked his father why he had left him alone\nto bring such a big load. The father said, \"I thought you had been\nkilled by a large fish.\" Carancal then asked his mother to cook him\na cavan of rice, for he was tired from swimming such a long distance.\n\nThe couple were now discouraged; they could not think of any way\nby which to get rid of Carancal. At last the impatient woman said,\n\"Carancal, you had better go out into the world to see what you can do\ntoward earning your own living. You know that we are becoming poorer\nand poorer.\" . . .\n\n\"Mother,\" interrupted the boy, \"I really did not wish to go away\nfrom you; but, now that you drive me as if I were not your son,\nI cannot stay.\" He paused for a moment to wipe the tears from his\ncheeks. \"You know that I love you; but you, in turn, hate me. What\nshall I do? I am your son, and so I must not disobey you. But before\nI depart, father and mother, please give me a bolo, [10] a big bolo,\nto protect myself in case of danger.\"\n\nThe parents willingly promised that he should have one, and after\ntwo days an enormous bolo five yards long was finished. Carancal took\nit, kissed the hands of his parents, [11] and then went away with a\nheavy heart.\n\nWhen he had left his little village behind, he did not know which way\nto go. He was like a ship without a rudder. He walked and walked until\nhe came to a forest, where he met Bugtongpalasan. [12] Carancal asked\nhim where he was going; and Bugtongpalasan said, \"I am wandering,\nbut I do not know where to go. I have lost my parents, and they have\nleft me nothing to inherit.\"\n\n\"Do you want to go with me?\" said Carancal.\n\n\"Yes,\" said Bugtongpalasan.\n\n\"Let us wrestle first, and the loser will carry my bolo,\" said Carancal\nas a challenge. They wrestled; and Bugtongpalasan was defeated,\nso he had to carry the big bolo.\n\nThen they continued their journey until they met Tunkodbola, [13]\nwhom Carancal also challenged to a wrestling-match. Tunkodbola laughed\nat Carancal, and said, \"Look at this!\" He twisted up a tree near by,\nand hurled it out of sight.\n\n\"That is all right. Let us wrestle, and we will see if you can twist\nme,\" said Carancal scornfully. So they wrestled. The earth trembled,\ntrees were uprooted, large stones rolled about; but Tunkodbola was\ndefeated.\n\n\"Here, take this bolo and carry it!\" said Carancal triumphantly;\nand they continued their journey.\n\nWhen they reached the top of a mountain, they saw a big man. This was\nMacabuhalbundok. [14] Carancal challenged him; but Macabuhalbundok\nonly laughed, and pushed up a hill. As the hill fell, he said, \"Look\nat this hill! I gave it only a little push, and it was overthrown.\"\n\n\"Well, I am not a hill,\" said Carancal. \"I can balance myself.\" They\nwrestled together, and Carancal was once more the winner.\n\nThe four companions now walked on together. They were all wandering\nabout, not knowing where to go. When they were in the midst of a thick\nwood, they became hungry; so Carancal, their captain, ordered one of\nthem to climb a tall tree and see if any house was nigh. Bugtongpalasan\ndid so, and he saw a big house near the edge of the forest. They all\nwent to the house to see if they might not beg some food.\n\nIt was a very large house; but all the windows were closed, and\nit seemed to be uninhabited. They knocked at the door, but no one\nanswered. Then they went in, and found a table covered with delicious\nfood; and as they were almost famished, they lost no time in devouring\nwhat seemed to have been prepared for them. After all had eaten,\nthree of them went hunting, leaving Bugtongpalasan behind to cook\nmore food for them against their return.\n\nWhile Bugtongpalasan was cooking, he felt the earth tremble, and in\na short time he saw a big giant ascending the stairs of the house,\nsaying, \"Ho, bajo tao cainco,\" [15] which means \"I smell a man whom\nI will eat.\" Bugtongpalasan faced him, but what could a man do to\na big giant? The monster pulled a hair out of his head and tied\nBugtongpalasan to a post. Then he cooked his own meal. After eating,\nhe went away, leaving his prisoner in the house.\n\nWhen the three arrived, they were very angry with Bugtongpalasan\nbecause no food had been prepared for them; but they untied him,\nand made him get the meal. Tunkodbola was the next one left behind\nas cook while the others went hunting, but he had the same experience\nas Bugtongpalasan. Then Macabuhalbundok; but the same thing happened\nto him too.\n\nIt was now the turn of Carancal to try his wit, strength, and\nluck. Before the three left, he had them shave his head. When the\ngiant came and saw that Carancal's head was white, he laughed. \"It\nis a very fine thing to have a white head,\" said the giant. \"Make my\nhead white, too.\"\n\n\"Your head must be shaved to be white,\" said Carancal, \"and it is a\nvery difficult thing to shave a head.\"\n\n\"Never mind that! I want to have my head shaved,\" said the giant\nimpatiently.\n\nCarancal then got some ropes and wax. He tied the giant tightly to\na post, and then smeared his body with wax. He next took a match and\nset the giant's body on fire. Thus the giant was destroyed, and the\nfour lived in the house as if it were their own.\n\nNot long afterwards a rumor reached their ears. It was to this effect:\nthat in a certain kingdom on the other side of the sea lived a king who\nwanted to have a huge stone removed from its place. This stone was so\nbig that it covered much ground. The prize that would be given to the\none who could remove it was the hand of the king's prettiest daughter.\n\nThe four set out to try their strength. At that time there were\nno boats for them to sail on, so they had to swim. After three\nweeks' swimming, they landed on an island-like place in the sea,\nto rest. It was smooth and slippery, which made them wonder what it\ncould be. Carancal, accordingly, drew his bolo and thrust it into\nthe island. How fast the island moved after the stroke! It was not\nreally an island, but a very big fish. Fortunately the fish carried\nthe travellers near the shores of the kingdom they were seeking.\n\nWhen the four arrived, they immediately presented themselves to the\nking, and told him that they would try to move the stone. The king\nordered one of his soldiers to show them the stone. There a big crowd\nof people collected to watch the four strong men.\n\nThe first to try was Bugtongpalasan. He could hardly budge it. Then\nTunkodbola tried, but moved it only a few yards. When Macabuhalbundok's\nturn came, he moved the great stone half a mile; but the king said\nthat it was not satisfactory. Carancal then took hold of the rope\ntied to the stone, and gave a swing. In a minute the great stone was\nout of sight.\n\nThe king was very much pleased, and asked Carancal to choose a princess\nfor his wife. \"I am not old enough to marry, my lord,\" said Carancal\nsadly (sic!). \"I will marry one of my companions to your daughter,\nhowever, if you are willing.\" The king agreed, and Bugtongpalasan\nwas made a prince.\n\nThe three unmarried men lived with Bugtongpalasan. By this time they\nwere known not only throughout the whole kingdom where they were, but\nalso in other countries. They had not enjoyed a year's hospitality\nin Bugtongpalasan's home when a letter addressed to the four men\ncame. It was as follows:--\n\nI have heard that you have superhuman strength, which I now greatly\nneed. About a week ago a monster fish floated up to the shore of my\ntown. It is decaying, and has a most offensive odor. My men in vain\nhave tried to drag the fish out into the middle of the sea. I write\nto inform you that if you can rid us of it, I will let one of you\nmarry my prettiest daughter.\n\nKing Walangtacut. [16]\n\n\nAfter Carancal had read the letter, he instantly remembered the\nfish that had helped them in travelling. The three companions made\nthemselves ready, bade Bugtongpalasan good-by, and set out for\nWalangtacut's kingdom. They travelled on foot, for the place was not\nvery far away.\n\nIn every town they passed through, the people cried, \"Hurrah for\nthe strong men!\" The king received them with a banquet, and all the\nhouses of the town were decorated with flags. In a word, every one\nwelcomed them.\n\nAfter the banquet was over, the three men marched with the king and\nall his counsellors, knights, dukes, and the common people to where the\ndecaying fish lay. In this test, too, Carancal was the only successful\none. Again he refused to marry; but as the princess was very anxious to\nhave a strong man for her husband, Tunkodbola was chosen by Carancal,\nand he became her husband.\n\nThe fame of the strong men was now nearly universal. All the\nsurrounding kings sent congratulations. The heroes received offers\nof marriage from many beautiful ladies of the neighboring kingdoms.\n\nOne day when Carancal and Macabuhalbundok were talking together, one\nof them suggested that they go on another journey. The other agreed,\nand both of them made preparations. But when they were about to start,\na letter from another king came, addressed to Carancal. The king\nsaid in his letter that a great stone had fallen in his park. \"It\nis so big that I thought it was the sky that fell,\" he wrote. \"I am\nwilling to marry you to my youngest daughter if you can remove it\nfrom its present place,\" said the king.\n\nThe two friends accepted the invitation, and immediately began their\njourney. They travelled by land and sea for many a day. At last\nthey reached the place. There they found the same stone which they\nhad removed before. As he knew that he could not move it far enough,\nMacabuhalbundok did not make any attempt: Carancal was again the one\nwho did the work.\n\nOnce more Carancal refused to marry. \"I am too young yet to marry,\"\nhe said to the king. \"In my place I will put my companion.\" So\nMacabuhalbundok was married.\n\nCarancal remained a bachelor, for he did not wish to have a wife. The\nthree princes considered him as their father, though he was younger\nthan any of them. For a long time Carancal lived with each of them\na year in rotation. Not long after the marriage of Macabuhalbundok,\nthe father-in-law of Bugtongpalasan died, and so Bugtongpalasan became\nthe king. Then the following year Tunkodbola's father-in-law died, and\nTunkodbola became also a king. After many years the father-in-law of\nMacabuhalbundok died, and Macabuhalbundok succeeded to the throne. Thus\nCarancal was the benefactor of three kings.\n\nOne day Carancal thought of visiting his cruel parents and of living\nwith them. So he set out, carrying with him plenty of money, which\nthe three kings had given him. This time his parents did not drive\nhim away, for he had much wealth. Carancal lived once more with his\nparents, and had three kings under him.\n\n\nNotes.\n\nOf this story I have eight variants, as follows:--\n\n\n    (a) \"Pusong\" (Visayan), narrated by Fermin Torralba.\n    (b) \"Cabagboc\" (Bicol), narrated by Pacifico Buenconsejo.\n    (c) \"Sandapal\" (Tagalog), narrated by Pilar Ejercito.\n    (d) \"Sandangcal\" (Pampangan), narrated by Anastacia Villegas.\n    (e) \"Greedy Juan\" (Pampangan), narrated by Wenceslao Vitug.\n    (f) \"Juan Tapon\" (Ilocano), narrated by C. Gironella.\n    (g) \"Dangandangan\" (Ilocano), narrated by Salvador Reyes.\n    (h) \"Tangarangan\" (Ibanag), narrated by Candido Morales.\n\n\nThe incidents of this cycle may be tabulated thus.\n\n\nA The hero, when born, is only a span in length, and never grows taller\nthan four feet. He early develops an enormous appetite, and by the\ntime he is twelve years old he has eaten his parents out of everything.\n\nB Attempts of parents (or uncle) to get rid of the hero: (B1) by\nletting a tree fall on him, (B2) by throwing him into a deep well and\nthen stoning him, (B3) by commanding him to dive into a river to repair\na fishing-net, (B4) by persuading him to enter wrestling-match with\nthe king's champion, (B5) by pushing him into the sea or by pushing\nrocks on him at the seashore.\n\nC Hero's first exploits: (C1) carrying tree home on his shoulders,\n(C2) killing crocodile in river, or king of fishes in the sea, (C3)\nescape from the well, (C4) defeating champion.\n\nD The hero now decides to leave home, (D1) taking with him a strong\nclub, an enormous bolo, or an enormous top, sword, and sheath.\n\nE On his travels he meets two (three) strong men, whom he surpasses\nin strength-tests; or (E1) three men, whom he hires. They all journey\nalong together, seeking adventures.\n\nF Tasks of the companions: (F1) killing of troublesome giant by\nthe hero after the monster has worsted the two other strong men,\n(F2) removal of large stone from king's grounds, (F3) removal of\nenormous decaying fish, (F4) killing of two giants, (F5) killing\nseven-headed man, (F6) battering, blowing, and running contest with\nking's strong men.\n\nG Hero marries off his companions, but remains single himself, and\n(G1) returns home to live with his parents, either for good or for\nonly a short time.\n\n\nThese incidents are distributed among the different versions thus:--\n\n\n    No. 3           AB1B3C1C2DD1EF1F2F3GG1\n    Version a       AB1B5D\n    Version b       C1DD1EF3F4F5GG1\n    Version c       AB5B1B4C1C2C4\n    Version d       AB1B2C1C3DE1F6\n    Version e       AB1B3C1C2DG1\n    Version f       AB4B1C1C4\n    Version g       AB1B2C1C3DD1EF4G\n    Version h       AB1B2C1C3DD1\n\n\nUp to the point where the hero leaves home, these various Filipino\nstories agree in the main: i.e., the hero is a dwarf of superhuman\nstrength and extraordinary eating-capacity; his parents (or guardian)\nare driven by poverty to attempt to kill him (usually twice, sometimes\nthrice), but their efforts are vain; he finally determines to leave\nhome, often taking with him some mighty weapon. From this point on,\nthe narratives differ widely. All are alike in this respect, however:\nthe hero never marries. Obviously this group of stories is connected\nwith two well-known European cycles of folk-tales,--\"Strong Hans\"\nand \"John the Bear.\" The points of resemblance will be indicated\nbelow in an analysis of the incidents found in the members of our\ngroup. (Variants are referred to by italicized lower-case letters thus:\na [Pusong], b [Cabagboc], etc. No. 3 refers to our complete story of\n\"Carancal.\")\n\n\nA Hero is born as result of childless couple's unceasing petitions\nto Heaven (3, a, f, g), and is only a span in length when born (c,\nd, g). Three of the tales do not mention anything definite about the\nhero's birth (b, e, h). In all, however, his name is significant,\nindicating the fact that he is either a dwarf, or wonderfully strong,\nor a glutton (3 Carancal, from Tag. dangkal, \"a palm;\" [a] Pusong,\nfrom Vis. puso, \"paunch, belly;\" [b] Cabagboc, from Bicol, \"strong;\"\n[c] Sandapal, from Tag. dapal, \"a span;\" [d] Sandangcal, from Pampangan\ndangkal = Tag.; [f] Tapon, Ilocano for \"short;\" [g] and [h] Tangarangan\nand Dangandangan, from Ilocano dangan, \"a span\"). a describes the\nhero as having \"a big head and large stomach,\" but as being \"very,\nvery strong, he ate a sack of corn or rice every day.\" In b the hero\n\"had great strength even when an infant.\" Sandangcal (d) required\na carabao-liver every meal. In e the hero's voracious appetite is\nmentioned. The hero in c \"would eat everything in the house, leaving\nno food for his parents.\" Juan Tapon (f), when three years old, \"used\nto eat daily half a ganta of rice and a pound of meat, besides fish and\nvegetables;\" the quantity of food he required increased steadily until,\nwhen he was fourteen, his parents could no longer support him. However,\nhe never grew taller than a six-year-old boy. Dangandangan (g) could\nwalk and talk the day he was born. He could eat one cavan of rice\nand one carabao daily. The hero of h was so greedy that by the time\nhe was a \"young man\" his father could no longer support him. He is\ndescribed as a \"dwarf\" In c and d there is nothing to indicate that\nthe hero was not always a Tom Thumb in size.\n\nNearly all these details may be found duplicated in M\u00e4rchen of the\n\"John the Bear\" and \"Strong Hans\" types. For analogues, see Friedrich\nPanzer's Beowulf, pp. 28-33, 47-48, 50-52. In Grimm's story of the\n\"Young Giant\" (No. 90) the hero, when born, was only as big as a thumb,\nand for several years did not grow one hair's breadth. But a giant\ngot hold of him and suckled him for six years, during which time he\ngrew tall and strong, after the manner of giants. It is interesting\nto note that none of the nine Filipino versions make any reference to\nan animal parentage or extraordinary source of nourishment of the hero.\n\nB The poverty of the parents is the motive for their attempts on his\nlife in a, c, d, e, f, h. In a the mother proposes the scheme; in h,\nthe father; in g it is the boy's uncle, by whom he had been adopted\nwhen his parents died. This \"unnatural parents\" motif is lacking in\nthe European variants.\n\nB1-5 With the various attempts to destroy the hero may be discussed his\nescapes (C1-3). The \"falling-tree\" episode occurs in all the stories\nbut one (b). The events of this incident are conducted in various\nways. In a, c, h, the hero is told to \"catch the tree when it falls,\"\nso that he can carry it home (in c the hero is pushed clear into the\nground by the weight of the tree). In d the father directs his son to\nstand in a certain place, \"so that the tree will not fall on him;\" but\nwhen Sandangcal sees that he is about to be crushed, he nimbly jumps\naside unobserved by his father, who thinks him killed. In f the tree\nis made to fall on the body of the sleeping hero. In g Darangdarang is\ntold to stand beside the tree being cut: it falls on him. In all the\nstories but d the hero performs the feat of carrying home a tree on his\nshoulders (C1). This episode is not uncommon in the European versions\n(see Panzer, op. cit., p. 35), but there the hero performs it while\nout at service. By the process of contamination these two incidents\n(B1C1) have worked their way into another Filipino story not of our\ncycle,--the Visayan story of \"Juan the Student\" (see JAFL 19 : 104).\n\nB2 Of the other methods of putting an end to the hero's life, the\n\"well\" episode is the most common. In d and h father and son go\nto dig a well. When it is several metres deep, the father rains\nstones on the boy, who is working at the bottom, and leaves him\nfor dead. In g the hero is sent down a well to find a lost ring;\nand while he is there, stones and rocks are thrown on him by his\ntreacherous uncle. In all three the hero escapes, wiser, but none\nthe worse, for his adventure (C3). This incident is very common in\nEuropean members of the cycle. Bolte and Pol\u00edvka (2 : 288-292) note\nits occurrence in twenty-five different stories.\n\nB3 In our story of \"Carancal,\" as has been remarked, and in e,\nthe father commands his son to dive into deep water to see if the\nfishing-net is intact. Seeing blood and foam appear on the surface\nof the water, the father goes home, confident that he is rid of his\nson at last; but not long afterward, when the parents are eating, the\nhero appears, carrying on his shoulder a huge crocodile he has killed\n(C2). Analogous to this exploit is Sandapal's capture of the king of\nthe fishes, after his father has faithlessly pushed him overboard into\nthe deep sea (c). The hero's fight under water with a monstrous fish or\ncrocodile, the blood and foam telling the story of a desperate struggle\ngoing on, reminds one strongly of Beowulf's fight with Grendel's dam.\n\nB4 In c, as a last resort, the father takes his son to the king,\nand has the best royal warrior fight the small boy. Sandapal\nconquers in five minutes. In f the father persuades his son to\nenter a wrestling-match held by the king. Juan easily throws all his\nopponents. With this incident compare the Middle-English \"Tale of\nGamelyn\" (ll. 183-270) and Shakespeare's \"As You Like It\" (act i,\nsc. ii).\n\nB5 In a the father, at the instigation of his wife, pushes large\nrocks from a cliff down upon his son by the seashore; but the son\nreturns home later, rolling an immense bowlder that threatens to\ncrush the house.\n\nD, D1 Satisfied that he is no longer wanted at home, the hero sets\nout on adventures (a, g, h), taking along with him as a weapon a bolo\nfive yards long (3), or a mighty bolo his father had given him,--such\na one that none but the hero could wield it (g), or a short stout club\n(h). In b the parents are not cruel to their son. The hero leaves home\nwith the kindest of feeling for his father. He carries along with\nhim an enormous top, so heavy that four persons could not lift it,\nand which, when spun, could be heard for miles; a long sword made\nby a blacksmith; and a wooden sheath for it made by the father. In\nthe European versions of the story the weapons of the hero play an\nimportant part (see Panzer, 39-43). In c the story ends with the sale\nof Sandapal to the king. In d, after Sandangcal has escaped from the\nwell, he comes home at night, and, finding his parents asleep, shakes\nthe house. Thinking it is an earthquake, they jump from the windows\nin terror, and are killed. (This incident is also told as a separate\nstory; see JAFL 20 : 305, No. 17.) After the hero has eaten up all\nthe livestock he had inherited by their death, he sells his property\nand sets out on his travels. In e the father sells his greedy son to\nmerchants. In f the parents finally give up attempts on their son's\nlife, and he goes away to join the army.\n\nE The companions--Carancal (3), Cabagboc (b), Sandangcal (d), and\nDangandangan (g)--meet with extraordinary men, who accompany them\non their travels. Cabagboc surpasses Cabual (\"Breaker\") and Cagabot\n(\"Uprooter\") in a contest of skill, and they agree to go with him as\nhis servants. Dangandangan meets two strong men,--Paridis, who uproots\nforests with his hands; and Aolo, [17] the mighty fisher for sharks,\nwhose net is so large that weights as big as mortars are needed to\nsink it. But neither of these two can turn the hero's bolo over,\nhence they become his servants. Sandangcal (d), who nowhere in the\nstory displays any great strength, rather only craftiness and greed,\nmeets one at a time three strong fellows, whom he persuades to go with\nhim by promising to double the sum they had been working for. These men\nare Mountain-Destroyer, who could destroy a mountain with one blow of\nhis club; Blower, who could refresh the whole world with his breath;\nand Messenger, whose steps were one hundred leagues apart. This story,\nwhich seems to be far removed from the other tales of the group,\nhas obviously been influenced by stories of the \"Skilful Companions\"\ncycle (see No. 11), where the hero merely directs his servants,\ndoing none of the work himself. On the other hand, in 3, b, g, the\nwonderful companions are more or less impedimenta: the hero himself\ndoes all the hard work; they are merely his foil. For the \"Genossen\"\nin other M\u00e4rchen of \"John the Bear\" type, see Panzer, 66-74; Cosquin,\n1 : 9, 23-27.\n\nF1 The adventure with the demon in the house in the forest, related\nin 3, is not found in the other Filipino versions of the tale. It\nis found in the Islands, however, in the form of a separate story,\ntwo widely different variants of which are printed below (4, [a]\nand [b]). This incident occurs in nearly all the folk-tales of the\n\"John the Bear\" type. Bolte and Pol\u00edvka, in their notes to Grimm,\nNo. 91 (2 : 301-315), indicate its appearance in one hundred and\neighty-three Western and Eastern stories. As Panzer has shown (p. 77)\nthat the mistreatment of the companions by the demon in the woods\nusually takes place while the one left behind is cooking food for the\nothers out on the hunt, this motif might more exactly be called the\n\"interrupted-cooking\" episode than \"Der D\u00e4mon im Waldhaus\" (Panzer's\nname for it). For Mexican and American Indian variants, see JAFL 25\n: 244-254, 255. Spanish and Hindoo versions are cited by Bolte and\nPol\u00edvka (2 : 305, 314).\n\nIt is pretty clear that the episode as narrated in our stories 3 and\n4 owes nothing to the Spanish variants mentioned by Bolte.\n\nF2-5 The removal of an enormous stone is a task that Carancal has\nto perform twice. This exhibition of superhuman strength is of a\npiece with the strong hero's other exploits, and has nothing in\ncommon with the transplanting of mountains by means of magic. (F3)\nThe removal of a monstrous decaying fish is found in b as well as in\n3. Cabagboc catches up the fish on the end of his sword, and hurls\nthe carcass into the middle of the ocean. These exploits of the\nrock and the fish are not unlike the feat of the Santal hero Gumda,\nwho throws the king's elephant over seven seas (Campbell, 59). (F4)\nIn b the task of slaying the man-eating giant falls upon Cabagboc,\nand his companion Uprooter, as the other comrade, Breaker, has been\nmarried to the king's daughter. The giants are finally despatched\nby the hero, who cuts off their heads with his sword. In g the two\nstrong men Paridis and Aolo are about to be slain by the man-eating\ngiant against whom they have been sent by the hero to fight, when the\nhero suddenly appears and cuts off the monster's head with his mighty\nbolo. (F5) The killing of a seven-headed dragon is a commonplace in\nfolk-tales; a seven-headed man is not so usual. Cabagboc, after both\nof his comrades have been given royal wives, journeys alone. He comes\nto a river guarded by a seven-headed man who proves invulnerable for\na whole day. Then a mysterious voice tells the hero to strike the\nmonster in the middle of the forehead, as this is the only place in\nwhich it can be mortally wounded. Cabagboc does so and conquers. (F6)\nThe hero's wagering his strong men against a king's strong men will\nbe discussed in the notes to No. 11. The task of Pusong (a) has not\nbeen mentioned yet. After Pusong leaves home, he journeys by himself,\nand finally comes to a place where the inhabitants are feverishly\nbuilding fortifications against the Moros, who are threatening the\nisland. By lending his phenomenal strength, Pusong enables the people\nto finish their forts in one night. Out of gratitude they later make\nhim their leader. Months later, when the Moros make their raid, they\nare defeated by Pusong, and captured with all their slaves. Among the\nwounded slaves are the parents of Pusong. On recognizing their son,\nthey instantly die of shame for their past cruelty to him. Nor can\nthe hero bear the shock any better than they: he too falls dead.\n\nADDITIONAL NOTES.--The three weeks' swim in 3 suggests Beowulf's\nswim of a week and his fight with the sea-monsters (Beowulf 535\nff.). The mistaking of a monster fish for an island seems to be an\nOriental notion. It occurs in the \"1001 Nights\" (\"First Voyage of\nSindbad the Sailor;\" see Lane's note 8 to this story).\n\nG The denouement. Cabagboc finally reaches home, and spends the\nrest of his life with his parents (b); Sandapal (c) is bought by the\nking, and amuses the court lords and ladies by his feats of strength;\nSandangcal (d) distributes ten billion pesos among his three helpers,\nand lives the rest of his days feasting on carabao-livers; Greedy\nJuan (e) comes back home with a magic money-producing goat, which he\nleaves to his parents, while he by chance finds a wonderful house in\nthe forest with plenty to eat, and there he remains; Juan Tapon (f)\njoins the king's army to fight a neighboring monarch; Dangandangan\n(g) becomes a general in the king's army; Tangarangan (h) performs\nmarvellous deeds abroad, but never returns home again.\n\n\nTwo other variants remain to be noticed briefly. One of these I have\nonly in abstract, the other is avowedly a confusion of two stories\nby the narrator. Both are Ilocano tales. The hero's name in both is\nKakarangkang (from kaka, a term of respect given to either a senior\nor a junior; and dangkang, \"a span\"). In both, the hero is a great\neater and prodigiously strong. The only adventure of Kakarangkang\nrecorded in the abstract is an adventure with a crocodile. Kakarangkang\ngoes fishing and hooks a crocodile; but, while trying to draw it to\nshore, he is thrown into the air, falls into the reptile's mouth,\nand is swallowed. He manages, however, to cut his way out. In the\nother story, besides some incidents properly belonging to the story\nof \"The Monkey and the Turtle\" (cf. also 4 [b]), we find this same\nadventure with the crocodile, the slaying of a seven-headed giant\n(F5), and the removal of an enormous decaying fish (F3). The diminutive\nhero receives the hand of the king's daughter in return for this last\nservice,--an honor which the heroes of our other versions decline. The\nincident of the small hero being swallowed by an animal and ultimately\nemerging into the light of day alive, at once suggests Tom Thumb's\nadventure in the cow and the wolf. For \"swallow\" tales in general,\nsee Macculloch, 47-51; Bolte-Pol\u00edvka, 1 : 395-398; Cosquin, 2 :\n150-155. The combination of the \"interrupted-cooking\"  episode (F1),\nwhich properly belongs to the \"John the Bear\" cycle, with motifs from\n\"The Monkey and the Turtle\" and \"The Monkey and the Crocodile\" stories,\nwill be discussed in the notes to Nos. 4, 55, and 56.\n\n\n\nTALE 4\n\nSUAC AND HIS ADVENTURES.\n\n\nNarrated by Anastacia Villegas of Arayat, Pampanga, who heard the\nstory from her grandmother.\n\n\nOnce upon a time, in a certain town in Pampanga, there lived a boy\nnamed Suac. In order to try his fortune, one day he went a-hunting with\nSunga and Sacu in Mount Telapayong. When they reached the mountain,\nthey spread their nets, and made their dogs ready for the chase, to\nsee if any wild animals would come to that place. Not long afterwards\nthey captured a large hog. They took it under a large tree and killed\nit. Then Sunga and Suac went out into the forest again.\n\nSacu was left to prepare their food. While he was busy cooking,\nhe heard a voice saying, \"Ha, ha! what a nice meal you are\npreparing! Hurry up! I am hungry.\" On looking up, Sacu saw on the top\nof the tree a horrible creature,--a very large black man with a long\nbeard. This was Pugut.\n\nSacu said to him, \"Aba! [18] I am not cooking this food for you. My\ncompanions and I are hungry.\"\n\n\"Well, let us see who shall have it, then,\" said Pugut as he came\ndown the tree. At first Sacu did not want to give him the food; but\nPugut knocked the hunter down, and before he had time to recover had\neaten up all the food. Then he climbed the tree again. When Sunga\nand Suac came back, Sunga said to Sacu, \"Is the food ready? Here is\na deer that we have caught.\"\n\nSacu answered, \"When the food was ready, Pugut came and ate it all. I\ntried to prevent him, but in vain: I could not resist him.\"\n\n\"Well,\" said Sunga, \"let me be the cook while you and Suac are the\nhunters.\" Then Sacu and Suac went out, and Sunga was left to cook. The\nfood was no sooner ready than Pugut came again, and ate it all as\nbefore. So when the hunters returned, bringing a hog with them,\nthey still had nothing to eat.\n\nAccordingly Suac was left to cook, and his companions went away to\nhunt again. Suac roasted the hog. Pugut smelled it. He looked down,\nand said, \"Ha, ha! I have another cook; hurry up! boy, I am hungry.\"\n\n\"I pray you, please do not deprive us of this food too,\" said Suac.\n\n\"I must have it, for I am hungry,\" said Pugut. \"Otherwise I shall eat\nyou up.\" When the hog was roasted a nice brown, Pugut came down the\ntree. But Suac placed the food near the fire and stood by it; and when\nPugut tried to seize it, the boy pushed him into the fire. Pugut's\nbeard was burnt, and it became kinky. [19] The boy then ran to a\ndeep pit. He covered it on the top with grass. Pugut did not stay to\neat the food, but followed Suac. Suac was very cunning. He stood on\nthe opposite side of the pit, and said, \"I pray you, do not step on\nmy grass!\"\n\n\"I am going to eat you up,\" said Pugut angrily, as he stepped on the\ngrass and fell into the pit. The boy covered the pit with stones\nand earth, thinking that Pugut would perish there; but he was\nmistaken. Suac had not gone far when he saw Pugut following him;\nbut just then he saw, too, a crocodile. He stopped and resolutely\nwaited for Pugut, whom he gave a blow and pushed into the mouth of\nthe crocodile. Thus Pugut was destroyed.\n\nSuac then took his victim's club, and returned under the tree. After a\nwhile his companions came back. He related to them how he had overcome\nPugut, and then they ate. The next day they returned to town.\n\nSuac, on hearing that there was a giant who came every night into\nthe neighborhood to devour people, went one night to encounter the\ngiant. When the giant came, he said, \"You are just the thing for me\nto eat.\" But Suac gave him a deadly blow with Pugut's club, and the\ngiant tumbled down dead.\n\nLater Suac rid the islands of all the wild monsters, and became the\nruler over his people.\n\n\nThe Three Friends,--The Monkey, the Dog, and the Carabao.\n\nNarrated by Jos\u00e9 M. Hilario, a Tagalog from Batangas, Batangas.\n\nOnce there lived three friends,--a monkey, a dog, and a carabao. They\nwere getting tired of city life, so they decided to go to the\ncountry to hunt. They took along with them rice, meat, and some\nkitchen utensils.\n\nThe first day the carabao was left at home to cook the food,\nso that his two companions might have something to eat when they\nreturned from the hunt. After the monkey and the dog had departed,\nthe carabao began to fry the meat. Unfortunately the noise of the\nfrying was heard by the Bu\u00f1gis\u00f1gis in the forest. Seeing this chance\nto fill his stomach, the Bu\u00f1gis\u00f1gis went up to the carabao, and said,\n\"Well, friend, I see that you have prepared food for me.\"\n\nFor an answer, the carabao made a furious attack on him. The Bu\u00f1gis\u00f1gis\nwas angered by the carabao's lack of hospitality, and, seizing him\nby the horn, threw him knee-deep into the earth. Then the Bu\u00f1gis\u00f1gis\nate up all the food and disappeared.\n\nWhen the monkey and the dog came home, they saw that everything was\nin disorder, and found their friend sunk knee-deep in the ground. The\ncarabao informed them that a big strong man had come and beaten him\nin a fight. The three then cooked their food. The Bu\u00f1gis\u00f1gis saw\nthem cooking, but he did not dare attack all three of them at once,\nfor in union there is strength.\n\nThe next day the dog was left behind as cook. As soon as the food\nwas ready, the Bu\u00f1gis\u00f1gis came and spoke to him in the same way he\nhad spoken to the carabao. The dog began to snarl; and the Bu\u00f1gis\u00f1gis,\ntaking offence, threw him down. The dog could not cry to his companions\nfor help; for, if he did, the Bu\u00f1gis\u00f1gis would certainly kill him. So\nhe retired to a corner of the room and watched his unwelcome guest\neat all of the food. Soon after the Bu\u00f1gis\u00f1gis's departure, the monkey\nand the carabao returned. They were angry to learn that the Bu\u00f1gis\u00f1gis\nhad been there again.\n\nThe next day the monkey was cook; but, before cooking, he made a\npitfall in front of the stove. After putting away enough food for\nhis companions and himself, he put the rice on the stove. When the\nBu\u00f1gis\u00f1gis came, the monkey said very politely, \"Sir, you have come\njust in time. The food is ready, and I hope you'll compliment me by\naccepting it.\"\n\nThe Bu\u00f1gis\u00f1gis gladly accepted the offer, and, after sitting down in\na chair, began to devour the food. The monkey took hold of a leg of\nthe chair, gave a jerk, and sent his guest tumbling into the pit. He\nthen filled the pit with earth, so that the Bu\u00f1gis\u00f1gis was buried\nwith no solemnity.\n\nWhen the monkey's companions arrived, they asked about the\nBu\u00f1gis\u00f1gis. At first the monkey was not inclined to tell them what had\nhappened; but, on being urged and urged by them, he finally said that\nthe Bu\u00f1gis\u00f1gis was buried \"there in front of the stove.\" His foolish\ncompanions, curious, began to dig up the grave. Unfortunately the\nBu\u00f1gis\u00f1gis was still alive. He jumped out, and killed the dog and\nlamed the carabao; but the monkey climbed up a tree, and so escaped.\n\nOne day while the monkey was wandering in the forest, he saw a beehive\non top of a vine.\n\n\"Now I'll certainly kill you,\" said some one coming towards the monkey.\n\nTurning around, the monkey saw the Bu\u00f1gis\u00f1gis. \"Spare me,\" he said,\n\"and I will give up my place to you. The king has appointed me to\nring each hour of the day that bell up there,\" pointing to the top\nof the vine.\n\n\"All right! I accept the position,\" said the Bu\u00f1gis\u00f1gis. \"Stay\nhere while I find out what time it is,\" said the monkey. The monkey\nhad been gone a long time, and the Bu\u00f1gis\u00f1gis, becoming impatient,\npulled the vine. The bees immediately buzzed about him, and punished\nhim for his curiosity.\n\nMaddened with pain, the Bu\u00f1gis\u00f1gis went in search of the monkey,\nand found him playing with a boa-constrictor. \"You villain! I'll not\nhear any excuses from you. You shall certainly die,\" he said.\n\n\"Don't kill me, and I will give you this belt which the king has\ngiven me,\" pleaded the monkey.\n\nNow, the Bu\u00f1gis\u00f1gis was pleased with the beautiful colors of the belt,\nand wanted to possess it: so he said to the monkey, \"Put the belt\naround me, then, and we shall be friends.\"\n\nThe monkey placed the boa-constrictor around the body of the\nBu\u00f1gis\u00f1gis. Then he pinched the boa, which soon made an end of\nhis enemy.\n\n\nNotes.\n\nThe pugut, among the Ilocanos and Pampangos, is a nocturnal spirit,\nusually in the form of a gigantic Negro, terrifying, but not\nparticularly harmful. It corresponds to the Tagalog cafre. [20]\nIts power of rapid transformation, however, makes it a more or less\nformidable opponent. Sometimes it takes the form of a cat with fiery\neyes, a minute later appearing as a large dog. Then it will turn into\nan enormous Negro smoking a large cigar, and finally disappear as a\nball of fire. It lives either in large trees or in abandoned houses\nand ruined buildings.\n\nBu\u00f1gis\u00f1gis is defined by the narrator as meaning \"a large strong man\nthat is always laughing.\" The word is derived from the root \u00f1gisi,\n\"to show the teeth\" (Tag.). This giant has been described to me as\nbeing of herculean size and strength, sly, and possessing an upper\nlip so large that when it is thrown back it completely covers the\ndemon's face. The Bu\u00f1gis\u00f1gis can lift a huge animal as easily as if\nit were a feather.\n\nObviously these two superhuman demons have to be overcome with\nstrategy, not muscle. The heroes, consequently, are beings endowed with\ncleverness. After Suac has killed Pugut and has come into possession\nof his victim's magic club, he easily slays a man-eating giant (see\nF4 in notes to preceding tale). The tricks played on the Bu\u00f1gis\u00f1gis\nby the monkey (\"ringing the bell\" and the \"king's belt\") are found in\nthe Ilocano story \"Kakarangkang\" and in \"The Monkey and the Turtle,\"\nbut in the latter tale the monkey is the victim. It would thus seem\nthat a precedent for the mixture of two old formulas by the narrator\nof \"Kakarangkang\" already existed among the Tagalogs (cf. the end of\nthe notes to No. 3).\n\nWe have not a large enough number of variants to enable us to determine\nthe original form of the separate incidents combined to form the cycles\nrepresented by stories Nos. 3, 4, and 55; but the evidence we have\nleads to the supposition that Carancal motifs ABCDF1 are very old in\nthe Islands, and that these taken together probably constituted the\nprototype of the \"Carancal\" group. I cannot but believe that the\n\"interrupted-cooking\" episode, as found in the Philippines, owes\nnothing to European forms of \"John the Bear;\" for nowhere in the\nIslands have I found it associated with the subsequent adventures\ncomprising the \"John the Bear\" norm,--the underground pursuit of the\ndemon, the rescue of the princesses by the hero, the treachery of the\ncompanions, the miraculous escape of the hero from the underworld,\nand the final triumph of justice and the punishment of the traitors\n(see No. 17 and notes).\n\nFor a Borneo story of a \"Deer, Pig, and Plandok (Mouse-Deer),\" see\nRoth, 1 : 346. In this tale, as well as in another from British\nNorth Borneo (Evans, 471-473, \"The Plandok and the Gergasi\"), it\nis the clever plandok who alone is able to outwit the giant. In the\nlatter story there are seven animals,--carabao, ox, dog, stag, horse,\nmouse-deer, and barking-deer. The carabao and horse in turn try in\nvain to guard fish from the gergasi (a mythical giant who carries\na spear over his shoulder). The plandok takes his turn now, after\nhis two companions have been badly mishandled, and tricks the giant\ninto letting himself be bound and pushed into a well, because the\n\"sky is falling.\" There he is killed by the other animals when they\nreturn. With this last incident compare the trick of the fox in the\nMongolian story in our notes to No. 48. In two other stories of the\ncunning of the plandok, \"The Plandok and the Tiger\" (Evans, 474) and\n\"The Plandok and the Bear\" (ibid.), we meet with the \"king's belt\"\ntrick and the \"king's gong\" trick respectively. For an additional\nrecord from Borneo, see Edwin H. Gomes, \"Seventeen Years among the\nSea Dyaks of Borneo\" (Lond., 1911), 255-261.\n\n\n\nTALE 5\n\nHOW SUAN BECAME RICH.\n\n\nNarrated by Bonifacio Ynares, a Tagalog living in Pasig, Rizal.\n\n\nPedro and Suan were friends. Pedro inherited a great fortune from his\nparents, who had recently died; but Suan was as poor as the poorest\nof beggars that ever lived. Early one morning Suan went to his friend,\nand said, \"I wonder if you have a post that you do not need.\"\n\n\"Yes, I have one,\" said Pedro. \"Why? Do you need it?\"\n\n\"Yes, I need one badly, to build my house.\"\n\n\"Very well, take it,\" said Pedro. \"Do not worry about paying for it.\"\n\nSuan, who had not thought evil of his friend, took the post and built\nhis house. When it was finished, his house was found to surpass that\nof his friend. This fact made Pedro so envious of Suan, that at last\nhe went to him and asked Suan for the post back again.\n\n\"Why, if I take it from its place, my house will be destroyed. So\nlet me pay you for it, or let me look for another post in the town\nand get it for you!\"\n\n\"No,\" said Pedro, \"I must have my own post, for I wish to use it.\"\n\nFinally Suan became so greatly annoyed by his friend's insistence,\nthat he exclaimed, \"I will not give you back your post.\"\n\n\"Take heed, Suan! for I will accuse you before the king.\"\n\n\"All right! do as you please.\"\n\n\"We will then go to the king Monday,\" said Pedro.\n\n\"Very well; I am always ready.\"\n\nWhen Monday came, both prepared to go to the palace. Pedro, who cared\nfor his money more than for anything else, took some silver coins along\nwith him for the journey. Suan took cooked rice and fish instead. Noon\ncame while they were still on the road. Suan opened his package of\nfood and began to eat. Pedro was also very hungry at this time, but\nno food could be bought on the way. So Suan generously invited Pedro\nto eat with him, and they dined together.\n\nAfter eating, the two resumed their journey. At last they came to a\nriver. The bridge over it was broken in the middle, and one had to jump\nin order to get to the other side. Pedro jumped. Suan followed him,\nbut unfortunately fell. It so happened that an old man was bathing\nin the river below, and Suan accidentally fell right on him. The old\nman was knocked silly, and as a consequence was drowned. When Isidro,\nthe son, who dearly loved his father, heard of the old man's death, he\nat once made up his mind to accuse Suan before the king. He therefore\njoined the two travellers.\n\nAfter a while the three came to a place where they saw Barbekin\nhaving a hard time getting his carabao out of the mire. Suan offered\nto help. He seized the carabao by the tail, and pulled with great\nforce. The carabao was rescued, but its tail was broken off short\nby a sudden pull of Suan. Barbekin was filled with rage because of\nthe injury done to his animal: so he, too, resolved to accuse Suan\nbefore the king.\n\nWhen they came to the palace, the king said, \"Why have you come here?\"\n\nPedro spoke first. \"I have come,\" he said, \"to accuse Suan to you. He\nhas one of my posts, and he won't return it to me.\"\n\nOn being asked if the accusation was true, Suan responded with a nod,\nand said in addition, \"But Pedro ate a part of my rice and fish on\nthe way here.\"\n\n\"My decision, then,\" said the king, \"is that Suan shall give Pedro\nhis post, and that Pedro shall give Suan his rice and fish.\"\n\nIsidro was the next to speak. \"I have come here to accuse Suan. While\nmy father was bathing in the river, Suan jumped on him and killed him.\"\n\n\"Suan, then, must bathe in the river,\" said the king, \"and you may\njump on him.\"\n\nWhen Barbekin was asked why he had come, he replied, \"I wish to accuse\nSuan. He pulled my carabao by the tail, and it was broken off short.\"\n\n\"Give Suan your carabao, then,\" said the king. \"He shall not return\nit to you until he has made its tail grow to its full length.\"\n\nThe accused and the accusers now took their leave of the king.\n\n\"Give me the carabao now,\" said Suan to Barbekin when they had gone\nsome distance from the palace.\n\nThe carabao was young and strong, and Barbekin hated to give it up. So\nhe said, \"Don't take the carabao, and I will give you fifty pesos.\"\n\n\"No; the decision of the king must be fulfilled,\" said Suan. Barbekin\nthen raised the sum to ninety pesos, and Suan consented to accept\nthe offer. Thus Suan was rewarded for his work in helping Barbekin.\n\nWhen they came to the bridge, Suan went down into the river, and told\nIsidro to jump on him. But the bridge was high, and Isidro was afraid\nto jump. Moreover, he did not know how to swim, and he feared that he\nwould but drown himself if he jumped. So he asked Suan to pardon him.\n\n\"No, you must fulfil the decision of the king,\" answered Suan.\n\n\"Let me off from jumping on you, and I will give you five hundred\npesos,\" said Isidro.\n\nThe amount appealed to Suan as being a good offer, so he accepted it\nand let Isidro go.\n\nAs soon as Suan reached home, he took Pedro's post from his house,\nand started for Pedro's house, taking a razor along with him. \"Here\nis your post,\" he said; \"but you must lie down, for I am going to\nget my rice and fish from you.\"\n\nIn great fright Pedro said, \"You need not return the post any more.\"\n\n\"No,\" said Suan, \"we must fulfil the decision of the king.\"\n\n\"If you do not insist on your demand,\" said Pedro, \"I will give you\nhalf of my riches.\"\n\n\"No, I must have my rice and fish.\" Suan now held Pedro by the\nshoulder, and began to cut Pedro's abdomen with the razor. He had no\nsooner done that, than Pedro, in great terror, cried out,--\n\n\"Don't cut me, and you shall have all my riches!\"\n\nThus Suan became the richest man in town by using his tact and\nknowledge in outwitting his enemies.\n\n\nThe King's Decisions.\n\nNarrated by Jos\u00e9 M. Hilario, a Tagalog from Batangas, who heard the\nstory from his father.\n\nOnce a poor man named Juan was without relatives or friends. Life\nto him was a series of misfortunes. A day often passed without his\ntasting even a mouthful of food.\n\nOne day, weakened with hunger and fatigue, as he was walking along\nthe road, he passed a rich man's house. It so happened that at this\ntime the rich man's food was being cooked. The food smelled so good,\nthat Juan's hunger was satisfied merely with the fragrance. When the\nrich man learned that the smell of his food had satisfied Juan, he\ndemanded money of Juan. Juan refused to give money, however, because\nhe had none, and because he had neither tasted nor touched the rich\nman's food. \"Let's go to the king, then,\" said Pedro, the rich man,\n\"and have this matter settled!\" Juan had no objection to the proposal,\nand the two set out for the palace.\n\nSoon they came to a place where the mire was knee-deep. There they saw\na young man who was trying to help his horse out of a mud-hole. \"Hey,\nyou lazy fellows! help me to get my horse out of this hole,\" said\nManuel. The three tried with all their might to release the horse. They\nfinally succeeded; but unfortunately Juan had taken hold of the\nhorse's tail, and it was broken off when Juan gave a sudden hard pull.\n\n\"You have got to pay me for injuring my horse,\" said Manuel.\n\n\"No, I will not give you any money, because I had no intention of\nhelping you until you asked me to,\" said Juan.\n\n\"Well, the king will have to settle the quarrel.\" Juan, who was not\nto be frightened by threats, went with Pedro and Manuel.\n\nNight overtook the three on their way. They had to lodge themselves in\nthe house of one of Pedro's friends. Juan was not allowed to come up,\nbut was made to sleep downstairs.\n\nAt midnight the pregnant wife of the host had to make water. She\nwent to the place under which Juan was sleeping. Juan, being suddenly\nawakened and frightened, uttered a loud shriek; and the woman, also\nfrightened because she thought there were robbers or ghosts about,\nmiscarried. The next morning the husband asked Juan why he had cried\nout so loud in the night. Juan said that he was frightened.\n\n\"You won't fool me! Come with us to the king,\" said the husband.\n\nWhen the four reached the palace, they easily gained access to the\nroyal presence. Then each one explained why he had come there.\n\n\"I'll settle the first case,\" said the king. He commanded the servant\nto fetch two silver coins and place them on the table. \"Now, Pedro,\ncome here and smell the coins. As Juan became satisfied with the\nsmell of your food, so now satisfy yourself with the smell of the\nmoney.\" Pedro could not say a word, though he was displeased at the\nunfavorable decision.\n\n\"Now I'll give my decisions on the next two cases. Manuel, you must\ngive your horse to Juan, and let him have it until another tail\ngrows.--And you, married man, must let Juan have your wife until she\ngives birth to another child.\"\n\nPedro, Manuel, and the married man went home discontented with the\ndecisions of the king,--Pedro without having received pay, Manuel\nwithout his horse, and the other man without his wife.\n\n\nNotes.\n\nThese two Tagalog stories, together with another, \"How Piro\nbecame Rich,\" which is almost identical with No. 5(a), may\npossibly be descended directly from an old Buddhist birth-story\n(\"Gamani-canda-jataka,\" No. 257),--a tale in which W. A. Clouston\n(see Academy, No. 796, for Aug. 6, 1887) sees the germ of the\n\"pound-of-flesh\" incident. An abstract of the first part of this Jataka\nwill set forth the striking resemblance between our stories and this\nold Hindoo apologue, [21] The part of the Jataka that interests us\nis briefly the account of how a man was haled to the king's tribunal\nfor injuries done unwittingly, and how the king passed judgment\nthereupon. The abstract follows:--\n\nGamani, a certain old courtier of the ruling king's dead father,\ndecided to earn his living by farming, as he thought that the new\nking should be surrounded with advisers of his own age. He took up\nhis abode in a village three leagues from the city, and, after the\nrainy season was over, one day borrowed two oxen from a friend, with\nwhich to help him do his ploughing. In the evening he returned the\noxen; but the friend being at dinner, and not inviting Gamani to eat,\nGamani put the oxen in the stall, and got no formal release from his\ncreditor. That night thieves stole the cattle. Next day the owner of\nthe oxen discovered the theft, and decided to make Gamani pay for the\nbeasts. So the two set out to lay the case before the king. On the\nway they stopped for food at the house of a friend of Gamani's. The\nwoman of the house, while climbing a ladder to the store-room for rice\nfor Gamani, fell and miscarried. The husband, returning that instant,\naccused Gamani of hitting his wife and bringing on untimely labor:\nso the husband set off with Gamani's first accuser to get justice\nfrom the king. On their way they met a horse that would not go with\nits groom. The owner of the horse shouted to G. to hit the horse\nwith something and head it back. G. threw a stone at the animal, but\nbroke its leg. \"Here's a king's officer for you,\" shouted the man;\n\"you've broken my horse's leg.\" G. was thus three men's prisoner. By\nthis time G. was in despair, and decided to kill himself. As soon as\nopportunity came, he rushed up a hill near the road, and threw himself\nfrom a precipice. But he fell on the back of an old basket-maker and\nkilled him on the spot. The son of the basket-maker accused G. of\nmurder and went along with the three other plaintiffs to the king. (I\nomit here the various questions that persons whom G. meets along the\nroad beg him to take to the king for an answer.)\n\nAll five appearing in the presence of the king, the owner of the oxen\ndemanded justice. In answer to the king's question, he at first denied\nhaving seen G. return the oxen, but later admitted that he saw them\nin the stall. G. was ordered to pay twenty-four pieces of money for\nthe oxen; but the plaintiff, for lying, was condemned to have his\neyes plucked out by G. Terrified at the prospect, he threw money\nto G. and rushed away. The judgment in the case of the second false\naccuser was this: G. was to take his friend's wife and live with her\nuntil she should bear another son to take the place of the child that\nmiscarried. Again G. was bought off by the plaintiff. In the third\ncase the owner of the horse at first denied having requested G. to\nhit the beast, but later admitted the truth. Judgment: G. was to pay\na thousand pieces (which the king gave him) for the injured animal,\nbut was also to tear out his false accuser's tongue. The fellow gave\nG. a sum of money and departed. The fourth decision was as follows:\ninasmuch as G. could not restore the dead father to life, he was to\ntake the dead man's widow to his home and be a father to the young\nbasket-maker; but he, rather than have his old home broken up, gave\nG. a sum of money and hurried away.\n\n\nIt is to be regretted that this Buddhistic birth-story was not known\nto Theodor Benfey, who, in his exhaustive discussion of our present\ncycle, particularly from the point of view of the \"pound-of-flesh\"\nincident (1 : 393-410), writes, \"I may remark that this recital [i.e.,\nof the decisions], which here borders on the comic, is based upon\nserious traditional legends which have to do with Buddhistic casuistry\"\n(p. 397). Benfey's fragmentary citations are not very convincing; but\nthis Jataka proves that his reasoning, as usual, was entirely sound.\n\nAn Indo-Persian version called the \"K\u00e1z\u00ed of Emessa,\" cited by Clouston\n(op. cit.), might be mentioned here, as it too has close resemblances\nto our stories.\n\nWhile a merchant is being taken by a Jew before the king because the\nmerchant will not pay his bond of a pound of flesh, he meets with\nthe following accidents: (1) In attempting to stop a runaway mule, he\nknocks out one of the animal's eyes with a stone; (2) while sleeping on\na flat roof, he is aroused suddenly by an uproar in the street, and,\njumping from the roof, he kills an old man below; (3) in trying to\npull an ass out of the mud, he pulls its tail off. The owner of the\nmule, the sons of the dead man, and the owner of the ass, go along\nwith the Jew to present their cases before the king, whose decisions\nare as follows: (1') The owner of the mule, valued at 1000 d\u00edn\u00e1rs,\nis to saw the animal in two lengthwise, and is to give the blind\nhalf to the merchant, who must pay 500 d\u00edn\u00e1rs for it. As the owner\nrefuses, he is obliged to pay the merchant 100 d\u00edn\u00e1rs for bringing in\na troublesome suit. (2') Merchant must stand below a roof and allow\nhimself to be jumped on by the sons of the dead man; but they refuse\nto take the risk, and are obliged to pay the merchant 100 d\u00edn\u00e1rs\nfor troubling him. (3') The owner of the tailless ass is compelled\nto try to pull out the tail of the K\u00e1z\u00ed's mule. Naturally the animal\nresents such treatment, and the accuser is terribly bruised. Finally,\nto avoid further punishment, he says that his own animal never had a\ntail. Hence he is forced to give the merchant 100 d\u00edn\u00e1rs for bringing\nin a false suit.\n\n\nIn the \"Katha-sarit-sagara\" (translated by C. H. Tawney, 2 : 180-181)\noccurs this story:--\n\nOne day, when Brahman Devabh\u00fati had gone to bathe, his wife went into\nthe garden to get vegetables, and saw a donkey belonging to a washerman\neating them. She took up a stick and ran after the donkey; the animal,\ntrying to escape, fell into a pit and broke its hoof. When the master\nheard of that, he came in a passion, and beat and kicked the Brahman\nwoman. Accordingly she, being pregnant, had a miscarriage; but the\nwasherman returned home with his donkey. Her husband, hearing of it,\nwent, in his distress, and complained to the chief magistrate of the\ntown. The foolish man, after hearing both sides of the case, delivered\nthis judgment: \"Since the donkey's hoof is broken, let the Brahman\ncarry the donkey's load for the washerman until the donkey is again fit\nfor work; and let the washerman make the Br\u00e1hman's wife pregnant again,\nsince he made her miscarry.\" When the Br\u00e1hman and his wife heard this\ndecision, they, in their despair, took poison and died; and when the\nking heard of it, he put to death that inconsiderate judge.\n\nThe Tagalog story of \"How Piro became Rich,\" which I have not printed\nhere, is identical with \"How Suan became Rich,\" with this exception,\nthat a horse's tail, instead of a carabao's, is pulled off by the\nhero. And there is this addition: while travelling to the king's court,\nPiro hears cries for help coming from the woods. He rushes to the spot,\nand sees a young lady fighting a swarm of bees. Piro helps kill the\nbees with his stick, but, in doing so, injures the woman somewhat\nseverely. Her father, angered, joins the accusers, and requests the\nking that he order Piro to cure his daughter. The king rules that if\nPiro is to do this, and if the young woman is to get the best care,\nshe must become Piro's wife. For relinquishing his right to the girl,\nPiro receives a hundred alfonsos from the father.\n\nAll in all, the close agreement between our stories and the three\nEastern versions cited above makes it reasonably certain that the\n\"Wonderful Decisions\" group in the Philippines derives directly\nfrom India.\n\n\n\nTALE 6\n\nTHE FOUR BLIND BROTHERS.\n\n\nNarrated by Eutiqiano Garcia, a Pampangan, who said he heard the\nstory from a boy from Misamis, Mindanao.\n\n\nThere was once a man who had eight sons. Four of them were blind. He\nthought of sending the children away, simply because he could not\nafford to keep them in the house any longer. Accordingly one night\nhe called his eight children together, and said, \"He who does not\nprovide for the future shall want in the present. You are big enough\nand are able to support yourselves. To-morrow I shall send you away\nto seek your fortunes.\"\n\nWhen morning came, the boys bade their father good-by. The blind sons\nwent together in one party, and the rest in another. Now begins the\npathetic story of the four blind brothers.\n\nThey groped along the road, each holding the hand of the other. After\na day of continuous walking, the four brothers were very far away\nfrom their town. They had not tasted food during all that time. In\nthe evening they came to a cocoanut-grove.\n\n\"Here are some cocoanut-trees,\" said one of them. \"Let us get a bunch\nof cocoanuts and have something to eat!\"\n\nSo the eldest brother took off his camisa china [22] and climbed up\none of the trees. When he reached the top, the tree broke.\n\n\"Bung!\" Down came the poor fellow. \"One!\" cried the youngest\nbrother. \"Three more!\" shouted the rest.\n\n\"Don't come down until you have dropped four!\" they all cried at\nonce. Who would answer them? Their brother lay dead on the ground.\n\nWhile they were waiting for the second \"Bung!\" the second brother\nclimbed up the same tree. What had happened to the first happened\nalso to him, and so to the third in turn. As soon as the youngest\nbrother heard the third fall, he thought of looking for his share. He\ncrept about to find the cocoanuts. Alas! he discovered that his three\nbrothers lay dead on the ground. He went away from the place crying\nvery loud.\n\nNow, his crying happened to disturb the patianac, [23] who were\ntrying to sleep. They went out to see what was the matter. When\nthey found the poor helpless blind man, they were very much moved,\nand they gave him food and shelter for the night. They also gave\nhim the tail of a pagui, [24] which would help him find his fortune,\nthey said. At daybreak they showed him the way out of the grove.\n\nThe blind man walked on and on, until he was hailed by a lame man\nresting under a shady tree. \"Friend, carry me on your shoulders,\nand let us travel together!\" said the lame man to the blind.\n\n\"Willingly,\" replied the blind man.\n\nThey travelled for many hours, and at last came to a big, lonely\nhouse. They knocked at the open door, but nobody answered. At last\nthey entered, and found the place empty. While they were searching\nthrough the house, the owner came. He was a two-headed giant. The\nblind man and the lame man were upstairs.\n\nThe giant was afraid to enter the house, but he called in a voice of\nthunder, \"Who's there?\"\n\n\"We are big men,\" answered the two companions.\n\n\"How big are you?\" asked the giant.\n\n\"We are so big that the foundation of the house shakes when we walk,\"\nthe two replied.\n\n\"Give me a proof that you are really big men!\" cried the giant again.\n\n\"We will show you one of our hairs,\" they answered, and they dropped\nfrom the window the tail of the pagui.\n\nThe giant looked at it in wonder. He was immediately convinced that\nthey were more powerful than he was. So, picking up the \"hair,\"\nthe giant went away, afraid to face such antagonists in single combat.\n\nSo the prediction of the patianac came true. The house and all the\nproperty of the giant fell into the hands of the blind man and the\nlame man. They lived there happily all the rest of their lives.\n\n\nJuan the Blind Man.\n\nNarrated by Pedro D. L. Sorreta, a Bicol from Virac, Catanduanes,\nwhere the story is common.\n\nMany years ago there lived in a little village near a thick forest\neight blind men who were close friends. In spite of their physical\ndefects, they were always happy,--perhaps much happier than their\nfellow-villagers, for at night they would always go secretly to one\nof the neighboring cocoanut-groves, where they would spend their time\ndrinking tuba [25] or eating young cocoanuts.\n\nOne evening a severe typhoon [26] struck the little village, and most\nof the cocoanut-trees were broken off at the top. The next afternoon\nthe joyous party went to the cocoanut-grove to steal fruits. As soon\nas they arrived there, seven of them climbed trees. Juan, the youngest\nof all, was ordered to remain below so as to count and gather in the\ncocoanuts his friends threw down to him. While his companions were\nclimbing the trees, Juan was singing,--\n\n\n        \"Eight friends, good friends,\n        One fruit each eats;\n        Good Juan here bends,\n        Young nuts he takes.\"\n\n\nHe had no sooner repeated his verse three times than he heard a fall.\n\n\"One,\" he counted; and he began to sing the second verse:--\n\n\n        \"Believe me, that everything\n        Which man can use he must bring,\n        No matter at all of what it's made;\n        So, friends, a counter you need.\"\n\n\nCrrapup! he heard another fall, which was followed by three in close\nsuccession. \"Good!\" he said, \"five in all. Three more, friends,\"\nand he raised his head as if he could see his companions. After a\nfew minutes he heard two more falls.\n\n\"Six, seven--well, only seven,\" he said, as he began searching for\nthe cocoanuts on the ground. \"One more for me, friends--one more,\nand every one is satisfied.\" But it was his friends who had fallen;\nfor, as the trees were only stumps, the climbers fell off when they\nreached the tops.\n\nJuan, however, did not guess what had happened until he found one\nof the dead bodies. Then he ran away as fast as he could. At last he\nstruck Justo, a lame man. After hearing Juan's story, Justo advised\nJuan not to return to his village, lest he be accused of murder by\nthe relatives of the other men.\n\nAfter a long talk, the two agreed to travel together and seek a\nplace of refuge, for the blind man's proposal seemed a good one to\nthe lame man:--\n\n\n        \"Blind man, strong legs;\n        Lame man, good eyes;\n        Four-footed are pigs;\n        Four-handed are monkeys.\n        But we'll walk on two,\n        And we'll see with two.\"\n\n\nSo when morning dawned, they started on their journey.\n\nThey had not travelled far when Justo saw a horn in the road, and\ntold Juan about it. Juan said,--\n\n\n        \"Believe me, that everything\n        Which man can use he must bring,\n        No matter at all of what it's made;\n        So, friend, a horn too we need.\"\n\n\nThe next thing that Justo saw was a rusted axe; and after being told\nabout it, Juan repeated his little verse again, ending it with, \"So,\nfriend, an axe too we need.\" A few hours later the lame man saw a\npiece of rope; and when the blind man knew of it, he said,--\n\n\n        \"Bring one, bring two, bring all,\n        The horn, the axe, the rope as well.\"\n\n\nAnd last of all they found an old drum, which they took along with\nthem too.\n\nSoon Justo saw a very big house. They were glad, for they thought\nthat they could get something to eat there. When they came near it,\nthey found that the door was open; but when they entered it, Justo\nsaw nothing but bolos, spears, and shields hanging on the walls. After\na warm discussion as to what they should do, they decided to hide in\nthe ceiling of the house, and remain there until the owner returned.\n\nThey had no sooner made themselves comfortable than they heard some\npersons coming. When Justo saw the bloody bolos and spears of the\nmen, and the big sack of money they carried, he was terrified, for he\nsuspected that they were outlaws. He trembled; his hair stood on end;\nhe could not control himself. At last he shouted, \"Ay, here?\"\n\nThe blind man, who could not see the danger they were in, stopped\nthe lame man, but not before the owners of the house had heard them.\n\n\"Ho, you mosquitoes! what are you doing there?\" asked the chief of\nthe outlaws as he looked up at the ceiling.\n\n\"Aha, you rascals! we are going to eat you all,\" answered the blind\nman in the loudest voice he could muster.\n\n\"What's that you say?\" returned the chief.\n\n\"Why, we have been looking for you, for we intend to eat you all up,\"\nreplied Juan; \"and to show you what kind of animals we are, here is\none of my teeth,\" and Juan threw down the rusted axe. \"Look at one\nof my hairs!\" continued Juan, as he threw down the rope.\n\nThe outlaws were so frightened that they were almost ready to run\naway. The chief could not say a single word.\n\n\"Now listen, you ants, to my whistle!\" said Juan, and he blew\nthe horn. \"And to show you how big our stomachs are, hear us beat\nthem!\" and he beat the drum. The outlaws were so frightened that they\nran away. Some of them even jumped out of the windows.\n\nWhen the robbers were all gone, Juan and Justo went down to divide\nthe money; but the lame man tried to cheat the blind man, and they\nhad a quarrel over the division. Justo struck Juan in the eyes with\nthe palm of his hand, and the blind man's eyes were opened so that he\ncould see. Juan kicked Justo so hard, that the lame man rolled toward\none corner of the house and struck a post. His lameness was cured,\nso that he could stand and walk.\n\nWhen they saw that each had done the other a great service, they\ndivided the money fairly, and lived ever after together as close\nfriends.\n\n\nTeofilo the Hunchback, and the Giant.\n\nNarrated by Loreta Benavides, a Bicol student, who heard the story\nfrom her aunt.\n\nOnce there lived a hunchback whose name was Teofilo. He was an\norphan, and used to get his food by wandering through the woods. He\nhad no fixed home. Sometimes he even slept under large trees in the\nforest. His one blind eye, as well as his crooked body, would make\nalmost any one pity his miserable condition.\n\nOne day, while he was wandering through the woods looking for something\nto eat, he found a piece of large rope. He was very glad; for he\ncould sell the rope, and in that way get money to buy food. Walking\na little farther, he found a gun leaning against a fence. This gun,\nhe supposed, had been left there by a hunter. He was glad to have\nit, too, for protection. Finally, while crossing a swampy place,\nhe saw a duck drinking in the brook. He ran after the duck, and at\nlast succeeded in catching it. Now he was sure of a good meal.\n\nBut it had taken him a long time to capture the duck. Night soon came\non, and he had to look for a resting-place. Fortunately he came to a\nfield, and his eye caught a glimpse of light on the other side. He went\ntowards the light, and found it to come from a house, all the windows\nof which were open. He knocked at the door, but nobody answered;\nso he just pushed it open and entered. He then began to feel very\ncomfortable. He prepared his bed, and then went to sleep. He did not\nknow that he was in a giant's house.\n\nAt midnight Teofilo was awakened by a loud voice. He made a hole in\nthe wall and looked out. There in the dark he saw a very tall man,\ntaller even than the house itself. It was the giant. The giant said,\n\"I smell some one here.\" He tried to open the door, but Teofilo had\nlocked it.\n\n\"If you are really a strong man and braver than I,\" said the giant,\n\"let me see your hair!\"\n\nTeofilo then threw out the piece of rope. The giant was surprised at\nits size. He then asked to see Teofilo's louse, and Teofilo threw\nout the duck. The giant was terrified, for he had never seen such\na large louse before. Finally the giant said, \"Well, you seem to be\nlarger than I. Let me hear your voice!\"\n\nTeofilo fired his gun. When the giant heard the gun and saw it\nspitting fire, he trembled, for he thought that the man's saliva\nwas burning coals. Afraid to challenge his strange guest any more,\nthe giant ran away and disappeared forever.\n\nAnd so Teofilo the hunchback lived happily all the rest of his days\nin the giant's house without being troubled by any one.\n\n\nJuan and the Buringcantada.\n\nNarrated by Pacifico Buenconsejo, a Bicol, who heard the story from\nhis grandmother.\n\nA long time ago, when the Bicols had not yet been welded into one\ntribe, there lived a couple in the mountains of Albay who had one son,\nnamed Juan. Before the boy was five years old, his father died. As\nJuan grew up, he became very lazy: he did not like to work, nor would\nhe help his mother earn their daily bread. Despite his laziness,\nJuan was dearly loved by his mother. She did not want him to work\nin the field under the hot sun. Because of his mother's indulgence,\nhe grew lazier and lazier.\n\nEvery afternoon Juan used to take a walk while his mother was\nworking. She was a kind-hearted woman, and often told her son to help\nanybody he met that needed help. One afternoon, while he was walking\nin a field, he saw two carabaos fighting. One was gored by the other,\nand was about to die. Juan, mindful of what his mother told him,\nwent between the two animals to help the wounded one. Suddenly the\ntwo animals gored him in the back, and he fell to the ground. A man,\npassing by, found him, and took him to his home. When Juan's mother\nlearned why her son had been gored, she was greatly distressed that\nher son was so foolish.\n\nJuan soon recovered, and one day he invited his mother to go with\nhim to look for money. He insisted so hard, that finally she agreed\nto accompany him. On their way they found an axe, which Juan picked\nup and took along with him. They had not gone much farther, when\nthey saw a long rope stretching across the road. Juan's mother did\nnot want him to take it, but he said that it would be of some use to\nthem later. By and by they came to a river, on the bank of which they\nfound a large drum. Juan took this with him, too.\n\nWhen they had been travelling about a week, they came upon a big\nhouse. Juan said that he wanted to go see what was in the house, but\nhis mother told him that he should not go. However, he kept urging and\nurging, until at last his mother consented, and went with him. When\nthey reached the hall, they found it well decorated with flowers and\nleaves. They visited all the apartments of the house; and when they\ncame to the dining-room, they saw a large hole in the ceiling. Juan\ntold his mother that they had better hide in the ceiling until they\nfound out who the owner of the house was. The mother thought that\nthe plan was a wise one; so they went to the ceiling, taking with\nthem the axe, the rope, and the drum.\n\nThey had not been hiding many minutes, when the Buringcantada, a\ngiant with one eye in the middle of his forehead and with two long\ntusks that projected from the sides of his mouth, came in with his\nfriends and servants. When the dinner was ready, the servant called\nhis master and his guests into the dining-room. While they were eating,\nJuan said in a loud voice,--\n\n\n        \"Tawi cami\n        Sa quisami\n        Qui masiram\n        Na ulaman.\" [27]\n\n\nThe Buringcantada was very angry to hear the voice of a man in the\nceiling, and he said in a thundering voice, \"If you are a big man\nlike me, let me see one of your hairs!\"\n\nJuan showed the rope from the hole in the ceiling.\n\nAstonished at the size of the hair, the Buringcantada said again,\n\"Let me see one of your teeth!\" Juan showed the axe.\n\nBy this time Juan's mother was almost dead with fear, and she told\nher son not to move.\n\nAfter a few minutes the Buringcantada said again, \"Beat your stomach,\nand let me hear the sound of it!\" When Juan beat the drum, the\nBuringcantada and all the guests and servants ran away in fright,\nfor they had never heard such a sound before.\n\nThen Juan and his mother came down from the ceiling. In this house\nthey lived like a rich family, for they found much money in one of\nthe rooms. As for the Buringcantada, he never came back to his house\nafter he left it.\n\n\nThe Manglalabas.\n\nNarrated by Arsenio Bonifacio, a Tagalog, who heard the story from\nhis father.\n\nOnce upon a time, in the small town of Balubad, there was a big\nhouse. It was inhabited by a rich family. When the head of the family\ndied, the house was gloomy and dark. The family wore black clothes,\nand was sad.\n\nThree days after the death of the father, the family began to be\ntroubled at night by a manglalabas. [28] He threw stones at the house,\nbroke the water-jars, and moved the beds. Some pillows were even\nfound in the kitchen the next day. The second night, Manglalabas\nvisited the house again. He pinched the widow; but when she woke\nup, she could not see anything. Manglalabas also emptied all the\nwater-jars. Accordingly the family decided to abandon the house.\n\nA band of brave men in that town assembled, and went to the house. At\nmidnight the spirit came again, but the brave men said they were ready\nto fight it. Manglalabas made a great deal of noise in the house. He\npoured out all the water, kicked the doors, and asked the men who they\nwere. They answered, \"We are fellows who are going to kill you.\" But\nwhen the spirit approached them, and they saw that it was a ghost,\nthey fled away. From that time on, nobody was willing to pass a night\nin that house.\n\nIn a certain barrio [29] of Balubad there lived two queer men. One\nwas called Bulag, because he was blind; and the other, Cuba, because\nhe was hunchbacked. One day these two arranged to go to Balubad to\nbeg. Before they set out, they agreed that the blind man should carry\nthe hunchback on his shoulder to the town. So they set out. After they\nhad crossed the Balubad River, Cuba said, \"Stop a minute, Bulag! here\nis a hatchet.\" Cuba got down and picked it up. Then they proceeded\nagain. A second time Cuba got off the blind man's shoulder, for he\nsaw an old gun by the roadside. He picked this up also, and took it\nalong with him.\n\nWhen they reached the town, they begged at many of the houses, and\nfinally they came to the large abandoned house. They did not know\nthat this place was haunted by a spirit. Cuba said, \"Maybe no one is\nliving in this house;\" and Bulag replied, \"I think we had better stay\nhere for the night.\"\n\nAs they were afraid that somebody might come, they went up into the\nceiling. At midnight they were awakened by Manglalabas making a great\nnoise and shouting, \"I believe that there are some new persons in my\nhouse!\" Cuba, frightened, fired the gun. The ghost thought that the\nnoise of the gun was some one crying. So he said, \"If you are truly\na big man, give me some proofs.\"\n\nThen Cuba took the handle out of the hatchet and threw the head down\nat the ghost. Manglalabas thought that this was one of the teeth of\nhis visitor, and, convinced that the intruder was a powerful person,\nhe said, \"I have a buried treasure near the barn. I wish you to\ndig it up. The reason I come here every night is on account of this\ntreasure. If you will only dig it up, I will not come here any more.\"\n\nThe next night Bulag and Cuba dug in the ground near the barn. There\nthey found many gold and silver pieces. When they were dividing the\nriches, Cuba kept three-fourths of the treasure for himself. Bulag\nsaid, \"Let me see if you have divided fairly,\" and, placing his hands\non the two piles, he found that Cuba's was much larger.\n\nAngry at the discovery, Cuba struck Bulag in the eyes, and they\nwere opened. When Bulag could see, he kicked Cuba in the back, and\nstraightway his deformity disappeared. Therefore they became friends\nagain, divided the money equally, and owned the big house between them.\n\n\nNotes.\n\nA Pampango version, \"The Cripple and the Blind Man\" (I have it only\nin abstract), is almost identical with the second part of \"The Four\nBlind Brothers.\" A blind man and a cripple travel together, blind\nman carrying, cripple guiding. Rope, drum, hatchet, etc. But these\ntwo companions do not quarrel over the distribution of the wealth:\nthey live peacefully together.\n\nI have printed in full five of the versions, because, while they\nare members of a very widespread family of tales in which a poor but\nvaliant hero deceives and outwits a giant, ogre, ghost, or band of\nrobbers, they form a more restricted brotherhood of that large family,\nand the deception is of a very definite special sort. The hero and the\noutwitted do not meet face to face, nor is there a contest of prowess\nbetween them. Merely by displaying as tokens of his size and strength\ncertain seemingly useless articles which he has picked up and carried\nalong with him on his travels, the hero frightens forever from their\nrich home a band of robbers or a giant or a ghost, and remains in\npossession of the treasures of the deceived one.\n\nTrolls, ogres, giants, robbers, dragons, are proverbially stupid,\nand a clever hero with more wits than brawn has no difficulty in\nthoroughly frightening them. Grimm's story of \"The Brave Little Tailor\"\n(No. 20), with its incidents of \"cheese-squeezing,\" \"bird-throwing,\"\n\"pretended carrying of the oak-tree,\" \"springing over the cherry-tree,\"\nand \"escape from the bed,\" and opening with the \"seven-at-a-blow\"\nepisode, is typical of one large group of tales about a giant\noutwitted. (For an enumeration of the analogues, see Bolte-Pol\u00edvka,\n1 : 148-165; for a fuller discussion of some of them, see Cosquin,\n1 : 96-102.) In another group the hero takes service with the giant,\ndragon, etc., keeps up the deception of being superhumanly strong,\nbut gets the monster to do all the work, and finally wins his way to\nwealth and release (see Grimm, No. 183; Von Hahn, No. 18 and notes;\nCrane, 345, note 34; Dasent, Nos. v and xxxii). Then there is the\ngroup of stories in which the cannibal witch is popped into her own\noven, which she had been heating for her victim (cf. Grimm, No. 15;\nand Bolte-Pol\u00edvka, 1 : 123).\n\nOur particular group of stories, however, seems to owe little or\nnothing to the types just mentioned. It appears to belong peculiarly\nto the Orient. In fact, I do not know of its occurrence outside of\nIndia and the Philippines. That the tale is well known in the Islands\nat least as far north as central Luzon, our five variants attest;\nand that it is fairly widespread in India,--I refer particularly to\nthe method of the deception, for on this the whole story turns,--three\nHindoo versions may be cited as evidence.\n\n(1) \"The Blind Man, the Deaf Man, and the Donkey\" (Frere, No. 18)\npresents many close correspondences to \"Juan the Blind Man.\" In the\nIndian tale a blind man and a deaf man enter into partnership. One day,\nwhile on a long walk with his friend, the deaf man sees a donkey with\na large water-jar on its back. Thinking the animal will be useful\nto them, they take it and the jar with them. Farther along they\ncollect some large black ants in a snuff-box. Overtaken by storm,\nthey seek shelter in a large, apparently deserted house, and lock\nthe door; but the owner, a terrible Rakshas, returns, and loudly\ndemands entrance. The deaf man, looking through a chink in the wall,\nis greatly frightened by the appearance of the monster; but the blind\nman boldly says that he is Bakshas, Rakshas's father. Incredulous,\nthe Rakshas wishes to see his father's face. Donkey's head shown. On\nhis desiring to see his father's body, the huge jar is rolled\nwith a thundering noise past the chink in the door. Rakshas asks\nto hear Bakshas scream. Deaf man puts ants into the donkey's ear:\nthe animal, bit by the insects, brays horribly, and the Rakshas flees\nin fright... (Rakshas returns the next morning, and seeing the blind\nman, deaf man, and donkey, laden with treasures, leaving his house,\nhe determines to be avenged; but by a lucky series of accidents\nthe travellers succeed in discomfiting and thoroughly terrifying\nthe Rakshas and his six companions summoned to help him, and travel\non). In the division of the spoils, the deaf man attempts to cheat\nthe blind man, who in a rage gives him so tremendous a box on the\near, that his hearing is restored! In return, the deaf man gives his\nneighbor so hard a blow in the face, that the blind man's eyes are\nopened. They are both so astonished, that they become good friends\nat once, and divide the wealth equally.\n\n(2) \"The Brahmin Girl that married a Tiger\" (Kingscote, No. x). In\nthis story, three brothers, on their way to rescue their sister who\nhad been married to a tiger, take along with them an ass, an ant,\na palmyra-tree, and a big iron washing-tub. The sister hides her\nbrothers and their possessions in a loft. The tiger comes home,\nand frightens the brothers into making a noise and thus betraying\ntheir presence. He asks to hear their voice. Youngest brother puts\nhis ant into the ear of the ass, which, when bit, begins to bawl out\nhorribly. Asking to see their legs, tiger is shown the trunk of the\npalmyra-tree, and, on asking to see their bellies, is shown the iron\ntub. Frightened, he runs away, and the sister is rescued.\n\n(3) \"Learning and Motherwit\" (McCulloch, No. xxvi). Here Motherwit,\nas in the other stories, deceives a Raghoshi by means of a thick rope\n(shown for hair), spades (shown for finger-nails), and wet lime\n(shown for spittle). At last with sharp-pointed hot iron rods,\nUlysses fashion, he puts out the monster's eyes.\n\nIn another Bengal story, \"The Ghost who was afraid of being Bagged\"\n(Lal Behari Day, No. xx), a barber frightens a ghost with a\nlooking-glass and becomes rich.\n\nAn interesting parallel to the incident of the death of the blind\nbrothers by climbing up too high on palm-trees the tops of which have\nbeen broken off, is to be found in the Arabian story of \"The Blind\nThief\" (JRASB 3 : 645-660, No. iii). A thief who used to steal dates\nfrom off the trees became blind, but he still went on thieving. The\npeople planned to get rid of him. In the presence of the blind man,\nsome one praised the dates of So-and-so. (Now, this tree was withered,\nand no longer had any leaves.) The covetous thief, with his rope,\nstarted to climb the tree that night; but his rope slipped off over\nthe naked top of the palm, and he fell to the ground and was killed.\n\nThe situation of a blind man and a lame man joining forces and\ntravelling together, the blind man carrying the lame man, who directs\nthe way, is found in the Gesta Romanorum, tale LXXI.\n\nCertain of the false proofs in the Filipino stories have no parallel\nin the Indian tales; viz., duck for louse, gun or horn for voice,\ntail of sting-ray (pagui) for hair. The suggestion for this last\ncomparison may have come from the belief among the Filipinos that the\ntail of the sting-ray is a very efficacious charm against demons and\nwitches. It is a \"specific\" against the mangkukulam. [30] On the other\nhand, there are certain details of the Indian versions lacking in the\nFilipino,--the donkey, the palmyra-tree, the wash-tub. Nevertheless\nthe close agreement, not only of motifs, but of motifs in the same\nsequence, makes it certain beyond all reasonable doubt that the story\nas we find it in the Islands (most fully represented by the Bicol\n\"Juan the Blind Man\") goes back directly to southern India, possibly\nto the parent story of Miss Frere's old Deccan narrative.\n\n\n\nTALE 7\n\nSAGACIOUS MARCELA.\n\n\nNarrated by Lorenzo Licup, a Pampangan.\n\n\nLong, long before the Spaniards came, there lived a man who had a\nbeautiful, virtuous, and, above all, clever daughter. He was a servant\nof the king. Marcela, the daughter, loved her father devotedly, and\nalways helped him with his work. From childhood she had manifested a\nkeen wit and undaunted spirit. She would even refuse to obey unjust\norders from the king. No question was too hard for her to answer,\nand the king was constantly being surprised at her sagacity.\n\nOne day the king conceived a plan by which he might test the ingenious\nMarcela. He bade his servants procure a tiny bird and carry it to her\nhouse. \"Tell her,\" said the king, \"to make twelve dishes out of that\none bird.\"\n\nThe servants found Marcela sewing. They told her of the order of the\nking. After thinking for five minutes, she took one of her pins, and\nsaid to the servants, \"If the king can make twelve spoons out of this\npin, I can also make twelve dishes out of that bird.\" On receiving\nthe answer, the king realized that the wise Marcela had gotten the\nbetter of him; and he began to think of another plan to puzzle her.\n\nAgain he bade his servants carry a sheep to Marcela's house. \"Tell\nher,\" he said, \"to sell the sheep for six reales, and with the money\nthis very same sheep must come back to me alive.\"\n\nAt first Marcela could not make out what the king meant for her to\ndo. Then she thought of selling the wool only, and not the whole\nsheep. So she cut off the wool and sold it for six reales, and sent\nthe money with the live sheep back to the king. Thus she was again\nrelieved from a difficulty.\n\nThe king by this time realized that he could not beat Marcela in\npoints of subtlety. However, to amuse himself, he finally thought of\none more scheme to test her sagacity. It took him two weeks to think\nit out. Summoning a messenger, he said to him, \"Go to Marcela, and\ntell her that I am not well, and that my physician has advised me to\ndrink a cup of bull's milk. Therefore she must get me this medicine,\nor her father will lose his place in the palace.\" The king also issued\nan order that no one was to bathe or to wash anything in the river,\nfor he was going to take a bath the next morning.\n\nAs soon as Marcela had received the command of the king and had\nheard of his second order, she said, \"How easy it will be for me to\nanswer this silly order of the king!\" That night she and her father\nkilled a pig, and smeared its blood over the sleeping-mat, blanket,\nand pillows. When morning came, Marcela took the stained bed-clothing\nto the source of the river, where the king was bathing. As soon as\nthe king caught sight of her, he said in a voice of thunder, \"Why do\nyou wash your stuff in the river when you know I ordered that nobody\nshould use the river to-day but me?\"\n\nMarcela replied, \"It is the custom, my lord, in our country, to wash\nthe mat, pillows, and other things stained with blood, immediately\nafter a person has given birth to a child. As my father gave birth to\na child last night, custom forces me to disobey your order, although\nI do it much against my will.\"\n\n\"Nonsense!\" said the king. \"The idea of a man giving birth to a\nchild! Absurd! Ridiculous!\"\n\n\"My lord,\" said Marcela, \"it would be just as absurd to think of\ngetting milk from a bull.\"\n\nThen the king, recollecting his order, said, \"Marcela, as you are so\nwitty, clever, and virtuous, I will give you my son for your husband.\"\n\n\nKing Tasio.\n\nNarrated by Leopoldo Faustino, a Tagalog, who says that the story is\npopular and common among the people of La Laguna province.\n\nJuan was a servant in the palace of King Tasio. One day King Tasio\nheard Juan discussing with the other servants in the kitchen the\nmanagement of the kingdom. Juan said that he knew more than anybody\nelse in the palace. The king called Juan, and told him to go down to\nthe seashore and catch the rolling waves.\n\n\"You said that you are the wisest man in the palace,\" said the\nking. \"Go and catch the waves of the sea for me.\"\n\n\"That's very easy, O king!\" said Juan, \"if you will only provide me\nwith a rope made of sand taken from the seashore.\"\n\nThe king did not know what to answer. He left Juan without saying\nanything, went into his room, and began to think of some more\ndifficult work.\n\nThe next day he called Juan. \"Juan, take this small bird and make\nfifty kinds of food out of it,\" said the king.\n\n\"Yes, sir!\" said Juan, \"if you will only provide me with a stove,\na pan, and a knife made out of this needle,\" handing a needle to the\nking, \"with which to cook the bird.\" Again the king did not know what\nto do. He was very angry at Juan.\n\n\"Juan, get out of my palace! Don't you let me see you walking on my\nground around this palace without my consent!\" said the king.\n\n\"Very well, sir!\" said Juan, and he left the palace immediately.\n\nThe next day King Tasio saw Juan in front of the palace, riding on\nhis paragos [31] drawn by a carabao.\n\n\"Did I not tell you not to stand or walk on my ground around this\npalace? Why are you here now? Do you mean to mock me?\" shouted\nthe king.\n\n\"Well,\" said Juan, \"will your Majesty's eyes please see whether I am\nstanding on your ground or not? This is my ground.\" And he pointed\nto the earth he had on his paragos. \"I took this from my orchard.\"\n\n\"That's enough, Juan,\" said King Tasio. \"I can have no more\nfoolishness.\" The king felt very uncomfortable, because many of his\ncourtiers and servants were standing there listening to his talk\nwith Juan.\n\n\"Juan, put this squash into this jar. Be careful! See that you do\nnot break either the squash or the jar,\" said the king, as he handed\na squash and a jar to Juan. Now, the neck of the jar was small, and\nthe squash was as big as the jar. So Juan had indeed a difficult task.\n\nJuan went home. He put a very small squash, which he had growing\nin his garden, inside the jar. He did not, however, cut it from the\nvine. After a few weeks the squash had grown big enough to fill the\njar. Juan then picked off the squash enclosed in the jar, and went\nto the king. He presented the jar to the king when all the servants,\ncourtiers, and visitors from other towns were present. As soon as\nthe king saw the jar with the squash in it, he fainted. It was many\nhours before he recovered.\n\n\nNotes.\n\nA third version (c), a Bicol story entitled \"Marcela outwits the\nKing,\" narrated by Gregorio Frondoso of Camarines, resembles closely\nthe Pampango story of Marcela, with these minor differences:--\n\nThe heroine is the daughter of the king's adviser Bernardo. To test\nthe girl's wit, the king sends her a mosquito he has killed, and tells\nher to cook it in such a way that it will serve twelve persons. She\nsends back a pin to him, with word that if he can make twelve forks\nfrom the pin, the mosquito will serve twelve persons. The second and\nthird tasks are identical with those in the Pampango version. At last,\nsatisfied with her sagacity, the king makes her his chief counsellor.\n\nIn addition to the three popular tales of the \"Clever Lass\" cycle,\ntwo chap-book versions of the story, containing incidents lacking in\nthe folk-tales, may be mentioned here:--\n\n\n\nA Buhay nang isang pastorang tubo sa villa na naguing asaua nang hari\nsa isang calabasa. (\"Life of a Shepherdess who was born in a town,\nand who became the Wife of a King because of a Pumpkin.\") Manila,\n1908. This story is in verse, and comprises sixty-six quatrains of\n12-syllable assonanced lines. It is known only in Tagalog, I believe.\n\nB Buhay na pinagdaanan ni Rodolfo na anac ni Felizardo at ni Prisca sa\ncahariang Valencia. (\"Life of Rodolfo, Son of Felizardo and Prisca,\nin the Kingdom of Valencia.\") Maynila, 1910. Like the preceding,\nthis corrido is known only in Tagalog, and is written in 12-syllable\nassonanced lines.\n\n\nOf these two printed versions, I give below a literal translation\nof the first (A), not only because it is short (264 lines),\nbut also because it will be seen to be closely connected with the\nfolk-tales. For help in making this translation I am under obligation\nto Mr. Salvador Unson, which I gratefully acknowledge. The second story\n(B) I give only in partial summary. It is much too long to be printed\nin full, and, besides, contains many incidents that have nothing to do\nwith our cycle. It will be noticed that \"Rodolfo\" (B) resembles rather\nthe European forms of the story; while A and the three folk-tales\nare more Oriental, despite the conventional historical setting of A.\n\n\n\nTALE A\n\n\n\"Cay Calabasa: The Life of a Shepherdess born in a town, who became\nthe Wife of a King because of a Pumpkin.\"\n\n1. Ye holy angels in the heavens, help my tongue to express and to\nrelate the story I will tell.\n\n2. In early times, when Adoveneis, King of Borgo\u00f1a, was still alive,\nhe went out into the plains to hunt for deer, and accidentally became\nseparated from his companions.\n\n3. In his wandering about, he saw a hut, which had a garden surrounding\nit. A beautiful young maiden took care of the garden, in which were\ngrowing melons and pumpkins.\n\n4. The king spoke to the maiden, and asked, \"What plants are you\ngrowing here?\" The girl replied, \"I am raising pumpkins and melons.\"\n\n5. Now, the king happened to be thirsty, and asked her for but\na drink. \"We were hunting in the heat of the day, and I felt this\nthirst come on me.\"\n\n6. The maiden replied, \"O illustrious king! we have water in a mean\njar, but it is surely not fitting that your Majesty should drink from\na jar!\n\n7. \"If we had a jar of pure gold, in which we could put water from a\nblest fountain, then it would be proper for your Majesty. It is not\nright or worthy that you should drink from a base jar.\"\n\n8. The king replied to the girl, \"Never mind the jar, provided the\nwater is cool.\" The maiden went into the house, and presently the\nking drank his fill.\n\n9. After he had drunk, he handed her back the jar; but when the maiden\nhad received it (in her hands), she suddenly struck it against the\nstaircase. The jar was shattered to bits.\n\n10. The king saw the act and wondered at it, and in his heart he\nthought that the maiden had no manners. For the impudence of her\naction, he decided to punish her.\n\n11. (He said) \"You see in me, the traveller, a noble king, and (you\nknow) that I hold the crown. Why did you shatter that jar of yours,\nreceived from my hands?\"\n\n12. The maiden replied, \"The reason I broke the jar, long kept for\nmany years by my mother, O king! is that I should not like to have\nit used by another.\"\n\n13. After hearing that, the king made no reply, but returned (back)\ntowards the city, believing in his heart that the woman to whom he\nhad spoken was virtuous.\n\n14. After some time the king one day ordered a soldier to carry\nto the maiden a new narrow-necked jar, into which she was to put a\npumpkin entire.\n\n15. He also ordered the soldier to tell the girl that she should not\nbreak the jar, but that the jar and pumpkin should remain entire.\n\n16. Inasmuch as the maiden was clever, her perception good, and her\nunderstanding bold, she answered with another problem: she sent him\nback a jar that already had a pumpkin in it.\n\n17. She delivered it to the soldier, and the upshot of her reply was\nthis: \"The pumpkin and the jar are whole. The king must remove the\npumpkin without breaking the jar.\"\n\n18. The soldier shouldered it and went back to the king, and told him\nthat her answer was that he should take the pumpkin out of the jar,\nand leave both whole.\n\n19. When the king saw the jar, he said nothing; but he thought in\nhis heart that he would send her another puzzle.\n\n20. Again by the soldier he sent her a bottle, and requested that it\nbe filled with the milk of a bull. (He further added,) that, if the\norder was not complied with, she should be punished.\n\n21. The girl's answer to the king was this: \"Last night my father gave\nbirth to a child; and even though you order it, it is impossible for\nme to get (you?) any bull's milk (to-day?).\"\n\n22. Who would not wonder, when he comes to hear of it, at the language\nback and forth between the king and the girl! For what man can give\nbirth to a child, and what bull can give milk?\n\n23. At a great festival which the king gave, attended by knights and\ncounts, he sent a pipit [32] to the girl, and ordered her to cook\nseven dishes of it.\n\n24. The maiden (in reply) sent the king a needle, and asked him to\nmake a steel frying-pan, knife, and spit out of it, which she might\nuse in cooking the pipit.\n\n25. The king again sent to her with this word: \"If you are really\nvery intelligent and if you are truly wise, you will catch the waves\nand bind them.\"\n\n26. The soldier returned at once to the maiden, and told her that\nthe orders of the king were that she should catch and bind the waves.\n\n27. The maiden sent back word by the soldier that it is not proper\nto disobey a king. \"Tell the king to make me a rope out of the loam\nI am sending.\"\n\n28. Again the soldier returned to the palace, and, taking the black\nearth to the king, he said, \"Make her a rope out of this loam, with\nwhich she will catch and bind the waves.\"\n\n29. After the soldier had delivered his message, the king was almost\nshaking with rage. \"Who under heaven can make a rope out of loam?\"\n\n30. Now he ordered the soldier to fetch the maiden. \"And for her\nimpudence,\" he said, \"I will punish her.\"\n\n31. He ordered the soldier to make haste and to return at once. The\nmaiden did not resist her punishment, and was placed in a well.\n\n32. Now, this well into which she was cast lay in front of the window\nof the king, so that whenever he should look out of the window he\nmight see her.\n\n33. One morning, as he looked out and saw her there below him, she\nasked him to give her fire.\n\n34. The king said to her, \"I am a world-famed king, and it is not\nmy desire to descend just because of your request. Go ask fire from\nthe mountain.\"\n\n35. The girl made no answer to his jesting reply. Some time later\nthe king held some games, and ordered that the maiden be taken out\nof the well.\n\n36. The king told her that she was pardoned for all her offences. \"But\nas long as I have visitors (?),\" he said, \"you are to be my cook.\"\n\n37. Then this order was given to the girl: \"You are to cook the\nfood. Everything must be well prepared. All the food must be palatable\nand tasty.\"\n\n38. The maiden, however, deliberately left all the food unsalted;\nbut she fastened to the bottom of the plate the necessary salt.\n\n39. When at the table the king and his council were not satisfied\nwith the food, because there was no salt in it, the maiden was again\nsummoned.\n\n40. \"I ordered you to cook because you were clever; but you took no\ncare of the cooking. Why am I thus insulted and my honor destroyed\nbefore my guests?\"\n\n41. The maiden at once returned answer to the council and to his\nMajesty: \"Look underneath the plates; and if there is not the necessary\nsalt, my lord, condemn me as you see fit.\"\n\n42. She had those near the king lift their plates, and she had him\nlook under. The salt was found not lacking, and the king ceased from\nhis contention and thought about the matter.\n\n43. Then he said, \"If you had mixed in a little with the food, then\nit would have been good and palatable. Explain to me the significance\nof your act.\"\n\n44. \"O great king!\" answered the maiden, \"I can easily reply to your\nquestion. By leaving the salt out, I meant me, and no one else [i.e.,\nshe meant to suggest her own case when she was in the well].\n\n45. \"You instructed me to get fire from the mountain. Why can you\nnot taste this salt, which is just under the plate?\n\n46. \"Because I am an unfortunate person, an unworthy shepherdess from\nthe woods. If I were a city-bred person, even though most ordinary,\nI should be honored in your presence.\"\n\n47. To the reply of the girl the king shook his head, and pressed\nhis forehead (in thought). He had fallen in love, and his heart was\noppressed. He determined to marry her.\n\n48. They were married at once, and at once she was clothed as a queen;\nalthough she was only a lowly shepherdess, she was loved because of\nthe sweetness of her voice.\n\n49. After living together a long time, they had a quarrel: the king\nhad conceived a dislike for her cleverness.\n\n50. \"Return at once to your father and mother,\" he said. \"Go back to\nthe mountains and live there.\n\n51. \"I will allow you to take with you whatever you want,--gold,\nsilver, dresses. Take with you also two maids.\"\n\n52. The queen could not utter a word; silently she let her tears\nfall. She thought that bad fortune had come upon her.\n\n53. To be brief, the king got up from his chair and lay down in his\nbed. He pretended to go to sleep in order that he might not see the\nqueen depart.\n\n54. When the queen saw that the king was really sleeping, she covered\nhim up (in her sorrow), and summoned the servants.\n\n55. She ordered them to lift him up and carry him to the mountains. \"In\ncarrying him, be careful not to wake him until the mountains are\nreached.\"\n\n56. They lifted the bed and took him downstairs; but when they were\ncarrying it out of the palace, the bed struck against the front\ndoor. The king awoke in surprise.\n\n57. He said, \"What is the reason for carrying away a sleeping man?\" He\nasked them whether they intended to throw away their sovereign.\n\n58. At once he summoned the guards of the palace and ordered the\narrest of the servants; but they protested that they were merely\nobeying the orders of the queen.\n\n59. Then the king asked where the queen was who had ordered that. He\nhad her brought before him, and demanded of her why she wished to\ncast him away.\n\n60. The queen answered, reminding him thus: \"My husband, my beloved,\nwhat did you tell me some time ago when you were driving me away?\n\n61. \"Did you not tell me to select whatever I might desire, including\ngold and silver, and take it with me? You are my choice.\n\n62. \"Even if I should become very good and very rich, I should still\nbe without honor before God and the people.\n\n63. \"It would be shameful to the Divine Word for us married people to\nseparate. You would be taunted by your counsellors for having married\nsome one beneath you.\"\n\n64. Her reply reminded the king that whatever might happen, they were\nmarried, and should remain together all their lives.\n\n65. \"Forgive me, my wife, light of my eyes! Forgive the wrongs I have\ndone! I am to blame for the mistake [i.e., for my thoughtlessness].\"\n\n66. From then on, they loved each other the more, and were happy\nbecause they never quarrelled further.\n\n\n\nTALE B\n\nTHE STORY OF RODOLFO.\n\n\nRodolfo was the only son of Felizardo and Prisca, who lived in\nValencia. When Rodolfo was seven years old, he was sent to school,\nand proved to be an apt scholar; but his father died within a few\nyears, and the boy was obliged to abandon his studies because of\npoverty. At the suggestion of his mother, Rodolfo one day set out for\nthe capital, where he sought a place in the palace as servant. In time\nhe was appointed head steward (mayor-domo) in the royal household. The\nking became so fond of this trusty servant, whose bravery, executive\nability, and cleverness he could not help noticing, that finally he\ndetermined to make him his son-in-law by marrying him to the princess\nLeocadia. When Rodolfo was offered Leocadio's hand by her father,\nhowever, he respectfully declined the honor, saying that though he\nadmired the beauty of the princess, he did not admire her character,\nand could not take her as his wife. The king was so angry that he\nordered Rodolfo cast into prison; but after a few days' consideration,\nhe had him released, and promised to pardon him for the insult if\nwithin a month he could bring before the king as his wife just such\na virtuous woman as he had stipulated his wife should be.\n\nRodolfo left the palace, taking with him only a pair of shoes and\nan umbrella. On his way he saw an old man, whom he invited to go\nalong with him. Shortly afterwards they saw a funeral procession, and\nRodolfo asked his companion whether the man that was to be buried was\nstill alive. The old man did not reply, because he thought that his\ncompanion was a fool. Outside the city they met many persons planting\nhighland rice on a mountain-clearing (kaingin). Again Rodolfo spoke,\nand asked if the rice that the farmers were planting was already eaten;\nbut the old man remained silent. In the course of their journey\nthey reached a shallow river. Rodolfo put on his shoes and waded\nacross. When he reached the other bank, he removed his shoes again\nand carried them in his hand. Next they passed a great plain. When\nthey became tired from the heat, they rested by the side of the road\nunder a big tree. Here Rodolfo opened his umbrella, which he had not\nused when they were crossing the hot plain. Once more the old man\nbelieved that his companion was crazy.\n\nAt last the travellers reached the old man's house, but the old man did\nnot invite Rodolfo to spend the night with him. Rodolfo went into the\nhouse, however, for he saw that a young woman lived in the house. This\nwas Estela, the old man's daughter, who received the stranger very\nkindly. That night, when Estela set the table for supper, she gave\nto her father the head and neck of the chicken, the wings to her\nmother, the body to Rodolfo, and the legs to herself. After eating\ntheir meal, the old man and his wife left Estela and Rodolfo together\nin the dining-room. Rodolfo expressed his love for her, for he had\nalready recognized her worth. When she found that he was in earnest,\nshe said that she would accept him if her parents consented to the\nmarriage. Then they joined the old couple in the main room; but there\nthe father scolded her for showing hospitality to a visitor whom he\nconsidered a fool. He also felt insulted for having been given only\nthe head and neck of the chicken. Accordingly the old man told his\ndaughter how Rodolfo had foolishly asked him if the person to be buried\nwas still alive, and whether the rice that the farmers were planting\non the mountain-clearing had already been eaten. He also mentioned\nthe fact that Rodolfo wore his shoes only when crossing the river,\nand that he had opened his umbrella only when they were in the shade\nof the tree. Estela, in reply, cleverly explained to her father the\nmeaning of all Rodolfo had said and done. \"The memory of a man who has\ndone good during his lifetime will never be forgotten. Rodolfo wished\nto know whether the man to be buried was kind to his fellow-men. If\nhe was, he will always be remembered, and he is not dead. When Rodolfo\nasked you whether the rice which the farmers were planting was already\neaten, he wished to know if those farmers had borrowed so much rice\nfrom their landlords that the next harvest would only be enough to pay\nit back. In a river it is impossible to see the thorns which may hurt\none's feet, so it is wise to wear shoes while crossing a river. The\nidea of opening an umbrella under a tree is a very good one, because\nit forms a protection against falling branches and fruits. I will\ntell you why I divided the chicken as I did. I gave you the head\nand neck because you are the head of the family; the wings I gave my\nmother because she took care of me in my childhood; the body I gave\nto Rodolfo, because it is courteous to please a visitor; the legs I\nkept myself, because I am your feet and hands.\"\n\nThe anger of Estela's father was pacified by her explanation. He\nwas now convinced that Rodolfo was not a fool, but a wise man, and\nhe invited Rodolfo to live with them. Rodolfo staid and helped with\nall the work about the house and in the field. At last, when the old\nman realized that Rodolfo loved Estela, he gave his consent to their\nmarriage; and the next day they became husband and wife.\n\nAfter his marriage, Rodolfo returned to Valencia, leaving Estela at\nher home in Babilonia, and reported to the king that he had found and\ntaken as his wife a virtuous woman,--The rest of the story turns on the\n\"chastity-wager\" motif, and ends with the establishment of the purity\nof Rodolfo's wife. (For this motif, constituting a whole story, see\n\"The Golden Lock,\" No. 30.)\n\n\nAn examination of the five representatives of this cycle of the \"Clever\nLass\" in the Philippines reveals at least nine distinct problems\n(tasks or riddles) to be solved. For most of these, parallels may be\nfound in other Oriental and in Occidental stories.\n\n(1) Problem: catching waves of the sea. Solution: demanding rope of\nsand for the work. This identical problem and solution are found in\na North Borneo story, \"Ginas and the Rajah\" (Evans, 468-469). In the\n\"Maha-ummagga-jataka,\" No. 546, a series of nineteen tasks is set the\nyoung sage Mahosadha. One of these is to make a rope of sand. The wise\nyouth cleverly sent some spokesmen to ask the king for a sample of the\nold rope, so that the new would not vary from the old. See also Child,\n1 : 10-11, for a South Siberian story containing the counter-demand\nfor thread of sand to make shoes from stone.\n\n(2) Problem: making many kinds of food from one small bird, or twelve\nportions from mosquito. Solution: requiring king to make stove, pan,\nand bolo (or twelve forks) from needle (pin). Analogous to this task\nis Bolte and Pol\u00edvka's motif B3 (2 : 349), the challenge to weave\na cloth out of two threads. Bolte and Pol\u00edvka enumerate thirty-five\nEuropean folk-tales containing their motif B3.\n\n(3) Problem: putting large squash whole into narrow-necked\njar. Solution: hero grows squash in the jar (and sometimes demands\nthat king remove the squash without breaking either it or the jar). I\nknow of no other folk-tale occurrences of this task; it is not found\nin any of the European stories of this cycle, and may be an addition\nof the Tagalog narrators. It is a common enough trick, however,\nto grow a squash or cucumber in a small-necked bottle.\n\n(4) Problem: getting milk from bull. Solution: hero tells king that\nhis father has given birth to a child. Compare \"Jataka,\" No. 546\n(tr. by Cowell and Rouse, 6 : 167-168), in which the king sends his\nfattened bull to East Market-town with this message: \"Here is the\nking's royal bull, in calf. Deliver him, and send him back with the\ncalf, or else there is a fine of a thousand pieces.\" The solution\nof this difficulty is the same as above. See also Child, 1 : 10-11,\nfor almost identical situation. This problem and No. 1 are to be\nfound in a Tibetan tale (Ralston 2, 138, 140-141).\n\n(5) Problem: selling lamb for a specified sum of money, and returning\nboth animal and coin. Solution: heroine sells only the wool.\n\nTwo of these problems, (3) and (5), are soluble, and belong in kind\nwith the \"halb-geritten\" motif, where the heroine is ordered to come\nto the king not clothed and not naked, not walking and not riding,\nnot in the road and not out of the road, etc. The other three problems\nare not solved at all, strictly speaking: the heroine gets out of\nher difficulties by demanding of her task-master the completion of\ncounter-tasks equally hard, or by showing him the absurdity of his\ndemands. (See Bolte-Pol\u00edvka, 2 : 362-370, for a full discussion\nof these subgroups.) \"In all stories of the kind,\" writes Child,\n\"the person upon whom a task is imposed stands acquitted if another\nof no less difficulty is devised which must be performed first. This\npreliminary may be something that is essential for the execution of\nthe other, as in the German ballads, or equally well something that\nhas no kind of relation to the original requisition, as in the English\nballads.\" It will be seen that in the nature of the counter-demands\nthe Filipino stories agree rather with the German than the English.\n\n(6) Hero is forbidden to walk on the king's ground. To circumvent the\nking, hero fills a sledge with earth taken from his own orchard, and\nhas himself drawn into the presence of his Majesty. When challenged,\nthe hero protests that he is not on the king's ground, but his\nown. This same episode is found in \"Juan the Fool,\" No. 49 (q. v.).\n\n(7) The stealing of the sleeping king by the banished wife, who has\npermission to take with her from the palace what she loves best,\nis found only in A. This episode, however, is very common elsewhere,\nand forms the conclusion of more than seventy Occidental stories of\nthis cycle. (See Bolte-Pol\u00edvka, 2 : 349-355.)\n\n(8) The division of the hen, found in B and also at the end of \"Juan\nthe Fool\" (No. 49), is fully discussed by Bolte and Pol\u00edvka (2 :\n360). See also R. K\u00f6hler's notes to Gonzenbach, 2 : 205-206. The\ncombination of this motif with the \"chastity-wager\" motif found in\n\"Rodolfo\" (B), is also met with in a Mentonais story, \"La femme avis\u00e9e\"\n(Romania, 11 : 415-416).\n\n(9) For wearing of shoes only when crossing rivers, and raising\numbrella only when sleeping under a tree, see again \"Juan the Fool.\" A\nrather close parallel to this incident, as well as to the seemingly\nfoolish questions Rodolfo asks Estela's father, and the daughter's\nwise interpretation of them, may be found in the Kashmir story,\n\"Why the Fish laughed\" (Knowles, 484-490 = Jacob 1, No. XXIV). See\nalso a Tibetan story in Ralston 2 : 111; Benfey in \"Ausland,\" 1859,\np. 487; Spence Hardy, \"Manual of Buddhism,\" pp. 220-227, 364. Compare\nespecially Bompas, No. LXXXIX, \"The Bridegroom who spoke in Riddles.\"\n\nFinally mention may be made of two Arabian stories overlooked by Bolte\nand Pol\u00edvka, in one of which a woman sends supper to a stranger, and\nalong with the food an enigmatical message describing what she has\nsent. The Negress porter eats a part of the food, but delivers the\nmessage. The stranger shrewdly guesses its meaning, and sends back a\nreply that convicts the Negress of theft of a part of the gift. The\nother story opens with the \"bride-wager\" riddle, and later enumerates\nmany instances of the ingenuity of the clever young wife. See Phillott\nand Azoo, \"Some Arab Folk-Tales from Hazramaut,\" Nos. I and XVII\n(in JRASB 2 [1906] : 399-439).\n\nBenfey (Ausland, 1859, passim) traces the story of the \"Clever Lass\"\nback to India. The original situation consisted of the testing of the\nsagacity of a minister who had fallen into disgrace. This minister\naids his royal master in a riddle-contest with a neighboring hostile\nking. Later in the development of the cycle these sagacity tests were\ntransferred to a wife who helps her husband, or to a maiden who helps\nher father, out of similar difficulties. (Compare the last part of my\nnote to No. 1 in this collection.) Bolte and Pol\u00edvka, however (2 :\n373) seem to think it probable that the last part of the story--the\nmarriage of the heroine, her expulsion, and her theft of the sleeping\nking--was native to Europe.\n\nThe Filipino folk-tales belonging to this cycle appear to go back\ndirectly to India as a source. Incident 4 (see above) seems to me\nconclusive evidence, as this is a purely Oriental conception, being\nrecorded only in India, Tibet, and South Siberia. The chap-book version\n(A) doubtless owes much to popular tradition in the Islands, although\nthe anonymous author, in his \"Preface to the Reader,\" says that he has\nderived his story from a book (unnamed),--ha\u00f1go sa novela. I have not\nbeen able to trace his original; there is no Spanish form of the tale,\nso far as I know.\n\nCompare with this whole cycle No. 38, \"A Negrito Slave,\" and the notes.\n\n\n\nTALE 8\n\nTHE STORY OF ZARAGOZA.\n\n\nNarrated by Teodato P. Macabulos, a Tagalog from Manila.\n\n\nYears and years ago there lived in a village a poor couple, Luis and\nMaria. Luis was lazy and selfish, while Maria was hard-working and\ndutiful. Three children had been born to this pair, but none had lived\nlong enough to be baptized. The wife was once more about to be blessed\nwith a child, and Luis made up his mind what he should do to save its\nlife. Soon the day came when Maria bore her second son. Luis, fearing\nthat this child, like the others, would die unchristened, decided to\nhave it baptized the very next morning. Maria was very glad to know\nof her husband's determination, for she believed that the early deaths\nof their other children were probably due to delay in baptizing them.\n\nThe next morning Luis, with the infant in his arms, hastened to\nthe church; but in his haste he forgot to ask his wife who should\nstand as godfather. As he was considering this oversight, a strange\nman passed by, whom he asked, \"Will you be so kind as to act as my\nchild's godfather?\"\n\n\"With all my heart,\" was the stranger's reply.\n\nThey then entered the church, and the child was named Luis, after his\nfather. When the services were over, Luis entreated Zaragoza--such\nwas the name of the godfather--to dine at his house. As Zaragoza\nhad just arrived in that village for the first time, he was but too\nready to accept the invitation. Now, Zaragoza was a kind-hearted man,\nand soon won the confidence of his host and hostess, who invited him\nto remain with them for several days. Luis and Zaragoza became close\nfriends, and often consulted each other on matters of importance.\n\nOne evening, as the two friends were conversing, their talk turned\nupon the affairs of the kingdom. Luis told his friend how the king\noppressed the people by levying heavy taxes on all sorts of property,\nand for that reason was very rich. Zaragoza, moved by the news,\ndecided to avenge the wrongs of the people. Luis hesitated, for he\ncould think of no sure means of punishing the tyrannical monarch. Then\nZaragoza suggested that they should try to steal the king's treasure,\nwhich was hidden in a cellar of the palace. Luis was much pleased with\nthe project, for he thought that it was Zaragoza's plan for them to\nenrich themselves and live in comfort and luxury.\n\nAccordingly, one evening the two friends, with a pick-axe, a hoe,\nand a shovel, directed their way towards the palace. They approached\nthe cellar by a small door, and then began to dig in the ground at\nthe foot of the cellar wall. After a few hours of steady work, they\nsucceeded in making an excavation leading into the interior. Zaragoza\nentered, and gathered up as many bags of money as he and Luis could\ncarry. During the night they made several trips to the cellar, each\ntime taking back to their house as much money as they could manage. For\na long time the secret way was not discovered, and the two friends\nlost no opportunity of increasing their already great hoard. Zaragoza\ngave away freely much of his share to the poor; but his friend was\nselfish, and kept constantly admonishing him not to be too liberal.\n\nIn time the king observed that the bulk of his treasure was\nconsiderably reduced, and he ordered his soldiers to find out what had\ncaused the disappearance of so much money. Upon close examination,\nthe soldiers discovered the secret passage; and the king, enraged,\nsummoned his counsellors to discuss what should be done to punish\nthe thief.\n\nIn the mean time the two friends were earnestly discussing whether\nthey should get more bags of money, or should refrain from making\nfurther thefts. Zaragoza suggested that they would better first get\nin touch with the secret deliberations of the court before making\nanother attempt. Luis, however, as if called by fate, insisted that\nthey should make one more visit to the king's cellar, and then inquire\nabout the unrest at court. Persuaded against his better judgment,\nZaragoza followed his friend to the palace, and saw that their secret\npassage was in the same condition as they had lately left it. Luis\nlowered himself into the hole; but lo! the whiz of an arrow was heard,\nand then a faint cry from Luis.\n\n\"What is the matter? Are you hurt?\" asked Zaragoza.\n\n\"I am dying! Take care of my son!\" These were Luis's last words.\n\nZaragoza knew not what to do. He tried to pull up the dead body of his\nfriend; but in vain, for it was firmly caught between two heavy blocks\nof wood, and was pierced by many arrows. But Zaragoza was shrewd;\nand, fearing the consequences of the discovery of Luis's corpse,\nhe cut off the dead man's head and hurried home with it, leaving\nthe body behind. He broke the fatal news to Maria, whose grief was\nboundless. She asked him why he had mutilated her husband's body, and\nhe satisfied her by telling her that they would be betrayed if Luis\nwere recognized. Taking young Luis in her arms, Maria said, \"For the\nsake of your godson, see that his father's body is properly buried.\"\n\n\"Upon my word of honor, I promise to do as you wish,\" was Zaragoza's\nreply.\n\nMeantime the king was discussing the theft with his advisers. Finally,\nwishing to identify the criminal, the king decreed that the body should\nbe carried through the principal streets of the city and neighboring\nvillages, followed by a train of soldiers, who were instructed to\narrest any person who should show sympathy for the dead man. Early\none morning the military procession started out, and passed through\nthe main streets of the city. When the procession arrived before\nZaragoza's house, it happened that Maria was at the window, and,\nseeing the body of her husband, she cried, \"O my husband!\"\n\nSeeing the soldiers entering their house, Zaragoza asked, \"What is\nyour pleasure?\"\n\n\"We want to arrest that woman,\" was the answer of the chief of\nthe guard.\n\n\"Why? She has not committed any crime.\"\n\n\"She is the widow of that dead man. Her words betrayed her, for she\nexclaimed that the dead man was her husband.\"\n\n\"Who is her husband? That remark was meant for me, because I had\nunintentionally hurt our young son,\" said Zaragoza smiling.\n\nThe soldiers believed his words, and went on their way. Reaching a\npublic place when it was almost night, they decided to stay there\nuntil the next morning. Zaragoza saw his opportunity. He disguised\nhimself as a priest and went to the place, taking with him a bottle\nof wine mixed with a strong narcotic. When he arrived, he said that\nhe was a priest, and, being afraid of robbers, wished to pass the\nnight with some soldiers. The soldiers were glad to have with them,\nas they thought, a pious man, whose stories would inspire them to\ndo good. After they had talked a while, Zaragoza offered his bottle\nof wine to the soldiers, who freely drank from it. As was expected,\nthey soon all fell asleep, and Zaragoza succeeded in stealing the\ncorpse of Luis. He took it home and buried it in that same place\nwhere he had buried the head.\n\nThe following morning the soldiers woke up, and were surprised to see\nthat the priest and the corpse were gone. The king soon knew how his\nscheme had failed. Then he thought of another plan. He ordered that a\nsheep covered with precious metal should be let loose in the streets,\nand that it should be followed by a spy, whose duty it was to watch\nfrom a distance, and, in case any one attempted to catch the sheep,\nto ascertain the house of that person, and then report to the palace.\n\nHaving received his orders, the spy let loose the sheep, and followed\nit at a distance. Nobody else dared even to make a remark about the\nanimal; but when Zaragoza saw it, he drove it into his yard. The spy,\nfollowing instructions, marked the door of Zaragoza's house with a\ncross, and hastened to the palace. The spy assured the soldiers that\nthey would be able to capture the criminal; but when they began to\nlook for the house, they found that all the houses were similarly\nmarked with crosses.\n\nFor the third time the king had failed; and, giving up all hopes of\ncatching the thief, he issued a proclamation pardoning the man who\nhad committed the theft, provided he would present himself to the\nking within three days. Hearing the royal proclamation, Zaragoza\nwent before the king, and confessed that he was the perpetrator of\nall the thefts that had caused so much trouble in the court. True to\nhis word, the king did not punish him. Instead, the king promised\nto give Zaragoza a title of nobility if he could trick Don Juan,\nthe richest merchant in the city, out of his most valuable goods.\n\nWhen he knew of the desire of the king, Zaragoza looked for a fool,\nwhom he could use as his instrument. He soon found one, whom he\nmanaged to teach to say \"Si\" (Spanish for \"yes\") whenever asked\na question. Dressing the fool in the guise of a bishop, Zaragoza\ntook a carriage and drove to the store of D. Juan. There he began\nto ask the fool such questions as these: \"Does your grace wish to\nhave this? Does not your grace think that this is cheap?\" to all of\nwhich the fool's answer was \"Si.\" At last, when the carriage was\nwell loaded, Zaragoza said, \"I will first take these things home,\nand then return with the money for them;\" to which the fool replied,\n\"Si.\" When Zaragoza reached the palace with the rich goods, he was\npraised by the king for his sagacity.\n\nAfter a while D. Juan the merchant found out that what he thought\nwas a bishop was really a fool. So he went to the king and asked that\nhe be given justice. Moved by pity, the king restored all the goods\nthat had been stolen, and D. Juan wondered how his Majesty had come\ninto possession of his lost property.\n\nOnce more the king wanted to test Zaragoza's ability. Accordingly he\ntold him to bring to the palace an old hermit who lived in a cave in\nthe neighboring mountains. At first Zaragoza tried to persuade Tubal\nto pay the visit to the king, but in vain. Having failed in his first\nattempt, Zaragoza determined to play a trick on the old hermit. He\nsecretly placed an iron cage near the mouth of Tubal's cave, and then\nin the guise of an angel he stood on a high cliff and shouted,--\n\n\"Tubal, Tubal, hear ye me!\"\n\nTubal, hearing the call, came out of his cave, and, seeing what he\nthought was an angel, knelt down. Then Zaragoza shouted,--\n\n\"I know that you are very religious, and have come to reward your\npiety. The gates of heaven are open, and I will lead you thither. Go\nenter that cage, and you will see the way to heaven.\"\n\nTubal meekly obeyed; but when he was in the cage, he did not see the\nmiracle he expected. Instead, he was placed in a carriage and brought\nbefore the king. Thoroughly satisfied now, the king released Tubal,\nand fulfilled his promise toward Zaragoza. Zaragoza was knighted,\nand placed among the chief advisers of the kingdom. After he had been\nraised to this high rank, he called to his side Maria and his godson,\nand they lived happily under the protection of one who became the\nmost upright and generous man of the realm.\n\n\n\nJuan the Peerless Robber.\n\nNarrated by Vicente M. Hilario, a Tagalog from Batangas, who heard\nthe story from a Batangas student.\n\nNot many centuries after Charlemagne died, there lived in Europe\na famous brigand named Juan. From childhood he had been known as\n\"the deceitful Juan,\" \"the unrivalled pilferer,\" \"the treacherous\nJuan.\" When he was twenty, he was forced to flee from his native land,\nto which he never returned.\n\nHe visited Africa, where he became acquainted with a famous Ethiopian\nrobber named Pedro. Not long after they had met, a dispute arose\nbetween them as to which was the more skilful pickpocket. They decided\nto have a test. They stood face to face, and the Ethiopian was first\nto try his skill.\n\n\"Hey!\" exclaimed Juan to Pedro, \"don't take my handkerchief out of\nmy pocket!\"\n\nIt was now Juan's turn. He unbuckled Pedro's belt and slipped it into\nhis own pocket. \"What's the matter with you, Juan?\" said Pedro after\na few minutes. \"Why don't you go ahead and steal something?\"\n\n\"Ha, ha, ha!\" said Juan. \"Whose belt is this?\"\n\nPedro generously admitted that he had been defeated.\n\nAlthough these two thieves were united by strong ties of common\ninterest, nevertheless their diverse characteristics and traits\nproduced trouble at times. Pedro was dull, honorable, and frank;\nJuan was hawk-eyed and double-faced. Pedro had so large a body and so\nawkward and shambling a gait, that Juan could not help laughing at him\nand saying sarcastic things to him. Juan was good-looking and graceful.\n\nWhile they were travelling about in northern Africa, they heard\nthe heralds of the King of Tunis make the following proclamation:\n\"A big bag of money will be given to the captor of the greatest robber\nin the country.\" The two friends, particularly Juan, were struck by\nthis announcement.\n\nThat night Juan secretly stole out of his room. Taking with him a\nlong rope, he climbed up to the roof of the palace. After making a\nhole as large as a peso [33] in the roof, he lowered himself into\nthe building by means of the rope. He found the room filled with bags\nof gold and silver, pearls, carbuncles, diamonds, and other precious\nstones. He took the smallest bag he could find, and, after climbing\nout of the hole, went home quickly.\n\nWhen Pedro heard Juan's thrilling report of the untold riches, he\ndecided to visit the palace the following night. Early in the morning\nJuan went again to the palace, taking with him a large tub. After\nlowering it into the room, he departed without delay. At nightfall he\nreturned to the palace and filled the tub with boiling water. He had\nno sooner done this than Pedro arrived. Pedro was so eager to get the\nwealth, that he made no use of the rope, but jumped immediately into\nthe room when he reached the small opening his treacherous friend\nhad made in the roof. Alas! instead of falling on bags of money,\nPedro fell into the fatal tub of water, and perished.\n\nAn hour later Juan went to look for his friend, whom he found\ndead. The next day he notified the king of the capture and death of\nthe greatest of African robbers. \"You have done well,\" said the king\nto Juan. \"This man was the chief of all the African highwaymen. Take\nyour bag of money.\"\n\nAfter putting his gold in a safe place, Juan went out in search of\nfurther adventures. On one of his walks, he heard that a certain\nwealthy and devout abbot had been praying for two days and nights\nthat the angel of the lord might come and take him to heaven. Juan\nprovided himself with two strong wings. On the third night he made\na hole as large as a peso through the dome of the church.\n\nCalling the abbot, Juan said, \"I have been sent by the Lord to take\nyou to heaven. Come with me, and bring all your wealth.\"\n\nThe abbot put all his money into the bag. \"Now get into the bag,\"\nsaid Juan, \"and we will go.\"\n\nThe old man promptly obeyed. \"Where are we now?\" said he, after an\nhour's \"flight.\"\n\n\"We are within one thousand miles of the abode of the blessed,\"\nwas Juan's reply.\n\nTwenty minutes later, and they were in Juan's cave. \"Come out of the\nbag, and behold my rude abode?\" said Juan to the old man. The abbot\nwas astounded at the sight. When he heard Juan's story, he advised\nhim to abandon his evil ways. Juan listened to the counsels of his\nnew friend. He became a good man, and he and the abbot lived together\nuntil their death.\n\n\nNotes.\n\nThe story of \"Zaragoza\" is of particular interest, because it\ndefinitely combines an old form of the \"Rhampsinitus\" story with the\n\"Master Thief\" cycle. In his notes to No. 11, \"The Two Thieves,\" of\nhis collection of \"Gypsy Folk Tales,\" F. H. Groome observes, \"(The)\n'Two Thieves' is so curious a combination of the 'Rhampsinitus'\nstory in Herodotus and of Grimm's 'Master Thief,' that I am more\nthan inclined to regard it as the lost original, which, according to\nCampbell of Islay, 'it were vain to look for in any modern work or\nin any modern age.'\" By \"lost original\" Mr. Groome doubtless meant\nthe common ancestor of these two very widespread and for the most\npart quite distinct cycles, \"Rhampsinitus\" and the \"Master Thief.\"\n\nBoth of these groups of stories about clever thieves have been made\nthe subjects Of investigation. The fullest bibliographical study\nof the \"Rhampsinitus\" saga is that by Killis Campbell, \"The Seven\nSages of Rome\" (Boston, 1907), pp. lxxxv-xc. Others have treated the\ncycle more or less discursively: R. K\u00f6hler, \"Ueber J. F. Campbell's\nSammlung g\u00e4lischer M\u00e4rchen,\" No. XVII (d) (in Orient und Occident, 2\n[1864] : 303-313); Sir George Cox, \"The Migration of Popular Stories\"\n(in Fraser's Magazine, July, 1880, pp. 96-111); W. A. Clouston,\n\"Popular Tales and Fictions\" (London, 1887), 2 : 115-165. See\nalso F. H. Groome, 48-53; McCulloch, 161, note 9; and Campbell's\nbibliography. The \"Master Thief\" cycle has been examined in great\ndetail as to the component elements of the story by Cosquin (2 :\n274-281, 364-365). See also Grimm's notes to the \"Master Thief,\"\nNo. 192 (2 : 464); and J. G. von Hahn, 2 : 178-183.\n\nF. Max M\u00fcller believed that the story of the \"Master Thief\" had its\norigin in the Sanscrit droll of \"The Brahman and the Goat\" (Hitopadesa,\nIV, 10 = Panchatantra, III, 3), which was brought to Europe through the\nArabic translation of the \"Hitopadesa.\" Further, he did not believe\nthat the \"Master Thief\" story had anything to do with Herodotus's\naccount of the theft of Rhampsinitus's treasure (see Chips from a\nGerman Workshop [New York, 1869], 2 : 228). Wilhelm Grimm, however,\nin his notes to No. 192 of the \"Kinder- und Hausm\u00e4rchen,\" says,\n\"The well-known story in Herodotus (ii, 121) ... is nearly related\nto this.\" As Sir G. W. Cox remarks (op. cit., p. 98), it is not easy\nto discern any real affinity either between the Hitopadesa tale and\nthe European traditions of the \"Master Thief,\" or between the latter\nand the \"Rhampsinitus\" story. M. Cosquin seems to see at least one\npoint of contact between the two cycles: \"The idea of the episode\nof the theft of the horse, or at least of the means which the thief\nuses to steal the horse away .... might well have been borrowed from\nHerodotus's story ... of Rhampsinitus\" (Contes de Lorraine, 2 : 277).\n\nA brief analysis of the characteristic incidents of these two\n\"thieving\" cycles will be of some assistance, perhaps, in determining\nwhether or not there were originally any definite points of contact\nbetween the two. The elements of the \"Rhampsinitus\" story follow:--\n\n\nA Two sons of king's late architect plan to rob the royal\ntreasure-house.\n\n(A1 In some variants of the story the robbers are a town thief and\na country thief.)\n\nA2 They gain an entrance by removing a secret stone, a knowledge of\nwhich their father had bequeathed them before he died.\n\nB The king discovers the theft, and sets a snare for the robbers.\n\nC Robbers return; eldest caught inextricably. To prevent discovery,\nthe younger brother cuts off the head of the older, takes it away,\nand buries it.\n\nD The king attempts to find the confederate by exposing the headless\ncorpse on the outer wall of the palace.\n\nD1 The younger thief steals the body by making the guards drunk. He\nalso shaves the right side of the sleeping guards' beards.\n\nE King makes second attempt to discover confederate. He sends his\ndaughter as a common courtesan, hoping that he can find the thief;\nfor she is to require all her lovers to tell the story of their lives\nbefore enjoying her favors.\n\n\nE1 The younger thief visits her and tells his story; when she tries\nto detain him, however, he escapes by leaving in her hand the hand\nof a dead man he had taken along with him for just such a contingency.\n\nF The king, baffled, now offers to pardon and reward the thief if he\nwill discover himself. The thief gives himself up, and is married to\nthe princess.\n\n\nIn some of the later forms of the story the king makes various other\nattempts to discover the culprit before acknowledging himself defeated,\nand is met with more subtle counter-moves on the part of the thief:\n(D2) King orders that any one found showing sympathy for the corpse\nas it hangs up shall be arrested; (D3) by the trick of the broken\nwater-jar or milk-jar, the widow of the dead robber is able to mourn\nhim unsuspected. (D4) The widow involuntarily wails as the corpse is\nbeing dragged through the street past her house; but the thief quickly\ncuts himself with a knife, and thus explains her cry when the guards\ncome to arrest her. They are satisfied with the explanation. (E2)\nThe king scatters gold-pieces in the street, and gives orders to\narrest any one seen picking them up; (E3) the thief, with pitch\nor wax on the soles of his shoes, walks up and down the road, and,\nunobserved, gathers in the money. (E4) The king turns loose in the\ncity a gold-adorned animal, and orders the arrest of any person seen\ncapturing it. The thief steals it as in D1, or is observed and his\nhouse-door marked. Then as in E6. (E5) Old woman begging for \"hind's\nflesh\" or \"camel-grease\" finds his house; but the thief suspects her\nand kills her; or (E6) she gets away, after marking the house-door\nso that it may be recognized again. But the thief sees the mark, and\nproceeds to mark similarly all the other doors in the street. (E7)\nThe king puts a prohibitive price on meat, thinking that only the\nthief will be able to buy; but the thief steals a joint.\n\nHowever many the changes and additions of this sort (king's move\nfollowed by thief's move) rung in, almost all of the stories dealing\nwith the robbery of the king's treasury end with the pardon of the\nthief and his exaltation to high rank in the royal household. In\nnone of the score of versions of the \"Rhampsinitus\" story cited by\nClouston is the thief subjected to any further tests of his prowess\nafter he has been pardoned by the king. We shall return to this point.\n\nThe \"Master Thief\" cycle has much less to do with our stories than\nhas the \"Rhampsinitus\" cycle: hence we shall merely enumerate the\nincidents to be found in it. (For bibliography of stories containing\nthese situations, see Cosquin.)\n\n\nA Hero, the youngest of three brothers, becomes a thief. For various\nreasons (the motives are different in Grimm 192, and Dasent xxxv)\nhe displays his skill:--\n\nB1 Theft of the purse (conducted as a droll: the young\napprentice-thief, noodle-like, brings back purse to robber-gang after\nthrowing away the money).\n\nB2 Theft of cattle being driven to the fair. This trick is usually\nconducted in one of four ways: (a) two shoes in road; (b) hanging self;\n(c) bawling in the wood like a strayed ox; (d) exciting peasant's\ncuriosity,--\"comedy of comedies,\" \"wonder of wonders.\"\n\nB3 Theft of the horse. This is usually accomplished by the disguised\nthief making the grooms drunk.\n\nB4 Stealing of a live person and carrying him in a sack to the one\nwho gave the order. (The thief disguises himself as an angel, and\npromises to conduct his victim to heaven.)\n\n\nOther instances of the \"Master Thief's\" cleverness, not found in\nCosquin, are--\n\n\nB5 Stealing sheet or coverlet from sleeping person (Grimm, Dasent).\n\nB6 Stealing roast from spit while whole family is guarding it (Dasent).\n\n\nWe may now examine the members of the \"Rhampsinitus\" group that contain\nsituations clearly belonging to the \"Master Thief\" formula. These\nare as follows:--\n\n\n    Groome, No. II, \"The Two Thieves,\" B2 (d), B4.\n    F. Liebrecht in a Cyprus story (Jahrb. f. rom. und eng. lit., 13 :\n    367-374 = Legrand, Contes grecs, p. 205), \"The Master Thief,\"\n    B2(a, c, d).\n    Wardrop, No. XIV, \"The Two Thieves,\" B4.\n    Radloff, in a Tartar story (IV, p. 193), B4.\n    Prym and Socin, in a Syriac story (II, No. 42), B4.\n\n\nIt seems very likely that the Georgian, Tartar, and Syriac stories\nare nearly related to one another. The Roumanian gypsy tale, too, it\nwill be noted, adds to the \"Rhampsinitus\" formula the incident of the\ntheft of a person in a sack. This latter story, again, is connected\nwith the Georgian tale, in that the opening is identical in both. One\nthief meets another, and challenges him to steal the eggs (feathers)\nfrom a bird without disturbing it. While he is doing so, he is in turn\nrobbed unawares of his drawers by the first thief. (Compare Grimm,\nNo. 129; a Kashmir story in Knowles, 110-112; and a Kabylie story,\nRivi\u00e8re, 13.)\n\nThe number of tales combining the two cycles of the \"Master Thief\"\nand \"Rhampsinitus's Treasure-House\" is so small compared with the\nnumber of \"pure\" versions of each cycle, that we are led to think\nit very unlikely that there ever was a \"lost original.\" There seems\nto be no evidence whatsoever that these two cycles had a common\nancestor. Besides the fact that the number of stories in which the\ncontamination is found is relatively very small, there is also to\nbe considered the fact that these few examples are recent. No one\nis known to have existed more than seventy-five years ago. Hence the\n\"snowball\" theory will better explain the composite nature of the gypsy\nversion and our story of \"Zaragoza\" than a \"missing-link\" theory. These\ntwo cycles, consisting as they do of a series of tests of skill, are\npeculiarly fitted to be interlocked. The wonder is, not that they have\nbecome combined in a few cases, but that they have remained separate\nin so many more, particularly as both stories are very widespread;\nand, given the ingredients, this is a combination that could have\nbeen made independently by many story-tellers. Could not the idea\noccur to more than one narrator that it is a greater feat to steal a\nliving person (B4) than a corpse (D1), a piece of roast meat guarded\nby a person who knows that the thief is coming (B6) than a piece of\nraw meat from an unsuspecting butcher (E7)? All in all, it appears\nto me much more likely that the droll and certainly later cycle of\nthe \"Master Thief\" grew out of the more serious and earlier cycle of\n\"Rhampsinitus's Treasure-House\" (by the same process as is suggested\nin the notes to No. 1 of this present collection) than that the two\nare branches from the same trunk.\n\nIn any case, our two stories make the combination. When or whence\nthese Tagalog versions arose I cannot say. Nor need they be analyzed\nin detail, as the texts are before us in full. I will merely call\nattention to the fact that in \"Zaragoza\" the king sets a snare\n(cf. Herodotus) for the thief, instead of the more common barrel of\npitch. There is something decidedly primitive about this trap which\nshoots arrows into its victim. Zaragoza's trick whereby he fools\nthe rich merchant has an analogue in Knowles's Kashmir story of\n\"The Day-Thief and the Night-Thief\" (p. 298).\n\n\"Juan the Peerless Robber,\" garbled and unsatisfactory as it is\nin detail and perverted in d\u00e9nouement, presents the interesting\ncombination of the skill-contest between the two thieves (see above),\nthe treachery of one (cf. the Persian Bahar-i-Danush, 2 : 225-248),\nand the stealing of the abbot in a sack.\n\n\n\nTALE 9\n\nTHE SEVEN CRAZY FELLOWS.\n\n\nNarrated by Cipriano Ser\u00e1fica, from Mangaldan. Pangasinan.\n\n\nOnce there were living in the country in the northern part of Luzon\nseven crazy fellows, named Juan, Felipe, Mateo, Pedro, Francisco,\nEulalio, and Jacinto. They were happy all the day long.\n\nOne morning Felipe asked his friends to go fishing. They staid at the\nCagayan River a long time. About two o'clock in the afternoon Mateo\nsaid to his companions, \"We are hungry; let us go home!\"\n\n\"Before we go,\" said Juan, \"let us count ourselves, to see that we\nare all here!\" He counted; but because he forgot to count himself,\nhe found that they were only six, and said that one of them had been\ndrowned. Thereupon they all dived into the river to look for their\nlost companion; and when they came out, Francisco counted to see if\nhe had been found; but he, too, left himself out, so in they dived\nagain. Jacinto said that they should not go home until they had found\nthe one who was lost. While they were diving, an old man passed by. He\nasked the fools what they were diving for. They said that one of them\nhad been drowned.\n\n\"How many were you at first?\" said the old man.\n\nThey said that they were seven.\n\n\"All right,\" said the old man. \"Dive in, and I will count you.\" They\ndived, and he found that they were seven. Since he had found their\nlost companion, he asked them to come with him.\n\nWhen they reached the old man's house, he selected Mateo and Francisco\nto look after his old wife; Eulalio he chose to be water-carrier;\nPedro, cook; Jacinto, wood-carrier; and Juan and Felipe, his companions\nin hunting.\n\nWhen the next day came, the old man said that he was going hunting,\nand he told Juan and Felipe to bring along rice with them. In a little\nwhile they reached the mountains, and he told the two fools to cook\nthe rice at ten o'clock. He then went up the mountain with his dogs\nto catch a deer. Now, his two companions, who had been left at the\nfoot of the mountain, had never seen a deer. When Felipe saw a deer\nstanding under a tree, he thought that the antlers of the deer were\nthe branches of a small tree without leaves: so he hung his hat and\nbag of rice on them, but the deer immediately ran away. When the\nold man came back, he asked if the rice was ready. Felipe told him\nthat he had hung his hat and the rice on a tree that ran away. The\nold man was angry, and said, \"That tree you saw was the antlers of\na deer. We'll have to go home now, for we have nothing to eat.\"\n\nMeanwhile the five crazy fellows who had been left at home were not\nidle. Eulalio went to get a pail of water. When he reached the well\nand saw his image in the water, he nodded, and the reflection nodded\nback at him. He did this over and over again; until finally, becoming\ntired, he jumped into the water, and was drowned. Jacinto was sent\nto gather small sticks, but he only destroyed the fence around the\ngarden. Pedro cooked a chicken without removing the feathers. He also\nlet the chicken burn until it was as black as coal. Mateo and Francisco\ntried to keep the flies off the face of their old mistress. They soon\nbecame tired, because the flies kept coming back; so they took big\nsticks to kill them with. When a fly lighted on the nose of the old\nwoman, they struck at it so hard that they killed her. She died with\nseemingly a smile on her face. The two fools said to each other that\nthe old woman was very much pleased that they had killed the fly.\n\nWhen the old man and his two companions reached home, the old man\nasked Pedro if there was any food to eat. Pedro said that it was in the\npot. The old man looked in and saw the charred chicken and feathers. He\nwas very angry at the cook. Then he went in to see his wife, and\nfound her dead. He asked Mateo and Francisco what they had done to\nthe old woman. They said that they had only been killing flies that\ntried to trouble her, and that she was very much pleased by their work.\n\nThe next thing the crazy fellows had to do was to make a coffin for\nthe dead woman; but they made it flat, and in such a way that there\nwas nothing to prevent the corpse from falling off. The old man told\nthem to carry the body to the church; but on their way they ran,\nand the body rolled off the flat coffin. They said to each other that\nrunning was a good thing, for it made their burden lighter.\n\nWhen the priest found that the corpse was missing, he told the six\ncrazy fellows to go back and get the body. While they were walking\ntoward the house, they saw an old woman picking up sticks by the\nroadside.\n\n\"Old woman, what are you doing here?\" they said. \"The priest wants\nto see you.\"\n\nWhile they were binding her, she cried out to her husband, \"Ah! here\nare some bad boys trying to take me to the church.\" But her husband\nsaid that the crazy fellows were only trying to tease her. When they\nreached the church with this old woman, the priest, who was also crazy,\nperformed the burial-ceremony over her. She cried out that she was\nalive; but the priest answered that since he had her burial-fee,\nhe did not care whether she was alive or not. So they buried this\nold woman in the ground.\n\nWhen they were returning home, they saw the corpse that had fallen\nfrom the coffin on their way to the church. Francisco cried that it\nwas the ghost of the old woman. Terribly frightened, they ran away\nin different directions, and became scattered all over Luzon.\n\n\n\nNotes.\n\nI have a Bicol variant, \"Juan and his Six Friends,\" narrated by\nMaximina Navarro, which is much like the story of \"The Seven Crazy\nFellows.\"\n\nIn the Bicol form, Juan and his six crazy companions go bathing in\nthe river. Episode of the miscounting. On the way home, the seven,\nsad because of the loss of one of their number, meet another sad young\nman, who says that his mother is dying and that he is on his way to\nfetch a priest. He begs the seven to hurry to his home and stay with\nhis mother until he returns. They go and sit by her. Juan mistakes\na large mole on her forehead for a fly, and tries in vain to brush\nit away. Finally he \"kills it\" with a big piece of bamboo. The son,\nreturning and finding his mother dead, asks the seven to take her\nand bury her. They wrap the body in a mat, but on the way to the\ncemetery the body falls out. They return to look for the corpse,\nbut take the wrong road. They see an old woman cutting ferns; and,\nthinking that she is the first old woman trying to deceive them, they\nthrow stones at her. The story ends with the burial of this second\nold woman, whom the seven admonish, as they put her into the ground,\n\"never to deceive any one again.\"\n\nThese two noodle stories are obviously drawn from a common source. The\nmain incidents to be found in them are (1) the miscounting of the\nswimmers and the subsequent correct reckoning by a stranger (this\nsecond part lacking in the Bicol variant); (2) the killing of the fly\non the old woman's face; (3) the loss of the corpse and the burial\nof the old fagot-gathering woman by mistake.\n\n\n(1) The incident of not counting one's self is found in a number\nof Eastern stories (see Clouston 1, 28-33; Grimm, 2 : 441). For a\nKashmir droll recording a similar situation, where a townsman finds\nten peasants weeping because they cannot account for the loss of one\nof their companions, see Knowles, 322-323.\n\n(2) Killing of fly on face is a very old incident, and assumes various\nforms. In a Buddhist birth-story (Jataka, 44), a mosquito lights on a\nman's head. The foolish son attempts to kill it with an axe. In another\n(Jataka, 45) the son uses a pestle. Italian stories containing this\nepisode will be found in Crane, 293-294 (see also Crane, 380, notes\n13-15). In a Bicol fable relating a war between the monkeys and the\ndragon-flies, the dragon-flies easily defeat the monkeys, who kill\none another in their attempts to slay their enemies, that have, at the\norder of their king, alighted on the monkeys' heads (see No. 57). Full\nbibliography for this incident may be found in Bolte-Pol\u00edvka, 1 : 519.\n\n(3) The killing of a living person thought to be a corpse come to\nlife occurs in \"The Three Humpbacks\" (see No. 33 and notes).\n\nOur story as a whole seems to owe nothing to European forms, though it\nhas some faint general resemblances to the \"Seven Swabians\" (Grimm,\nNo. 119). All three incidents of our story are found separately\nin India. Their combination may have taken place in the Islands,\nor even before the Malay migration.\n\n\n\nTALE 10\n\nJUAN MANALAKSAN.\n\n\nNarrated by Anicio Pascual of Arayat, Pampanga, who heard the story\nfrom an old Pampangan woman.\n\n\nOnce upon a time there lived in a certain village a brave and powerful\ndatu who had only one son. The son was called Pedro. In the same\nplace lived a poor wood-cutter whose name was Juan Manalaksan. Pedro\nwas rich, and had no work to do. He often diverted himself by hunting\ndeer and wild boars in the forests and mountains. Juan got his living\nby cutting trees in the forests.\n\nOne day the datu and his son went to the mountain to hunt. They\ntook with them many dogs and guns. They did not take any food,\nhowever, for they felt sure of catching something to eat for their\ndinner. When they reached the mountain, Pedro killed a deer. By noon\nthey had become tired and hungry, so they went to a shady place to\ncook their game. While he was eating, Pedro choked on a piece of\nmeat. The father cried out loudly, for he did not know what to do\nfor his dying son. Juan, who was cutting wood near by, heard the\nshout. He ran quickly to help Pedro, and by pulling the piece of\nmeat out of his throat he saved Pedro's life. Pedro was grateful,\nand said to Juan, \"To-morrow come to my palace, and I will give you\na reward for helping me.\"\n\nThe next morning Juan set out for the palace. On his way he met an\nold woman, who asked him where he was going.\n\n\"I am going to Pedro's house to get my reward,\" said Juan. \"Do not\naccept any reward of money or wealth,\" said the old woman, \"but ask\nPedro to give you the glass which he keeps in his right armpit. The\nglass is magical. It is as large as a peso, and has a small hole in\nthe centre. If you push a small stick through the hole, giants who\ncan give you anything you want will surround you.\" Then the old woman\nleft Juan, and went on her way.\n\nAs soon as Juan reached the palace, Pedro said to him, \"Go to that\nroom and get all the money you want.\"\n\nBut Juan answered, \"I do not want you to give me any money. All I\nwant is the glass which you keep in your right armpit.\"\n\n\"Very well,\" said Pedro, \"here it is.\" When Juan had received the\nglass, he hurried back home.\n\nJuan reached his hut in the woods, and found his mother starving. He\nquickly thought of his magic glass, and, punching a small stick\nthrough the hole in the glass, he found himself surrounded by giants.\n\n\"Be quick, and get me some food for my mother!\" he said to them. For\na few minutes the giants were gone, but soon they came again with\ntheir hands full of food. Juan took it and gave it to his mother;\nbut she ate so much, that she became sick, and died.\n\nIn a neighboring village ruled another powerful datu, who had a\nbeautiful daughter. One day the datu fell very ill. As no doctor could\ncure him, he sent his soldiers around the country to say that the man\nwho could cure him should have his daughter for a wife. Juan heard\nthe news, and, relying on his charm, went to cure the datu. On his\nway, he asked the giants for medicine to cure the sick ruler. When\nhe reached the palace, the datu said to him, \"If I am not cured,\nyou shall be killed.\" Juan agreed to the conditions, and told the\ndatu to swallow the medicine which he gave him. The datu did so,\nand at once became well again.\n\nThe next morning Juan was married to the datu's daughter. Juan took\nhis wife to live with him in his small hut in the woods.\n\nOne day he went to the forest to cut trees, leaving his wife and\nmagic glass at home. While Juan was away in the forest, Pedro ordered\nsome of his soldiers to go get the wood-cutter's wife and magic\nglass. When Juan returned in the evening, he found wife and glass\ngone. One of his neighbors told him that his wife had been taken\naway by some soldiers. Juan was very angry, but he could not avenge\nhimself without his magical glass.\n\nAt last he decided to go to his father-in-law and tell him all that\nhad happened to his wife. On his way there, he met an old mankukulam,\n[34] who asked him where he was going. Juan did not tell her, but\nrelated to her all that had happened to his wife and glass while he\nwas in the forest cutting trees. The mankukulam said that she could\nhelp him. She told him to go to a certain tree and catch the king\nof the cats. She furthermore advised him, \"Always keep the cat with\nyou.\" Juan followed her advice.\n\nOne day Pedro's father commanded his soldiers to cut off the ears of\nall the men in the village, and said that if any one refused to have\nhis ears cut off, he should be placed in a room full of rats. The\nsoldiers did as they were ordered, and in time came to Juan's house;\nbut, as Juan was unwilling to lose his ears, he was seized and placed\nin a room full of rats. But he had his cat with him all the time. As\nsoon as he was shut up in the room, he turned his cat loose. When\nthe rats saw that they would all be killed, they said to Juan,\n\"If you will tie your cat up there in the corner, we will help you\nget whatever you want.\"\n\nJuan tied his cat up, and then said to the rats, \"Bring me all the\nglasses in this village.\" The rats immediately scampered away to obey\nhim. Soon each of them returned with a glass in its mouth. One of\nthem was carrying the magical glass. When Juan had his charm in his\nhands again, he pushed a small stick through the hole in the glass,\nand ordered the giants to kill Pedro and his father, and bring him\nhis wife again.\n\nThus Juan got his wife back. They lived happily together till they\ndied.\n\n\nJuan the Poor, Who became Juan the King.\n\nNarrated by Amando Clemente, a Tagalog, who heard the story from\nhis aunt.\n\nOnce upon a time there lived in a small hut at the edge of a forest a\nfather and son. The poverty of that family gave the son his name,--Juan\nthe Poor. As the father was old and feeble, Juan had to take care\nof the household affairs; but there were times when he did not want\nto work.\n\nOne day, while Juan was lying behind their fireplace, his father\ncalled him, and told him to go to the forest and get some fire-wood.\n\n\"Very well,\" said Juan, but he did not move from his place.\n\nAfter a while the father came to see if his son had gone, but he found\nhim still lying on the floor. \"When will you go get that fire-wood,\nJuan?\"\n\n\"Right now, father,\" answered the boy. The old man returned to his\nroom. As he wanted to make sure, however, whether his son had gone\nor not, he again went to see. When he found Juan in the same position\nas before, he became very angry, and said,--\n\n\"Juan, if I come out again and find you still here, I shall surely\ngive you a whipping.\" Juan knew well that his father would punish him\nif he did not go; so he rose up suddenly, took his axe, and went to\nthe forest.\n\nWhen he came to the forest, he marked every tree that he thought would\nbe good for fuel, and then he began cutting. While he was chopping\nat one of the trees, he saw that it had a hole in the trunk, and in\nthe hole he saw something glistening. Thinking that there might be\ngold inside the hole, he hastened to cut the tree down; but a monster\ncame out of the hole as soon as the tree fell.\n\nWhen Juan saw the unexpected being, he raised his axe to kill the\nmonster. Before giving the blow, he exclaimed, \"Aha! Now is the time\nfor you to die.\"\n\nThe monster moved backward when it saw the blow ready to fall,\nand said,--\n\n\n        \"Good sir, forbear,\n        And my life spare,\n        If you wish a happy life\n        And, besides, a pretty wife.\"\n\n\n\nJuan lowered his axe, and said, \"Oho! is that so?\"\n\n\"Yes, I swear,\" answered the monster.\n\n\"But what is it, and where is it?\" said Juan, raising his axe, and\nfeigning to be angry, for he was anxious to get what the monster\npromised him. The monster told Juan to take from the middle of his\ntongue a white oval stone. From it he could ask for and get whatever he\nwanted to have. Juan opened the monster's mouth and took the valuable\nstone. Immediately the monster disappeared.\n\nThe young man then tested the virtues of his charm by asking it for\nsome men to help him work. As soon as he had spoken the last word of\nhis command, there appeared many persons, some of whom cut down trees,\nwhile others carried the wood to his house. When Juan was sure that\nhis house was surrounded by piles of fire-wood, he dismissed the\nmen, hurried home, and lay down again behind the fireplace. He had\nnot been there long, when his father came to see if he had done his\nwork. When the old man saw his son stretched out on the floor, he said,\n\"Juan have we fire-wood now?\"\n\n\"Just look out of the window and see, father!\" said Juan. Great was\nthe surprise of the old man when he saw the large piles of wood about\nhis house.\n\nThe next day Juan, remembering the pretty wife of which the monster\nhad spoken, went to the king's palace, and told the king that he\nwanted to marry his daughter. The king smiled scornfully when he saw\nthe rustic appearance of the suitor, and said, \"If you will do what\nI shall ask you to do, I will let you marry my daughter.\"\n\n\"What are your Majesty's commands for me?\" said Juan. \"Build me a\ncastle in the middle of the bay; but know, that, if it is not finished\nin three days' time, you lose your head,\" said the king sternly. Juan\npromised to do the work.\n\nTwo days had gone by, yet Juan had not yet commenced his work. For\nthat reason the king believed that Juan did not object to losing his\nlife; but at midnight of the third day, Juan bade his stone build a\nfort in the middle of the bay.\n\nThe next morning, while the king was taking his bath, cannon-shots\nwere heard. After a while Juan appeared before the palace, dressed\nlike a prince. When he saw the king, he said, \"The fort is ready for\nyour inspection.\"\n\n\"If that is true, you shall be my son-in-law,\" said the king. After\nbreakfast the king, with his daughter, visited the fort, which pleased\nthem very much. The following day the ceremonies of Juan's marriage\nwith the princess Maria were held with much pomp and solemnity.\n\nShortly after Juan's wedding a war broke out. Juan led the army of the\nking his father-in-law to the battlefield, and with the help of his\nmagical stone he conquered his mighty enemy. The defeated general\nwent home full of sorrow. As he had never been defeated before,\nhe thought that Juan must possess some supernatural power. When he\nreached home, therefore, he issued a proclamation which stated that\nany one who could get Juan's power for him should have one-half of\nhis property as a reward.\n\nA certain witch, who knew of Juan's secret, heard of the\nproclamation. She flew to the general, and told him that she could\ndo what he wanted done. On his agreeing, she flew to Juan's house\none hot afternoon, where she found Maria alone, for Juan had gone\nout hunting. The old woman smiled when she saw Maria, and said,\n\"Do you not recognize me, pretty Maria? I am the one who nursed you\nwhen you were a baby.\"\n\nThe princess was surprised at what the witch said, for she thought\nthat the old woman was a beggar. Nevertheless she believed what the\nwitch told her, treated the repulsive woman kindly, and offered her\ncake and wine; but the witch told Maria not to go to any trouble,\nand ordered her to rest. So Maria lay down to take a siesta. With\ngreat show of kindness, the witch fanned the princess till she fell\nasleep. While Maria was sleeping, the old woman took from underneath\nthe pillow the magical stone, which Juan had forgotten to take along\nwith him. Then she flew to the general, and gave the charm to him. He,\nin turn, rewarded the old woman with one-half his riches.\n\nMeanwhile, as Juan was enjoying his hunt in the forest, a huge bird\nswooped down on him and seized his horse and clothes. When the bird\nflew away, his inner garments were changed back again into his old\nwood-cutter's clothes. Full of anxiety at this ill omen, and fearing\nthat some misfortune had befallen his wife, he hastened home on foot\nas best he could. When he reached his house, he found it vacant. Then\nhe went to the king's palace, but that too he found deserted. For his\nstone he did not know where to look. After a few minutes of reflection,\nhe came to the conclusion that all his troubles were caused by the\ngeneral whom he had defeated in battle. He also suspected that the\nofficer had somehow or other got possession of his magical stone.\n\nPoor Juan then began walking toward the country where the general\nlived. Before he could reach that country, he had to cross three\nmountains. While he was crossing the first mountain, a cat came\nrunning after him, and knocked him down. He was so angry at the\nanimal, that he ran after it, seized it, and dashed its life out\nagainst a rock. When he was crossing the second mountain, the same\ncat appeared and knocked him down a second time. Again Juan seized the\nanimal and killed it, as before; but the same cat that he had killed\ntwice before tumbled him down a third time while he was crossing the\nthird mountain. Filled with curiosity, Juan caught the animal again:\nbut, instead of killing it this time, he put it inside the bag he\nwas carrying, and took it along with him.\n\nAfter many hours of tiresome walking, Juan arrived at the castle of\nthe general, and knocked at the door. The general asked him what he\nwanted. Juan answered, \"I am a poor beggar, who will be thankful if I\ncan have only a mouthful of rice.\" The general, however, recognized\nJuan. He called his servants, and said, \"Take this wretched fellow\nto the cell of rats.\"\n\nThe cell in which Juan was imprisoned was very dark; and as soon as\nthe door was closed, the rats began to bite him. But Juan did not\nsuffer much from them; for, remembering his cat, he let it loose. The\ncat killed all the rats except their king, which came out of the hole\nlast of all. When the cat saw the king of the rats, it spoke thus:\n\"Now you shall die if you do not promise to get for Juan his magical\nstone, which your master has stolen.\"\n\n\"Spare my life, and you shall have the stone!\" said the king of\nthe rats.\n\n\"Go and get it, then!\" said the cat. The king of the rats ran\nquickly to the room of the general, and took Juan's magical stone\nfrom the table.\n\nAs soon as Juan had obtained his stone, and after he had thanked the\nking of the rats, he said to his stone, \"Pretty stone, destroy this\nhouse with the general and his subjects, and release my father-in-law\nand wife from their prison.\"\n\nSuddenly the earth trembled and a big noise was heard. Not long\nafterwards Juan saw the castle destroyed, the general and his subjects\ndead, and his wife and his father-in-law free.\n\nTaking with him the cat and the king of the rats, Juan went home\nhappily with Maria his wife and the king his father-in-law. After the\ndeath of the king, Juan ascended to the throne, and ruled wisely. He\nlived long happily with his lovely wife.\n\n\nNotes.\n\nThese two stories belong to the \"Magic Ring\" cycle, and are connected\nwith the well-known \"Aladdin\" tale. Antti Aarne (pp. 1-82) reconstructs\nthe original formula of this type, which was about as follows:--\n\nA youth buys the life of a dog and a cat, liberates a serpent, and\nreceives from its parent a wishing-stone, by means of which he builds\nhimself a magnificent castle and wins as his wife a princess. But a\nthief steals the stone and removes castle and wife over the sea. Then\nthe dog and the cat swim across the ocean, catch a mouse, and compel\nit to fetch the stone from out of the mouth of the thief. Upon their\nreturn journey, cat and dog quarrel, and the stone falls into the\nsea. After they have obtained it again with the help of a frog,\nthey bring it to their master, who wishes his castle and wife back\nonce more.\n\nIn nearly every detail our stories vary from this norm: (1) The hero\ndoes not buy the life of any animals, (2) he does not acquire the charm\nfrom a grateful serpent that he has unselfishly saved from death, (3)\nthe dog does not appear at all, (4) castle and wife are not transported\nbeyond the sea, (5) the cat does not serve the hero voluntarily out\nof gratitude, (6) the hero himself journeys to recover his stolen\ncharm. And yet there can be no doubt of the connection of our stories\nwith this cycle. The acquirement of a charm, through the help of which\nthe hero performs a difficult task under penalty of death, and thus\nwins the hand of a ruler's daughter; the theft of the charm and the\ndisappearance of the wife; the search, which is finally brought to a\nsuccessful close through the help of a cat and the king of the rats;\nthe recovery of wife and charm, and the death of the hero's enemies,\nthese details in combination are unmistakable proofs.\n\nMost of the characteristic details, however, of the \"Magic Ring\"\ncycle are to be found in the Philippines, although they are lacking\nin these two stories. For instance, in No. 26 the hero buys the life\nof a snake for five cents, and is rewarded by the king of the serpents\nwith a magic wishing-cloth (cf. E. Steere, 403). In a Visayan pourquoi\nstory, \"Why Dogs wag their Tails\" (see JAFL 20 : 98-100), we have a\nvariant of the situation of the helpful dog and cat carrying a ring\nacross a body of water, the quarrel in mid-stream, and the loss of\nthe charm. In the same volume (pp. 117-118) is to be found a Tagalog\nfolk-version of the \"Aladdin\" tale. [35]\n\nNeither \"Juan Manalaksan\" nor \"Juan the Poor, who became Juan the\nKing,\" can be traced, I believe, to any of the hundred and sixty-three\nparticular forms of the story cited by Aarne. The differences in\ndetail are too many. The last part of Pedroso's Portuguese folk-tale,\nNo. xxx, is like (b), in that the hero himself seeks the thief, takes\nalong with him a cat, is recognized by the thief and imprisoned, and\nby means of the cat threatens the king of the rats, who recovers the\ncharm for him. But the first part is entirely different: the charm\nis an apple obtained from a hind, and the hero's wife is not stolen\nalong with the charm. No Spanish version has been recorded. It is not\nimpossible that the story in the Philippines is prehistoric. \"Juan\nManalaksan,\" which the narrator took down exactly as it was told to\nhim, clearly dates back to a time when the tribe had its own native\ndatu government, possibly to a time even before the Pampangans migrated\nto the Philippines. The whole \"equipment\" of this story is primitive to\na degree. Moreover, the nature of the charm in both stories--a piece\nof glass and an oval stone instead of the more usual ring--points to\nthe primitiveness of our versions, as does likewise the fact that the\ncharm is not stolen from the hero by his wife, but by some other person\n(see Aarne, pp. 43, 45).\n\nFor further discussions of this cycle of folk-tales, and its relation\nto the Arabian literary version, see Aarne, 61 et seq. Compare also\nMacculloch, 201-202, 237-238; Groome, 218-220; Clouston's \"Variants\nof Button's Supplemental Arabian Nights,\" pp. 564-575; Bolte-Pol\u00edvka,\n2 : 451-458; Benfey, 1 : 211 ff. Add to Aarne's and Bolte's lists\nWratislaw, No. 54. See also D\u00e4hnhardt, 4 : 147-160.\n\nIn conclusion, I may add in the way of an Appendix, as it were, a brief\nsynopsis of a Tagalog romance entitled \"Story of Edmundo, Son of Merced\nin the Kingdom of France; taken from a novela and composed by one who\nenjoys writing the Tagalog language. Manila 1909.\" This verse-form of\na story at bottom the same as our two folk-tales is doubtless much\nmore recent than our folk-tales themselves, and is possibly based\non them directly, despite the anonymous author's statement as to the\nunnamed novela that was his source. In the following summary of the\n\"Story of Edmundo,\" the numbers in parentheses refer to stanzas of\nthe original Tagalog text.\n\n\n\"Edmundo.\"\n\nIn Villa Amante there lived a poor widow, Merced by name, who had to\nwork very hard to keep her only son, the infant Edmundo, alive. Her\npiety and industry were rewarded, however; and by the time the\nboy was seven years old, she was able to clothe him well and send\nhim to school. Her brother Tonio undertook the instruction of the\nyouth. Edmundo had a good head, and made rapid progress. (7-41)\n\nOne day Merced fell sick, and, although she recovered in a short time,\nEdmundo decided to give up studying and to help his mother earn their\nliving. He became a wood-cutter. (42-53)\n\nAt last fortune came to him. In one of his wanderings in the forest in\nsearch of dry wood, he happened upon an enormous python. He would have\nfled in terror had not the snake spoken to him, to his amazement, and\nrequested him to pull from its throat the stag which was choking it. He\nperformed the service for the reptile, and in turn was invited to the\ncave where it lived. Out of gratitude the python gave Edmundo a magic\nmirror that would furnish the possessor with whatever he wanted. With\nthe help of this charm, mother and son soon had everything they needed\nto make them happy. (54-91)\n\nAt about this time King Romualdo of France decided to look for a\nhusband for his daughter, the beautiful Leonora. He was unable to pick\nout a son-in-law from the many suitors who presented themselves; and\nso he had it proclaimed at a concourse of all the youths of the realm,\n\"Whoever can fill my cellar with money before morning shall have the\nhand of Leonora.\" Edmundo was the only one to accept the challenge,\nfor failure to perform the task meant death. At midnight he took\nhis enchanted mirror and commanded it to fill the king's cellar\nwith money. In the morning the king was astonished at the sight,\nbut there was no way of avoiding the marriage. So Leonora became the\nwife of the lowly-born wood-cutter. The young couple went to Villa\nAmante to live. There, to astonish his wife, Edmundo had a palace\nbuilt in one night. She was dumfounded to awake in the morning and\nfind herself in a magnificent home; and when she asked him about\nit, he confided to her the secret of his wonderful charm. Later,\nto gratify the humor of the king, who visited him, Edmundo ordered\nhis mirror to transport the palace to a seacoast town. There he and\nhis wife lived very happily together. (92-211)\n\nOne day Leonora noticed from her window two vessels sailing towards the\ntown. Her fears and premonitions were so great, that Edmundo, to calm\nher, sank the ships by means of his magic power. But the sinking of\nthese vessels brought misfortunes. Their owner, the Sultan of Turkey,\nlearned of the magic mirror possessed by Edmundo (how he got this\ninformation is not stated), and hired an old woman to go to France\nin the guise of a beggar and steal the charm. She was successful\nin getting it, and then returned with it to her master. The Sultan\nthen invaded France, and with the talisman, by which he called to his\naid six invincible giants, conquered the country. He took the king,\nqueen, and Leonora as captives back with him to Turkey. Edmundo was\nleft in France to look after the affairs of the country. (212-296)\n\nEdmundo became melancholy, and at last decided to seek his wife. He\nleft his mother and his servant behind, and took with him only a\ndiamond ring of Leonora's, his cat, and his dog. While walking along\nthe seashore, wondering how he could cross the ocean, he saw a huge\nfish washed up on the sand. The fish requested him to drag it to the\nwater. When Edmundo had done so, the fish told him to get on its back,\nand promised to carry him to Leonora. So done. The fish swam rapidly\nthrough the water, Edmundo holding his dog and cat in his breast. The\ndog was soon washed \"overboard,\" but the cat clung to him. After a\nride of a day and a night, the fish landed him on a strange shore. It\nhappened to be the coast of Turkey. (297-313)\n\nEdmundo stopped at an inn, pretending to be a shipwrecked\nmerchant. There he decided to stay for a while, and there he found\nout the situation of Leonora in this wise. Now, it happened that\nthe Sultan used to send to this inn for choice dishes for Leonora,\nwhom he was keeping close captive. By inquiry Edmundo learned of the\nclose proximity of his wife, and one day he managed to insert her\nring into one of the eggs that were to be taken back to her. She\nguessed that he was near; and, in order to communicate with him,\nshe requested permission of the king to walk with her maid in the\ngarden that was close by the inn. She saw Edmundo, and smiled on him;\nbut the maid noticed the greeting, and reported it to the Sultan. The\nSultan ordered the man summoned; and when he recognized Edmundo,\nhe had him imprisoned and put in stocks. (314-350)\n\nEdmundo was now in despair, and thought it better to die than live;\nbut his faithful cat, which had followed him unnoticed to the prison,\nsaved him. In the jail there were many rats. That night the cat began\nto kill these relentlessly, until the captain of the rats, fearing\nthat his whole race would be exterminated, requested Edmundo to tie up\nhis cat and spare them. Edmundo promised to do so on condition that\nthe rat bring him the small gold-rimmed mirror in the possession of\nthe Sultan. At dawn the rat captain arrived with the mirror between\nits teeth. Out of gratitude Edmundo now had his mirror bring to life\nall the rats that had been slain. (351-366)\n\nThen he ordered before him his wife, the king, the queen, the crown and\nsceptre of France. All, including the other prisoners of the Sultan,\nwere transported back to France. At the same time the Sultan's palace\nand prison were destroyed. Next morning, when the Grand Sultan awoke,\nhe was enraged to find himself outwitted; but what could he do? Even\nif he were able to jump as high as the sky, he could not bring back\nLeonora. (367-376)\n\nWhen the French Court returned to France, Edmundo was crowned successor\nto the throne: the delight of every one was unbounded. (377-414)\n\nThe last six stanzas are occupied with the author's\nleave-taking. (415-420)\n\n\nGroome (pp. 219-220) summarizes a Roumanian-Gypsy story, \"The Stolen\nOx,\" from Dr. Barbu Constantinescu's collection (Bucharest, 1878),\nwhich, while but a fragment, appears to be connected with this cycle\nof the \"Magic Ring,\" and presents a curious parallel to a situation in\n\"Edmundo:\"--\n\n\"... The lad serves the farmer faithfully, and at the end of his term\nsets off home. On his way he lights on a dragon, and in the snake's\nmouth is a stag. Nine years had that snake the stag in its mouth, and\nbeen trying to swallow it, but could not because of its horns. Now,\nthat snake was a prince; and seeing the lad, whom God had sent his way,\n'Lad,' said the snake, 'relieve me of this stag's horns, for I've been\ngoing about nine years with it in my mouth.' So the lad broke off the\nhorns, and the snake swallowed the stag. 'My lad, tie me round your\nneck and carry me to my father, for he doesn't know where I am.' So\nhe carried him to his father, and his father rewarded him.\"\n\nIt is curious to see this identical situation of the hero winning his\nmagic reward by saving some person or animal from choking appearing in\nRoumania and the Philippines, and in connection, too, with incidents\nfrom the \"Magic Ring\" cycle. The resemblance can hardly be fortuitous.\n\n\n\nTALE 11\n\nLUCAS THE STRONG.\n\n\nNarrated by Paulo Macasaet, a Tagalog, who heard the story from a\nTagalog farmer.\n\n\nOnce there was a man who had three sons,--Juan, Pedro, and\nLucas. His wife died when his children were young. Unlike most of\nhis countrymen, he did not marry again, but spent his time in taking\ncare of his children. The father could not give his sons a proper\neducation, because he was poor; so the boys grew up in ignorance\nand superstition. They had no conception of European clothes and\nshoes. Juan and Pedro were hard workers, but Lucas was lazy. The\nfather loved his youngest son Lucas, nevertheless; but Juan and Pedro\nhad little use for their brother. The lazy boy used to ramble about\nthe forests and along river-banks looking for guavas and birds' nests.\n\nOne day, when Lucas was in the woods, he saw a boa-constrictor\n[Tag. sawang bitin]. He knew that this reptile carried the centre of\nits strength in the horny appendage at the end of its tail. Lucas\nwished very much to become strong, because the men of strength in\nhis barrio were the most influential. So he decided to rob the boa\nof its charm. He approached the snake like a cat, and then with his\nsharp teeth bit off the end of its tail, and ran away with all his\nmight. The boa followed him, but could not overtake him; for Lucas\nwas a fast runner, and, besides, the snake had lost its strength.\n\nLucas soon became the strongest man in his barrio. He surprised\neverybody when he defeated the man who used to be the Hercules of\nthe place.\n\nOne day the king issued a proclamation: \"He who can give the monarch\na carriage made of gold shall have the princess for his wife.\" When\nJuan and Pedro heard this royal announcement, they were very anxious\nto get the carriage and receive the reward.\n\nJuan was the first to try his luck. He went to a neighboring mountain\nand began to dig for gold. While he was eating his lunch at noon,\nan old leper with her child approached him, and humbly begged him to\ngive her something to eat.\n\n\"No, the food I have here is just enough for me. Go away! You are\nvery dirty,\" said Juan with disgust.\n\nThe wretched old woman, with tears in her eyes, left the place. After\nhe had worked for three weeks, Juan became discouraged, gave up his\nscheme of winning the princess, and returned home.\n\nPedro followed his brother, but he had no better luck than Juan. He\nwas also unkind to the old leper.\n\nLucas now tried his fortune. The day after his arrival at the mountain,\nwhen he was eating, the old woman appeared, and asked him to give her\nsome food. Lucas gave the woman half of his meat. The leper thanked\nhim, and promised that she would give him not only the carriage made\nof gold, but also a pair of shoes, a coat, and some trousers. She\nthen bade Lucas good-by.\n\nNine days passed, and yet the woman had not come. Lucas grew tired\nof waiting, and in his heart began to accuse the woman of being\nungrateful. He repented very much the kindness he had shown the old\nleper. Finally she appeared to Lucas, and told him what he had been\nthinking about her. \"Do not think that I shall not fulfil my promise,\"\nshe said. \"You shall have them all.\" To the great astonishment of\nLucas, the woman disappeared again. The next day he saw the golden\ncarriage being drawn by a pair of fine fat horses; and in the carriage\nwere the shoes, the coat, and the trousers. The old woman appeared,\nand showed the young man how to wear the shoes and clothes.\n\nThen he entered the carriage and was driven toward the palace. On\nhis way he met a man.\n\n\"Who are you?\" said Lucas.\n\n\"I am Runner, son of the good runner,\" was the answer.\n\n\"Let us wrestle!\" said Lucas. \"I want to try your strength. If you\ndefeat me, I will give you a hundred pesos; but if I prove to be the\nstronger, you must come with me.\"\n\n\"All right, let us wrestle!\" said Runner. The struggle lasted for\nten minutes, and Lucas was the victor. They drove on.\n\nThey met another man. When Lucas asked him who he was, the man said,\n\"I am Sharpshooter, son of the famous shooter.\" Lucas wrestled with\nthis man too, and overcame him because of his superhuman strength. So\nSharpshooter went along with Lucas and Runner.\n\nSoon they came up to another man. \"What is your name?\" said Lucas.\n\n\"My name is Farsight. I am son of the great Sharp-Eyes.\" Lucas proposed\na wrestling-match with Farsight, who was conquered, and so obliged\nto go along with the other three.\n\nLast of all, the party met Blower, \"son of the great blower.\" He\nlikewise became one of the servants of Lucas.\n\nWhen Lucas reached the palace, he appeared before the king, and in\nterms of great submission he told the monarch that he had come for\ntwo reasons,--first, to present his Majesty with the golden carriage;\nsecond, to receive the reward which his Majesty had promised.\n\nThe king said, \"I will let you marry my daughter provided that you can\nmore quickly than my messenger bring to me a bottle of the water that\ngives youth and health to every one. It is found at the foot of the\nseventh mountain from this one,\" he said, pointing to the mountain\nnearest to the imperial city. \"But here is another provision,\"\ncontinued the king: \"if you accept the challenge and are defeated,\nyou are to lose your head.\" \"I will try, O king!\" responded Lucas\nsorrowfully.\n\nThe king then ordered his messenger, a giant, to fetch a bottle of\nthe precious water. Lucas bade the monarch good-by, and then returned\nto his four friends. \"Runner, son of the good runner, hasten to the\nseventh mountain and get me a bottle of the water that gives youth\nand health!\"\n\nRunner ran with all his might, and caught up with the giant; but\nthe giant secretly put a gold ring in Runner's bottle to make him\nsleep. Two days passed, but Runner had not yet arrived. Then Lucas\ncried, \"Farsight, son of the great Sharp-Eyes, see where the giant\nand Runner are!\"\n\nThe faithful servant looked, and he saw Runner sleeping, and the\ngiant very near the city. When he had been told the state of affairs,\nLucas called Blower, and ordered him to blow the giant back. The\nking's messenger was carried to the eighth mountain.\n\nThen Lucas said, \"Sharpshooter, son of the famous shooter, shoot\nthe head of the bottle so that Runner will wake up!\" The man shot\nskilfully; Runner jumped to his feet, ran and got the precious water,\nand arrived in the city in twelve hours. Lucas presented the water\nto the king, and the monarch was obliged to accept the young man as\nhis son-in-law.\n\nThe wedding-day was a time of great rejoicing. Everybody was\nenthusiastic about Lucas except the king. The third day after the\nnuptials, the giant reached the palace. He said that he was very near\nthe city when a heavy wind blew him back to the eighth mountain.\n\n\nJuan and His Six Companions.\n\nNarrated by Vicente M. Hilario, a Tagalog from Batangas, who heard\nthe story from an old woman from Balayan.\n\nNot very long after the death of our Saviour on Calvary, there lived in\na far-away land a powerful king named Jaime. By judicious usurpations\nand matrimonial alliances, this wise monarch extended his already\nvast dominions to the utmost limits. Instead of ruling his realm as\na despot, however, he devoted himself to the task of establishing a\nstrong government based on moderation and justice. By his marvellous\ndiplomacy he won to his side counts, dukes, and lesser princes. To\ncrown his happiness, he had an extremely lovely daughter, whose name\nwas Maria. Neither Venus nor Helen of Troy could compare with her in\nbeauty. Numerous suitors of noble birth from far and near vied with\none another in spending fortunes on this pearl of the kingdom; but\nMaria regarded all suitors with aversion, and her father was perplexed\nas to how to get her a husband without seeming to show favoritism.\n\nAfter consulting gravely with his advisers, the monarch gave out this\nproclamation: \"He who shall succeed in getting the golden egg from\nthe moss-grown oak in yonder mountain shall be my son-in-law and heir.\"\n\nThis egg, whose origin nobody knew anything about, rendered its\npossessor very formidable. When the proclamation had been made public,\nthe whole kingdom was seized with wild enthusiasm; for, though the task\nwas hazardous, yet it seemed performable and easy to the reckless. For\nfive days and five nights crowds of lovers, adventurers, and ruffians\nset sail for the \"Mountain of the Golden Egg,\" as it was called; but\nnone of the enterprisers ever reached the place. Some were shipwrecked;\nothers were driven by adverse winds and currents to strange lands,\nwhere they perished miserably; and the rest were forced to return\nbecause of the horrible sights of broken planks and mangled bodies.\n\nSome days after the return of the last set of adventurers, three\nbrothers rose from obscurity to try their fortunes in this dangerous\nenterprise. They were Pedro, Fernando, and Juan. They had been\norphans since they were boys, and had grown up amid much suffering\nand hardship.\n\nThe three brothers agreed that Pedro should try first; Fernando second;\nand Juan last, provided the others did not succeed. After supplying\nhimself with plenty of food, a good boat, a sword, and a sharp axe,\nPedro embraced his brothers and departed, never to return. He took\na longer and safer route than that of his predecessors. He had no\nsooner arrived at the mountain than an old gray-headed man in tattered\nclothes came limping towards him and asking for help; but the selfish\nPedro turned a deaf ear to the supplications of the old man, whom he\npushed away with much disrespect. Ignorant of his doom, and regardless\nof his irreverence, Pedro walked on with hasty steps and high animal\nspirits. But lo! when his axe struck the oak, a large piece of wood\nbroke off and hit him in the right temple, killing him instantly.\n\nFernando suffered the same fate as his haughty brother.\n\nJuan alone remained. He was the destined possessor of the egg, and\nthe conqueror of King Jaime. Juan's piety, simplicity, and goodness\nhad won for him the good-will of many persons of distinction. After\ninvoking God's help, he set sail for the mountain, where he safely\narrived at noon. He met the same old man, and he bathed, dressed,\nand fed him. The old man thanked Juan, and said, \"You shall be amply\nrequited,\" and immediately disappeared. With one stroke of his axe\nJuan broke the oak in two; and in a circular hole lined with down\nhe found the golden egg. In the afternoon he went to King Jaime,\nto whom he presented the much-coveted egg.\n\nBut the shrewd and successful monarch did not want to have a rustic\nson-in-law. \"You shall not marry my daughter,\" he said, \"unless you\nbring me a golden ship.\"\n\nThe next morning Juan, very disconsolate, went to the mountain\nagain. The old man appeared to him, and said, \"Why are you dejected,\nmy son?\"\n\nJuan related everything that had happened.\n\n\"Dry your eyes and listen to me,\" said the old man. \"Not very far\nfrom this place you will find your ship all splendidly equipped. Go\nthere at once!\"\n\nThe old man disappeared, and Juan ran with all possible speed to\nwhere the ship was lying. He went on deck, and a few minutes later\nthe ship began to move smoothly over stumps and stones.\n\nWhile he was thus travelling along, Juan all of a sudden saw a man\nrunning around the mountain in less than a minute. \"Corrin Corron,\n[36] son of the great runner!\" shouted Juan, \"what are you doing?\" The\nman stopped, and said, \"I'm taking my daily exercise.\"\n\n\"Never mind that!\" said Juan, \"come up here and rest!\" And Corrin\nCorron readily accepted the offer.\n\nPretty soon Juan saw another man standing on the summit of a high\nhill and gazing intently at some distant object. \"Mirin Miron, [37]\nson of the great Farsight!\" said Juan, \"what are you doing?\"\n\n\"I'm watching a game of tubigan [38] seven miles away,\" answered\nthe other.\n\n\"Never mind!\" said Juan, \"come up here and eat with me!\" And Mirin\nMiron gladly went on deck.\n\nAfter a while Juan saw a hunter with gun levelled. \"Puntin Punton,\n[39] son of the great Sureshot!\" said Juan, \"what are you doing?\"\n\n\"Three miles away there is a bat-fly annoying a sheep. I want to kill\nthat insect.\"\n\n\"Let the creature go,\" said Juan, \"and come with me!\" And Puntin\nPunton, too, joined the party.\n\nNot long after, Juan saw a man carrying a mountain on his\nshoulders. \"Carguin Cargon, [40] son of the great Strong-Back!\" shouted\nJuan, \"what are you doing?\"\n\n\"I'm going to carry this mountain to the other side of the country\nto build a dam across the river,\" said the man.\n\n\"Don't exert yourself so much,\" said Juan. \"Come up here and take\nsome refreshment!\" The brawny carrier threw aside his load; and,\nas the mountain hit the ground, the whole kingdom was shaken so\nviolently that the inhabitants thought that all the volcanoes had\nsimultaneously burst into eruption.\n\nBy and by the ship came to a place where Juan saw young\nflourishing trees falling to the ground, with branches twisted and\nbroken. \"Friends,\" said Juan, \"is a storm blowing?\"\n\n\"No, sir!\" answered the sailors, amazed at the sight.\n\n\"Master Juan,\" shouted Mirin Miron, \"sitting on the summit of yonder\nmountain,\" pointing to a peak three miles away, \"is a man blowing\nwith all his might.\"\n\n\"He is a naughty fellow,\" muttered Juan to himself; \"he will destroy\nall the lumber-trees in this region if we do not stop him.\" Pretty\nsoon Juan himself saw the mischievous man, and said, \"Soplin Soplon,\n[41] son of the great Blast-Blower, what are you doing?\"\n\n\"Oh, I'm just exercising my lungs and trumpeter's muscles,\" replied\nthe other.\n\n\"Come along with us!\" After blowing down a long line of trees like\ngrain before a hurricane, Soplin Soplon went on board.\n\nAs the ship neared the capital, Juan saw a man lying on a bed of\nrushes, with his ear to the ground. \"What are you doing, friend?\" said\nJuan.\n\n\"I'm listening to the plaintive strains of a young man mourning\nover the grave of his deceased sweetheart, and to the touching\nlove-ditties of a moonstruck lover,\" answered the man. \"Where are\nthose two men?\" asked Juan.\n\n\"They are in a city twelve miles away,\" said the other. \"Never mind,\nOirin Oiron, [42] son of the great Hear-All!\" said Juan. \"Come up and\nrest on a more comfortable bed! My divans superabound.\" When Oirin\nOiron was on board, Juan said to the helmsman, \"To the capital!\"\n\nIn the evening the magnificent ship, with sails of silk and damask,\nmasts of gold heavily studded with rare gems, and covered with thick\nplates of gold and silver, arrived at the palace gate.\n\nEarly in the morning King Jaime received Juan, but this time more\ncoldly and arrogantly than ever. The princess bathed before break\nof day. With cheeks suffused with the rosy tint of the morning,\ngolden tresses hanging in beautiful curls over her white shoulders,\nhands as delicate as those of a new-born babe, eyes merrier than\nthe humming-bird, and dressed in a rich outer garment displaying her\nlovely figure at its best, she stood beside the throne. Such was the\nappearance of this lovely mortal, who kindled an inextinguishable\nflame in the heart of Juan.\n\nAfter doffing his bonnet and bowing to the king, Juan said, \"Will you\ngive me the hand of your daughter?\" Everybody present was amazed. The\nprincess's face was successively pale and rosy. Juan immediately\nunderstood her heart as he stood gazing at her.\n\n\"Never!\" said the king after a few minutes. \"You shall never have\nmy daughter.\"\n\n\"Farewell, then, until we meet again!\" said Juan as he departed.\n\nWhen the ship was beyond the frontier of Jaime's kingdom, Juan\nsaid, \"Carguin Cargon, overturn the king's realm.\" Carguin Cargon\nobeyed. Many houses were destroyed, and hundreds of people were crushed\nto death. When the ship was within seven miles of the city, Oirin Oiron\nheard the king say, \"I'll give my daughter in marriage to Juan if he\nwill restore my kingdom.\" Oirin Oiron told Juan what he had heard.\n\nThen Juan ordered Carguin Cargon to rebuild the kingdom; but when\nthe work was done, Jaime again refused to fulfil his promise. Juan\nwent away very angry. Again the kingdom was overturned, and more\nproperty and lives were destroyed. Again Oirin Oiron heard the king\nmake a promise, again the kingdom was rebuilt, and again the king\nwas obstinate.\n\nJuan went away again red with anger. After they had been travelling\nfor an hour, Oirin Oiron heard the tramp of horses and the clash of\nspears and shields. \"I can see King Jaime's vast host in hot pursuit\nof us,\" said Mirin Miron. \"Where is the army?\" said Juan. \"It is nine\nmiles away,\" responded Mirin Miron.\n\n\"Let the army approach,\" said Soplin Soplon. When the immense host was\nwithin eight hundred yards of the ship, Soplin Soplon blew forcible\nblasts, which scattered the soldiers and horses in all directions\nlike chaff before a wind. Of this formidable army only a handful of\nmen survived, and these were crippled for life.\n\nAgain the king sued for peace, and promised the hand of his daughter\nto Juan. This time he kept his word, and Juan and Maria were married\namidst the most imposing ceremonies. That very day King Jaime abdicated\nin favor of his more powerful son-in-law. On the site of the destroyed\nhouses were built larger and more handsome ones. The lumber that\nwas needed was obtained by Soplin Soplon and Carguin Cargon from the\nmountains: Soplin Soplon felled the trees with his mighty blasts, and\nCarguin Cargon carried the huge logs to the city. Juan made Corrin\nCorron his royal messenger, and Soplin Soplon commander-in-chief of\nthe raw troops, which later became a powerful army. The other four\nfriends were assigned to high positions in the government.\n\nThe royal couple and the six gifted men led a glorious life. They\nconquered new lands, and ruled their kingdom well.\n\n\n\n\nThe Story of King Palmarin.\n\nParaphrased from the vernacular by Anastacia Villegas of Arayat,\nPampanga.\n\n[NOTE.--While the following story is not, strictly speaking,\na folk-tale, since it is a native student's close paraphrase of\na Pampango corrido, or metrical romance, it is typically Filipino\nin many respects, and is closely connected with the two foregoing\nfolk-tales. Moreover, it presents significant features lacking in\nthe other stories. As it is too long to be relegated to the notes,\nI take the liberty of printing it here in full. My justification is\nthe fact that, after all, sagas, or printed folk-tales, are only the\ncrystallized sources--or products, as the case may be--of folk-tales.]\n\n\n\n\n\nLong, long ago, the kingdom of Marsella was ruled over by the worthy\nKing Palmarin and his wife Isberta. They were attentive to their duty,\nand kind to their subjects, whose love they won. All Marsella admired\nthe goodness and generosity of the king. To whatever he wanted,\nhis counsellors agreed; and because of his good judgment, his reign\nwas peaceful.\n\nTime came when the queen gave birth to a child. The whole kingdom\nrejoiced, and a great feast was prepared. \"Let the feast last\nsix months,\" said Zetnaen, chief adviser. The new baby was a girl\nof peerless beauty. The holy bishop was summoned to baptize the\nchild. As the Virgin Mary was the patron saint of the king and queen,\nthey asked the worthy prelate to name the little princess Maria;\nand so she was named.\n\nOne day the king went to hunt in the mountains. There was no forest or\ncave that the party did not visit. All the animals in the mountains\nwere thrown into confusion when they heard the great noise. Bears,\ntigers, and lions came out of their dens. As soon as these wild beasts\nreached the plain, they began to pursue the king and his men. The noise\nand confusion cannot be imagined. By the help of God, the king and his\nmen put to flight their savage foes; and when the chase was ended,\nnobody had been hurt. After the hunters had been gathered together\nby the sound of the trumpet, they all returned home, thankful that\nno one had been injured. The king, however, had unwittingly lost his\nfavorite reliquary.\n\nWhen King Palmarin reached Marsella and discovered that his locket\nwas missing, he at once sent many of his soldiers back to look for\nit. They searched all parts of the mountain and even the valley. At\nlast they returned to the capital, and said to the king, \"We, whom\nyour Majesty commanded to look for the reliquary, have come to tell\nyou that, after a thorough search through the entire forest and valley,\nwe have not been able to find it.\" The king was very sad to hear this\nreport; but he kept his sorrow to himself, and did not reveal his\nheart to his counsellors. He grieved, not because of the value of the\nreliquary, but because it had been handed down to him by his father,\nwhose will and recommendations it contained.\n\nAs time went on, the king forgot his lost reliquary. He ceased\nlooking for it. His daughter the princess was now grown up. She was\nbeautiful, happy, good-natured, and modest. Those who saw her said\nthat she was not inferior even to Elsa, Judith, or Anne Boleyn. Now,\nthe king wished his daughter to marry, so that there might be some\none to inherit his throne when he died. He made his desire known to\nhis counsellors. He told them that, if they agreed, he would issue\nproclamations throughout the whole kingdom and the neighboring cities,\ntowns, and villages. While this meeting with his council was going\non, the king stood up to powder his face. He took his powder-case\nout of his pocket; but when he opened it, there inside he found, to\nhis surprise, a tuma. [43] He could not imagine how this tiny insect\nhad got into his box to eat the powder. Feeling very much ashamed,\nhe did not powder his face: he merely closed the box. The meeting\nwas adjourned without being finished; for when the king stood up,\nthe counsellors rose from their seats and silently left the room.\n\nThe king retired to his room, and opened his powder-case to look at\nthe tuma again. He was thoroughly astonished to find that what had\nbeen but a tiny insect a moment before now filled the whole box. He\nwas indeed perplexed; so he consulted God. Then it came to his mind\nto take the tuma from the box and place it in the cellar of the palace.\n\nAfter three days the king found that a miracle had happened. The\ncellar was filled with the tuma. He was not a little surprised. He\nsaid to himself, \"What a wonderful animal it is! In three days it has\ngrown to such an enormous size! If I let it live, I fear that it will\ndestroy the whole kingdom.\"\n\nThen he heard a voice saying, \"You need not fear, for the tuma\nyou nourish shall not produce bad fruit. But if you let it live,\nit will have a long life, and will fill all of Marsella with its\nhuge body. Listen to me, and obey what I tell you! Let the tuma be\nkilled. Burn all its flesh, but save its skin. Use the skin for the\ncovers of a drum. When you have done all these things, write to all\nyour neighboring kingdoms and bet with them. Let them guess the kind\nof skin out of which the heads of the drum are made. If you will but\nobey me, and take care not to let any one know what I have told you,\nyou will become very rich.\" Then the voice ceased.\n\nThe king comprehended well all that the voice had told him: so he\ncalled his Negro servant, and led him secretly into his room. The king\nthen said softly, \"Let no one know of the secret that I am to disclose\nto you, and you shall profit by it. I have a tuma which accidentally\ngot into my powder-case. One day I put the insect into the cellar,\nwhere it has grown to an enormous size. Now, my command to you is\nto kill the tuma, burn all its flesh, and clean its skin. Then have\nthe skin made into a drum. When everything is done perfectly, I will\nrepay you.\"\n\nAccordingly the Negro servant killed the tuma. He followed minutely\nthe king's directions. When the drum was finished, he presented it\nto the king. Instead of receiving the promised reward, however, the\npoor Negro was instantly put to death, for the king feared that he\nmight betray the secret.\n\nKing Palmarin then summoned all his counsellors. He said to them,\n\"I want you to spread the news of my desire.\" Taking out the drum\nand putting it on the table, he continued: \"Let all the villages,\ncities, and kingdoms know of the wager. Any one who can guess of\nwhat skin the covers of this drum are made, be he rich or poor, if\nhe is unmarried, he shall be my son-in-law. But if he fails to guess\naright, his property shall be forfeited to the crown if he is rich;\nhe shall lose his head if he is poor.\"\n\nThe counsellors proclaimed the edict. Many rich nobles, lords, princes,\nand knights heard of it. All those who ventured lost their fortune,\nfor they could not guess what the drum was made of. So the king gained\nmuch wealth. Among them there was one particularly rich, who declared\nto the king his great desire to win the princess's hand. King Palmarin\nsaid to this knight, \"Examine the drum carefully.\" After looking at\nit closely, he said, \"This drum is made of sheep's hide.\"--\"Your\nobservation has deceived you,\" said the king. \"Now all the wealth\nyou have brought with you shall be mine.\"\n\n\"What can I do if fortune turns against me?\" said the knight.\n\n\"Let your Majesty send his servants to get all my property from\nthe ship.\"\n\nThe names of the hides of all known animals were given, but no one\nguessed correctly. At last some of those who had been defeated said\nto the king, \"Of what is the drum made?\"\n\n\"I cannot tell you yet,\" replied the king.\n\nIn one of the villages where the edict was proclaimed there lived a\nyoung man named Juan. He was an orphan. After the death of his parents,\nthe property he had inherited from them he gave to the poor. One day\nme met the king's messengers, who explained the edict minutely to him,\nso that he might tell about it to others. Don Juan then went away. He\nwas sad, for he had no wealth to take with him to Marsella. Though\nhe had inherited much property, he had given away most of it, so that\nnow very little was left to him.\n\nOne day, while he was looking about his farm, he saw all of a sudden\nsome dead persons lying prostrate in the thicket. They had been\nmurdered by bandits. He hired men to bury these corpses decently in\nthe sacred ground, and paid the priest to celebrate masses for their\nsouls. He then returned home sad, meditating on his bad luck.\n\nAt midnight, while he was sleeping soundly, he heard a voice\nsaying to him, \"Go to Marsella and take part in the wager of King\nPalmarin. Do not be troubled because you have no riches. Your horses\nare enough. Equip them in the best way you can.\" Then the voice ceased.\n\nDon Juan felt very glad. The next morning he prepared materials for\nequipping his horses, and hired laborers, whom he paid double so as to\nhasten the work. The harnesses were of pure gold, decorated with pearls\nand rubies. The saddle-cloths were embroidered. Two of the horses\n(they were all very fat, and had long manes) were hazel-colored,\ntwo were spotted, two were orange-colored, and one was white. When\neverything was ready, Don Juan mounted the white one, and loaded on\nthe other six his baggage.\n\nGod rewarded Don Juan for what he had done to the dead bodies. He\ncalled St. Michael, and said to him, \"Go to purgatory and get six\nof the souls who were benefited by Don Juan, for now is the time for\nthem to repay him. They shall go back to the world to meet Don Juan\non his way, follow him to Marsella, and provide him with everything\nhe needs. They must not leave him until you call them back, for\nthere are many serious dangers on his way.\" The angel went on his\nerrand. He selected six souls, and told them to return to the world\nto help Don Juan. The spirits were glad to go, for they longed to\nrepay their benefactor.\n\nDon Juan was now on his journey. As he rode along, the birds in the\nforest sang to cheer him, so that the long journey might not tire\nhim. By and by he saw a man in the middle of the forest, lying on\nhis face. \"Grandpa, what are you doing there?\" said Juan.\n\n\"I am observing the world. Are you not a nobleman? Whither are\nyou bound?\"\n\n\"To Marsella,\" replied Don Juan.\n\n\"To bet? If that is your purpose, you are sure to lose, for it is\ncertain that you cannot guess of what the drum is made,\" interrupted\nthe man.\n\n\"I entreat you to tell me the right answer, if you know it,\" said\nDon Juan.\n\n\"I will not only tell it to you, but I will also accompany you. That\nis why I am here. I was waiting for you to pass,\" said the man.\n\n\"Grandpa, I'm astonished. You must be a prophet.\"\n\n\"You are right. I am the sage prophet Noet Noen, [44] who will go\nwith you to King Palmarin.\"\n\n\"I appreciate your help and am grateful to you, grandpa,\" said Don\nJuan. \"You had better ride on one of the horses.\"\n\nNoet Noen and Don Juan rode on together. The prophet then related to\nJuan the whole story of the tuma that had got into the powder-case\nof the king. While the two travellers were talking, they saw a man\nsitting under a tree. As it was very hot, they dismounted so that\ntheir horses might rest. Don Juan was surprised at the stranger. He\nwas whistling; and every time he whistled, the wind blew strong,\nso that the trees in the forest were broken off. This man was Supla\nSupling, a companion and friend of Noet Noen.\n\n\"Supla Supling, why are you here?\" said Noet Noen.\n\n\"To follow you,\" was the reply.\n\n\"If that is your desire,\" said Don Juan, \"you will please mount one\nof the horses.\" So the three men went on their journey. They had not\ngone far when they met a man walking  alone. Noet Noen said to him,\n\"What are you here for? Come along with us!\" This man was Miran Miron,\nwho had a wonderfully loud voice. When he shouted, his sound was\nmore sonorous than thunder. He also had very keen sight. He could\nsee clearly an object, though it were covered with a cover a hundred\nyards thick.\n\nWhen the four travellers had gone a little farther, they saw a man\nwalking swiftly on one leg. They spurred up their horses to overtake\nhim, but in vain. At last Noet Noen said, \"I think that is my friend\nCuran Curing, so there is little hope of our catching him.\"\n\n\"Let me call him!\" said Miran Miron, and he shouted.\n\nWhen Curan Curing heard the voice, he stopped, so they reached\nhim. Miran Miron said to him, \"You are in a great hurry. Where are\nyou going?\"\n\n\"You know that I cannot stop my feet when I walk,\" said Curan Curing.\n\n\"Why do you hold up one of your legs as if it were in pain?\" said\nDon Juan.\n\n\"Do not be surprised at my walking on one foot; for, if I should let\nloose the other one, I should walk straight out of the world.\"\n\n\"Will you join us, Curan Curing?\" said Noet Noen.\n\n\"Oh, yes! Let me have a horse! If I should walk, you might lose me\non account of my speed,\" replied Curan Curing.\n\nSo the five adventurers went on together. As it soon grew very warm,\nthey stopped to rest under a tree.\n\nThen they saw a wounded deer coming toward them. As they were hungry,\nthey killed it and cooked it. While they were eating, the hunter\nPunta Punting came. He said, \"Have you seen a wounded deer?\"\n\n\"Oh, yes! here it is. We are eating it already,\" said Supla Supling,\n\"for we are very hungry.\"\n\n\"I'm glad that the deer I wounded relieves your hunger,\" said Punta\nPunting. \"What are you all doing here? Where are you going? Why don't\nyou take me with you?\"\n\n\"If that is your wish, we are very glad to have you,\" said Don Juan.\n\nThe little party rode on, but suddenly stopped; for a mountain was\nwalking toward them. As it approached, they saw that a man was carrying\nthe mountain. Don Juan was not a little surprised at this astonishing\nfeat of strength. \"Where have you been, Carguen Cargon? Where did\nyou get that mountain?\" said Noet Noen.\n\n\"I took it from behind the church of Candaba, for I want to transfer it\nhere, where the land is level. This mountain is not fitted for Candaba;\nfor the natives, rich or poor, build their houses out of wood,--even\nthe poorest, who cannot afford such luxury. They desolate its forests,\nfor they cut down even the young trees.\" Then with a great thunder\nCarguen Cargon dropped his burden on the land of Arayat, just behind\nthe church. On account of its immense size, this mountain reached\nclear to de la Paz. The slopes reached Calumpit, and its base was in\nview of Apalit. Thus we see that Mount Alaya (Arayat) has come from\nCandaba. The original site of this mountain became a river, swamps,\nand brooks. Now Candaba has many ponds.\n\n\"Friend, I entreat you to come with us!\" said Noet Noen.\n\n\"I shall be glad to go with you, if I shall only have the opportunity\nof serving you with my strength,\" replied Carguen Cargon.\n\nNow the little band of seven travelled on. When they came near the\ngates of Marsella, Noet Noen said, \"Let us rest here first!\" There\nthey hired a house, where they staid at the expense of Don Juan.\n\nThe next morning Don Juan made himself ready to go on alone. Leading\nhis horses, he was about to start for the palace, when Noet Noen\ncalled to him, and said, \"Be sure not to forget the name of the skin\nI told you. Put it in the depths of your heart.\"\n\n\"Have no fear that I shall forget,\" said Don Juan. \"Furthermore,\nDon Juan, I want you to undertake to do whatever the king may ask of\nyou. Do not refuse. No matter how hard the task the king may impose\non you, do not hesitate to undertake it; for God Almighty is ever\nmerciful, and will help you. If the king requires you to do anything,\njust come back here and let me know of it. Now you may go. Take\ncourage, for God loves a person who suffers,\" said Noet Noen.\n\n\"Good-by to every one of you!\" said Don Juan to his companions. Then\nhe went on his journey. When he reached the palace, he asked the\nsoldier who was on guard to announce him to the king. When the king\nheard of the message, he said to the soldier, \"Let him come in, if\nhis purpose is to bet; but assure him that, if he loses, he shall\nalso lose his life.\"\n\nThen the soldier went back to the gate, and said to the stranger,\n\"The king admits you into his presence.\"\n\nDon Juan entered the palace. He saluted the king. \"What is it that\nyou want? Tell it to me, so that I may know,\" said the king.\n\n\"O king! pardon me for disturbing your Majesty. It is the edict your\nHighness issued that gives me the right to come here, and that has made\nme forget my inferiority; for I do rely entirely on the fact that your\nword in the proclamation will never be broken. So now I hope, that,\nif fortune goes with me, your Majesty will carry out his promise.\"\n\nThese words made the king laugh, for he was sure that there was no\none who could beat him in the wager: so he said, \"What property have\nyou with you that you wish to risk?\"\n\nDon Juan replied, \"Six horses, of which your Highness can make use.\"\n\nThe king looked out the window, and there he saw Don Juan's\nhorses. King Palmarin was much pleased at their beauty, sleekness, and\nelegance of equipment. Turning to Don Juan, he said, \"Do you really\nwish to bet? I feel as if you were already beaten. Princes and wise\nkings have taken part in the wager, and all have lost. I tell you\nabout them because I do not want you to repent in the end. Moreover,\nI have pity for your life and your property.\"\n\n\"What can I do if fortune turns against me? I will never lay the\nfault on anybody.\"\n\n\"Well,\" said the king, leading Don Juan to the table where the drum\nwas, \"try your skill.\"\n\nHolding and sounding the drum, and pretending to examine it carefully,\nJuan said softly to the king, \"I think that it is made of the skin\nof a tuma,\" and he went on relating to the king the whole story of\nthe tuma from the time it got into his powder-case, until the king\nfinally interrupted,\n\n\"Enough! You have beaten me.\"\n\n\"I am glad if I have. I hope that the terms of the proclamation will\nbe fulfilled,\" said Don Juan.\n\nThe king remarked, \"You are not fitted to join my royal family. Such\na low person as you would disgrace me, and humble my dynasty. So take\nyour horses with you and go back to your country.\"\n\n\"O king! I am not at fault in the least. It is your Majesty who issued\nthe edict that any one, rich or poor, who could beat you in the wager,\nshould be wedded to your daughter. Now I only cling to the right your\nMajesty has given me,\" returned Don Juan. \"I had been thinking that\nthe proclamation your Highness signed would be kept; for it is known\nfar and wide that you are a king.\"\n\nBy this answer King Palmarin was perplexed. He stopped for a moment to\nconsider the matter. Then the thought of getting rid of Don Juan--that\nis, of killing him--came into his mind: so he said, \"Though you are\nfar below my family, if you can do what I shall ask you to do now,\nI will admit you into the royal line.\"\n\n\"I am always ready to obey your Majesty's command,\" said Don Juan.\n\n\"I had a reliquary, which I inherited from my royal father. I lost\nit while I was hunting once in the forest twenty years ago. Now I\nwant you to look for it. I will give you three days. If you do not\nfind it in that time, you shall be severely punished,\" said the king.\n\nDon Juan left the court and returned to his companions. He told them\nwhat had passed between him and the king in the palace. Noet Noen\nencouraged him, and said, \"Do not be sad! for by the aid of God the\nreliquary shall be found. Remember, there is nothing difficult if you\ncall on God.--What do you say, comrades? It is now time for you to\nhelp Don Juan, so as to distract him from his sorrow.--Miran Miron,\nas you have keen eyes, it will not take you long to find it. Try your\nbest, and look everywhere.\"\n\n\"Trust me; I'll be responsible for finding it,\" said Miran\nMiron. \"To-morrow I will set out in quest of it.\"\n\nAs to the king, he was at ease, for he was sure that Don Juan could\nnot find the reliquary.\n\nThe next day Miran Miron set out in search of the reliquary, which\nhe found covered with thirty yards of earth. He dug out the earth\nuntil he reached the locket; then he returned to his companions,\nand delivered it to Don Juan. His comrades, seeing him rejoice at\nthe sight of the reliquary, said, \"Again we have beaten the king.\"\n\nNoet Noen said, \"Don Juan, to-morrow take King Palmarin his reliquary.\"\n\nThe next day Don Juan set out for the court. When he reached the\npalace, he saluted the king, who was astonished. \"How! Don Juan,\nhave you given up so soon? How goes the quest?\"\n\n\"Here, I have found the reliquary,\" said Don Juan, taking it out and\nputting it on the table. Then he continued, \"Let your Majesty examine\nto see if it is the right one.\"\n\nThe king looked at it carefully. Indeed, it was his own reliquary. He\nsaid to himself, \"What a wonder Don Juan is! In two days without any\ndifficulty he has found the reliquary. I did not even tell him the\nexact place where I lost it, and many people failed to come across it\nas soon as it was missed. Here in Marsella he has no equal.\" Then he\nsaid to Don Juan, \"I am astonished at the ability you have shown. There\nis no tongue that can express my gratitude to you for bringing me\nback my reliquary, the delight of my heart.\"\n\nDon Juan replied, \"If there is yet something to be done, let your\nHighness command his loyal vassal, who is always ready to obey.\"\n\n\"If that is so, in order that you may obtain what you wish,\" said\nthe king, \"go to Rome and take my letter to the Pope. Wait for his\nanswer. I will also send another person to carry the same message. The\none who comes after the other shall receive death as a punishment,\"\nsaid the king.\n\n\"Your loyal subject will try to obey you,\" said Don Juan.\n\nSo the king wrote two letters to the holy Pope, and gave one to Don\nJuan, who immediately left the palace and went to his friends. He\nwas sad, meditating on his fate.\n\nThe king's messenger, Bruja, [45] set out for Rome that very moment. He\nwas told to use his charm and to hurry up. So he went flying swiftly,\nlike an arrow shot from a bow.\n\nWhen Don Juan reached his comrades, he said, \"I gave the reliquary\nto the king. Now he wants me to go to Rome to deliver this letter\nto the Pope and wait for his answer. At the same time the king has\nsent another messenger. If I come after his arrival in Marsella,\nI shall lose my life. You see what a hard task the king has given\nme. I do not know very well the way to Rome, and, besides, the wise\nBruja is winged.\"\n\n\"Do not worry,\" said Noet Noen. \"If God will, we shall defeat the\nking. Even if he has Bruja to send, you have some one also: so pluck\nup your courage!\"\n\n\"What do you say, Curan Curing? Show your skill, and go to Rome flying\nlike the wind,\" said Noet Noen.\n\n\"Do not be troubled, Don Juan,\" said Curan Curing. \"I will carry the\nletter even to the gates of heaven. For me a journey to Rome is not\nfar--in just one leap I shall be there. Give me the letter. To-morrow\nI will set out. To-day I will rest, so that I can walk fast.\" Don Juan\ngave Curan Curing the letter, and they all went to sleep. Perhaps by\nthis time Bruja had already arrived at Rome.\n\nThe next morning Curan Curing started on his journey to deliver\nthe letter to the Pope. When he was half way to Rome, he met Bruja\nwalking very swiftly, and already returning to Marsella. \"Are you\nDon Juan?\" said Bruja, \"and are you just going to Rome now? You are\nbeaten. Do not waste your energy any more. If you walk like that,\nyou cannot reach Rome in two months.\"\n\nBruja spoke so, because Curan Curing was walking on only one leg. But\nwhen he heard these words, he let loose his other leg and went faster\nthan a bullet. He arrived almost instantly at Rome, and delivered\nthe letter to the holy Pope, who, after reading it, wrote an answer\nand gave it to the messenger.\n\nCuran Curing then made his way back towards his companions. He went as\nfast as the wind, and overtook Bruja on the road. \"What! Are you still\nhere? What is the matter? How is it that you have not reached Marsella\nyet? Where is that boast of yours, that I am already beaten? Now I\nam sure that you will disappoint your king, who relies too much upon\nyour skill,\" said Curan Curing.\n\nBruja, fearing that he should be defeated, for Don Juan's messenger\nwas very spry, planned to trick Curan Curing. So Bruja said, \"Friend,\nlet us rest here a while! I have a little wine with me. We will drink\nit, if it pleases you, and take a little rest while the sun is so hot.\"\n\n\"Oh, yes! if you have some wine. It will be a fine thing for us to\ndrink to quench our thirst,\" replied Curan Curing.\n\nThe wine was no sooner handed to him than he fell asleep. Then Bruja\nput on one of Curan Curing's fingers a ring, so as to insure victory\nfor the king. Whoever had Bruja's ring would sleep soundly and never\nwake as long as the charmed ring was on his finger. So Bruja, with\na light heart, flew away and left the sleeping messenger. Bruja\nflew so swiftly, that in a moment he was seen by Curan Curing's\ncompanions. When they saw the king's messenger coming swiftly near\nthem, they felt very sad. But as soon as Supla Supling was sure that\nit was Bruja flying through the air toward them, he said, \"Let me\nmanage him! I will make his journey longer. I will blow him back,\nso that he will not win.\" Supla Supling then breathed deeply and\nblew. Bruja was carried back beyond Rome. How Don Juan's companions\nrejoiced! Bruja did not sleep during the whole night: he was trying\nhis best to reach Marsella.\n\nThe next morning Noet Noen said, \"I never thought that our friend\nCuran Curing would be so slow. He has not come yet. Bruja has made him\ndrink wine and has put him to sleep. The trickish fellow has placed\non one of Curan Curing's fingers a magic ring, which keeps him in a\nprofound sleep.\"\n\nWhen Punta Punting heard Noet Noen's words, he shot his arrow, though\nhe could not see the object he was aiming at. But the ring was hit,\nand the arrow returned to its master with the magic ring on it. Such\nwas the virtue of Punta Punting's arrow. As for Curan Curing, he was\nawakened. He felt the ring being moved from his finger; but the charm\nwas still working in him, and he fell asleep again.\n\nNoet Noen, knowing that Curan Curing was again asleep, called Miran\nMiron, and said, \"Pray, wake the sleeper under the tree !\"\n\nMiran Miron then shouted. Curan Curing awoke suddenly, frightened\nat the noise. Now, being wide awake, he realized the trick Bruja\nhad played on him. He looked to see if he still had the Pope's\nletter. Luckily Bruja had not stolen it. Curan Curing then began\nhis journey. Though he went faster than the lightning, he could not\novertake Bruja, who was very far ahead of him. In the mean time Bruja\nwas seen by Miran Miron. He was enraged, and cried out loud. When Supla\nSupling heard his friend shout, he blew strongly. Bruja got stuck\nin the sky: he was scorched by the glowing sun. Not long afterwards\nCuran Curing arrived, and gave the letter to Don Juan.\n\nDon Juan at once set out for Marsella. When he reached the palace,\nhe delivered the Pope's letter to the king. The king, realizing that\nhe was beaten, said to Don Juan, \"Though you have won, I will not\ngrant your request, for you are too inferior. You may go.\"\n\nDon Juan replied, \"Great King, nobody ordered your Highness to issue\nthe decree to which your hand did sign your name. I trusted your\nword, and I ventured to take part in the wager. Now, honorable king,\nmy complaint is that your Majesty breaks his word.\"\n\nThe king was meditating as to what to do next to check Don Juan. At\nlast he said, \"I want you to show me some more of your wisdom. If\nyou can sail on dry land, and I can see your ship to-morrow morning\nmoored here in front of the palace, I will believe in your power and\nwisdom. So you may go. My subjects, the queen, and I will be here to\nsee you sail on dry land to-morrow morning.\"\n\nDon Juan did not complain at all. He rose from his seat, sad and\nmelancholy, and bade the king good-by. When he reached his companions,\nNoet Noen said, \"You need not speak. I know what is the matter. I\nwill manage the business, and all our comrades will help, so that our\nsailing on dry land to-morrow will not be delayed.--Carguen Cargon,\nmy friend, go to the inn and fetch a large strong ship.\"\n\nCarguen Cargon went on his errand. It was not long before he found the\nright ship. So, shouldering it, he brought it back to his companions.\n\nThe next day everything was ready for the journey. Noet Noen said,\n\"You will be in charge of the rudder, Carguen Cargon, so that the ship\nmay go smoothly.--Supla Supling, sit at the stern and blow the sails,\nso that we may go fast.--The rest of us will serve as mariners. Cry\n'Happy voyage!' as soon as we enter the city.\"\n\nAccordingly Supla Supling blew the sails. The wind roared, and many\ntrees fell down. The little band sailed through the kingdom. All the\npeople who saw them were wondering. They said, \"Were this deed not\nby enchantment, they could not sail on dry land. Where do you think\nthis ship came from, if not from the land of enchanters?\"\n\nWhen the sailors reached the city, they found King Palmarin looking\nout of the window of his palace. Don Juan then disembarked from\nhis ship and went before the king to greet him. Don Juan said,\n\"Your Majesty's servant is here. He is ready to obey your will: so,\nif there is anything more to be done, let your Highness order him.\"\n\nThe king felt ashamed for being a liar, and did not ask Don Juan to\nperform any more miracles. \"Don Juan, I have now seen your wonderful\nwisdom. You may return to your country, for I will not give you the\nhand of my daughter,\" said King Palmarin.\n\n\"Farewell, O king! Your own order has caused all that has\nhappened. Though I have not succeeded in accomplishing my purpose,\nI have no reason to be ashamed to face anybody. What troubles me is,\nthat, in spite of your widespread reputation for honor, you do not\nkeep even one of your thousand million words. After some one has\ndone you some service, you turn him away. Farewell, king! To my own\ncountry I will return,\" said Don Juan as he left the palace.\n\nThe king did not say anything, for he realized the truth of the\nknight's statement. Don Juan went to the boat. He and his companions\nsailed back to their station. As they passed out of the city, the\npeople hailed them. His companions cheered him up and encouraged\nhim. When they arrived at their lodging-place, Noet Noen said, \"Let\nus stay a little longer and wait for God's aid, which He always gives\nto the humble! All that has happened is God's will, so do not worry,\nDon Juan.\"\n\n\"I will do whatever you wish,\" said Don Juan.\n\nSo they staid in the ship. Several months passed by, but nothing was\nheard. At last the Moors invaded Marsella. They put to death many\nof the inhabitants, and shut up the king and the rest of his men in\njail. He, the queen, and the princess grieved very much, for they\nsuffered many hardships in their narrow prison. When news of this\nconquest reached the seven, Noet Noen said to his companions, \"Now is\nour turn to help Marsella. Use all your skill; for in driving away\nthe Moors we serve a double purpose: first, we help the Christians;\nsecond, Don Juan.\"\n\n\"Let me be general!\" said Curan Curing. \"If I rush at the Moors,\nthey will not know what to do.\"\n\nSupla Supling said, \"As for me, no Moor can stay near me, for I will\nblow him away, and he will be lost in the air.\"\n\n\"Though I have no weapons, no one can face me in battle without\ntumbling down in fear,\" said Miran Miron.\n\nCarguen Cargon joined in. \"I will pull up a tree and carry it with\nme; so that, even if all the Moors unite against me, they shall lie\nprostrate before me.\"\n\n\"My arrow is enough for me to face Moors with,\" said Punta Punting.\n\nAt the command of Noet Noen they set out. Curan Curing walked with\none leg; still he was far ahead of his companions. He then would stop,\nreturn to his friends, and say impatiently, \"Hurry up!\"\n\nAt last they told him that he would be overtired. \"The general ought\nto get weary if he commands,\" said Curan Curing. \"But I shall never\nget tired from walking at this rate!\"\n\nWhen they arrived at Marsella, Noet Noen encouraged his\ncompanions. Carguen Cargon pulled up a tree fifteen yards tall and six\nyards in circumference. He rushed at the Moors, and, by swinging the\ntree constantly, he swept away the enemy. Curan Curing walked with\nboth his legs. He crushed the enemy, who fell dead as he stepped on\nthem. Miran Miron shouted. His loud voice frightened the Moors. Punta\nPunting shot with his arrow. Whenever it had killed a Moor, it returned\nto its master. After many Moors had fallen, the rest could not maintain\nthe fight, and they fled. Noet Noen then gathered together his men,\nand said, \"Let us look for the king!\"\n\nThey opened all the jails and freed the prisoners. The six victors\ncried, \"Hurrah for Don Juan!\" and said to the released persons,\n\"All of you who have been held prisoners must thank Don Juan; for,\nwere it not for him, we should not have come to your aid.\"\n\n\"Who is this benefactor? We wish to know to whom we owe our lives,\"\nsaid the king.\n\nNoet Noen said, \"By God's will we gained the victory. It is Don Juan\nwho brought us here to save you from the hands of the infidels. So\nhe is indeed the benefactor.\"\n\n\"Don Juan!\" the crowd then shouted. \"Our lives we owe to you.--Hurrah\nfor our savior! Hurrah for the whole kingdom!\"\n\nThe king, queen, princess, counsellors, and the victors went to the\npalace. They were all happy. When they had taken their seats, the king\nspoke thus: \"What shall we give the victor? As for me, even the whole\nkingdom is too small a reward for saving us. Lend me your advice.\"\n\nNoet Noen answered, \"Let me make a suggestion, O king! You already\nknow what Don Juan desires. Do him justice, for he not only beat you in\nthe wager, but also succeeded in accomplishing all your commands. Now\nhe saves you and your kingdom, and restores you to power. Let your\nissued decree be carried out.\" The king then consulted the queen,\nand said that the stranger was right.\n\nThe counsellors said, \"King, Don Juan deserves the reward named in\nthe edict; for, were it not for him, your people and even you would\nnow be slaves.\"\n\nSo at last the king agreed, and, as a bishop was present, the\nmarriage was performed immediately. After the marriage ceremony,\nthe king said, \"Hear me, counsellors! As I am now too old to rule,\nand can no longer perform the duty of king, I am going to abdicate\nin favor of my son-in-law.--Don Juan, on your head I lay the crown\nwith its sceptre. Do whatever you will, for you are now full king.\"\n\nThe queen rose from her seat, and, taking off the diadem from her\nhead, she placed it on her daughter, saying, \"My darling, receive\nthe diadem of the kingdom, so that all may recognize you as their new\nqueen.\" All the counsellors then rose, and shouted, \"Hurrah for the\nnew couple! May God give them long lives! May they be successful!\" The\nentire kingdom rejoiced, and held banquets.\n\nWhen Don Juan had become king, he made a trip with his six\ncompanions throughout the entire kingdom, giving alms to the needy\nand sick. When the royal visit was over, he returned with his friends\nto the palace. Then Noet Noen said to the king, \"Our king, Don Juan,\ndo not be astonished at what I am going to tell you. Since you have\nnow got what you wanted, we now bid you farewell.\"\n\n\"Why are you going away? What is there in me that you do not like? Pray\ndo not leave me until I have repaid you!\" He then called each of the\nsix, and expressed his great gratitude to him, and begged him not\nto go away. \"I will even abdicate the throne if you want me to,\" Don\nJuan said, \"for your departure will kill me.\" The queen also begged\nthe six men not to leave.\n\nAt last Noet Noen said, \"Don Juan, long have we lived together; yet\nyou know not whence we come, for we have never told you. We cannot be\nabsent from there much longer.\" The prophet then related minutely to\nthe king who they were, and why they had come to his aid. Then the\nsix men disappeared.\n\n\nNotes.\n\nThe course of events common to these three stories is this: A king\nproclaims that he will give the hand of his daughter to the one who\ncan furnish him with a very costly or marvellous conveyance. The poor\nyoung hero, because of his kindness to a wretched old man or woman (or\ncorpse), is given the wonderful conveyance. On his way to the palace\nto present his gift, he meets certain extraordinary men, whom he takes\nalong with him as companions. The king, realizing the low birth of the\nhero, refuses the hand of his daughter until additional tasks have\nbeen performed. With the help of his companions, the hero performs\nthese, and finally weds the princess. This group of stories was almost\ncertainly imported into the Philippines from Europe, where analogues\nof it abound. I know of no significant Eastern variants. Parallels\nto certain incidents can be found in Malayan and Filipino lore,\nbut the cycle as a whole is clearly not native to the Islands.\n\nIn a broad sense, our stories belong to the \"Bride Wager\" formula\n(see Von Hahn, 1 : 54, Nos. 23 and 24). The requirement that a\nsuitor shall guess correctly the kind of skin from which a certain\ndrum-head is made (usually a louse-skin) is to be found in Italian\n(Basile, 1 : 5; cf. Gonzenbach, No. 22; Schneller, No. 31), Spanish\n(Caballero, trans, by J. H. Ingram, \"The Hunchback\"), German (Grimm,\n2 : 467, \"The Louse,\" where the princess makes a dress, not a drum,\nfrom the skin of the miraculous insect). Only Basile's story combines\nthe louse-skin motif with the wonderful companions,--a combination\nfound in our \"King Palmarin.\" There seems to be no close connection,\nhowever, between these two tales. Although Oriental M\u00e4rchen turning\non this motif of the louse-skin drum are lacking, the Filipino corrido\nneed not have got the conception from Europe: it is Malayan. In a list\nof the Jelebu regalia occurs this item: \"The royal drums (gendang\nnaubat); said to be 'headed' with the skins of lice (kulit tuma)\"\n(see Skeat 2, 27).\n\nWe have already met with the extraordinary companions (No. 3;\nsee especially variant d, \"Sandangcal,\" which relates a contest\nbetween the hero's runner and the king's messenger). For the formula,\nsee Bolte-Pol\u00edvka's notes to Grimm, No. 71. Benfey (Ausland, 1858,\npp. 1038 et seq., 1067 et seq.) believes the \"Skilful Companions\"\ncycle as represented by Grimm, Nos. 71 and 134; Basile, Nos. 28 and\n36; Straparola, 4 : 1, etc.--to be a kind of humorous derivative\nof the cycle we shall call the \"Rival Brothers\" (q.v., No. 12 of\nthis collection), and which he shows to have spread into Europe\nfrom India. There are significant differences, however, between\nthese two groups; and Benfey's treatment of them together causes\nconfusion. In the \"Skilful Companions\" cycle, the extraordinary men\nare in reality servants of the hero, who sets out and wins the hand\nof a princess. They are picked up by chance. In the \"Rival Brothers\"\ncycle, on the other hand, the three (or four) brothers set out to learn\ntrades and to win their fortunes, often wonderful objects of magic;\nthe brothers meet later by appointment, combine their skill to succor\na princess, and then quarrel as to which deserves her most. In stories\nof the \"Strong Hans\" type (e.g., Grimm, No. 166) or \"John the Bear\"\n(Cosquin, No. 1), where the extraordinary companions also appear,\nthey turn out to be rascals, who faithlessly desert the hero. In\nour stories, however, the specially-endowed men are supplied by a\ngrateful supernatural being, to help the kind-hearted hero win in his\ncontests with the stubborn king. (Compare Gonzenbach's Sicilian story,\nNo. 74, which includes a thankful saint, with characteristics of the\n\"Grateful Dead,\" a \"Land-and-water Ship,\" and \"Skilful Companions.\")\n\nThe names of the companions in \"King Palmarin\" and \"Juan and his\nSix Friends\" are clearly derived from the Spanish. In Caballero's\nstory of \"Lucifer's Ear\" we find these names: Carguin (\"carrier\"),\nOidin (\"hearer\"), Soplin (\"sigher or blower\"). All three occur in\n\"Juan and his Six Friends.\" In the three Filipino tales the total\nnumber of different strong men is only seven,--Know-All, Blower,\nFarsight, Runner, Hunter, Carrier, Sharp-Ear. This close conformity,\nwhen we consider the wide variety to be found in the European stories\n(see Bolte-Pol\u00edvka, 2 : 87-94; Panzer, Beowulf, 66-74), suggests an\nultimate common source for our variants. The phrase \"Soplin Soplon,\nson of the great blower\" (in \"Juan and his Six Friends\") is almost\nan exact translation of \"Soplin Soplon, hijo del buen soplador\"\n(Caballero, \"Lucifer's Ear\"). This same locution in the vernacular\nis found in the Tagalog folk-tale of \"Lucas the Strong.\"\n\nThe ship that will sail on land is often met with in European\nstories. See R. K\u00f6hler, \"Orient und Occident,\" 2 : 296-299; also\nhis notes to Gonzenbach, No. 74. Compare also the Argonaut saga;\nand Bolte-Pol\u00edvka, 2 : 87-95 passim.\n\nIn two of our stories the hero's runner is almost defeated by\nthe king's messenger, who treacherously makes use of a magic\nsleep-producing ring. One of the other companions, however, discovers\nthe trick, and the skilful hunter awakens the sleeper with a well-aimed\nshot. For this feat of Sharpshooter's, see Gonzenbach, No. 74; Grimm,\nNo. 71; Meier, No. 8; Ey, Harzm\u00e4rchenbuch, 116.\n\nOf native beliefs found in our stories, two are deserving of\ncomment. The method by which Lucas becomes possessed of great strength\nreflects a notion held by certain old Tagalogs. Some of the men around\nCalamba, Laguna province, make an incision in the wrist and put in\nit a small white bone taken from the end of the tail of the sawang\nbitin (a species of boa). The cut is then sewed up. Those who have\na talisman of this sort believe that at night it travels all over\nthe body and produces extraordinary strength. (For similar Malayan\nsuperstitions, see Skeat 2, 303-304.) The legend (in \"King Palmarin\")\nabout the origin of Mount Arayat and the swamp of Candaba is but one\nof many still told by old Pampangans. Its insertion into a romance\nwith European setting is an instance of the Filipino romance writers'\nutter disregard or ignorance of geographical propriety.\n\nIn conclusion, attention may be called to the fact that while\nthese three stories have the same basic framework, each has its own\npeculiar variations. The testimony of the narrator of \"Juan and his\nSix Companions,\" that his informant, an old Balayan woman, said that\nthe story was very popular in her section of the country, is a bit of\nevidence that the tale has been known in the Philippines for decades,\nprobably. Whether or not her form of the story was derived from\na printed account, I am unable to say; but I suspect that it was;\nthe diction sounds \"bookish.\" Nevertheless I have found no external\nevidence of a Tagalog corrido treating the story we have printed.\n\n\n\nTALE 12\n\nTHE THREE BROTHERS.\n\n\nNarrated by Clodualdo Garcia, an llocano, who was told the story by\nhis mother when he was a small boy.\n\n\nThere was once an old woman who had three sons. The father died when\nTito, the youngest brother, was only five years old; and the mother was\nleft alone to bring up her three boys. The family was very poor; but\nthe good woman worked hard, and her sons grew into sturdy young men.\n\nOne day the mother called her sons before her, and said, \"Now, my sons,\nas you see my strength is failing me, I want each of you to go into\nthe world to seek his fortune. After nine years, come back home and\nshow me what you have learned to do.\" The three brothers consented,\nand resolved to leave home the very next morning.\n\nEarly the following day the three brothers--An-no the oldest, Berto\nthe second, and Tito the youngest--bade their mother good-by, and\nset out on their travels. They followed a wide road until they came\nto a place where it branched in three directions. Here they stopped\nand consulted. It was at last agreed that An-no should take the north\nbranch, Berto the south branch, and Tito the east branch. Before they\nseparated, An-no proposed that at the end of the nine years they should\nall meet at the cross-roads before presenting themselves to their\nmother. Then each, wishing the others good luck, proceeded on his way.\n\nWell, to make a long story short, at the end of the nine years the\nthree brothers met again at the place designated. Each of them told\nwhat he had learned during that time. An-no had been in the company of\nglass-makers, and he had learned the art of glass-making. Berto had\nbeen employed in a shipyard, and during the nine years had become an\nexpert boat-builder. The youngest brother, unfortunately, had fallen\ninto the company of bad men, some notorious robbers. While he was\nwith this band, he became the best and most skilful robber in the\ngang. After each had heard of the others' fortunes, they started for\ntheir home. Their mother felt very glad to have all her sons with\nher once more.\n\nShortly after this family had been re-united, the king issued a\nproclamation stating that his daughter, the beautiful princess Amelia,\nhad been kidnapped by a brave stranger, and that whoever could give\nany information about her and restore her to the palace should be\nallowed to marry her. When the three brothers heard this news, they\nresolved to use their knowledge and skill to find the missing princess.\n\nAn-no had brought home with him a spy-glass in which everything hidden\nfrom the eyes of men could be seen. With this instrument, he told his\nbrothers, he could locate the princess. He looked through his glass,\nand saw her confined in a tower on an island. When An-no had given\nthis information to the king, the next question was how to rescue\nher. \"We'll do the rest,\" said the two younger brothers.\n\nAccordingly Berto built a ship. When it was finished, the three\nbrothers boarded her and sailed to the island where the princess\nwas confined; but there they found the tower very closely guarded by\narmed soldiers, so that it seemed impossible to get into it. \"Well,\nthat is easy,\" said Tito. \"You stay here and wait for my return. I\nwill bring the princess with me.\"\n\nThe famous young robber then went to work to steal the\nprincess. Through his skill he succeeded in rescuing her and bringing\nher to the ship. Then the four sailed directly for the king's\npalace. The beautiful princess was restored to her father. With great\njoy the king received them, and a great feast was held in the palace\nin honor of the rescue of his daughter. After the feast the king asked\nthe three brothers to which of them he should give his daughter's\nhand. Each claimed the reward, and a quarrel arose among them. The\nking, seeing that all had played important parts in the rescue of the\nprincess, decided not to bestow his daughter on any of them. Instead,\nhe gave half his wealth to be divided equally among An-no, Berto,\nand Tito.\n\n\nThree Brothers of Fortune.\n\nNarrated by Eugenio Estayo, a Pangasinan, who heard the story from\nToribio Serafica, a native of Rosales, Pangasinan.\n\nIn former times there lived in a certain village a wealthy man who\nhad three sons,--Suan, Iloy, and Ambo. As this man was a lover of\neducation, he sent all his boys to another town to school. But these\nthree brothers did not study: they spent their time in idleness and\nextravagance. When vacation came, they were ashamed to go back to\ntheir home town, because they did not know anything; so, instead,\nthey wandered from town to town seeking their fortunes.\n\nIn the course of their travels they met an old woman broken with\nage. \"Should you like to buy this book, my grandsons?\" asked the old\nwoman as she stopped them.\n\n\"What is the virtue of that book, grandmother?\" asked Ambo.\n\n\"My grandsons,\" replied she, \"if you want to restore a dead person\nto life, just open this book before him, and in an instant he will\nbe revived.\" Without questioning her further, Ambo at once bought\nthe book. Then the three continued their journey.\n\nAgain they met an old woman selling a mat. Now, Iloy was desirous of\npossessing a charm, so he asked the old woman what virtue the mat had.\n\n\"Why, if you want to travel through the air,\" she said, \"just step\non it, and in an instant you will be where you desire to go.\" Iloy\ndid not hesitate, but bought the mat at once.\n\nNow, Suan was the only one who had no charm. They had not gone far,\nhowever, before he saw two stones, which once in a while would\nmeet and unite to form one round black stone, and then separate\nagain. Believing that these stones possessed some magical power,\nSuan picked them up; for it occurred to him that with them he would\nbe able to unite things of the same or similar kind. This belief of\nhis came true, as we shall see.\n\nThese three brothers, each possessing a charm, were very happy. They\nwent on their way light-hearted. Not long afterward they came upon\na crowd of persons weeping over the dead body of a beautiful young\nlady. Ambo told the parents of the young woman that he would restore\nher to life if they would pay him a reasonable sum of money. As they\ngladly agreed, Ambo opened his book, and the dead lady was brought\nback to life. Ambo was paid all the money he asked; but as soon as he\nhad received his reward, Iloy placed his mat on the ground, and told\nhis two brothers to hold the young woman and step on the mat. They\ndid so, and in an instant all four were transported to the seashore.\n\nFrom that place they took ship to another country; but when they were\nin the middle of the sea, a severe storm came, and their boat was\nwrecked. All on board would have been drowned had not Suan repaired\nthe broken planks with his two magical stones. When they landed, a\nquarrel arose among the three brothers as to which one was entitled\nto the young woman.\n\nAmbo said, \"I am the one who should have her, for it was I who restored\nher to life.\"\n\n\"But if it had not been for me, we should not have the lady with us,\"\nsaid Iloy.\n\n\"And if it had not been for me,\" said Suan, \"we should all be dead now,\nand nobody could have her.\"\n\nAs they could not come to any agreement, they took the question\nbefore the king. He decided to divide the young woman into three\nparts to be distributed among the three brothers. His judgment was\ncarried out. When each had received his share, Iloy and Ambo were\ndiscontented because their portions were useless, so they threw them\naway; but Suan picked up the shares of his two brothers and united\nthem with his own. The young woman was brought to life again, and\nlived happily with Suan. So, after all, Suan was the most fortunate.\n\n\nPablo and the Princess.\n\nNarrated by Dolores Zafra, a Tagalog from La Laguna. She heard the\nstory from her father.\n\nOnce upon a time there lived three friends,--Pedro, Juan, and\nPablo. One morning they met at the junction of three roads. While\nthey were talking, Pedro said, \"Let each of us take one of these\nroads and set out to find his fortune! there is nothing for us to\ndo in our town.\" The other two agreed. After they had embraced and\nwished each other good luck, they went their several ways. Before\nseparating, however, they promised one another to meet again in the\nsame plate, with the arrangement that the first who came should wait\nfor the others.\n\nPedro took the road to the right. After three months' travelling,\nsometimes over mountains, sometimes through towns, he met an old\nman. The old man asked him for food, for he was very hungry. Pedro\ngave him some bread, for that was all he had. The old man thanked the\nyouth very much, and said, \"In return for your kindness I will give\nyou this carpet. It looks like an ordinary carpet, but it has great\nvirtue. Whoever sits on it may be transported instantly to any place\nhe desires to be.\" Pedro received the carpet gladly and thanked the\nold man. Then the old man went on his way, and Pedro wandered about\nthe town. At last, thinking of his two friends, he seated himself on\nhis carpet and was transported to the crossroads, where he sat down\nto wait for Juan and Pablo.\n\nJuan had taken the road to the left. After he had travelled for three\nmonths and a half, he, too, met an old man. This old man asked the\nyouth for something to eat, as he was very hungry, he said. So Juan,\nkind-heartedly, shared with him the bread he was going to eat for his\ndinner. As a return for his generosity, the old man gave him a book,\nand said, \"This book may seem to you of no value; but when you know of\nits peculiar properties, you will be astonished. By reading in it you\nwill be able to know everything that is happening in the world at all\ntimes.\" Juan was overjoyed with his present. After thanking the old\nman and bidding him good-by, the youth returned to the meeting-place\nat the cross-roads, where he met Pedro. The two waited for Pablo.\n\nPablo took the road in the middle, and, after travelling four months,\nhe also met an old man, to whom he gave the bread he was going to eat\nfor his dinner. \"As you have been very kind to me,\" said the old man,\n\"I will give you this ivory tube as a present. Perhaps you will say\nthat it is worthless, if you look only at the outside; but when you\nknow its value, you will say that the one who possesses it is master\nof a great treasure. It cures all sick persons of every disease,\nand, even if the patient is dying, it will restore him instantly to\nperfect health if you will but blow through one end of the tube into\nthe sick person's nose.\" Pablo thanked the old man heartily for his\ngift, and then set out for the meeting-place. He joined his friends\nwithout mishap.\n\nThe three friends congratulated one another at having met again\nin safety and good health. Then they told one another about their\nfortunes. While Pedro was looking in Juan's book, he read that a\ncertain princess in a distant kingdom was very sick, and that the king\nher father had given orders that any person in the world who could cure\nhis daughter should be her husband and his heir. When Pedro told his\ncompanions the news, they at once decided to go to that kingdom. They\nseated themselves on the carpet, and were transported in a flash to\nthe king's palace. After they had been led into the room of the sick\nprincess, Pablo took his tube and blew through one end of it into her\nnose. She immediately opened her eyes, sat up, and began to talk. Then,\nas she wanted to dress, the three friends retired.\n\nWhile the princess was dressing, Pablo, Juan, and Pedro went before\nthe king, and told him how they had learned that the princess was sick,\nhow they had been transported there, and who had cured her. The king,\nhaving heard all each had to say in his own favor, at last spoke thus\nwisely to them:--\n\n\"It is true, Pablo, that you are the one who cured my daughter; but\nlet me ask you whether you could have contrived to cure her if you\nhad not known from Juan's book that she was sick, and if Pedro's\ncarpet had not brought you here without delay.--Your book, Juan,\nrevealed to you that my daughter was sick; but the knowledge of her\nillness would have been of no service had it not been for Pedro's\ncarpet and Pablo's tube. And it is just the same way with your carpet,\nPedro.--So I cannot grant the princess to any one of you, since each\nhas had an equal share in her cure. As this is the case, I will choose\nanother means of deciding. Go and procure, each one of you, a bow and\nan arrow. I will hang up the inflorescence of a banana-plant. This will\nrepresent the heart of my daughter. The one who shoots it in the middle\nshall be the husband of my daughter, and the heir of my kingdom.\"\n\nThe first to shoot was Pedro, whose arrow passed directly through the\nmiddle of the banana-flower. He was very glad. Juan shot second. His\narrow passed through the same hole Pedro's arrow had made. Now came\nPablo's turn; but when Pablo's turn came, he refused to shoot, saying\nthat if the banana-flower represented the heart of the princess,\nhe could not shoot it, for he loved her too dearly.\n\nWhen the king heard this answer, he said, \"Since Pablo really loves\nmy daughter, while Pedro and Juan do not, for they shot at the flower\nthat represents her heart, Pablo shall marry the princess.\"\n\nAnd so Pablo married the king's daughter, and in time became king of\nthat country.\n\n\nLegend of Prince Oswaldo.\n\nNarrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna.\n\nOnce upon a time, on a moonlight night, three young men were walking\nmonotonously along a solitary country road. Just where they were\ngoing nobody could tell: but when they came to a place where the road\nbranched into three, they stopped there like nails attracted by a\npowerful magnet. At this crossroads a helpless old man lay groaning\nas if in mortal pain. At the sight of the travellers he tried to\nraise his head, but in vain. The three companions then ran to him,\nhelped him up, and fed him a part of the rice they had with them.\n\nThe sick old man gradually regained strength, and at last could speak\nto them. He thanked them, gave each of the companions a hundred pesos,\nand said, \"Each one of you shall take one of these branch-roads. At\nthe end of it is a house where they are selling something. With\nthese hundred pesos that I am giving each of you, you shall buy the\nfirst thing that you see there.\" The three youths accepted the money,\nand promised to obey the old man's directions.\n\nPedro, who took the left branch, soon came to the house described\nby the old man. The owner of the house was selling a rain-coat. \"How\nmuch does the coat cost?\" Pedro asked the landlord.\n\n\"One hundred pesos, no more, no less.\"\n\n\"Of what value is it?\" said Pedro.\n\n\"It will take you wherever you wish to go.\" So Pedro paid the price,\ntook the rain-coat, and returned.\n\nDiego, who took the middle road, arrived at another house. The owner\nof this house was selling a book. \"How much does your book cost?\" Diego\ninquired of the owner.\n\n\"One hundred pesos, no more, no less.\"\n\n\"Of what value is it?\"\n\n\"It will tell you what is going on in all parts of the world.\" So\nDiego paid the price, took the book, and returned.\n\nJuan, who took the third road, reached still another house. The owner\nof the house was selling a bottle that contained some violet-colored\nliquid. \"How much does the bottle cost?\" said Juan.\n\n\"One hundred pesos, no more, no less.\"\n\n\"Of what value is it?\"\n\n\"It brings the dead back to life,\" was the answer. Juan paid the price,\ntook the bottle, and returned.\n\nThe three travellers met again in the same place where they had\nseparated; but the old man was now nowhere to be found. The first to\ntell of his adventure was Diego. \"Oh, see what I have!\" he shouted\nas he came in sight of his companions. \"It tells everything that is\ngoing on in the world. Let me show you!\" He opened the book and read\nwhat appeared on the page: \"'The beautiful princess of Berengena is\ndead. Her parents, relatives, and friends grieve at her loss.'\"\n\n\"Good!\" answered Juan. \"Then there is an occasion for us to test\nthis bottle. It restores the dead back to life. Oh, but the kingdom\nof Berengena is far away! The princess will be long buried before we\nget there.\"\n\n\"Then we shall have occasion to use my rain-coat,\" said Pedro. \"It\nwill take us wherever we wish to go. Let us try it! We shall receive\na big reward from the king. We shall return home with a casco full\nof money. To Berengena at once!\" He wrapped the rain-coat about all\nthree of them, and wished them in Berengena. Within a few minutes\nthey reached that country. The princess was already in the church,\nwhere her parents were weeping over her. Everybody in the church wore\ndeep mourning.\n\nWhen the three strangers boldly entered the church, the guard at the\ndoor arrested them, for they had on red clothes. When Juan protested,\nand said that the princess was not dead, the guard immediately took\nhim to the king; but the king, when he heard what Juan had said,\ncalled him a fool.\n\n\"She is only sleeping,\" said Juan. \"Let me wake her up!\"\n\n\"She is dead,\" answered the king angrily. \"On your life, don't you\ndare touch her!\"\n\n\"I will hold my head responsible for the truth of my statement,\" said\nJuan. \"Let me wake her up, or rather, not to offend your Majesty,\nrestore her to life!\"\n\n\"Well, I will let you do as you please,\" said the king; \"but if\nyour attempt fails, you will lose your head. On the other hand,\nshould you be successful, I will give you the princess for a wife,\nand you shall be my heir.\"\n\nBlinded by his love for the beautiful princess, Juan said that he would\nrestore her to life. \"May you be successful!\" said the king; and then,\nraising his voice, he continued, \"Everybody here present is to bear\nwitness that I, the King of Berengena, do hereby confirm an agreement\nwith this unknown stranger. I will allow this man to try the knowledge\nhe pretends to possess of restoring the princess to life. But there\nis this condition to be understood: if he is successful, I will marry\nhim to the princess, and he is to be my heir; but should he fail,\nhis head is forfeit.\"\n\nThe announcement having been made, Juan was conducted to the coffin. He\nnow first realized what he was undertaking. What if the bottle was\nfalse! What if he should fail! Would not his head be dangling from the\nropes of the scaffold, to be hailed by the multitude as the remains\nof a blockhead, a dunce, and a fool? The coffin was opened. With\nthese meditations in his mind, Juan tremblingly uncorked his bottle\nof violet liquid, and held it under the nose of the princess. He held\nthe bottle there for some time, but she gave no signs of life. An hour\nlonger, still no trace of life. After hours of waiting, the people\nbegan to grow impatient. The king scratched his head, the guards\nwere ready to seize him; the scaffold was waiting for him. \"Nameless\nstranger!\" thundered the king, with indignant eyes, \"upon your honor,\ntell us the truth! Can you do it, or not? Speak. I command it!\"\n\nJuan trembled all the more. He did not know what to say, but he\ncontinued to hold the bottle under the nose of the princess. Had\nhe not been afraid of the consequences, he would have given up and\nentreated the king for mercy. He fixed his eyes on the corpse, but\ndid not speak. \"Are you trying to joke us?\" said the king, his eyes\nflashing with rage. \"Speak! I command!\"\n\nJust as Juan was about to reply, he saw the right hand of the princess\nmove. He bade the king wait. Soon the princess moved her other hand and\nopened her eyes. Her cheeks were fresh and rosy as ever. She stared\nabout, and exclaimed in surprise, \"Oh, where am I? Where am I? Am I\ndreaming? No, there is my father, there is my mother, there is my\nbrother.\" The king was fully satisfied. He embraced his daughter,\nand then turned to Juan, saying, \"Stranger, can't you favor us now\nwith your name?\"\n\nWith all the rustic courtesy he knew, Juan replied to the king,\ntold his name, and said that he was a poor laborer in a barrio far\naway. The king only smiled, and ordered Juan's clothes to be exchanged\nfor prince's garments, so that the celebration of his marriage with\nthe princess might take place at once. \"Long live Juan! Long live\nthe princess!\" the people shouted.\n\nWhen Diego and Juan heard the shout, they could not help feeling\ncheated. They made their way through the crowd, and said to the king,\n\"Great Majesty, pray hear us! In the name of justice, pray hear us!\"\n\n\"Who calls?\" asked the king of a guard near by. \"Bring him here!\" The\nguard obeyed, and led the two men before the king.\n\n\"What is the matter?\" asked the king of the two.\n\n\"Your Majesty shall know,\" responded Diego. \"If it had not been for\nmy book, we could not have known that the princess was dead. Our home\nis far away, and it was only because of my magic book that we knew\nof the events that were going on here.\"\n\n\"And his Majesty shall be informed,\" seconded Pedro, \"that Juan's\ngood luck is due to my rain-coat. Neither Diego's book nor Juan's\nbottle could have done anything had not my raincoat carried us here\nso quickly. I am the one who should marry the princess.\"\n\nThe king was overwhelmed: he did not know what to do. Each of the three\nhad a good reason, but all three could not marry the princess. Even\nthe counsellors of the king could not decide upon the matter.\n\nWhile they were puzzling over it, an old man sprang forth from\nthe crowd of spectators, and declared that he would settle the\ndifficulty. \"Young men,\" he said, addressing Juan, Pedro, and Diego,\n\"none of you shall marry the princess.--You, Juan, shall not marry\nher, because you intended to obtain your fortunes regardless of\nyour companions who have been helping you to get them.--And you,\nPedro and Diego, shall not have the princess, because you did not\naccept your misfortune quietly and thank God for it.--None of you\nshall have her. I will marry her myself.\"\n\nThe princess wept. How could the fairest maiden of Berengena marry\nan old man! \"What right have you to claim her?\" said the king in scorn.\n\n\"I am the one who showed these three companions where to get their\nbottle, rain-coat, and book,\" said the old man. \"I am the one who\ngave each of them a hundred pesos. I am the capitalist: the interest\nis mine.\" The old man was right; the crowd clapped their hands; and\nthe princess could do nothing but yield. Bitterly weeping, she gave\nher hand to the old man, who seemed to be her grandfather, and they\nwere married by the priest. The king almost fainted.\n\nBut just now the sun began to rise, its soft beams filtering through\nthe eastern windows of the church. The newly-married couple were\nled from the altar to be taken home to the palace; but, just as\nthey were descending the steps that lead down from the altar, the\nwhole church was flooded with light. All present were stupefied. The\nglorious illumination did not last long. When the people recovered,\nthey found that their princess was walking with her husband, not an\nold man, however, but a gallant young prince. The king recognized\nhim. He kissed him, for they were old-time acquaintances. The king's\nnew son-in-law was none other than Prince Oswaldo, who had just been\nset free from the bonds of enchantment by his marriage. He had been\na former suitor of the princess, but had been enchanted by a magician.\n\nWith magnificent ceremony the king's son-in-law was conducted to\nthe royal residence. He was seated on the throne, the crown and\nsceptre were transferred to him, and he was hailed as King Oswaldo\nof Berengena.\n\n\nNotes.\n\nI have still a fifth Filipino story (e) of three brothers setting out\nto seek their fortunes, their rich father promising his estate to the\nson who should show most skill in the profession he had chosen. This\nBicol version, which was narrated by Simeon Paz of Nueva Caceres,\nCamarines, contains a long introduction telling how the youngest\nbrother was cruelly treated by the two older. After the three have\nleft home in search of professions, the older brothers try to kill\nthe youngest, but he escapes. In his wanderings he meets with an old\nhermit, who, on hearing the boy's story, presents him with a magic\nbooklet and dagger. These articles can furnish their possessor with\nwhatever he wishes. At the appointed time the three brothers meet again\nat home, and each demonstrates his skill. The oldest, who has become\nan expert blacksmith, shoes a horse running at full speed. The second\nbrother, a barber, trims the hair of a running man. The youngest causes\na beautiful palace to appear instantly. The father, somewhat unfairly,\nperhaps, bestows his estate on the youngest, who has really displayed\nno skill at all.\n\nThese five Filipino stories belong to a large group of tales to which\nwe may give the name of the \"Rival Brothers.\" This cycle assumes\nvarious forms; but the two things that identify the relationship\nof the members are the rivalry of the brothers and the conundrum or\n\"problem\" ending of the stories. Within this cycle we can distinguish\nat least three simple, distinct types, and a compound fourth made up\nof parts of two of the others. These four types may be very generally\noutlined as follows: (I) A number of artisans (usually not brothers),\nby working cumulatively, as it were, make and bring to life a beautiful\nwoman; they then quarrel as to which one has really produced her and\nis therefore entitled to have her. (II) Through the combined skill of\nthree suitors (sometimes brothers, oftener not), a maiden is saved\nfrom death, and the three quarrel over the possession of her. The\ndifficulty is solved satisfactorily by her father or by some one\nelse appointed to judge. (III) A father promises his wealth to the\nson that shall become most skilful in his profession; the three sons\nseek their fortunes, and at an appointed time return, and are tested\nby their father. He judges which is most worthy of the estate. (IV)\nA combination of the first part of the third type with the second.\n\nBenfey (in Ausland, 1858 : 969, 995, 1017, 1038, 1067) has made\na somewhat exhaustive study of the M\u00e4rchen, which he calls \"Das\nM\u00e4rchen von den Menschen mit den wunderbaren Eigenschaften.\" As a\nmatter of fact, he examines particularly the stories of our type\nII (see above), to which he connects the folk-tales of our types\nIII and IV as a later popular development. As has been said in the\nnotes to No. 11 Benfey thinks that the \"Skilful Companions\" cycle\nis a droll or comic offshoot of this much older group. Our type I he\ndoes not discuss at all, possibly thinking that it is not a part of\nthe \"Rival Brothers\" cycle. It strikes me, however, as being a part\nfully as much as is the \"Skilful Companions\" cycle, which is perhaps\nmore nearly related to the \"Bride Wager\" group than to the \"Rival\nBrothers.\" Professor G. L. Kittredge, in his \"Arthur and Gorlagon\"\n(Harvard Studies and Notes in Philology and Literature, No. 8),\n226, has likewise failed to differentiate clearly the two cycles,\nand his outline of the \"Skilful Companions\" is that of our type\nII of the \"Rival Brothers.\" I am far from wishing to quarrel over\nnomenclature,--possibly \"Rival Brothers\" is no better name for the\ngroup of tales under discussion than is \"Skilful Companions,\"--but,\nas G. H. Gerould has remarked (\"The Grateful Dead,\" Folk-Lore Society,\n1907 : 126, note 3), Kittredge's analysis would not hold for all\nvariants, even when uncompounded. However, Mr. Gerould does not\nattempt to explain the cause of the confusion, nor was he called upon\nto do so in his study of an entirely distinct cycle. Consequently,\nas no one else has yet done so, for the sake of clearness, I propose\na division of the large family of sagas and folk-tales dealing with\nmen endowed with extraordinary powers [46] into at least two cycles,\n--the \"Rival Brothers\" and the \"Skilful Companions\" (see No. 11). The\nformer of these, which is the group discussed here, I subdivide,\nas has already been indicated, into four types. Of intermixtures of\nthese types with other cycles we shall not concern ourselves here,\nthough they have been many. [47] We now turn to an examination of\nthe four types. [48]\n\n(I) Type I had its origin in India, doubtless. The oldest form seems to\nbe that found in the Sanscrit \"Vet\u00e2lapancavin\u00e7ati,\" No. 22, whence it\nwas incorporated into Somadeva's story collection (twelfth century)\ncalled the \"Kath\u00e1sarits\u00e1gara.\" An outline of this last version\n(Tawney's translation, 2 : 348-350) is as follows.\n\n\n\nStory of the Four Brahman Brothers who Resuscitated the Lion.\n\nFour Br\u00e1hman brothers, sons of a very poor man, leave home to\nbeg. After their state has become even more miserable, they decide\nto separate and to search through the earth for some magic power. So,\nfixing upon a trysting-place, they leave one another, one going east,\none west, one north, one south. In the course of time they meet again,\nand each tells of his accomplishments: the first can immediately\nproduce on a bit of bone the flesh of that animal; the second can\nproduce on that flesh skin and hair appropriate to that animal; the\nthird can create the limbs of the animal after the flesh, skin, and\nhair have been formed; the fourth can endow the completed carcass with\nlife. The four now go into the forest to find a piece of bone with\nwhich to test their skill; they find one, but are ignorant that it\nis the bone of a lion. The first Brahman covers the bone with flesh;\nthe second gives it skin and hair; the third completes the animal\nby supplying appropriate limbs; the fourth endows it with life. The\nterrible beast, springing up, charges the four brothers and slays\nthem on the spot.\n\nThe question which the vet\u00e1la now asks the king is, \"Which of these\nfour was guilty in respect of the lion who slew them all?\" King\nVikramasena answers, \"The one that gave life to the lion is guilty. The\nothers produced flesh, skin, hair, and limbs without knowing what kind\nof animal they were making. Therefore, being ignorant, they were not\nguilty. But the fourth, seeing the complete lion's shape before him,\nwas guilty of their death, because he gave the creature life.\"\n\n\nThe \"Pancatantra\" version (v, 4) varies slightly. Here, as in the\npreceding, there are four brothers, but only three of them possess\nall knowledge; the fourth possesses common sense. The first brother\njoins together the bones of a lion; the second covers them with\nskin, flesh, and blood; the third is about to give the animal life,\nwhen the fourth brother--he who possessed common sense--says, \"If\nyou raise him to life, he will kill us all.\" Finding that the third\nbrother will not desist from his intention, the fourth climbs a tree\nand saves himself, while his three brothers are torn to pieces. For\na modern Indian popular form, see Thornhill, 289.\n\nIn the Persian \"T\u00fbt\u00ee-n\u00e2mah\" (No. 5) the story assumes a decidedly\ndifferent form, as may be seen from the following abstract. (I think\nthat there can be no doubt, however, that this tale was inspired\nby some redaction of \"Vet\u00e2lapancavin\u00e7ati,\" No. 22, not unlikely in\ncombination with \"Vet\u00e2lapancavin\u00e7ati,\" No. 2.)\n\n\nThe Goldsmith, the Carpenter, the Tailor, and the Hermit who Quarrelled\nabout a Wooden Woman.\n\nA goldsmith, a carpenter, a tailor, and a hermit, travelling together,\ncome to a desert place where they must spend the night. They decide\nthat each shall take a watch during the night as guard. The carpenter's\nturn is first: to prevent sleep he carves out a wooden figure. When\nhis turn comes, the goldsmith shows his skill by preparing jewels and\nadorning the puppet. The tailor's turn is next: he sees the beautiful\nwooden woman decked with exquisite jewels, but naked; consequently\nhe makes neat clothes becoming a bride, and dresses her. When the\nhermit's turn to watch comes, he prays to God that the figure may\nhave life; and it begins to speak like a human being.\n\nIn the morning all four fall desperately in love with the woman,\nand each claims her as his. Finally they come to a fifth person,\nand refer the matter to him. He claims her to be his wife, who has\nbeen seduced from his house, and hails the four travellers before the\ncutwal. But the cutwal falls in love with the woman, says that she\nis his brother's wife, accuses the five of his brother's murder, and\ncarries them before the cazi. The cazi, no less enamoured, says that\nthe woman is his bondmaid, who had absconded with much money. After\nthe seven have disputed and wrangled a long time, an old man in the\ncrowd that has meantime gathered suggests that the case be laid before\nthe Tree of Decision, which can be found in a certain town. When they\nhave all come before the tree with the woman, the tree divides, the\nwoman runs into the cleft, the tree unites, and she has disappeared\nforever. A voice from the tree then says, \"Everything returns to its\nfirst principles.\" The seven suitors are overwhelmed with shame.\n\n\nA Mongolian form, to be found in the Ardschi-Bordschi saga (see\nBusk, 298-304), seems to furnish the link of connection between the\n\"T\u00fbt\u00ee-n\u00e2mah\" version and \"Vet\u00e2lapancavin\u00e7ati,\" Nos. 22 and 2:--\n\n\nWho Invented Woman?\n\nFour shepherd youths pasture their flocks near one another, and when\nthey have time amuse themselves together. One day one of them there\nalone, to pass away the time, takes wood and sculptures it until he\nhas fashioned a beautiful female form. When he sees what he has done,\nhe cares no more for his companions, but goes his way. The next day\nthe second youth comes alone to the place, and, finding the image, he\npaints it fair with the five colors, and goes his way. On the third\nday the third youth finds the statue, and infuses into it wit and\nunderstanding. He, too, cares no more to sport with his companions,\nand goes his way. On the fourth day the fourth youth finds the figure,\nand, breathing softly into its lips, behold! he gives it a soul that\ncan be loved,--a beautiful woman.\n\nWhen the other three see what has happened, they come back and demand\npossession of her by right of invention. Each urges his claim; but\nthey can come to no decision, and so they lay the matter before the\nking. The question is, Who has invented the woman, and to whom does\nshe belong by right? The answer of the king is as follows: \"The first\nyouth stands in the place of a father to her; the second youth, who\nhas tinted her fairly, stands in the place of a mother; the third,\nis he not Lama (Buddhist priest, hence instructor)? The fourth has\ngiven her a soul that can be loved, and it is he alone who has really\nmade her. She belongs to him, and therefore he is her husband.\"\n\n\nI cannot refrain from giving a r\u00e9sum\u00e9 of \"Vet\u00e2lapancavin\u00e7ati,\"\nNo. 2, because it has been overlooked by Benfey, and seems to be of\nno little significance in connection with our cycle: it establishes\nthe connection between types I and II. This abstract is taken from\nTawney's translation of Somadeva's redaction, 2 : 242-244:--\n\n\nStory of the Three Young Brahmans who Restored a Dead Lady to Life.\n\nBr\u00e1hman Agnisv\u00e1min has a beautiful daughter, Mand\u00e1ravat\u00ed. Three young\nBr\u00e1hmans, equally matched in accomplishments, come to Agnisv\u00e1min, and\ndemand the daughter, each for himself. Her father refuses, fearing to\ncause the death of any one of them. Mand\u00e1ravat\u00ed remains unmarried. The\nthree suitors stay at her house day and night, living on the sight of\nher. Then Mand\u00e1ravat\u00ed suddenly dies of a fever. The three Br\u00e1hmans\ntake her body to the cemetery and burn it. One builds a hut there,\nand makes her ashes his bed; the second takes her bones, and goes\nwith them to the sacred river Ganges; the third becomes an ascetic,\nand sets out travelling.\n\nWhile roaming about, the third suitor reaches a village, where he is\nentertained by a Br\u00e1hman. From him the ascetic steals a magic book\nthat will restore life to dead ashes. (He has seen its power proved\nafter his hostess, in a fit of anger, throws her crying child into\nthe fire.) With his magic book he returns to the cemetery before the\nsecond suitor has thrown the maiden's bones into the river. After\nhaving the first Br\u00e1hman remove the hut he had erected, the ascetic,\nreading the charm and throwing some dust on the ashes of Mand\u00e1ravat\u00ed,\ncauses the maiden to rise up alive, more beautiful than ever. Then\nthe three quarrel about her, each claiming her as his own. The first\nsays, \"She is mine, for I preserved her ashes and resuscitated her\nby asceticism.\" The second says, \"She belongs to me, for she was\nproduced by the efficacy of sacred bathing-places.\" The third says,\n\"She is my wife, for she was won by the power of my charm.\"\n\nThe vet\u00e2la, who has been telling the story, now puts the question to\nKing Vikramasena. The king rules as follows: \"The third Br\u00e1hman must\nbe considered as her father; the second, as her son; and the first,\nas her husband, for he lay in the cemetery embracing her ashes,\nwhich was an act of deep affection.\"\n\n\nA modern link is the Georgian folk-tale of \"The King and the Apple\"\n(Wardrop, No. XVI), in which the king's magic apple tells three\nriddle-stories to the wonderful boy:--\n\n(1) A woman is travelling with her husband and brother. The party\nmeets brigands, and the two men are decapitated. Their heads are\nrestored to them by the woman through the help of a magic herb\nrevealed to her by a mouse. However, she gets her husband's head on\nher brother's body. Q.--Which man is the right husband? A.--The one\nwith the husband's head.\n\n(2) A joiner, a tailor, and a priest are travelling. When night comes,\nthey appoint three watches. The joiner, for amusement, cuts down a\ntree and carves out a man. The tailor, in his turn, takes off his\nclothes and dresses the figure. The priest, when his turn comes,\nprays for a soul for the image, and the figure becomes alive. Q.-Who\nmade the man? A.--He who gave him the soul.\n\n(3) A diviner, a physician, and a swift runner are met together. The\ndiviner says, \"There is a certain prince ill with such and such\na disease.\" The physician says, \"I know a cure.\" The swift runner\nsays, \"I will run with it.\" The physician prepares the medicine,\nthe runner runs with it, and the prince is cured. Q.--Who cured the\nking's son? A.--He who made the medicine.\n\nThese three stories, with their framework, appear to be descended in\npart from the Ardschi-Bordschi saga. A connection between the third\nand our type II is obvious.\n\nA Bohemian form of this type is No. 4 of Wratislaw's collection.\n\n(II) Type II, according to Benfey, also originated in India. The\noldest known form of the story is the \"Vet\u00e2lapancavin\u00e7ati,\" No. 5. A\nbrief summary of Somadeva's version, \"The Story of Somaprabh\u00e1 and\nher Three Suitors\" (Tawney, 2 : 258-260), may be given here:--\n\nIn Ujjayin\u00ed there lived a Br\u00e1hman who had an excellent son and a\nbeautiful proud daughter. When the time for her to be married came,\nshe told her mother to give the following message to her father and\nher brother: \"I am to be given in marriage only to a person possessed\nof heroism, knowledge, or magic power.\"\n\nA noble Brahman (No. 1) in time came to the father and asked for\nhis daughter's hand. When told of the conditions, he said, \"I am\npossessed of magic power,\" and to demonstrate, he made a chariot and\ntook the father for a ride in the clouds. Then Harisv\u00e1min, the father,\npromised his daughter to the Br\u00e1hman possessed of magic power, and\nset the marriage day seven days hence.\n\nAnother Br\u00e1hman (No. 2) came and asked the son for his sister's\nhand. When told the conditions, he said that he was a hero, and he\ndisplayed his skill in the use of weapons. The brother, ignorant of\nwhat his father had done, promised his sister's hand to this man,\nand by the advice of an astrologer he selected the same day for the\nwedding as his father had selected.\n\nA third Br\u00e1hman (No. 3) on that same day asked the mother for her\ndaughter's hand, saying that he was possessed of wisdom. Ignorant of\nwhat her husband and her son had done, she questioned this Br\u00e1hman\nabout the past and the future, and at length promised him her\ndaughter's hand on the same seventh day.\n\nOn the same day, then, three bridegrooms appeared, and, strange to say,\non that very day the bride disappeared. No. 3, with his knowledge,\ndiscovered that she had been carried off by a R\u00e1kshasa. No. 1 made a\nchariot equipped with weapons, and the three suitors and Harisv\u00e1min\nwere carried to the R\u00e1kshasa's abode. There No. 2 fought and killed the\ndemon, and all returned with the maiden. A dispute then arose among\nthe Br\u00e1hmans as to which was entitled to the maiden's hand. Each set\nforth his claim.\n\nThe vet\u00e2la, who has been telling the story, now makes King Vikramasena\ndecide which deserves the girl. The king says that the girl ought to\nbe given to No. 2, who risked his life in battle to save her. Nos. 1\nand 3 were only instruments; calculators and artificers are always\nsubordinate to others.\n\n\nThe story next passed over into Mongolia, growing by the way. The\nversion in the \"Siddhi-K\u00fcr,\" No. 13, is interesting, because it\nshows our story already linked up with another cycle, the \"True\nBrothers.\" Only the last part, which begins approximately where\nthe companions miss the rich youth, corresponds to the Sanscrit\nabove. (This Mongolian version may be found in English in Busk,\n105-114.) The story then moved westward, and we next meet it\nin the Persian and the Turkish \"T\u00fbt\u00ee-n\u00e2mah,\" \"The Story of the\nBeautiful Zehra.\" (For an English rendering from the Persian, see\n\"The Tootinameh; or, Tales of a Parrot,\" Persian text with English\ntranslation [Calcutta, 1792], pp. 111-114.)\n\nW. A. Clouston (Clouston 3, 2 : 277-288) has discussed this group of\nstories, and gives abstracts of a number of variants that Benfey does\nnot mention: Dozon, \"Albanian Tales,\" No. 4; a Persian manuscript text\nof the \"Sindib\u00e1d N\u00e1ma;\" a Japanese legend known as early as the tenth\ncentury; the \"1001 Nights\" story of \"Prince Ahmed and the Peri B\u00e1n\u00fa;\"\nPowell and Magnussen's \"Icelandic Legends,\" pp. 348-354, \"The Story\nof the Three Princes;\" Von Hahn, \"Contes Populaires Grecs\" (Athens\nand Copenhagen, 1879), No. II, p. 98. Of these he says (p. 285),\n\"We have probably the original of all these different versions in the\nfifth of the 'Vet\u00e1lapanchavinsati,'\"--but hardly from No. 5 alone,\nprobably in combination with Nos. 2 and 22 (cf. above). At least,\nthe Arabian, Icelandic, and Greek forms cited by Clouston include\nthe search for trades or magic objects by rival brothers, a detail\nnot found in No. 5, but occurring in Nos. 22 and 2. Clouston calls\nattention to the fact that in No. 5 and in the \"T\u00fbt\u00ee-n\u00e2mah\" version the\ndamsel is not represented as being ill, while in the \"Sindib\u00e1d-N\u00e1m\u00e1\"\nand in the Arabian version she is so represented.\n\n(III) The third type seems to be of European origin. It is perhaps\nbest represented by Grimm, No. 124, \"The Three Brothers.\" In his\nnotes, Grimm calls this story an old lying and jesting tale, and says\nthat it is apparently very widespread. He cites few analogues of it,\nhowever. He does mention an old one (sixteenth century) which seems\nto be the parent of the German story. It is Philippe d'Alcripe's\n\"Trois fr\u00e8res, excellens ouvriers de leurs mestiers\" (No. 1 in the\n1853 Paris edition, Biblioth. Elzevirien). As in Grimm, the three\nskilled brothers in the French tale are a barber, a horse-shoer, and\na swordsman; and the performances of skill are identical in the two\nstories. The French version, however, ends with the display of skill:\nno decision is made as to which is entitled to receive the \"petite\nmaison,\" the property that the father wishes to leave to the son who\nproves himself to be the best craftsman. Our fifth story, the Bicol\nvariant, clearly belongs to this type, although it has undergone some\nmodifications, and has been influenced by contact with other cycles.\n\n(IV) The fourth type represents the form to which our four printed\nstories most closely approximate. As remarked above, it is a\ncombination of the third and the second types. This combination\nappears to have been developed in Europe, although, as may be seen\nfrom the analysis of \"Vet\u00e2lapancavincati,\" No. 2, it might easily have\nbeen suggested by the Sanscrit. Compare also the \"Siddhi-K\u00fcr\" form\nof type II, where, although not brothers, and six in number instead\nof three, the six comrades set out to seek their fortunes. But here\nthere is no suggestion of the six acquiring skill: they have that\nbefore they separate.\n\nThe earliest known European version of this type is Morlini's, Nov. 30\n(about 1520). His Latin was translated by Straparola (about 1553)\nin the \"Tredici piacevoli Notti,\" VII, 5. In outline his version runs\nabout as follows:--\n\nThree brothers, sons of a poor man, voluntarily leave home to seek\ntheir fortunes, promising to return in ten years. After determining on\na meeting-place, they separate. The first takes service with soldiers,\nand becomes expert in the art of war: he can scale walls, dagger in\nhand. The second becomes a master shipwright. The third spends his\ntime in the woods, and becomes skilled in the tongues of birds. After\nten years they meet again, as appointed. While they are sitting in\nan inn, the youngest hears a bird say that there is a great treasure\nhidden by the corner-stone of the inn. This they dig up, and return\nas wealthy men to their father's house.\n\nAnother bird announces the imprisonment of the beautiful Aglea in a\ntower on an island in the \u00c6gean Sea. She is guarded by a serpent. The\nsecond brother builds a swift ship, in which all three sail to the\nisland. There the first brother climbs the tower, rescues Aglea, and\nplunders all the serpent's treasure. With the wealth and the lady\nthe three return. A dispute now arises as to which brother has the\nbest claim over her. The matter is left undecided by the story-teller.\n\nAt the beginning of the seventeenth century, Basile, working very\nlikely on oral tradition, and independent of Straparola (with whose\nwork he does not appear to have been acquainted), gives another\nversion, \"Pentamerone,\" v, 7:--\n\nPacione, a poor father, sends his five good-for-nothing sons out into\nthe world for one year to learn a craft. They return at the appointed\ntime. During the year the eldest son has learned thieving; the second\nhas learned boat-building; the third, how to shoot with the cross-bow;\nthe fourth has learned of an herb that will cause the dead to rise;\nthe fifth has learned the language of birds. While the five sons are\neating with their father, the youngest son hears sparrows saying that a\nghoul has stolen the princess, daughter of the King of Autogolfo. The\nfather suggests that his five sons go to her rescue. So a boat is\nbuilt, the princess is stolen from the ghoul, the ghoul pursues and\nis blinded by a shot from the bow, the princess falls in a dead faint\nand is restored by the life-giving herb. After the five brothers have\nreturned the princess to her father, they dispute as to who did the\ngreatest deed of prowess, so as to be worthy of being her husband. Her\nfather the king decides the dispute by giving his daughter to Pacione,\nbecause he is the parent-stem of all these branches.\n\nBenfey thinks that the brother who knows of the life-restoring herb\nis an original addition of Basile's or of his immediate source; but\nthis character is to be found in the cycle from earliest times (see\n\"Vet\u00e2lapancavin\u00e7ati,\" No. 2; and \"Siddhi-K\u00fcr,\" No. 13).\n\nThe story is next found as a M\u00e4rchen pretty well scattered throughout\nEurope. German, Russian, Bohemian, Italian, Greek, and Serbian forms\nare known (see Benfey's article, and Grimm's notes to No. 129). We\nmay examine briefly six interesting versions not mentioned by Benfey\nor Grimm:--\n\nGreek (Von Hahn, No. 47).--A king with three sons wishes to marry\noff the eldest. He seeks a suitable wife for the prince; but when\nshe is found and brought to the court, she is so beautiful, that all\nthree brothers want her. To decide their dispute, the king, on advice,\nsends them abroad, promising the hand of the princess to the one who\nshall bring back the most valuable article. The three brothers set\nout; they separate at Adrianople, agreeing to meet there again at an\nappointed time. On his travels, the eldest buys a telescope through\nwhich he can see anything he wishes to see. The second buys an orange\nthat will restore to life the dying if the sick person but smells\nof the fruit. The third buys a magic transportation-carpet. They all\nmeet as agreed. By means of the telescope one of the brothers learns\nthat the princess is dying. The magic carpet carries them all home\ninstantaneously, and the orange cures the maiden. A quarrel arises\nas to which brother deserves her hand. The king, unable to decide,\nmarries her himself.\n\nBohemian (Waldau [Prag, 1860], \"Das Weise Urteil\").--In this there are\nthree rival brothers. One has a magic mirror; another, a magic chariot;\nand the third, three magic apples. The first finds out that the lady\nis desperately ill; the second takes himself and his rivals to her;\nand the third restores her to health. A dispute arising, an old man\ndecides that the third brother should have her, as his apples were\nconsumed as medicine, while the other two still have their chariot and\nmirror respectively. (Compare the decision in the Georgian folk-tale\nunder type II.)\n\nSerbian (Mme. Mijatovies, 230 ff., \"The Three Suitors\").--Three\nnoblemen seek the hand of a princess. As the king cannot make a\nchoice, he says to the three, \"Go travel about the world. The one who\nbrings home the most remarkable thing shall be my son-in-law.\" As in\nthe Greek story, one gets a transportation-carpet; another, a magic\ntelescope; and the third, a wonder-working ointment that will cure all\ndiseases and even bring the dead to life. The three noblemen meet,\nlearn through the telescope of the princess's mortal illness, and,\nhastening to her side with the help of the magic carpet, cure her\nwith the ointment. A dispute arises as to which suitor shall have\nher. The king decides that each has as good a claim as the others,\nand persuades all to give up the idea of marrying the princess. They\ndo so, go to a far-off desert, and become hermits, while the king\nmarries his daughter to another noble. The story does not end here,\nbut thus much is all we are interested in.\n\nItalian Tyrolese (Schneller, No. 14, \"Die Drei Liebhaber\").--This story\nis like Von Hahn, No. 47. The magic objects are an apple, a chair,\nand a mirror. In the magic mirror the three suitors see the bride\non the point of death. They are carried to her in the magic chair,\nand she is saved by means of the apple. The story ends as a riddle:\nWho married the maiden?\n\nIcelandic (Rittershaus, No. XLIII, \"Die drei Freier um eine\nBraut\").--This story, which closely follows the \"1001 Nights\" version\nand is probably derived from it, agrees in the first part with Von\nHahn, No. 47. When a folk-tribunal is called to decide which brother\nmost deserves the princess and is unable to agree, the king proposes\nanother test,--a shooting-match. The princess is to be given to the one\nwho can shoot his arrow the farthest. The youngest really wins; but, as\nhis arrow goes out of sight and cannot be found, the princess is given\nto the second brother. From this point on, the adventures of the hero\nare derived from another cycle that does not belong with our group.\n\nIcelandic (Rittershaus, No. XLII, \"Die Kunstreichen Br\u00fcder\").--Although\nthis story is very different from any of ours, I call attention to\nit here because Dr. Rittershaus says (p. 181) that in it we have,\n\"in allerdings verwischter Form, das M\u00e4rchen von 'der Menschen\nmit den wunderbaren Eigenschaften,'\" and she refers to Benfey's\n\"Ausland\" article. The collector states, however, that the story is\nso different from the other M\u00e4rchen belonging to this family, that no\nfurther parallels can be adduced. As a matter of fact, this Icelandic\nstory is a combination of the \"Skilful Companions\" cycle with the\n\"Child and the Hand\" cycle. For this combined M\u00e4rchen, see Kittredge,\n\"Arthur and Gorlagon,\" 222-227.\n\n\n\n\n\nIt might be noted, in passing, that a connection between this type of\nthe \"Rival Brothers\" and the \"Skilful Companions\" cycle is established\nthrough Gonzenbach's Sicilian story of \"The Seven Brothers who had\nMagic Articles,\" No. 45. (See K\u00f6hler's notes to this tale and also\nto No. 74; to Widter-Wolf, No. 6 [Jahrb. f. rom. und eng. lit., VII];\nand to V. Tagic, No. 46 [K\u00f6hler-Bolte, 438-440].)\n\n\n\n\n\nI have not attempted to give an exhaustive bibliographical account\nof this cycle of the \"Rival Brothers,\" but have merely suggested\npoints that seem to me particularly significant in its history and\ndevelopment. So far as our four Filipino examples are concerned, I\nthink that it is perfectly clear that in their present form, at least,\nthey have been derived from Europe. There is so much divergence among\nthem, however, and they are so widely separated from one another\ngeographically, that it would be fruitless to search for a common\nancestor of the four.\n\nThe Ilocano story is the best in outline, and is fairly close to Grimm,\nNo. 129, though there are only three brothers in the Filipino tale, and\nthere is no skill contest held by the mother before the youths set out\nto rescue the princess. The all-seeing telescope and the clever thief,\nhowever, are found in both. The solution at the end is the same: the\nking keeps his daughter, and divides half a kingdom among her rescuers.\n\nThe Pangasinan tale has obviously been garbled. The use of two magic\narticles with properties so nearly the same, the taking ship by the\nthree brothers when they had a transportation-mat at their service,\nand finally the inhuman decision of the king, [49]--all suggest either\na confusion of stories, or a contamination of old native analogies,\nor crude manufacture on the part of some narrator. It may be remarked,\nhowever, that the life-restoring book is analogous to the magic book\nin \"Vet\u00e2lapancavin\u00e7ati,\" No. 2, while the repairing of the shattered\nship by means of the magic stones suggests the stitching-together of\nthe planks in Grimm, No. 129. The setting appears to be modern.\n\nIn the first Tagalog story (c) the three men are not brothers. They\nare given the magic objects as a reward for kindness. The sentimental\nd\u00e9nouement reads somewhat smug and strained after all three men have\nbeen represented as equally kind-hearted. The shooting-contest with\narrows to decide the question, however, may be reminiscent of the\n\"1001 Nights\" version. For the resuscitating flute in droll stories,\nsee Bolte-Pol\u00edvka's notes to Grimm, No. 61 (episode G1). The book of\nknowledge suggests the magic book in the Pangasinan version.\n\n\n\nTALE 13\n\nTHE RICH AND THE POOR.\n\n\nNarrated by Jos\u00e9 L. Gomez, a Tagalog from Rizal province.\n\n\nOnce upon a time there lived in the town of Pasig two honest men who\nwere intimate friends. They were called Mayaman [50] and Mahirap,\n[51] because one was much richer than the other.\n\nOne pleasant afternoon these two men made up their minds to take a\nlong walk into the neighboring woods. Here, while they were talking\nhappily about their respective fortunes, they saw in the distance\na poor wood-cutter, who was very busy cutting and collecting fagots\nfor sale. This wood-cutter lived in a mean cottage on the outskirts\nof a little town on the opposite shore of the lake, and he maintained\nhis family by selling pieces of wood gathered from this forest.\n\nWhen they saw the poor man, Mayaman said to his friend, \"Now, which\none of us can make that wood-cutter rich?\"\n\n\"Well, even though I am much poorer than you,\" said Mahirap, \"I can\nmake him rich with just the few cents I have in my pocket.\"\n\nThey agreed, however, that Mayaman should be the first to try to make\nthe poor man rich. So Mayaman called out to the wood-cutter, and said,\n\"Do you want to be rich, my good man?\"\n\n\"Certainly, master, I should like to be rich, so that my family might\nnot want anything,\" said the wood-cutter.\n\nPointing to his large house in the distance, Mayaman said, \"All\nright. Come to my house this evening on your way home, and I will\ngive you four bags of my money. If you don't become rich on them,\ncome back, and I will give you some more.\"\n\nThe wood-cutter was overjoyed at his good luck, and in the evening\nwent to Mayaman's house, where he received the money. He placed\nthe bags in the bottom of his banca, [52] and sailed home. When he\nreached his little cottage, he spread out all the gold and silver\nmoney on the floor. He was delighted at possessing such wealth, and\ndetermined first of all to buy household articles with it; but some\ndishonest neighbors, soon finding out that the wood-cutter had much\nmoney in the house, secretly stole the bags.\n\nThen the wood-cutter, remembering the rich man's promise, hastily\nprepared his banca and sailed across to Pasig. When Mayaman saw the\nwood-cutter, he said, \"Are you rich now, my good man?\"\n\n\"O kind master!\" said the wood-cutter, \"I am not yet rich, for some\none stole my bags of money.\"\n\n\"Well, here are four more bags. See that you take better care of them.\"\n\nThe wood-cutter reached home safely with this new wealth; but\nunfortunately it was stolen, too, during the night.\n\nThree more times he went to Mayaman, and every time received four\nbags of money; but every time was it stolen from him by his neighbors.\n\nFinally, on his sixth application, Mayaman did not give the wood-cutter\nmoney, but presented him with a beautiful ring. \"This ring will\npreserve you from harm,\" he said, \"and will give you everything\nyou ask for. With it you can become the richest man in town; but be\ncareful not to lose it!\"\n\nWhile the wood-cutter was sailing home that evening, he thought he\nwould try the ring by asking it for some food. So he said, \"Beautiful\nring, give me food! for I am hungry.\" In an instant twelve different\nkinds of food appeared in his banca, and he ate heartily. But after he\nhad eaten, the wind calmed down: so he said to the ring, \"O beautiful\nring! blow my banca very hard, so that I may reach home quickly.\" He\nhad no sooner spoken than the wind rose suddenly. The sail and mast of\nhis little boat were blown away, and the banca itself sank. Forgetting\nall about his ring, the unfortunate man had to swim for his life. He\nreached the shore safely, but was greatly distressed to find that he\nhad lost his valuable ring. So he decided to go back to Mayaman and\ntell him all about his loss.\n\nThe next day he borrowed a banca and sailed to Pasig; but when Mayaman\nhad heard his story, he said, \"My good man, I have nothing more to\ngive you.\" Then Mayaman turned to his friend Mahirap, and said, \"It\nis your turn now, Mahirap. See what you can do for this poor man to\nenrich him.\" Mahirap gave the poor wood-cutter five centavos,--all\nhe had in his pocket,--and told him to go to the market and buy a\nfish with it for his supper.\n\nThe wood-cutter was disappointed at receiving so small an amount,\nand sailed homeward in a very downcast mood; but when he arrived at\nhis town, he went straight to the market. As he was walking around the\nfish-stalls, he saw a very fine fat fish. So he said to the tendera,\n[53] \"How much must I pay for that fat fish?\"\n\n\"Well, five centavos is all I'll ask you for it,\" said she.\n\n\"Oh, I have only five centavos; and if I give them all to you, I\nshall have no money to buy rice with. So please let me have the fish\nfor three!\" said the wood-cutter. But the tendera refused to sell the\nfish for three centavos; and the wood-cutter was obliged to give all\nhis money for it, for the fish was so fine and fat that he could not\nleave it.\n\nWhen he went home and opened the fish to clean it, what do you suppose\nhe found inside? Why, no other thing than the precious ring he had\nlost in the lake! He was so rejoiced at getting back his treasure,\nthat he walked up and down the streets, talking out loud to his ring:--\n\n\n        \"Ha, ha, ha, ha!\n        I have found you now;\n        You are here, and nowhere else.\"\n\n\nWhen his neighbors who had stolen his bags of money from him heard\nthese words, they thought that the wood-cutter had found out that they\nwere the thieves, and was addressing these words to them. They ran up\nto him with all the bags of money, and said, \"O wood-cutter! pardon\nus for our misdoings! Here are all the bags of money that we stole\nfrom you.\"\n\nWith his money and the ring, the wood-cutter soon became the richest\nman in his town. He lived happily with his wife the rest of his days,\nand left a large heritage to his children.\n\nSo Mahirap, with five centavos only, succeeded in making the\nwood-cutter rich.\n\n\nLucas the Rope-maker.\n\nNarrated by Elisa Cordero, a Tagalog from Pagsanjan, Laguna. Miss\nCordero says that the story is well known and is old.\n\nLuis and Isco were intimate friends. They lived in a country called\nBagdad. Though these two friends had been brought up together in the\nsame school, their ideas were different. Luis believed that gentleness\nand kindness were the second heaven, while Isco's belief was that\nwealth was the source of happiness and peace in life.\n\nOne day, while they were eating, Isco said, \"Don't you believe, my\nfriend, that a rich man, however cruel he may be, is known everywhere\nand has great power over all his people? A poor man may be gentle\nand kind, but then he is disdainfully looked upon by his neighbors.\"\n\n\"Oh,\" answered Luis, \"I know it, but to me everybody is the same. I\nlove them all, and I am not enchanted by anything that glisters.\"\n\n\"My friend,\" said Isco, \"our conversation is becoming serious. Let\nus take a walk this afternoon and see how these theories work out in\nthe lives of men.\"\n\nThat afternoon Luis and Isco went to a town called Cohija. On their\nway they saw a rope-maker, Lucas by name, who by his condition showed\nhis great suffering from poverty. He approached Lucas and gave him a\nroll of paper money, saying, \"Now, Lucas, take this money and spend\nit judiciously.\"\n\nLucas was overjoyed: he hardly knew what to do. When he reached home,\nhe related to his wife Zelima what had happened to him. As has been\nsaid, Lucas was very poor and was a rope-maker. He had six little\nchildren to support; but he had no money with which to feed them, nor\ncould he get anything from his rope-making. Some days he could not\nsell even a yard of rope. When Lucas received the money from Luis,\nand had gone home and told his wife, he immediately went out again\nto buy food. He had one hundred pesos in paper money. He bought two\npounds of meat, and a roll of ca\u00f1amo; [54] and as there was some more\nmoney left, he put it in one of the corners of his hat. Unfortunately,\nas he was walking home, an eagle was attracted by the smell of the\nmeat, and began flying about his head. He frightened the bird away;\nbut it flew so fast that its claws became entangled in his hat,\nwhich was snatched off his head and carried away some distance. When\nhe searched for the money, it was gone. He could not find it anywhere.\n\nLucas went home very sad. When his wife learned the cause of his\nsorrow, she became very angry. She scolded her husband roundly. As\nsoon as the family had eaten the meat Lucas bought, they were as poor\nas before. They were even pale because of hunger.\n\nOne day Luis and Isco decided to visit Lucas and see how he was\ngetting along. It happened that while they were passing in the same\nstreet as before, they saw Lucas weeping under a mango-tree near his\nsmall house. \"What is the matter?\" said Luis. \"Why are you crying?\"\n\nPoor Lucas told them all that had happened to him,--how the money was\nlost, and how his wife had scolded him. At first Luis did not believe\nthe rope-maker's story, and became angry at him. At last, however,\nwhen he perceived that Lucas was telling the truth, he pardoned him\nand gave him a thousand pesos.\n\nLucas returned home with delight, but his wife and children were not in\nthe house. They were out asking alms from their neighbors. Lucas then\nhid the bulk of the money in an empty jar in the corner of the room,\nand then went out to buy food for his wife and children. While he was\ngone, his wife and children returned. They had not yet eaten anything.\n\nNot long afterward a man came along selling rice. Zelima said to him,\n\"Sir, can't you give us a little something to appease our hunger? I'll\ngive you some darak [55] in exchange.\"\n\n\"Oh, yes!\" said the man, \"I'll give you some rice, but you do not\nneed to give me anything.\"\n\nZelima took the rice gladly; and as she was looking for something\nwith which to repay the man, she happened to see the empty jar in\nwhich her husband had secretly put his money. She filled the jar with\ndarak and gave it to the rice-seller.\n\nWhen Lucas came home, he was very happy. He told his wife about the\nmoney he had hidden. But when he found out that the money was gone,\nhe was in despair: he did not know what to do. He scolded his wife\nfor her carelessness. As he could not endure to see the suffering of\nhis children, he tried to kill himself, but his children prevented\nhim. At last he concluded to be quiet; for he thought, \"If I hurt my\nwife, and she becomes sick, I can't stand it. I must take care of her.\"\n\nTwo months passed by, and Luis and Isco again visited their friend\nLucas. While they were walking in the street, Luis found a big piece\nof lead. He picked it up and put it in his pocket. When they reached\nLucas's house, they were astonished to see him in a more wretched\ncondition than before. Luis asked what was the matter. Lucas related\nto him all that had occurred; but Luis just said, \"Oh, no! you are\nfooling us. We will not believe you.\" Lucas was very sad. He asked\npardon of Luis for his carelessness, and said, \"Don't increase the\nburden of my suffering by your scolding!\"\n\nNow, Luis was by nature gentle and pitiful. He could not endure to\nsee his friend suffering. So he gave him the lead he had found in\nthe street, saying, \"Now, take care of that! Maybe your wealth will\ncome from it.\" Luis accepted the lead unwillingly, for he thought\nthat Luis was mocking him.\n\nWhen Lucas went into the house, he threw the lead away in the corner,\nand went to sleep. During the night a neighbor knocked at their door,\nasking for a piece of lead for her husband. The neighbor said, \"My\nhusband is going fishing early in the morning, and he asked me to buy\nhim some lead for his line, but I forgot it. I know he will scold me if\nI don't have some ready for him.\" Lucas, who was wakened by the talk,\ntold his wife to get the lead he had thrown in the corner. When Zelima\nfound it, she gave it to their neighbor, who went away happy, promising\nthat she would bring them the first fish her husband should catch.\n\nThe next morning Lucas woke very late. The neighbor was already there\nwith a big fish, and Zelima was happy at having so much to eat. While\nshe was cleaning the fish, she found a bright stone inside it. As she\ndid not know of the value of the stone, she gave it to her youngest\nson to play with; but when the other children saw it, they quarrelled\nwith their brother, and tried to take it away from him. Lucas, too,\nwas ignorant of the fact that the stone was worth anything.\n\nIn front of their house lived a rich man named Don Juan. When he\nheard the noise of his neighbor's children quarrelling, he sent\nhis wife to see what was the matter. Don Juan's wife saw the stone,\nand wanted to have it very much. She asked Zelima to sell it to her,\nbut Zelima said that she would wait and ask her husband. The rich\nman's wife went home and told her husband about the jewel. He went\nto Lucas's house, and offered the rope-maker a thousand pesos for the\nstone; but Lucas refused, for now he suspected that it was worth more\nthan that. At last he sold it for twenty thousand pesos.\n\nLucas was now a rich man. He bought clothes for his wife and children,\nrenewed his house, which was falling to pieces, and bought a machine\nfor making rope. As his business increased, he bought another\nmachine. But although Lucas was the richest man in town, he was very\nkind. His house was open to every comer. He supported crippled persons,\nand gave alms to the poor.\n\nWhen Luis and Isco visited Lucas the last time, they were surprised\nand at the same time delighted to see him so rich. Lucas did not know\nhow to thank them. He gave a banquet in honor of these two men. After\nthe feast was over, Lucas told his friends every detail of all that\nhad happened to him, how he had lent the lead, how his wife had found\nthe stone in the fish, and how a rich man had bought it for twenty\nthousand pesos.\n\nLuis was now convinced that Lucas was honest, and had told the truth\non former occasions. Lucas lived in his big house happily and in\npeace with his wife and children.\n\n\nNotes.\n\nThese two Tagalog stories are probably derived from the same ultimate\nsource; the second, \"Lucas the Rope-Maker,\" being very much closer to\nthe original. That source is the \"History of Khevajah Hasan al-Habbal\"\nin the \"Arabian Nights Entertainments\" (see Burton's translation,\nSupplemental Nights, III : 341-366). There is also a Tagalog literary\nversion of this story,--\"Life of a Rope-maker in the Kingdom of\nBagdad,\" by Franz Molteni. I have at present no copy of this chap-book;\nbut the work may safely be dated 1902-05, as those were the years in\nwhich Molteni published. This story follows faithfully the \"Arabian\nNights\" tale. The two rich friends are Saadi and Saad, and the name\nof the rope-maker is Cojia Hasan.\n\nOur second folk-tale (b) seems to stand half way between this literary\nversion and \"The Rich and the Poor,\"--not chronologically, to be sure,\nbut so far as fidelity to the Arabian story is concerned. Although the\nevents are practically the same in (b) and in Molteni, the proper names\ndiffer throughout. It is possible that (b) derives from an earlier\nTagalog literary version that is no longer extant. (a) is definitely\nlocalized on Laguna de Bay, and the story as a whole seems thoroughly\nnative. It is likely much older than either of the other two forms.\n\nA Bengal tale somewhat similar to these is to be found in McCulloch's\n\"Bengali Household Tales,\" No. III; it is also connected with\nthe Dr. Knowall cycle (our No. 1). Caballero has a Spanish story\n(see Ingram, \"Dame Fortune and Don Money\"). For a discussion of the\ncontinuously unlucky hero, see Clouston 2, 489-493. In Ralston 1, I95\nf., may be found a group of stories dealing with luck. Compare also\nThorpe's \"Yule-tide Stories,\" 460 f., for the North German story of\n\"The Three Gifts.\"\n\nFor the \"ejaculation guess\" in No. 13(a), see notes to No. 1 (pp. 7-8).\n\n\n\nTALE 14\n\nTHE KING AND THE DERVISH.\n\n\nNarrated by Jos\u00e9 M. Hilario of Batangas, Batangas, who heard the\nstory from his father, a Tagalog.\n\n\nOnce there lived a young and brave king with his gentle and loving\nwife. Both had enjoyed an easy, comfortable, and, best of all, happy\nlife. The king ruled his people well. The queen was a good wife as well\nas a good sovereign: she always cheered her husband when he was sad.\n\nOne day a dervish came to the palace. He told the king that he\npossessed magical power, and straightway they became friends. This\ndervish had the power to leave his body and enter that of a dead\nanimal or person. Now, the king was fond of hunting, and once he\ntook his new friend with him to shoot deer. After a few hours of\nhard chasing, they succeeded in killing a buck. To show his power,\nthe dervish left his body and entered that of the dead deer. Then he\nresumed his former shape. The king was very anxious to be able to do\nthe same thing; whereupon the dervish gave him minute instructions,\nand taught him the necessary charms. Then the king left his body,\nand took possession of that of the deer. In an instant the dervish\nentered the king's body and went home as the monarch. He gave orders\nthat a deer with certain marks should be hunted out and killed. The\ntrue king was very unhappy, especially when he saw his own men chasing\nhim to take his life.\n\nIn his wanderings through the forest, he saw a dead nightingale. He\nleft the deer's body and entered the bird's. Now he was safe, so\nhe flew to his palace. He sang so sweetly, that the queen ordered\nher attendants to catch him. He gladly allowed himself to be caught,\nand to be cared for by the queen. Whenever the dervish took the bird\nin his hands, the bird pecked him; but the beautiful singer always\nshowed signs of satisfaction when the queen smoothed his plumage.\n\nNot long after the bird's capture, a dog died in the palace. The\nking underwent another change: he left the bird's body and entered\nthat of the dog. On waking up in the morning, the queen found that\nher pet was dead. She began to weep. Unable to see her so sad, the\ndervish comforted her, and told her that he would give the bird\nlife again. Consequently he left the king's body and entered the\nbird's. Seeing his chance, the real king left the dog's body and\nresumed his original form. He then went at once to the cage and killed\nthe ungrateful bird, the dervish.\n\nThe tender queen protested against the king's act of cruelty; but when\nshe heard that she had been deceived by the dervish, she died of grief.\n\n\nThe Mysterious Book.\n\nNarrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna.\n\nOnce upon a time there lived a poor father and a poor son. The father\nwas very old, and was named Pedro. The son's name was Juan. Although\nthey were very poor, Juan was afraid of work.\n\nOne day the two did not have a single grain of rice in the house\nto eat. Juan now realized that he would have to find some work,\nor he and his father would starve. So he went to a neighboring town\nto seek a master. He at last found one in the person of Don Luzano,\na fine gentleman of fortune.\n\nDon Luzano treated Juan like a son. As time went on, Don Luzano became\nso confident in Juan's honesty, that he began to intrust him with the\nmost precious valuables in the house. One morning Don Luzano went\nout hunting. He left Juan alone in the house, as usual. While Juan\nwas sweeping and cleaning his master's room, he caught sight of a\nhighly polished box lying behind the post in the corner. Curious to\nfind out what was inside, he opened the box. There appeared another\nbox. He opened this box, and another box still was disclosed. One box\nappeared after another until Juan came to the seventh. This last one\ncontained a small triangular-shaped book bound in gold and decorated\nwith diamonds and other precious gems. Disregarding the consequences\nthat might follow, Juan picked up the book and opened it. Lo! at once\nJuan was carried by the book up into the air. And when he looked back,\nwhom did he see? No other than Don Luzano pursuing him, with eyes\nfull of rage. He had an enormous deadly-looking bolo in his hand.\n\nAs Don Luzano was a big man, he could fly faster than little Juan. Soon\nthe boy was but a few yards in front of his antagonist. It should also\nbe known that the book had the wonderful power of changing anybody\nwho had laid his hands on it, or who had learned by heart one of\nits chapters, into whatever form that person wished to assume. Juan\nsoon found this fact out. In an instant Juan had disappeared, and in\nhis place was a little steed galloping as fast as he could down the\nstreet. Again, there was Don Luzano after him in the form of a big\nfast mule, with bubbling and foaming mouth, and eyes flashing with\nhate. The mule ran so fast, that every minute seemed to be bringing\nJuan nearer his grave.\n\nSeeing his danger, Juan changed himself into a bird,--a pretty little\nbird. No sooner had he done so than he saw Don Luzano in the form\nof a big hawk about to swoop down on him. Then Juan suddenly leaped\ninto a well he was flying over, and there became a little fish. Don\nLuzano assumed the form of a big fish, and kept up the chase; but the\nlittle fish entered a small crack in the wall of the well, where the\nbig fish could not pursue him farther. So Don Luzano had to give up\nand go home in great disappointment.\n\nThe well in which Juan found himself belonged to three beautiful\nprincesses. One morning, while they were looking into the water, they\nsaw the little fish with its seven-colored scales, moving gracefully\nthrough the water. The eldest of the maidens lowered her bait, but\nthe fish would not see it. The second sister tried her skill. The\nfish bit the bait; but, just as it was being drawn out of the water,\nit suddenly released its hold. Now the youngest sister's turn came. The\nfish allowed itself to be caught and held in the tender hands of this\nbeautiful girl. She placed the little fish in a golden basin of water\nand took it to her room, where she cared for it very tenderly.\n\nSeveral months later the king issued a proclamation throughout his\nrealm and other neighboring kingdoms, saying that the youngest\nprincess was sick. \"To any one who can cure her,\" he said, \"I\npromise to give one-half of my kingdom.\" The most skilful doctors\nhad already done the best they could, but all their efforts were in\nvain. The princess seemed to grow worse and worse every day. \"Ay,\nwhat foolishness!\" exclaimed Don Luzano when he heard the news of\nthe sick princess. \"The sickness! Pshaw! That's no sickness, never\nin the wide world!\"\n\nThe following morning there was Don Luzano speaking with the king. \"I\npromise to cure her,\" said Don Luzano. \"I have already cured many\nsimilar cases.\"\n\n\"And your remedy will do her no harm?\" asked the king after some\nhesitation.\n\n\"No harm, sir, no harm. Rely on my honor.\"\n\n\"Very well. And you shall have half of my kingdom if you are\nsuccessful.\"\n\n\"No, I thank you, your Majesty. I, being a faithful subject, need no\npayment whatever for any of my poor services. As a token from you,\nhowever, I should like to have the fish that the princess keeps in\nher room.\"\n\n\"O my faithful subject!\" exclaimed the king in joy. \"How good you\nare! Will you have nothing except a poor worthless fish?\"\n\n\"No more\" that's enough.\"\n\n\"Well, then,\" returned the king, \"prepare your remedy, and on the\nthird day we shall apply it to the princess. You can go home now,\nand you may be sure that you shall have the fish.\"\n\nDon Luzano took his leave of the king, and then went home. On the third\nday this daring magician came back to the palace to apply his remedy\nto the princess. Before he began any part of the treatment, however,\nhe requested that the fish be given to him. The king consented to\nhis request: but as he was about to dip his hand into the basin,\nthe princess boldly stopped him. She pretended to be angry on the\nground that Don Luzano would soil with his hands the golden basin of\nthe monarch. She told him to hold out his hands, and she would pour\nthe fish into them. Don Luzano did as he was told: but, before the\nfish could reach his hands, the pretty creature jumped out. No fish\nnow could be seen, but in its stead was a beautiful gold ring adorning\nthe finger of the princess. Don Luzano tried to snatch the ring, but,\nas the princess jerked her hand back, the ring fell to the floor,\nand in its place were countless little mungo [56] seeds scattered\nabout the room. Don Luzano instantly took the form of a greedy crow,\ndevouring the seeds with extraordinary speed. Juan, who was contained\nin one of the seeds that had rolled beneath the feet of the princess,\nsuddenly became a cat, and, rushing out, attacked the bird. As soon\nas you could wink your eyes or snap your fingers, the crow was dead,\nmiserably torn to pieces. In place of the cat stood Juan in an\nembroidered suit, looking like a gay young prince.\n\n\"This is my beloved,\" confessed the princess to her father as she\npointed to Juan. The king forgave his daughter for concealing from\nhim the real condition of her life, and he gladly welcomed his new\nson-in-law. Prince Juan, as we shall now call our friend, was destined\nto a life of peace and joy. He was rid of his formidable antagonist;\nhe had a beautiful princess (who was no longer sick) for a wife; and\nhe had an excellent chance of inheriting the throne. There is no more.\n\n\nNotes.\n\nA third form (c) I have only in abstract; it is entitled \"The Priest\nand his Pupil:\"--\n\nA boy learns a number of magic tricks from the priest, his master. He\nchanges himself into a hog, and is sold to the priest; then he runs\naway, transforms himself into a horse, and is again sold to his\nmaster for much money. The horse breaks loose and runs off. The\npriest now realizes the truth, and, transforming himself into a\nhorse, pursues the first horse. When they come to a river, the\nfirst horse becomes a small fish, and the second a large fish, and\nthe chase continues. Then the two fish become birds wheeling aloft,\nthe larger chasing the smaller. As he flies over the palace of the\nKing of Persia, the boy becomes a small cocoanut-ring, and drops\non to the finger of the princess. The defeated priest returns home,\nand threatens the King of Persia with war if he will not give up the\nring. When the priest calls at the court, the boy has changed himself\nfrom a ring into a dog. The priest is told that he shall have the\nring provided he becomes a duck. Immediately when he has complied,\nthe dog seizes him and kills him. The hero later weds the princess.\n\nA fourth form (d) is the Tagalog story \"The Battle of the Enchanters,\"\nprinted in JAFL 20 : 309-310.\n\nBoth of these variants (c and d) bear a close resemblance to our\nsecond story of \"The Mysterious Book,\" and all three probably go back\nto a common source; but that source is not the \"Arabian Nights\" (as\nGardner hints, JAFL 20 : 309, note), although the second calendar's\ntale in that collection represents one form of the \"Transformation\nCombat\" cycle. These three Filipino variants are members of the large\nfamily of Oriental and European folk-tales of which the Norse \"Farmer\nWeathersky\" (Dasent, No. XLI) or the German \"The Thief and his Master\"\n(Grimm, No. 68) may be taken as representatives. The essential elements\nof this form of the \"Transformation Combat\" cycle have been noted by\nBolte-Pol\u00edvka (2 : 61) as follows:--\n\n\nA A father gives his son up to a magician to be taught, the condition\nbeing that the father at the end of a year must be able to recognize\nhis son in animal form.\n\nB The son secretly learns magic and thieving.\n\nC In the form of a dog, ox, horse, he allows his father to sell him,\nfinally to the magician himself, to whom the father, contrary to\ndirections, also hands over the bridle.\n\nD1 The son, however, succeeds in slipping off the bridle, and (D2)\novercomes the magician in a transformation combat (hare, fish, bird,\netc.). D3 Usually, after the hero has flown in the guise of a bird\nto a princess and is concealed by her in the form of a ring, the\nmagician appears to the king her father, who has become sick, and\ndemands the ring as payment for a cure. The princess drops the ring,\nand there lies in its place a pile of millet-seed, which the magician\nas a hen starts to pick up; but the hero quickly turns himself into\na fox, and bites off the hen's head.\n\n\nWith slight variations from the formula as given above, these elements\nare distributed thus in our stories:--\n\n\n        (b) BD2D3\n        (c) BCD2D3\n        (d) BCD1D3\n\n\nBolte and Pol\u00edvka (2 : 66) cite a number of Oriental versions of\nthe story (Hindoo and Arabian) which in their main outlines are\npractically identical with our variants. In the absence of the story\nin any Spanish version, it seems most reasonable to look to India as\nthe source of our tales; unless, as is possible, they were introduced\ninto the Islands from Straparola (viii, 5), whose collection of stories\nmight have found their way there through the Spaniards. For further\ndiscussions of this cycle, see Macculloch, 164-166; Clouston 3, 1 :\n413 ff.; K\u00f6hler-Bolte, 1 : 138 ff., 556 f.; Benfey, 1 : 410-413.\n\nOur first story, \"The King who became a Deer, a Nightingale,\nand a Dog,\" while containing the \"transformation combat\" between\nmagician and pupil, differs from the other members of this group in\none important respect: the transformation cannot take place unless\nthere is a dead body for the transformer's spirit to enter. It is\nalso to be noted that, as soon as a spirit leaves a body, that body\nbecomes dead. There can be no doubt that this story of ours is derived\nfrom the 57th to the 60th \"Days\" in the \"1001 Days\" (Persian Tales,\n1 : 212 ff.; Cabinet des F\u00e9es, XlV, p. 326 f.), the story of Prince\nFadlallah. For other variants of this cycle, see Benfey, 1 : 122 f.,\nespecially 126. The Persian story might have reached the Philippines\nthrough the medium of the French translation, of which our tale\nappears to be little more than the baldest abstract.\n\nBenfey explains the \"transformation combat\" as originating in the\ndisputes between Buddhists and Brahmans. Doubtless the story first\ngrew up in India. A very ancient Oriental analogue, which has not\nhitherto been pointed out, I believe, is the Hebrew account of\nAaron's magical contest with the Egyptian sorcerers (see Exodus,\nvii, 9-12). Compare also the betting-contest between the two kings\nin No. 1 of this collection, and see the notes.\n\n\n\nTALE 15\n\nTHE MIRACULOUS COW.\n\n\nNarrated by Adela Hidalgo, a Tagalog from Manila, who heard the story\nfrom another Tagalog student.\n\n\nThere was once a farmer driving home from his farm in his\ncarreton. [57] He had tied his cow to the back of his cart, as he was\naccustomed to do every evening on his way home. While he was going\nalong the road, two boys saw him. They were Felipe and Ambrosio. Felipe\nwhispered to Ambrosio, \"Do you see the cow tied to the back of that\ncarreton? Well, if you will untie it, I will take it to our house.\"\n\nAmbrosio approached the carreton slowly, and untied the cow. He handed\nthe rope to Felipe, and then tied himself in the place of the animal.\n\n\"Come on, Ambrosio! Don't be foolish! Come on with me!\" whispered\nFelipe impatiently.\n\n\"No, leave me alone! Go home, and I will soon be there!\" answered\nthe cunning Ambrosio.\n\nAfter a while the farmer happened to look back. What a surprise\nfor him! He was frightened to find a boy instead of his cow tied\nto the carreton. \"Why are you there? Where is my cow?\" he shouted\nfuriously. \"Rascal, give me my cow!\"\n\n\"Oh, don't be angry with me!\" said Ambrosio. \"Wait a minute, and I\nwill tell you my story. Once, when I was a small boy, my mother became\nvery angry with me. She cursed me, and suddenly I was transformed\ninto a cow; and now I am changed back into my own shape. It is not\nmy fault that you bought me: I could not tell you not to do so, for\nI could not speak at the time. Now, generous farmer, please give me\nmy freedom! for I am very anxious to see my old home again.\"\n\nThe farmer did not know what to do, for he was very sorry to lose his\ncow. When he reached home, he told his wife the story. Now, his wife\nwas a kind-hearted woman; so, after thinking a few minutes, she said,\n\"Husband, what can we do? We ought to set him free. It is by the\ngreat mercy of God that he has been restored to his former self.\"\n\nSo the wily boy got off. He rejoined his friend, and they had a good\nlaugh over the two simple folks.\n\n\nNotes.\n\nLike the preceding, this story is of Oriental origin. It must\nhave grown up among a people to whom the idea of metempsychosis\nwas well known, but who at the same time held a skeptical view of\nthat doctrine. Whether or not this droll reached the Philippines by\nway of the Iberian Peninsula, is hard to say definitely. A Spanish\nfolk-tale narrating practically the same incident is to be found\nin C. Sellers, pp. 1 ff.: \"The Ingenious Student.\" There the shrewd\nbut poverty-stricken Juan Rivas steals a mule from the pack-train of\na simple-minded muleteer; and while the companions escape with the\nanimal and sell it, Juan puts on the saddle and bridle, and takes the\nplace of the stolen beast. His explanation that he has just fulfilled\na long period of punishment imposed on him by Mother Church satisfies\nthe astonished mule-owner, and Juan escapes with only the admonition\nnever again to incur the wrath of his spiritual Mother.\n\nThe oldest version with which I am familiar is the \"Arabian Nights\"\nanecdote of \"The Simpleton and the Sharper\" (Burton's translation,\nv : 83). This story is practically identical with ours, except that\nthe Filipino version lacks the additional final comical touch of the\nArabian. The owner of the ass, after the adventure with the sharper,\nwent to the market to buy another beast, \"and, lo! he beheld his\nown ass for sale. And when he recognized it, he advanced to it, and,\nputting his mouth to its ear, said, 'Wo to thee, O unlucky! Doubtless\nthou hast returned to intoxication and beaten thy mother again. By\nAllah, I will never again buy thee!'\" The sharper had previously\ngiven as the reason of his transformation the fact that his mother had\ncursed him when he, in a fit of drunkenness, had beaten her. Clouston\ntells this story in his \"Book of Noodles\" (81-83).\n\nStories of the transformation of a child into an animal because\nof a parent's curse are found all over Europe. This motif is also\nwidespread in the Philippines among both the Christian and the Pagan\ntribes. It is usually incorporated in an origin story, such as \"The\nOrigin of Monkeys.\" For this belief among a non-Christian people in\nnorthern Luzon, see Cole, Nos. 65-67. None of these tales, however,\nassume the droll form: they are told as serious etiological myths.\n\n\n\nTALE 16\n\nTHE CLEVER HUSBAND AND WIFE.\n\n\nNarrated by Elisa Cordero, a Tagalog from Pagsanjan, La Laguna. She\nheard the story from her servant.\n\n\nPedro had been living as a servant in a doctor's house for more than\nnine years. He wanted very much to have a wife, but he had no business\nof any kind on which to support one.\n\nOne day he felt very sad. His look of dejection did not escape the\nnotice of his master, who said, \"What is the matter, my boy? Why do\nyou look so sad? Is there anything I can do to comfort you?\"\n\n\"Oh, yes!\" said Pedro.\n\n\"What do you want me to do?\" asked the doctor.\n\n\"Master,\" the man replied, \"I want a wife, but I have no money to\nsupport one.\"\n\n\"Oh, don't worry about money!\" replied his master. \"Be ready to-morrow,\nand I will let you marry the woman you love.\"\n\nThe next day the wedding was held. The doctor let the couple live in a\ncottage not far from his hacienda, [58] and he gave them two hundred\npieces of gold. When they received the money, they hardly knew what\nto do with it, as Pedro had never had any business of any sort. \"What\nshall we do after we have spent all our money?\" asked the wife. \"Oh,\nwe can ask the doctor for more,\" answered Pedro.\n\nYears passed by, and one day the couple had not even a cent with\nwhich to buy food. So Pedro went to the doctor and asked him for some\nmoney. The doctor, who had always been kind to them, gave him twenty\npieces of gold; but these did not last very long, and it was not many\ndays before the money was all spent. The husband and wife now thought\nof another way by which they could get money from the doctor.\n\nEarly one day Pedro went to the doctor's house weeping. He said that\nhis wife had died, and that he had nothing with which to pay for her\nburial. (He had rubbed onion-juice on his eyes, so that he looked\nas if he were really crying.) When the doctor heard Pedro's story,\nhe pitied the man, and said to him, \"What was the matter with your\nwife? How long was she sick?\" \"For two days,\" answered Pedro.\n\n\"Two days!\" exclaimed the doctor, \"why did you not call me, then? We\nshould have been able to save her. Well, take this money and see that\nshe gets a decent burial.\"\n\nPedro returned home in good spirits. He found his wife Marta waiting\nfor him at the door, and they were happy once more; but in a month the\nmoney was all used up, and they were on the point of starving again.\n\nNow, the doctor had a married sister whom Pedro and his wife had\nworked for off and on after their marriage. Pedro told his wife to go\nto the doctor's sister, and tell her that he was dead and that she\nhad no money to pay for the burial. Marta set out, as she was told;\nand when she arrived at the sister's house, the woman said to her,\n\"Marta, why are you crying?\"\n\n\"My husband is dead, and I have no money to pay for his burial,\"\nsaid Marta, weeping.\n\n\"You have served us well, so take this money and see that masses are\nsaid for your husband's soul,\" said the kind-hearted mistress.\n\nThat evening the doctor visited his sister to see her son who was\nsick. The sister told him that Marta's husband had died. \"No,\" answered\nthe doctor, \"it was Marta who died.\" They argued and argued, but\ncould not agree; so they finally decided to send one of the doctor's\nservants to see which one was dead. When Pedro saw the servant coming,\nhe told his wife to lie flat and stiff in the bed as if she were dead;\nand when the servant entered, Pedro showed him his dead wife.\n\nThe servant returned, and told the doctor and his sister that it was\nMarta who was dead; but the sister would not believe him, for she\nsaid that perhaps he was joking. So they sent another servant. This\ntime Marta made Pedro lie down stiff and flat in the bed; and when\nthe servant entered the house, he saw the man lying as if dead. So he\nhurried back and told the doctor and his sister what he had seen. Now\nneither knew what to believe. The next morning, therefore, the doctor\nand his sister together visited the cottage of Pedro. They found\nthe couple both lying as if dead. After examining them, however,\nthe doctor realized that they were merely feigning death. He was\nso pleased by the joke, and so glad to find his old servants alive,\nthat he took them home with him and made them stay at his house.\n\n\nNotes.\n\nThis droll seems to be derived from the \"1001 Nights\" (271st to 290th\nnights of the Breslau edition, \"The Story of Abu-l-hasan the Wag, or\nthe Sleeper Awakened\"). The Arabian story is not only more detailed,\nbut contains much preliminary matter that is altogether lacking in\nour story. In fact, the two are so dissimilar, except for the trick\nthe husband and wife play on their benefactor to get more money,\nthat it is hard to demonstrate a historical connection between the two.\n\nI have in text and translation (the latter unpublished) a Tagalog\nmetrical version of the Arabian story. This metrical version, which\nis told in 1240 lines, is entitled (in translation) \"The Story of\nAbu-Hasan, Who dreamed when he was Awake. Poem by Franz Molteni. First\nedition, Manila.\" Although this work is not dated, it probably appeared\nafter 1900. In general, the Tagalog poem agrees with the \"1001 Nights\"\nstory, though it differs in details. An analysis of the differences\nin the first part of the narratives need not concern us here, as our\nfolk-tale is connected with only the last third of the romance.\n\nIn the metrical version, after Abu, through the favor of the sultan,\nhas been married to Nuzhat, one of the ladies-in-waiting, the new\ncouple begin to live extravagantly, and soon exhaust the dowry and\nwedding gifts. Then after much deliberation Abu decides to go to\nthe sultan, tell him that Nuzhat his wife is dead, and ask for\nmoney for her burial. The ruse succeeds; Abu returns home with\na thousand ounces of gold. He at once counsels his wife to go to\nthe sultana with a similar story that he is dead and that money is\nneeded for his funeral. Nuzhat, too, receives a thousand ounces from\nthe sultana. The sultan now visits his wife, and tells her of the\ndeath of Nuzhat. She insists that it is Abu who is dead, and they\nargue violently about the matter. Finally the sultan decides to send\none of his servants to report the truth. When Abu sees the servant\ncoming, he bids his wife lie on the bier, and the servant is shown\nher corpse. He reports that it is Nuzhat who is dead. The sultana\nis enraged at the servant's statement, and sends her nurse for the\ntruth. This time Abu lies on the bier, and Nuzhat shows his body to\nthe nurse. When the old woman returns with her contradictory story,\nthe sultan's servant calls her a black falsifying witch. At last the\nsultan and sultana themselves go to see. Both Abu and Nuzhat are found\nlying as if dead. The sultan and his wife now argue so violently as\nto which of their favorites died first, that the deceitful couple,\nfearful of the outcome, kneel before their rulers, confess the trick,\nand beg forgiveness. The royal pair laugh at the joke, and give Abu\nand his wife enough to support them the rest of their days.\n\nThe last part of the Arabian story is substantially as given above,\nonly Nuzhat goes first to the sultana with the account of Abu's\ndeath, after which Abu visits the sultan and tells him of Nuzhat's\ndeath. Then follows the quarrel between the sultan and his wife over\nthe contradictory reports brought back by the two messengers. All\nfour go in person to discover the truth. Both Nuzhat and Abu are\nfound dead. Sultan: \"I would give a thousand pieces of gold to know\nwhich died first.\" Abu jumps up, says that he died first, and claims\nthe reward. Ending as above.\n\nThis story of Abu is also told as a folk-tale in Simla, northern India\n(Dracott, 166-173), where it retains the Arabic title, \"Abul Hussain,\"\nand is almost identical with the \"1001 Nights\" version. In the Simla\ntale, however, the despatching of servants to learn which one is really\ndead is lacking. The sultan and his wife together go to Abul's house,\nand find both dead. \"If we could only find out which died first!\" etc.\n\nOur story, the Tagalog folk-tale, is told almost as an anecdote. The\nsultan has been transformed into a doctor; the sultana, into the\ndoctor's sister; Abu, into a poor servant, Pedro; and Nuzhat, into\nMarta. The glitter of the Oriental harem has vanished, as indeed has\nalso the first two-thirds of the story. The descent in setting and\nlanguage has been so great, that I am inclined to suspect that this\ndroll has existed--at least, in one family--for a long time. It could\nhardly have been derived from Molteni's poetic version. For the same\nsort of relationship between another folk-tale and an \"Arabian Nights\"\nstory, see No. 13 and the notes.\n\n\n\nTALE 17\n\nTHE THREE BROTHERS.\n\n\nNarrated by Gregorio Frondoso, a Bicol from Tigaon, Camarines. The\nnarrator says, \"This story was told to me by an old man who happened\nto stay at our house one night. He was a traveller. I was then a\nlittle boy.\"\n\n\nOnce upon a time, when wishing was having, there dwelt in the joyous\nvillage of Delight a poor farmer, Tetong, with his loving wife\nMaria. His earning for a day's toil was just enough to sustain them;\nyet they were peaceful and happy. Nevertheless they thought that their\nhappiness could not be complete unless they had at least one child. So\nmorning and night they would kneel before their rustic altar and pray\nGod to grant them their desire. As they were faithful in their purpose,\ntheir wish was fulfilled. A son was born to them, and joy filled\ntheir hearts. The couple's love for their child grew so intense,\nthat they craved for another, and then for still another. The Lord\nwas mindful of their prayers; and so, as time went on, two more sons\nwere born to them. The second son they named Felipe; and the youngest,\nJuan. The name of the oldest was Pedro. All three boys were lovely\nand handsome, and they greatly delighted their parents.\n\nIn the course of time, however, when they were about eight, seven,\nand six years old, Pedro, Felipe, and Juan became monstrously great\neaters. Each would eat at a single meal six or seven chupas [59]\nof rice: consequently their father was obliged to work very hard,\nfor he had five mouths to feed. In this state of affairs, Tetong\nfelt that, although these children had been born to him and his wife\nas an increase of their happiness, they would finally exhaust what\nlittle he had. Nor was Maria any the less aware of the gluttony of\nher sons. By degrees their love for their sons ripened into hatred,\nand at last Tetong resolved to do away with his children.\n\nOne night, while he and his wife were sitting before their dim light\nand their three sons were asleep, Tetong said to his wife, \"Do you\nnot think it would be better to get rid of our sons? As you see, we\nare daily becoming poorer and poorer because of them. I have decided\nto cast them away into some distant wild forest, where they may feed\nthemselves on fruits or roots.\"\n\nOn hearing these words of her husband, Maria turned pale: her blood ran\ncold in her veins. But what could she do? She felt the same distress\nas her husband. After a few moments of silence, she replied in a\nfaltering voice, \"My husband, you may do as you wish.\" Accordingly\nTetong made ready the necessary provisions for the journey, which\nconsisted of a sack of rice and some preserved fish.\n\nThe next morning, on the pretext of planting camotes [60] and corn\non the hill some thirty miles away from the village, he ordered his\nsons to accompany him. When they came to a forest, their father led\nthem through a circuitous path, and at last took them to the hill. As\nsoon as they arrived there, each set to work: one cut down trees,\nanother built a shed, and the others cleared a piece of land in which\nto plant the camotes and corn.\n\nAfter two weeks their provisions were almost used up. Tetong then\ncalled his sons together, and said to them, \"My sons, we have very\nlittle to eat now. I am going to leave you for some days: I am going\nback to our village to get rice and fish. Be very good to one another,\nand continue working, for our camotes will soon have roots, and our\ncorn ears.\" Having said these words, he blessed them and left.\n\nDays, weeks, and months elapsed, but Tetong did not reappear. The corn\nbore ears, and the camotes produced big sound roots; but these were not\nsufficient to support the three brothers. Nor did they know the way\nback to their home. At last, realizing that their father and mother\ndid not care for them any more, they agreed to wander about and look\nfor food. They roved through woods, thickets, and jungles. At last,\nfatigued and with bodies tired and bruised, they came to a wide river,\non the bank of which they stopped to rest. While they were bewailing\ntheir unhappy lot, they caught sight, on the other side of the river,\nof banana-trees with bunches of ripe fruit. They determined to get\nthose fruits; but, as they knew nothing about swimming, they had to cut\ndown bamboos and join them together to bridge the stream. So great was\ntheir hunger, that each ate three bunches of the ripe bananas. After\nthey had satisfied their hunger, they continued on their way refreshed.\n\nSoon they came upon a dark abyss. Curious to know what it might\ncontain, the three brothers looked down into it, but they could not\nsee the bottom. Not contented, however, with only seeing into the\nwell, they decided to go to the very bottom: so they gathered vines\nand connected them into a rope.\n\nPedro was the first to make the attempt, but he could not stand the\ndarkness. Then Felipe tried; but he too became frightened, and could\nnot stay long in the dark. At last Juan's turn came. He went down to\nthe very bottom of the abyss, where he found a vast plain covered with\ntrees and bushes and shrubs. On one side he saw at a short distance a\ngreen house. He approached the house, and saw a most beautiful lady\nsitting at the door. When she saw him, she said to him in friendly\ntones, \"Hail, Juan! I wonder at your coming, for no earthly creature\nhas ever before been here. However, you are welcome to my house.\" With\nwords of compliment Juan accepted her invitation, and entered the\nhouse. He was kindly received by that lady, Maria. They fell in love\nwith each other, and she agreed to go with Juan to his home.\n\nThey had talked together but a short while, when Maria suddenly told\nJuan to hide, for her guardian, the giant, was coming. Soon the monster\nappeared, and said to Maria in a terrible voice, \"You are concealing\nsome one. I smell human flesh.\" She denied that she was, but the\ngiant searched all corners of the house. At last Juan was found,\nand he boldly fought with the monster. He received many wounds, but\nthey were easily healed by Maria's magic medicine. After a terrific\nstruggle, the giant was killed. Maria applauded Juan's valor. She\ngave him food, and related stories to him while he was eating. She\nalso told him of her neighbor Isabella, none the less beautiful than\nshe. Juan, in turn, told her of many things in his own home that were\nnot found in that subterranean plain.\n\nWhen he had finished eating and had recovered his strength, Juan said\nthat they had better take Isabella along with them too. Maria agreed\nto this. Accordingly Juan set out to get Isabella. When he came to\nher house, she was looking out the window. As soon as she saw him,\nshe exclaimed in a friendly manner, \"O Juan! what have you come here\nfor? Since my birth I have never seen an earthly creature like you!\"\n\n\"Madam,\" returned Juan in a low voice, \"my appearance before you is\ndue to some Invisible Being I cannot describe to you.\" The moment\nIsabella heard these words, she blushed. \"Juan,\" she said, \"come up!\"\n\nJuan entered, and related to her his unfortunate lot, and how he had\nfound the abyss. Finally, struck with Isabella's fascinating beauty,\nJuan expressed his love for her. They had not been talking long\ntogether, when footsteps were heard approaching nearer and nearer. It\nwas her guardian, the seven-headed monster. \"Isabella,\" it growled,\nwith an angry look about, \"some human creature must be somewhere in\nthe house.\"\n\n\"There is nobody in the house but me,\" she exclaimed. The monster,\nhowever, insisted. Seeking all about the house, it at last discovered\nJuan, who at once attacked with his sword. In this encounter he was\nalso successful, cutting off all the seven heads of the monster.\n\nWith great joy Juan and Isabella returned to Maria's house. Then the\nthree went to the foot of the well. There Juan found the vine still\nsuspended. He tied one end of it around Isabella's waist, and then she\nwas pulled up by the two brothers waiting above. When they saw her,\nPedro and Felipe each claimed her, saying almost at the same time,\n\"What a beauty! She is mine.\" Isabella assured them that there were\nother ladies below prettier than she. When he heard these words,\nFelipe dropped one end of the vine again. When Maria reached the top\nof the well, Felipe felt glad, and claimed her for himself. As the two\nbrothers each had a maiden now, they would not drop the vine a third\ntime; but finally Maria persuaded them to do so. On seeing only their\nbrother's figure, however, the two unfeeling brothers let go of the\nvine, and Juan plunged back into the darkness. \"O my friends!\" said\nMaria, weeping, \"this is not the way to treat a brother. Had it not\nbeen for him, we should not be here now.\" Then she took her magic comb,\nsaying to it, \"Comb, if you find Juan dead, revive him; if his legs\nand arms are broken, restore them.\" Then she dropped it down the well.\n\nBy means of this magic comb, Juan was brought back to life. The\nmoment he was able to move his limbs, he groped his way in the dark,\nand finally he found himself in the same subterranean plain again. As\nhe knew of no way to get back to earth, he made up his mind to accept\nhis fate.\n\nAs he was lazily strolling about, he came to a leafy tree with\nspreading branches. He climbed up to take a siesta among its fresh\nbranches. Just as he closed his eyes, he heard a voice calling,\n\"Juan, Juan! Wake up! Go to the Land of the Pilgrims, for there\nyour lot awaits you.\" He opened his eyes and looked about him, but\nhe saw nothing. \"It is only a bird,\" he said, \"that is disturbing\nmy sleep.\" So he shut his eyes again. After some moments the same\nvoice was heard again from the top of the tree. He looked up, but he\ncould not see any one. However, the voice continued calling to him\nso loudly, that he could not sleep. So he descended from the tree to\nfind that land.\n\nIn his wanderings he met an old man wearing very ragged, worn-out\nclothes. Juan asked him about the Land of the Pilgrims. The old man\nsaid to him, \"Here, take this piece of cloth, which, as you see, I have\ntorn off my garment, and show it to a hermit you will find living at\na little distance from here. Then tell him your wish.\" Juan took the\ncloth and went to the hermit. When the hermit saw Juan entering his\ncourtyard without permission, he was very angry. \"Hermit,\" said Juan,\n\"I have come here on a very important mission. While I was sleeping\namong the branches of a tree, a bird sang to me repeatedly that I must\ngo to the Land of the Pilgrims, where my lot awaits me. I resolved\nto look for this land. On my way I met an old man, who gave me this\npiece of cloth and told me to show it to you and ask you about this\nplace I have mentioned.\" When the hermit saw the cloth, his anger\nwas turned into sorrow and kindness. \"Juan,\" he said, \"I have been\nhere a long time, but I have never seen that old man.\"\n\nNow, this hermit had in his care all species of animals. He summoned\nthem all into his courtyard, and asked each about the Land of the\nPilgrims; but none could give any information. When he had asked them\nall in vain, the hermit told Juan to go to another hermit living some\ndistance away.\n\nAccordingly Juan left to find this hermit. At first, like the other,\nthis hermit was angry on seeing Juan; but when he saw the piece of\ncloth, his anger was turned into pity and sorrow. Juan told him what\nhe was looking for, and the hermit sounded a loud trumpet. In a moment\nthere was an instantaneous rushing of birds of every description. He\nasked every one about the Land of the Pilgrims, but not one knew of\nthe place. But just as Juan was about to leave, suddenly there came an\neagle swooping down into the courtyard. When asked if it knew of the\nLand of the Pilgrims, it nodded its head. The hermit then ordered it to\nbear Juan to the Land of the Pilgrims. It willingly obeyed, and flew\nacross seas and over mountains with Juan on its back. After Juan had\nbeen carried to the wished-for land, the eagle returned to its master.\n\nHere Juan lived with a poor couple, who cared for him as if he were\ntheir own child, and he served them in turn. He asked them about\nthe land they were living in. They told him that it was governed by\na tyrannical king who had a beautiful daughter. They said that many\nprinces who courted her had been put to death because they had failed\nto fulfil the tasks required of them. When Juan heard of this beautiful\nprincess, he said to himself, \"This is the lot that awaits me. She\nis to be my wife.\" So, in spite of the dangers he ran the risk of,\nhe resolved to woo her.\n\nOne day, when her tutors were away, he made a kite, to which he\nfastened a letter addressed to the princess, and flew it. While she was\nstrolling about in her garden, the kite suddenly swooped down before\nher. She was surprised, and wondered. \"What impudent knave,\" she said,\n\"ventures to let fall his kite in my garden?\" She stepped towards the\nkite, looked at it, and saw the letter written in bold hand. She read\nit. After a few moments' hesitation, she replaced it with a letter\nof her own in which she told him to come under the window of her tower.\n\nWhen he came there, the princess spoke to him in this manner: \"Juan,\nif you really love me, you must undergo hardships. Show yourself\nto my father to-morrow, and agree to do all that he commands you to\ndo. Then come back to me.\" Juan willingly promised to undertake any\ndifficulties for her sake.\n\nThe next morning Juan waited at the stairway of the king's palace. The\nking said to him, \"Who are you, and what do you come here for?\"\n\n\"O king! I am Juan, and I have come here to marry your daughter.\"\n\n\"Very well, Juan, you can have your wish if you perform the task I\nset you. Take these grains of wheat and plant them in that hill,\nand to-morrow morning bring me, out of these same grains, newly\nbaked bread for my breakfast. Then you shall be married immediately\nto my daughter. But if you fail to accomplish this task, you shall\nbe beheaded.\"\n\nJuan bowed his head low, and left. Sorrowful he appeared before\nthe princess.\n\n\"What's the matter, Juan?\" she said.\n\n\"O my dear princess! your father has imposed on me a task impossible\nto perform. He gave me these grains of wheat to be planted in that\nhill, and to-morrow he expects a newly baked loaf of bread from them.\"\n\n\"Don't worry, Juan. Go home now, and to-morrow show yourself to my\nfather. The bread will be ready when he awakes.\"\n\nThe next morning Juan repaired to the palace, and was glad to find the\nbread already on the table. When the king woke up, he was astonished\nto see that Juan had performed the task.\n\n\"Now, Juan,\" said the king, \"one more task for you. Under my window\nI have two big jars,--one full of mongo, [61] the other of very fine\nsand. I will mix them, and you have to assort them so that each kind\nis in its proper jar again.\" Juan promised to fulfil this task. He\npassed by the window of the princess, and told her what the king had\nsaid. \"Go home and come back here to-morrow,\" she said to him. \"The\nking will find the mongo and sand in their proper jars.\"\n\nThe next morning Juan went back to the palace. The king, just arisen\nfrom bed, looked out of the window, and was astounded to see the mongo\nand sand perfectly assorted. \"Well, Juan,\" said the king, \"you have\nsuccessfully performed the tasks I required of you. But I have one\nthing more to ask of you. Yesterday afternoon, while my wife and I\nwere walking along the seashore, my gold ring fell into the water. I\nwant you to find it, and bring it to me to-morrow morning.\"\n\n\"Your desire shall be fulfilled, O king!\" replied Juan.\n\nHe told the princess of the king's wish. \"Come here tomorrow just\nbefore dawn,\" she said, \"and bring a big basin and a bolo. We will\ngo together to find the ring.\"\n\nJust before dawn the next day he went to her tower, where she was\nwaiting for him in the disguise of a village maid. They went to the\nseashore where the ring was supposed to have been lost. There the\nprincess Maria--that was her name--said to him, \"Now take your basin\nand bolo and cut me to pieces. Pour out the chopped mass into the\nwater in which my father's ring was dropped, but take care not to\nlet a single piece of the flesh fall to the ground!\"\n\nOn hearing these words, Juan stood dumfounded, and began to weep. Then\nin an imploring tone he said, \"O my beloved! I would rather have you\nchop my body than chop yours.\"\n\n\"If you love me,\" she said, \"do as I tell you.\"\n\nThen Juan reluctantly seized the bolo, and with closed eyes cut her\nbody to pieces and poured the mass into the water where the ring was\nsupposed to be. In five minutes there rose from the water the princess\nwith the ring on her finger. But Juan fell asleep; and before he awoke,\nthe ring fell into the water again.\n\n\"Oh, how little you love me!\" she exclaimed. \"The ring fell because\nyou did not catch it quickly from my finger. Cut up my body as before,\nand pour the mass of flesh into the water again.\" Accordingly Juan\ncut her to pieces a second time, and again poured the mass into the\nwater. Then in a short time Maria rose from the water with the ring\non her finger; but Juan fell asleep again, and again the ring fell\nback into the water.\n\nNow Maria was angry: so she cut a gash on his finger, and told him\nto cut her body to pieces and pour the mass out as before. At last\nthe ring was found again. This time Juan was awake, and he quickly\ncaught the ring as she rose from the water.\n\nThat morning Juan went before the king and presented the ring to\nhim. When the monarch saw it, he was greatly astonished, and said to\nhimself, \"How does he accomplish all the tasks I have given him? Surely\nhe must be a man of supernatural powers.\" Raising his head, he said\nto Juan, \"Juan, you are indeed the man who deserves the hand of my\ndaughter; but I want you to do me one more service. This will be the\nlast. Fetch me my horse, for I want to go out hunting to-day.\" Now,\nthis horse could run just as fast as the wind. It was a very wild\nhorse, too, and no one could catch it except the king himself and\nthe princess.\n\nJuan promised, however, and repaired to Maria's tower. When she\nlearned her father's wish, she went with Juan and helped him catch\nthe horse. After they had caught it, she caught hers too. Then they\nreturned to the palace. Juan and Maria now agreed to run away. So\nafter Juan had tied the king's horse near the stairway, they mounted\nMaria's horse and rode off rapidly.\n\nWhen the king could not find his daughter, he got on his horse\nand started in pursuit of Juan and Maria, who were now some miles\nahead. But the king's horse ran so fast, that in a few minutes he had\nalmost overtaken the fugitives. Maria, seeing her father behind them,\ndropped her comb, and in the wink of an eye a thick grove of bamboos\nblocked the king's way. By his order, a road was made through the\nbamboo in a very short time. Then he continued his chase; but just\nas he was about to overtake them a second time, Maria flung down\nher ring, and there rose up seven high hills behind them. The king\nwas thus delayed again; but his horse shot over these hills as fast\nas the wind, so that in a few minutes he was once more in sight of\nthe fugitives. This time Maria turned around and spat. Immediately\na wide sea appeared behind them. The king gave up his pursuit, and\nonly uttered these words: \"O ungrateful daughter!\" Then he turned\nback to his palace.\n\nThe young lovers continued their journey until they came to a small\nvillage. Here they decided to be married, so they at once went to\nthe village priest. He married them that very day. Juan and Maria\nnow determined to live in that place the rest of their lives, so they\nbought a house and a piece of land. As time went by, Juan thought of\nhis parents.\n\nOne day he asked permission from his wife to visit his father and\nmother. \"You may go,\" she said; \"but remember not to let a single drop\nof your father's or mother's tears fall on your cheeks, for you will\nforget me if you do.\" Promising to remember her words, Juan set out.\n\nWhen his parents saw him, they were so glad that they embraced him and\nalmost bathed him with tears of joy. Juan forgot Maria. It happened\nthat on the day Juan reached home, Felipe, his brother, was married\nto Maria, the subterranean lady, and a feast was being held in the\nfamily circle. The moment Maria recognized Juan, whom she loved\nmost, she annulled her marriage with Felipe, and wanted to marry\nJuan. Accordingly the village was called to settle the question,\nand Maria and Juan were married that same day. The merrymaking and\ndancing continued.\n\nIn the mean time there came, to the surprise of every one, a beautiful\nprincess riding in a golden carriage drawn by fine horses. She was\ninvited to the dance. While the people were enjoying themselves\ndancing and singing, they were suddenly drawn together around this\nprincess to see what she was doing. She was sitting in the middle\nof the hall. Before her she had a dog chained. Then she began to ask\nthe dog these questions:--\n\n\"Did you not serve a certain king for his daughter?\"\n\n\"No!\" answered the dog.\n\n\"Did he not give you grains of wheat to be planted in a hill, and\nthe morning following you were to give him newly baked bread made\nfrom the wheat?\"\n\n\"No!\"\n\n\"Did he not mix together two jars of mongo and sand, then order\nyou to assort them so that the mongo was in one jar and the sand in\nthe other?\"\n\n\"No!\"\n\n\"Do you not remember when you and a princess went together to the\nseashore to find the ring of her father, and when you cut her body\nto pieces and poured the chopped mass into the water?\"\n\nWhen Juan, who was watching, heard this last question, he rushed from\nthe ring of people that surrounded her and knelt before her, saying, \"O\nmy most precious wife! I implore your forgiveness!\" Then the new-comer,\nwho was none other than Maria, Juan's true wife, embraced him, and\ntheir former love was restored. So the feast went on. To the great\njoy of Felipe, Maria, the subterranean lady, was given back to him;\nand the two couples lived happily the rest of their lives.\n\n\nNotes.\n\nThis story, which is a mixture of well-known motifs and incidents,\nreally falls into two parts, though an attempt is made at the end to\nbind them together. The first part, ending with the treachery of the\nbrothers after the hero has made his underground journey and rescued\nthe two beautiful maidens from their giant captors, has resemblances\nto parts of the \"Bear's Son\" cycle. The second half of the story is a\nwell-developed member of the \"Forgotten Betrothed\" cycle, preserving,\nin fact, all the characteristic incidents, and also prefacing to this\nwhole section details that form a transition between it and part 1. I\nam unable to point out any European parallels to the story as a whole,\nbut analogues of both parts are very numerous. As the latter half\nconstitutes the major portion of our story, we shall consider it first.\n\nThe fundamental and characteristic incidents of the \"Forgotten\nBetrothed\" cycle (sometimes called the \"True Bride\" cycle) are as\nfollows:--\n\nA The performance by the hero of difficult tasks through the help of\nthe loved one, who is usually the daughter of a magician.\n\nB The magic flight of the couple, either with transformations of\nthemselves or with the casting behind them of obstacles to retard\nthe pursuer.\n\nC The forgetting of the bride by the hero because he breaks a taboo\n(the cause of the forgetting is usually a parental kiss, which the\nhero should have avoided).\n\nD The re-awakened memory of the hero during his marriage ceremony or\nwedding feast with a new bride, either through the conversation of\nthe true bride with an animal or through the true bride's kiss. In\nsome forms of the story, the hero's memory is restored on the third\nof three nights sold to the heroine by the venial second bride. [62]\n\nE The marriage of the hero and heroine.\n\nAndrew Lang (Custom and Myth, 2d ed., 87-102) traces incidents A and\nB as far back as the myth of Jason, the earliest literary reference\nto which is in the Iliad (vii, 467; XXIII, 747). But this story does\nnot contain the last three incidents: clearly they have come from\nsome other source, and have been joined to the first two,--a natural\nprocess in the development of a folk-tale. The episode of the magic\nflight is very widely distributed: Lang mentions Zulu, Gaelic, Norse,\nMalagasy, Russian, Italian, and Japanese versions. Of the magic flight\ncombined with the performance of difficult tasks set by the girl's\nfather, the stories are no less widely scattered: Greece, Madagascar,\nScotland, Russia, Italy, North America (Algonquins), Finland, Samoa\n(p. 94). The only reasonable explanation of these resemblances,\naccording to Lang, is the theory of transmission; and if Mr. Lang,\nthe champion of the \"anthropological theory,\" must needs explain in\nthis rather business-like way a comparatively simple tale, what but\nthe transmission theory can explain far more complicated stories of\nfive or six distinct incidents in the same sequence?\n\nThe \"Forgotten Betrothed\" cycle was clearly invented but once; when or\nwhere, we shall not attempt to say. But that its excellent combination\nof rapid, marvellous, and pathetic situations has made it a tale of\nalmost universal appeal, is attested to by the scores of variants that\nhave been collected within the last half-century and more. In his notes\nto Campbell's Gaelic story, \"The Battle of the Birds,\" No. 2, K\u00f6hler\ncites Norwegian, Swedish, Italian, German, and Hungarian versions\n(Orient und Occident, 2 : 107). Ralston (pp. 132-133), Cosquin (2 :\nNo. 32 and notes), Crane (No. XV and notes, pp. 343-344), Bolte (in\nhis additions to K\u00f6hler, 1 : 170-174), and Bolte-Pol\u00edvka (to Nos. 51,\n56, 113) have added very full bibliographies. It is unnecessary here\nto list all the variants of this story that have been collected, but\nwe will examine some of the analogues to our tale from the point of\nview of the separate incidents.\n\nAfter the hero of our present story has been deserted by his\ntreacherous brothers, and has found himself once more in the\nunder-world, he is told by a mysterious voice to go to the Land of the\nPilgrims, where he will find his fate. He meets an old man, who directs\nhim to a hermit. The hermit, in turn, directs the youth to another\nhermit, who learns from an eagle where the Land of the Pilgrims is,\nand directs the bird to carry the youth thither. While the story does\nnot state that the Land of the Pilgrims is on the \"upper-world,\" we\nmust suppose that it is, and that the eagle is the means whereby the\nhero escapes from the underground kingdom. In a large number of members\nof the \"Bear's Son\" cycle, to which, as has been said, the first part\nof our story belongs, this is the usual means of escape. The incident\nis also found in a large number of tales not connected otherwise\nwith this group (see Cosquin, 2 : 141-144). It is sometimes combined\nwith the quest for the water of life, with which in turn is connected\nthe situation of the hero's being referred from one guide to another\n(giants, sages, hermits, etc.), as in our story (cf. Grimm, No. 97,\nand notes; also Bolte-Pol\u00edvka to No. 97, especially 2 : 400; Thorpe,\n158; Tawney, 1 : 206; Persian Tales, 2 : 171). This whole section\nappears to have been introduced as a transition between parts 1 and 2.\n\nThe second part of our story opens with the \"bride-wager\" incident\n(see Von Hahn, 1 : 54, \"Oenomaosformel\"), though I can point to no\nparallel of Juan's method of making love to the princess; that is,\nby means of a letter conveyed by a kite.\n\nThe tasks which the hero is obliged to perform vary greatly in the\ndifferent members of the \"Forgotten Betrothed\" cycle. Juan has to\nplant wheat and bake bread from the ripened grain in twenty-four hours,\nseparate a jar of mongo from a jar of sand, and fetch a ring from the\nsea. The first task imposed by the king has analogies in a number of\nEuropean tales. In Groome's No. 34 the Devil says to the hero, \"Here\nis one more task for you: drain the marsh, and plough it, and sow it,\nand to-morrow bring me roasted maize\" (p. 106). In Groome's No. 7 the\nking says to the old man, \"See this great forest! Fell it all, and make\nit a level field; and plough it for me, and break up all the earth;\nand sow it with millet by to-morrow morning. And mark well what I tell\nyou: you must bring me a cake [made from the ripened millet-seed,\nclearly; see p. 23] made with sweet milk.\" Cosquin (2 : 24) cites a\nCatalan and a Basque story in which the hero has not only to fell a\ngreat forest, but to sow grain and harvest it. In kind this is the same\nsort of impossible task imposed on Truth in a Visayan story (JAFL 19 :\n100-102), where the hero has to beget, and the princess his wife to\nbring forth, in one night, three children. Helpful eagles solve this\ndifficulty for Truth by conveying to him three newly-born babes. The\nsecond task is a well-known one, and is found in many members of the\n\"Grateful Animals\" cycle. Usually it is ants, which the hero has\nearlier spared, that perform the service of separating two kinds of\nseed, etc. (see Tawney, 1 : 361 and note). The mixture of sand and\nmongo, in our story, is not a very happy conception. Originally it must\nhave been either gravel and mongo, or else mongo and some other kind of\nlentil nearly resembling it in size. The third task, with the method of\naccomplishing it, is perhaps the most interesting of all. In a Samoan\nstory of the \"Forgotten Betrothed\" cycle (Lang, op. cit., p. 98), the\nheroine bids the hero cut her body into pieces and cast them into the\nsea. There she becomes a fish and recovers the ring. In a Catalan tale\n(Rondallayre, 1 : 41) the hero is also required to fetch a ring from\nthe bottom of the sea. His loved one tells him to cut her to pieces,\ntaking care not to let any part drop to the ground, and to throw all\ninto the water. In spite of all his care, he lets fall to earth one\ndrop of blood. The heroine recovers the ring, but lacks the first\njoint of her little finger when she resumes her original shape.\n\nThe \"magic flight\" is discussed by Cosquin (1 : 152-154) and Macculloch\n(167 ff.). Two kinds of transformation are to be noted in connection\nwith this escape: the pursued either transform themselves, and\nthus escape detection by the pursuer, or else cast behind them magic\nobjects, which turn into retarding and finally insurmountable obstacles\nin the path of the pursuer. In our story the transformations are of\nthe second type, as they are in the story of \"Pedro and the Witch\"\n(No. 36). So far as I know, the first type does not occur in Filipino\nfolk-tales. Both types are found frequently in Occidental M\u00e4rchen,\nbut in Oriental stories the second seems to predominate over the first\n(see Cosquin's citations of Oriental occurrences of this incident). In\nSomadeva (Tawney, 1 : 355 ff.) we have two flights and both types\nof escape. As to the details of the flight itself in our story,\nwe may note that the comb becoming a thicket of thorns has many\nanalogues. The ring becoming seven mountains suggests with its magic\nnumber an Oriental origin. With spittle turning into a lake or sea,\ncompare similar transformations of drops of water and a bladder full\nof water (Macculloch, 171-172).\n\nThe incident of the \"forgetting of the betrothed\" is usually motivated\nwith some sort of broken taboo. When the hero desires to visit his\nparents, and leaves his sweetheart outside the city, she usually\nwarns him not to allow himself to be kissed. In a Gaelic M\u00e4rchen he\nis forbidden to speak; sometimes he is warned by his wife not to eat,\netc. (K\u00f6hler-Bolte, 172). In our story the taboo is somewhat unusual:\nthe hero is to allow no tears of joy shed by his parents to fall on\nhis cheeks. The idea behind this charge, however, is the same as that\nbehind the forbidden kiss. With the taboo forbidding the partaking\nof food, compare the episode of the \"Lotus-Eaters\" in the Odyssey.\n\nIn most of the M\u00e4rchen of this group the re-awakening of the memory\nof the hero is accomplished through the conversation of two birds\n(doves or hens) which the forgotten betrothed manages to introduce\ninto the presence of her lover just before he is married to another\n(K\u00f6hler-Bolte, 172; Rittershaus, 150). In our story the heroine asks\na dog questions about the tasks she had helped the hero perform. I\ncan point to no exact parallel of this situation, though it agrees\nin general with the methods used in the other members of the group.\n\n\n\n\n\nFor the first part of our story (with the exception of the\nintroduction), compare K\u00f6hler-Bolte, 292-296, 537-543; Gonzenbach,\nNo. 58 and notes; F. Panzer's \"Beowulf,\" passim. See also the notes\nto Nos. 3 and 4 of this collection.\n\nIn connection with our story as a whole, I will cite in conclusion two\nnative metrical romances that preserve many of the incidents we have\nbeen discussing. The first is a Pangasinan romance (of which I have not\nthe text) entitled \"Don Agustin, Don Pedro, and Don Juan.\" This story\ncontains the pursuit by the three princes of a snake to cure the sick\nking their father (the \"quest\" motif), the descent into the well by\nthe youngest brother, his fight with monsters in the underworld and\nhis rescue of three princesses, the treachery of the older brothers,\nthe final rescue of the hero by the youngest princess. While this\nstory lacks the \"forgotten-betrothed\" motif, it is unquestionably\nrelated with the first part of our folk-tale, [63]\n\nThe second romance, which is one of the most popular and widespread\nin the Islands, having been printed in at least five of the\ndialects,--Tagalog, Pampango, Visayan, Ilocano, and Bicol,--I will\nsynopsize briefly, because it is either the source of our folk-tale\nor has been derived from it. The fact that not all the literary\nversions agree entirely, and that the story as a folk-tale seems to\nbe so universally known, makes it seem more likely that the second\nalternative expresses the truth; i.e., that the romance has been\nderived from the folk-tale. In the Tagalog version the title runs\nthus: \"The Story of Three Princes, sons of King Fernando and Queen\nValeriana in the Kingdom of Berbania. The Adarna Bird.\" The poem is\nlong, containing 4136 octosyllabic lines. The date of my copy is 1906;\nbut Retana mentions an edition before 1898 (No. 4169). Briefly the\nstory runs as follows:--\n\nKing Fernando of Berbania has three sons,--Diego, Pedro, and Juan. One\nnight the king dreams that Juan was killed by robbers. He immediately\nbecomes sick, and a skilful physician tells him that the magic Adarna\nbird is the only thing that can cure his illness. Diego sets out to\nfind the bird, but is unsuccessful; he is turned to stone. A year later\nPedro sets out--meets the same fate. At last Juan goes, seeing that\nhis brothers do not return. Because of his charity a leper directs\nthe youth to a hermit's house. The hermit tells Juan how to avoid\nthe enchantment, secure the bird, and liberate his brothers. Juan\nsuccessful. On the return, however, the envious brothers beat Juan\nsenseless, and, taking the bird from him, make their way back to their\nfather's kingdom alone. But the bird becomes very ugly in appearance,\nrefuses to sing, and the king grows worse. Juan, meantime, is restored\nby an angel sent from heaven. He finally reaches home; and the Adarna\nbird immediately becomes beautiful again, and sings of the treachery of\nDiego and Pedro. The king, recovered, wishes to banish his two older\nsons; but Juan pleads for them, and they are restored to favor. The\nking now charges his three sons with the safe-keeping of the bird,\nthreatening with death the one who lets it fly away.\n\nOne night, while Juan is on watch, he falls asleep. His envious\nbrothers open the cage, and the bird escapes. When Juan awakens and\nsees the mischief done, he leaves home to look for the Adarna. Next\nday the king, missing both Juan and the bird, sends Pedro and Diego in\nsearch of their brother. They find him in the mountains of Armenia. In\ntheir joint search for the bird, the three come to a deep well. Diego\nand Pedro try in turn to go down, but fear to make the descent to\nthe bottom. Juan is then lowered. At the foot of the well he finds\nbeautiful fields. In his wanderings he comes to a large house where a\nprincess is looking out of the window. She tells Juan that she is in\nthe power of a giant; and so, when the monster returns, Juan kills\nit. He likewise liberates her sister Leonora, who is in the power\nof a seven-headed snake. All three--Juan and the two princesses--are\nhoisted to the top of the well; but when Juan starts back for a ring\nthat Leonora has forgotten, his cruel brothers cut the rope. Leonora\nsends her pet wolf to cure Juan, and the two brothers with the two\nprincesses return to Berbania. Juana is married to Diego; but Leonora\nrefuses to marry Pedro, asking for a seven-year respite to wait for\nJuan's return.\n\nMeantime Juan has been restored. One day the Adarna bird appears,\nand sings over his head that there are three beautiful princesses in\nthe kingdom \"de los Cristales.\" Juan sets out to find that place. He\nmeets an old man, who gives him a piece of his shirt and tells him to\ngo to a certain hermit for directions. The hermit receives Juan on\npresentation of the token, and summons all the animals to question\nthem about the kingdom \"de los Cristales;\" but none of the animals\nknows where the kingdom is. This hermit now directs Juan to another\nhermitage. There the holy man summons all the birds. One eagle knows\nwhere it is; and after Juan gets on its back, the eagle flies for a\nmonth, and finally reaches the kingdom sought. There, in accordance\nwith the bird's directions, while the princesses are bathing, Juan\nsteals the clothes of the youngest, and will not return them until\nshe promises to marry him. She agrees, and later helps him perform\nthe difficult tasks set him by her enchanter father (levelling\nmountain, planting wheat, newly-baked bread--recovering flask from\nsea--removing mountain--recovering ring from sea [same method as in\nour folk-tale]--catching king's horse). Then the two escape, pursued\nby the magician. Transformation flight (needle, thorns; piece of\nsoap, mountain; withe [? coje], lake). The baffled magician curses\nhis daughter, and says that she will be forgotten by Juan. When Juan\nreaches home and sees Leonora, he forgets Maria. On his wedding day\nwith Leonora, an unknown princess comes to attend the festivities. From\na small bottle which she has she produces a small Negress and Negro,\nwho dance before the young bridal couple. After each dance the Negress\naddresses Juan, and recounts to him what Maria has done for him. Then\nshe beats the Negro, but Juan feels the blows. Finally, since Juan\nremains inflexible, Maria threatens to dash to pieces the bottle,\nwhich contains Juan's life. Juan consents to marry her; but Leonora\nprotests, saying that her wolf saved Juan's life. Archbishop called\nto arbitrate the matter, decides in favor of Leonora. When Maria now\nfloods the country and threatens the whole kingdom with destruction,\nKing Fernando persuades Leonora to take his oldest son Pedro. Juan\nand Maria are married, and return to the kingdom \"de los Cristales.\"\n\n\nThe Visayan version of the \"Adarna Bird\" is practically identical with\nthe Tagalog up to the point where Juan rescues the two princesses\nfrom the underworld. When he and they have been drawn to the top of\nthe well by the two older brothers, Juan tells Pedro and Diego to\nreturn home with the two maidens, but says that he will continue\nthe search for the magic bird. He later learns that it is in the\npossession of Maria, daughter of the King of Salermo. He directs his\nsteps thither, falls in love with the princess, and, together with\nthe bird, they return to Berbania. The three brothers are married at\nthe same time. It will be noticed that here the \"forgotten-betrothed\"\nmotif is lacking altogether.\n\nFor a Tagalog folk-tale connected with this romance, but changed\nso that it is hardly recognizable as a relative, see the story of\n\"The Adorna (sic) Bird\" (JAFL 20 : 107-108).\n\nIt is interesting to note that the Tagalog romance is definitely\nreminiscent of the \"Swan Maidens\" cycle in the method Juan uses to\nwin the affections of Maria, the enchanter's daughter. For parallels\nto Juan's trick of stealing Maria's clothes while she and her sisters\nare bathing, see Macculloch, 342 f. For a large collection of \"Swan\nMaiden\" stories in abstract, see Hartland, chapters X and XI.\n\nConsidering the fact that both parts of our story are practically\nworld-wide in their distribution, it is almost impossible to say\nwhere and when the two in combination first existed. I am inclined to\nthink, on the whole, that our Filipino folk-tale is an importation,\nand is not native. As to the relationship between the popular and\nthe literary versions of the story, I believe that in general the\nliterary has been derived from the popular.\n\n\n\nTALE 18\n\nJUAN AND HIS ADVENTURES.\n\n\nNarrated by Jos\u00e9 Ma. Katigbak, a Tagalog from Lipa, Batangas. He\nheard the story from Angel Reyes, another Batangue\u00f1o.\n\n\nOnce in a certain village there lived a couple who had three\ndaughters. This family was very poor at first. Near the foot of a\nmountain was growing a tree with large white leaves. [64] Pedro the\nfather earned their living by selling the leaves of that tree. In\ntime he got so much money from them that he a ordered a large house\nto be built. Then they left their old home, and went to live in\nthe new house. The father kept on selling the leaves. After a year\nhe decided to cut down the tree, so that he could sell it all at\nonce and get much money. So he went to the foot of the mountain one\nday, and cut the tree down. As soon as the trunk had crashed to the\nground, a large snake came out from the stump. Now, this snake was\nan enchanter, and was the friend of the kings of the lions, eagles,\nand fishes, as we shall see.\n\nThe snake said to Pedro, \"I gave you the leaves of this tree to\nsell; and now, after you have gotten much money from it, you cut\nit down. There is but one suitable punishment for you: within three\ndays you must bring all your daughters here and give them to me.\" The\nman was so astonished at first, that he did not know what to do. He\nmade no reply, and after a few minutes went home. His sadness was so\ngreat that he could not even eat. His wife and daughters, noticing\nhis depression, asked him what he was thinking about. At first he\ndid not want to tell them; but they urged and begged so incessantly,\nthat finally he was forced to do so.\n\nHe said to them, \"To-day I cut down the tree where I got the leaves\nwhich I sold. A snake came out from the stump, and told me that I\nshould bring you three girls to him or we should all die.\"\n\n\"Don't worry, father! we will go there with you,\" said the three\ndaughters.\n\nThe next day they prepared to go to the snake. Their parents wept\nvery much. Each of the three girls gave her mother a handkerchief as\na remembrance. After they had bidden good-by, they set out on their\njourney with their father.\n\nAs soon as they reached the foot of the mountain, the three daughters\ndisappeared at once, and the poor father returned home cheerless. A\nyear had not passed by before a son was born to the old couple. They\nnamed him Juan. When the boy was about eighteen years old, his mother\nshowed him the handkerchiefs of his sisters.\n\n\"Have I any sister?\" said Juan to his mother.\n\n\"Yes, you have three; but they were taken away by a snake,\" she\ntold him. Juan was so angry, that he asked his parents to give him\npermission to go in search of his sisters. At first they hesitated,\nbut at last they gave him leave. So, taking the three handkerchiefs\nwith him, Juan set out, and went to the mountain.\n\nAfter travelling for more than ten days, Juan came across three boys\nquarrelling over the possession of a cap, a pair of sandals, and a\nkey. He went near them, and asked them why they all wanted those three\nthings. The boys told him that the cap would make the person who wore\nit invisible, the sandals would give their owner the power to fly,\nand that the key would open any door it touched.\n\nJuan told the three boys that it would be better for them to give\nhim those articles than to quarrel about them; and the boys agreed,\nbecause they did not want either of the others to have them. So Juan\nput the key in his pocket, the cap on his head, and the sandals on\nhis feet, and flew away. After he had passed over many mountains,\nhe descended. Near the place where he alighted he saw a cave. He\napproached its mouth, and opened the door with his key. Inside he saw\na girl sitting near a window. He went up to her and took off his cap.\n\n\"Who are you?\" said the girl, startled.\n\n\"Aren't you my sister?\" said Juan.\n\n\"I have no brother,\" said the lady, but she was surprised to see the\nhandkerchiefs which Juan showed her. After he had told her his story,\nshe believed that he was really her brother.\n\n\"You had better hide,\" said the lady, holding Juan's hand, \"for my\nhusband is the king of the lions, and he may kill you if he finds\nyou here.\"\n\nNot long afterwards the lion appeared. She met him at the door. \"You\nmust have some visitors here,\" said the lion, sniffing the air with\nwide-open nostrils.\n\n\"Yes,\" answered the lady, \"my brother is here, and I hid him, for I\nfeared that you might kill him.\"\n\n\"No, I will not kill him,\" said the lion. \"Where is he?\" Juan came out\nand shook hands with the lion. After they had talked for a few hours,\nJuan said that he would go to look for his other sisters. The lion\ntold him that they lived on the next two mountains.\n\nJuan did not have much trouble in finding his other two sisters. Their\nhusbands were the kings of the fishes and the eagles, and they received\nhim kindly. Juan's three brothers-in-law loved him very much, and\npromised to aid him whenever he needed their help.\n\nJuan now decided to return home and tell his parents where his three\nsisters were; but he took another way back. He came to a town where\nall the people were dressed in black, and the decorations of the houses\nwere of the same color. He asked some people what had happened in that\ntown. They told him that a princess was lost, and that he who could\nbring her back to the king should receive her hand in marriage and\nalso half the property of the king. Juan then went to the king and\npromised to restore his daughter to him. The king agreed to reward\nhim as the townspeople had said, if he should prove successful.\n\nEarly the next morning Juan, with his cap, sandals, and key, set\nout to look for the princess. After a two-days' journey he came to a\nmountain. Here he descended and began to look around. Finally he saw\na huge rock, in which he found a small hole. He put the key in it,\nand the rock flew open. With his cap of invisibility on his head,\nhe entered. There within he saw many ladies, who were confined in\nseparate rooms. In the very last apartment he found the princess with\na giant beside her. He went near the room of the princess, and opened\nthe door with his key. The walls of all the rooms were like those of\na prison, and were made of iron bars. Juan approached the princess,\nand remained near her until the giant went away.\n\nAs soon as the monster was out of sight, Juan took off his cap. The\nprincess was surprised to see him, but he told her that he had\ncome to take her away. She was very glad, but said that they had\nbetter wait for the giant to go away before they started. After a\nfew minutes the giant went out to take a walk. When they saw that\nhe had passed through the main door, they went out also. Juan put on\nhis sandals and flew away with the princess. But when they were very\nnear the king's palace, the princess disappeared: she was taken back\nby the giant's powerful magic. Juan was very angry, and he returned\nat once to the giant's cave. He succeeded in opening the main door,\nbut he could not enter. After struggling in vain for about an hour,\nhe at last determined to go to his brothers-in-law for help.\n\nWhen he had explained what he wanted, the king of the eagles said to\nhim, \"Juan, the life and power of the giant are in a little box at\nthe heart of the ocean. No one can get that box except the king of\nthe fishes, and no one can open it except the king of the lions. The\nlife of the giant is in a little bird which is inside the box. This\nbird flies very swiftly, and I am the only one who can catch it. The\nstrength of the giant is in a little egg which is in the box with\nthe bird.\"\n\nWhen the king of the eagles had finished his story, Juan went to\nthe king of the fishes. \"Will you fetch me the box which contains\nthe life and strength of the giant?\" said Juan to the king of the\nfishes. After asking him many questions, his brother-in-law swam away,\nand soon returned with the box. When Juan had received it from him,\nhe thanked him and went to the king of the lions.\n\nThe king of the lions willingly opened the box for him. As soon as\nthe box was opened, the little bird inside flew swiftly away. Juan\ntook the egg, however, and went back to the king of the eagles, and\nasked him to catch the bird. After the little bird had been caught,\nJuan pushed on to the cave of the giant. When he came there, he opened\nthe door and entered, holding the bird in one hand and the egg in the\nother. Enraged at the sight of Juan, the giant rushed at him; and Juan\nwas so startled, that he crushed the egg and killed the bird. At once\nthe giant fell on his back, and stretched out his legs to rise no more.\n\nJuan now went through the cave, opening all the prison doors,\nand releasing the ladies. He carried the princess with him back to\nthe palace. As soon as he arrived, a great celebration was held,\nand he was married to the princess. After the death of the king,\nJuan became ruler. He later visited his parents, and told them of\nall his adventures. Then he took them to his own kingdom, where they\nlived happily together.\n\n\nNotes.\n\nA Tagalog variant of this story, entitled \"Pedro and the Giants,\"\nand narrated by Jos\u00e9 Hilario from Batangas, runs thus in abstract:--\n\nTwo orphan sisters living with their brother Pedro are stolen by\ntwo powerful giants. Pedro goes in search of his sisters, and finds\nthem. Contrary to the expectations of all, the two grim brothers-in-law\nwelcome Pedro, and offer to serve him. Pedro later wishes to marry a\nprincess, and the giants demand her of the king her father. He refuses\nto give her up, although she falls in love with Pedro. To punish his\ndaughter, the king exposes her to the hot sun: but one of the giants\nshades her with his eagle-like wings. Then the other giant threatens\nthe king; but the monarch says he is safe, for his life is contained\nin two eggs in an iron box guarded by two clashing rocks. With great\npersonal risk the giant obtains the eggs; and, upon the king's still\nrefusing to give his daughter to Pedro, the giant dashes the eggs\nto the ground, and the king falls dead. Pedro and the princess are\nthen married.\n\nThis analogue of our story is not very close in details, yet there\nare enough general resemblances between the two to make it pretty\ncertain that they are distantly related.\n\nOur story of \"Juan and his Adventures\" belongs to the \"Animal\nBrothers-in-Law\" cycle, a formula for which Von Hahn (1 : 53)\nenumerates the following incidents:--\n\n\nA Three princes who have been transformed into animals marry the\nsisters of the hero.\n\nB The hero visits his three brothers-in-law.\n\nC They help him perform tasks.\n\nD They are disenchanted by him.\n\n\nAs Crane says (p. 60), this formula varies, of course. Sometimes there\nare but two sisters (cf. our variant), and the brothers-in-law are\nfreed from their enchantment in some other way than by the hero. For\na bibliography of this group, see Crane, 342-343, note 23, to No. 13.\n\nPerhaps the best version of this story is that found in Basile, 4 :\n3, the argument of which, as given in Burton's translation (2 : 372),\nruns thus:--\n\nCiancola, son of the King of Verde-colle, fareth to seek his three\nsisters, married one with a falcon, another with a stag, and the\nother with a dolphin; after long journeying he findeth them, and\non his return homewards he cometh upon the daughter of a king,\nwho is held prisoner by a dragon within a tower, and calling by\nsigns which had been given him by the falcon, stag, and dolphin,\nall three came before him ready to help him, and with their aid he\nslayeth the dragon, and setteth free the princess, whom he weddeth,\nand together they return to his realm.\n\nThis argument does not quite do justice to the similarities between\nBasile's story and ours. For instance, in the Italian story, when\nthe daughters leave, they give their mother three identical rings as\ntokens. Then a son is born to the queen. When he is fifteen years old,\nhe sets out to look for his sisters, taking the rings with him. Nor,\nagain, does this argument mention the fact that in the end the animal\nbrothers-in-law are transformed into men,--a feature which is found\nin Basile, but not in our story. In the main, however, it will be seen\nthat the two are very close. In Von Hahn, No. 25, the brothers-in-law\nare a lion, a tiger, and an eagle.\n\nThe opening of our story, so far as I know, is not found in any of the\nother members of this cycle. Usually the sisters are married to the\nanimals in consequence of a king's decision to give his daughters to\nthe first three persons who pass by his palace after a certain hour\n(Crane, No. XIII); or else the animals present themselves as suitors\nafter the death of the king, who has charged his sons to see that\ntheir sisters are married (Von Hahn, No. 25; compare the opening\nof Wratislaw No. XLI = Wuk, No. 17). In our story, however, Pedro\nis deprived of his daughters in consequence of his greed. With this\nsituation compare the \"Maha-vanija-jataka,\" No. 493, which tells how\nsome merchants find a magic banyan-tree. From this tree the merchants\nreceive wonderful gifts; but they are insatiable, and finally plan to\ncut it down to see if there is not large treasure at the roots. The\nguardian-spirit of the tree, the serpent-king, punishes them. It is not\nimpossible that some such parable as this lies behind the introduction\nto our story. There is abundant testimony from early travellers in\nthe Islands that the natives in certain sections regarded trees as\nsacred, and could not be hired to cut them down for fear of offending\nthe resident-spirit. The three handkerchiefs which the sisters leave\nwith their mother as mementos are to be compared with the three rings\nin Basile's version. In a Serbian story belonging to this cycle (Wuk,\nNo. 5), the three sisters are blown away by a strong wind (cf. our\nstory of \"Alberto and the Monsters,\" No. 39), and fall into the power\nof three dragons. When the brother, yet unborn at the time of their\ndisappearance, reaches his eighteenth year, he sets out to seek his\nsisters, taking with him a handkerchief of each.\n\nThe obtaining of magic articles by a trick of the hero is found\nin many folk-tales. In Grimm, No. 197, which is distantly related\nto our story, the hero cheats two giants out of a wishing-cap over\nwhich they are quarrelling. In Grimm, No. 92, where we find the same\nsituation, the magic articles are three,--a sword which will make heads\nfly off, a cloak of invisibility, a pair of transportation-boots\n(see Bolte-Pol\u00edvka, 2 : 320 f., especially 331-335). In Grimm,\nNo. 193, a flying saddle is similarly obtained. In Crane, No. XXXVI\n(p. 136 f.), Lionbruno acquires a pair of transportation-boots,\nan inexhaustible purse, and a cloak of invisibility. This incident\nis also found in Somadeva (Tawney, 1 : 14), where the articles are\na pair of flying-shoes, a magic staff which writes what is going to\nhappen, and a vessel which can supply any food the owner asks for. In\nanother Oriental collection (Sagas from the Far East, pp. 23-24),\nthe prince and his follower secure a cap of invisibility from a band\nof quarrelling boys, and a pair of transportation-boots from some\ndisputing demons. Compare Tawney's note for other instances. This\nincident is also found in an Indian story by Stokes, No. XXII,\n\"How the Raja's Son won the Princess Labam.\" In this the hero meets\nfour fakirs, whose teacher (and master) has died, and has left four\nthings,--\"a bed which carried whosoever sat on it whithersoever he\nwished to go; a bag that gave its owner whatever he wanted,--jewels,\nfood, or clothes; a stone bowl which gave its owner as much water\nas he wanted; and a stick that would beat enemies, and a rope that\nwould tie them up.\" Compare also the \"Dadhi-vahana-jataka,\" No. 186,\nwhich is connected with our No. 27. In the Filipino story of \"Alberto\nand the Monsters\" (No. 39) the hero acquires a transportation-boot\nfrom two quarrelling boys; from two young men, a magic key that will\nunlock any stone; and from two old men wrangling over it, a hat of\ninvisibility. In another Tagalog story, \"Ricardo and his Adventures\"\n(notes to No. 49), appears a flying saddle, but this is not obtained\nby trickery.\n\nFor the \"Fee-fi-fo-fum\" formula hinted at in our story, see\nBolte-Pol\u00edvka, 1 : 289-292.\n\nIn many of the members of this cycle, when the hero takes his leave\nof his brothers-in-law, he is given feathers, hair, scales, etc.,\nwith which he can summon them in time of need. In our story, however,\nJuan has no such labor-saving device: he has to visit his brothers\na second time when he desires aid against the giant.\n\nThe last part of our story turns on the idea of the \"separable soul or\nstrength\" of the dragon, snake, demon, giant, or other monster. This\nidea has been fully discussed by Macculloch (chapter V). As this\nconception is widespread in the Orient and is found in Malayan\nliterature (e.g., in \"Bidasari\"), there is no need of tracing its\noccurrence in the Philippines to Europe. In the norm of this cycle,\nthe animal brothers-in-law help the hero perform tasks which the\nking requires all suitors for his daughter's hand to perform. Here\nthe beasts help the hero secure the life and strength of the giant\nwho is holding the princess captive.\n\nTaken as a whole, our story seems to have been imported into the\nPhilippines from the Occident, for the reason that no Oriental\nanalogues of it appear to exist, while not a few are known from\nsouthern Europe. Our two variants are from the Tagalog province of\nBatangas, and, so far as I know, the story is not found elsewhere\nin the Islands. As suggested above, however, the introduction is\nprobably native, or at least very old, and the conclusion has been\nmodified by the influence of another cycle well known in the Orient.\n\n\n\nTALE 19\n\nJUAN WEARING A MONKEY'S SKIN.\n\n\nNarrated by Lorenzo Licup, a Pampango from Angeles, Pampanga.\n\n\nOnce upon a time there was a couple which was at first childless. The\nfather was very anxious to have a son to inherit his property: so\nhe went to the church daily, and prayed God to give him a child,\nbut in vain. One day, in his great disappointment, the man exclaimed\nwithout thinking, \"O great God! let me have a son, even if it is in\nthe form of a monkey!\" and only a few days later his wife gave birth\nto a monkey. The father was so much mortified that he wanted to kill\nhis son; but finally his better reason prevailed, and he spared the\nchild. He said to himself, \"It is my fault, I know; but I uttered\nthat invocation without thinking.\" So, instead of putting the monkey\nto death, the couple just hid it from visitors; and whenever any one\nasked for the child, they merely answered, \"Oh, he died long ago.\"\n\nThe time came when the monkey grew to be old enough to marry. He\nwent to his father, and said, \"Give me your blessing, father! for I\nam going away to look for a wife.\" The father was only too glad to\nbe freed from this obnoxious son, so he immediately gave him his\nblessing. Before letting him go, however, the father said to the\nmonkey, \"You must never come back again to our house.\"\n\n\"Very well, I will not,\" said the monkey.\n\nThe monkey then left his father's house, and went to find his\nfortune. One night he dreamed that there was a castle in the midst\nof the sea, and that in this castle dwelt a princess of unspeakable\nbeauty. The princess had been put there so that no one might discover\nher existence. The monkey, who had been baptized two days after\nhis birth and was named Juan, immediately repaired to the palace of\nthe king. There he posted a letter which read as follows: \"I, Juan,\nknow that your Majesty has a daughter.\"\n\nNaturally the king was very angry to have his secret discovered. He\nimmediately sent soldiers to look for Juan. Juan was soon found, and\nbrought to the palace. The king said to him, \"How do you know that I\nhave a daughter? If you can bring her here, I will give her to you for\na wife. If not, however, your head shall be cut off from your body.\"\n\n\"O your Majesty!\" said Juan, \"I am sure that I can find her and\nbring her here. I am willing to lose my head if within three days I\nfail to fulfil my promise.\" After he had said this, Juan withdrew,\nand sadly went out to look for the hidden princess.\n\nAs he was walking along the road, he heard the cry of a bird. He\nlooked up, and saw a bird caught between two boughs so that it could\nnot escape. The bird said to him, \"O monkey! if you will but release\nme, I will give you all I have.\"\n\n\"Oh, no!\" said the monkey. \"I am very hungry, and would much rather\neat you.\"\n\n\"If you will but spare my life,\" said the bird, \"I will give you\nanything you want.\"\n\n\"On one condition only will I set you free,\" said the monkey. \"You\nmust procure for me the ring of the princess who lives in the midst\nof the sea.\"\n\n\"Oh, that's an easy thing to do,\" said the bird. So the monkey climbed\nthe tree and set the bird free.\n\nThe bird immediately flew to the island in the sea, where fortunately\nit found the princess refreshing herself in her garden. The princess\nwas so charmed with the song of the bird, that she looked up, and said,\n\"O little bird! if you will only promise to live with me, I will give\nyou anything you want.\"\n\n\"All right,\" said the bird. \"Give me your ring, and I will forever\nlive with you.\" The princess held up the ring; and the bird suddenly\nsnatched it and flew away with it. It gave the ring to the monkey,\nwho was, of course, delighted to get it.\n\nNow the monkey jogged along the road until finally he saw three\nwitches. He approached them, and said to them, \"You are the very\nbeings for whom I have spent the whole day looking. God has sent me\nhere from heaven to punish you for your evil doings toward innocent\npersons. So I must eat you up.\"\n\nNow, witches are said to be afraid of ill-looking persons, although\nthey themselves are the ugliest beings in all the world. So these\nthree were terribly frightened by the monkey's threat, and said,\n\"O sir! spare our lives, and we will do anything for you !\"\n\n\"Very well, I will spare you if you can execute my order. From this\nshore you must build a bridge which leads to the middle of the sea,\nwhere the castle of the princess is situated.\"\n\n\"That shall be speedily done,\" replied the witches; and they at once\ngathered leaves, which they put on their backs. Then they plunged into\nthe water. Immediately after them a bridge was built. Thus the monkey\nwas now able to go to the castle. Here he found the princess. She\nwas very much surprised to see this evil-looking animal before her;\nbut she was much more frightened when the monkey showed her the ring\nwhich the bird had given him, and claimed her for his wife. \"It is the\nwill of God that you should go with me,\" said the monkey, after the\nprincess had shown great repugnance towards him. \"You either have to\ngo with me or perish.\" Thinking it was useless to attempt to resist\nsuch a mighty foe, the princess finally yielded.\n\nThe monkey led her to the king's palace, and presented her before her\nparents; but no sooner had the king and queen seen their daughter in\nthe power of the beast, than they swooned. When they had recovered,\nthey said simultaneously, \"Go away at once, and never come back\nhere again, you girl of infamous taste! Who are you? You are not\nthe princess we left in the castle. You are of villain's blood, and\nthe very air which you exhale does suffocate us. So with no more ado\ndepart at once!\"\n\nThe princess implored her father to have pity, saying that it was\nthe will of God that she should be the monkey's wife. \"Perhaps I have\nbeen enchanted by him, for I am powerless to oppose him.\" But all her\nremonstrance was in vain. The king shut his ears against any deceitful\nor flattering words that might fall from the lips of his faithless\nand disobedient daughter. Seeing that the king was obstinate, the\ncouple turned their backs on the palace, and decided to find a more\nhospitable home. So the monkey now took his wife to a neighboring\nmountain, and here they settled.\n\nOne day the monkey noticed that the princess was very sad and pale. He\nsaid to her, \"Why are you so sad and unhappy, my darling? What is\nthe matter?\"\n\n\"Nothing. I am just sorry to have only a monkey for my husband. I\nbecome sad when I think of my past happiness.\"\n\n\"I am not a monkey, my dear. I am a real man, born of human\nparents. Didn't you know that I was baptized by the priest, and\nthat my name is Juan?\" As the princess would not believe him, the\nmonkey went to a neighboring hut and there cast off his disguise\n(balit cayu). He at once returned to the princess. She was amazed to\nsee a sparkling youth of not more than twenty years of age--nay, a\nprince--kneeling before her. \"I can no longer keep you in ignorance,\"\nhe said. \"I am your husband, Juan.\"\n\n\"Oh, no! I cannot believe you. Don't try to deceive me! My husband is\na monkey; but, with all his defects, I still cling to him and love\nhim. Please go away at once, lest my husband find you here! He will\nbe jealous, and may kill us both.\"\n\n\"Oh, no! my darling, I am your husband, Juan. I only disguised myself\nas a monkey.\"\n\nBut still the princess would not believe him. At last she said to him,\n\"If you are my real husband, you must give me a proof of the fact.\" So\nJuan [we shall hereafter call him by this name] took her to the place\nwhere he had cast off his monkey-skin. The princess was now convinced,\nand said to herself, \"After all, I was not wrong in the belief I have\nentertained from the beginning,--that it was the will of God that I\nshould marry this monkey, this man.\"\n\nJuan and the princess now agreed to go back to the palace and tell the\nstory. So they went. As soon as the king and queen saw the couple, they\nwere very much surprised; but to remove their doubt, Juan immediately\nrelated to the king all that had happened. Thus the king and queen\nwere finally reconciled to the at first hated couple. Juan and his\nwife succeeded to the throne on the death of the king, and lived\npeacefully and happily during their reign.\n\nThe story is now ended. Thus we see that God compensated the father\nand mother of Juan for their religious zeal by giving them a son, but\npunished them for not being content with what He gave them by taking\nthe son away from them again, for Juan never recognized his parents.\n\n\nNotes.\n\nA Bicol version, \"The Monkey becomes King,\" narrated by Gregorio\nFrondoso, who heard the story from an old man of his province, is\nalmost identical with this Pampango tale. There are a few slight\ndifferences, however. \"In the Bicol, the rich parents give their\nmonkey-offspring away to a man, who keeps the animal in a cage. Finally\nthe monkey manages to escape, and sets out on his travels. Now the\nking of that country builds a high tower in the middle of the sea,\nimprisons his daughter there, and promises her hand to the one who can\ntake her from the tower. The monkey succeeds, as in the Pampango. The\nrest of the story is practically as given in the text, except that\nthe narrator mentions the fact that the monkey's parents fall into\npoverty, and in their distress seek aid from their son, now become\nking. However, he refuses to recognize them, because of their former\nharshness to him, and drives them away.\" With both these stories may\nbe compared two other Filipino tales already in print, \"The Enchanted\nShell\" (JAFL 20 : 90-91) and \"The Living Head\" (ibid., 19 : 106).\n\nThe \"Animal Child\" cycle, of which our story and its variants are\nmembers is widely spread throughout Europe. The main incidents of\nthis group are the following.\n\nA In accordance with the wish of the parents, a child in the form\nof an animal is brought into the world. This phenomenon usually\ntakes place in consequence of a too vehement prayer for children,\nor an inconsiderate wish for a son even if he should prove to be only\nan animal.\n\nB The animal offspring grows up, is married usually through his own\ningenuity, and is finally disenchanted through the burning of his\nanimal disguise either with or without his consent.\n\nEuropean representatives of this type are Grimm, Nos. 108, 144;\nVon Hahn, Nos. 14, 31, 43, 57, 100; Wuk, No. 9; Pr\u00f6hle, No. 13;\nStraparola 2 : i; Basile, No. 15; Schott, No. 9; Pitr\u00e8, No. 56 (see\nalso his notes); Comparetti, Nos. 9, 66. Compare also K\u00f6hler-Bolte,\n318-319. Related Oriental forms of this story are discussed by Benfey,\n1 : 254 ff. (section 92).\n\nAlthough our stories are related to this large family of \"Animal Child\"\ntales, it appears to be the Oriental branch rather than the Occidental\nwith which they are the more closely connected. The monkey-child, the\ncastle in the midst of the sea, the building of the bridge from the\nmainland to the island, the retirement of the monkey and his royal\nwife to live in the forest,--all suggest vaguely but unmistakably\nIndian material. I am unable to point to any particular story as\nsource, and our tale appears to have incorporated in it other M\u00e4rchen\nmotifs; but it seems to be faintly reminiscent of the \"Ramayana.\" The\nimprisoning or hiding of a princess, and the promise of her hand to\nthe one who can discover her, are found in our No. 21 (q.v.). No. 29,\ntoo, should be compared.\n\nAmong the Santals, the theme of a girl's marrying a monkey is common\nin M\u00e4rchen (see Bompas, No. XV, \"The Monkey Boy;\" No. XXXII, \"The\nMonkey and the Girl;\" and No. LXX, \"The Monkey Husband\"). In none of\nthese stories, however, is there a transformation of the animal into\na human being.\n\n\n\nTALE 20\n\nHOW SALAKSAK BECAME RICH.\n\n\nNarrated by Lorenzo Licup, a Pampango from Angeles, Pampanga.\n\n\nOnce upon a time there lived two brothers. The elder was named Cucunu,\nand the younger Salaksak. Their parents were dead, so they divided the\nproperty that had been left to them. In accordance with this division,\neach received a cow and a piece of land. Salaksak separated from his\nbrother, and built a small house of his own.\n\nNow, the rice of Cucunu grew faster than that of his brother: so\nhis brother became jealous of him. One night Salaksak turned his\ncow loose in his brother's field. When Cucunu heard of this, he went\nto his brother, and said to him, \"If you let your cow come into my\nfield again, I shall whip you.\" But Salaksak paid no attention to\nhis brother's threat, and again he let his cow go into the field of\nCucunu. At last his brother grew so impatient that he killed the\ncow. When Salaksak went to look for his animal, all he found was\nits skin. As he was ashamed of his deed and afraid of his brother,\nhe dared not accuse him: so he took the skin and put it into a basket.\n\nNot long afterward several hundred cows passed him along the road. He\nfollowed them. While the herdsmen were eating their dinner, Salaksak\nthrew his skin among the cows. Then he went up to the hut where the\nherdsmen were, and said to the chief of the herdsmen, \"Friend, it is\nnow a week since I lost my cow, and I am afraid that she has become\nmixed up with your herd. Please be so kind, therefore, as to count\nthem.\" The chief immediately went over to where the cows were. As\nhe was counting them, Salaksak picked up the skin, and, shaking his\nhead, he said, \"Alas! here is the mark of my cow, and this must be my\ncow's skin. You must pay me a thousand pesos, or else you shall be\nimprisoned. My cow was easily worth a thousand pesos; for when she\nwas alive, she used to drop money every day.\" In their great fear,\nthe herdsmen paid Salaksak the money at once.\n\nSalaksak now went home and told his brother of his good fortune. Hoping\nto become as rich as his brother, Cucunu immediately killed his cow. He\ntook the skin with him, and left the flesh to Salaksak. As he was in\nthe street calling out, \"Who wants to buy a hide?\" he was summoned\nby the ruler of the town, and was accused of having stolen the hide,\nand he was whipped so badly that he could hardly walk home.\n\nMaddened by the disgrace he had suffered, Cucunu burned the house\nof his brother one day while he was away. When Salaksak came home,\nhe found nothing but ashes. These he put into a sack, however, and\nset out to seek his fortune again. On his way he overtook an old\nman who was carrying a bag of money on his back. Salaksak asked him,\n\"Are you going to the ruler's house?\"\n\n\"Yes,\" replied the old man, \"I have to give this money to him.\"\n\n\"I am sorry for you, old man. I, too, am going to the palace. What\ndo you say to exchanging loads? Mine is very light in comparison\nwith yours.\"\n\n\"With all my heart, kind boy!\" said the old man; and so they exchanged\nsacks.\n\nAfter they had travelled together a short distance, Salaksak said,\n\"Old man, you seem to be stronger when you have a light load. Let me\nsee how fast you can run.\" The old man, having no suspicion of his\ncompanion, walked ahead as fast as he could. As soon as Salaksak came\nto a safe place along the road to hide, he deserted his companion. He\nwent to his brother's house, and told him that he had gotten a sack\nof silver for a sack of ashes.\n\n\"Why,\" said his brother, \"my house is bigger than yours! I ought to\nget two sacks of ashes if I burn it. I think that would be a good\nbargain.\" So he burned his house, too. Then he went through the town,\ncrying, \"Who wants to buy ashes?\"\n\n\"What a foolish man!\" said the housewives. \"Why should we buy ashes\nwhen we don't know what to do with those that come from our own\nstoves?\" When Cucunu came near the house of the ruler, the ruler said\nto his servants, \"I think that fellow is the same one I bade you whip\nbefore. Call him in and give him a good thrashing, for he is only\nmaking a fool of himself.\" So Cucunu was summoned and lashed again.\n\nThoroughly enraged, Cucunu determined that his brother should not\ndeceive him a third time. He thought and thought of what he should\ndo to get rid of him. At last he decided to throw his brother into\nthe river. For this purpose he made a strong cage. One day he caught\nhis brother and confined him in it.\n\n\"I will give you three days to repent,\" said Cucunu. \"Now you cannot\ndeceive me any more.\" He then left his brother in the cage by the\nbank of the river.\n\nAs a young man was passing by, Salaksak began to cry out, \"They have\nput me into this cage because I do not want to marry the ruler's\ndaughter.\" The young man, who had vainly striven for the hand of the\ngirl, immediately approached Salaksak, and said, \"If you will let\nme take your place, so that I may marry her, I will give you all the\ncows I have with me.\"\n\nSo by this trick Salaksak escaped. Cucunu, thinking that the man\nin the cage was his brother, would not listen to what he said, but\nunmercifully threw him into the river. A few days later, Salaksak\nwent to his brother's house, and told him that it was quite beautiful\nunder the water. \"There,\" he said, \"I saw our father and mother. They\ntold me I was not old enough to stay with them, so they sent me back\nhere with a large number of cows.\"\n\n\"Well, well!\" said Cucunu, \"I too must go see our parents.\" He then\nhastened to the river, and threw himself in and was drowned. Thus\nSalaksak grew rich because of his craftiness.\n\n\nClever Juan and Envious Diego.\n\nNarrated by Pablo Anzures, a Tagalog from Manila, who heard the story\nfrom another Tagalog from Santa Maria, Bulakan.\n\nThere were once two brothers named Diego and Juan. Their father had\ndied a long time before, so they lived only with their good mother. In\ncharacter these two brothers were very different. Diego, the older,\nwas envious and foolish; Juan was clever.\n\nOne morning, while Diego was away, Juan called his mother, and said,\n\"Mother, help me fool Diego! Please lie down as if you were dead;\nand when he arrives, I will blow air through your nose through\na bamboo tube. As soon as you feel me blowing, get up and try to\nlook like a woman that has risen from the dead.\" His mother agreed\nto do all that she had been told. Then Juan watched and waited for\nDiego. When he saw him coming, he called to his mother and told her\nto lie down. Then he pretended to be crying.\n\nWhen Diego came in and saw his brother, he said, \"Juan, why are\nyou crying?\"\n\n\"Don't you see? Our mother is dead,\" said Juan. Then Diego felt very\nsorry, and he too began to weep. Juan then said, \"O brother! I remember\nthat I have a magic instrument that resuscitates dead persons.\" He\nopened his trunk and took out a short bamboo tube, and began to blow\nthrough it into his mother's nose. His mother then pretended to revive,\nas she had been told. Diego rejoiced; he too was very much surprised\nat his brother's possession.\n\nThe next day the envious Diego stole the bamboo tube and went to\nthe churchyard. There he waited for a funeral to pass by. After a\nshort time the funeral procession of a small boy came along. Diego\nstopped it, and called to the mother of the boy, \"Don't cry! your son\nis only sleeping. Lay him down here, and you will soon see that he\nis alive.\" The mother then ordered the carriers to lay the coffin on\nthe ground. Diego took out his bamboo tube, and, after he had opened\nthe coffin, he began to blow air into the boy's nose; but the boy did\nnot move. He blew harder and harder, but the boy remained as stiff\nand lifeless as ever. Then the mother of the dead boy became angry;\nshe kicked Diego, and said, \"You are only trying to fool us!\" Diego\nwas very much ashamed, so he threw away the bamboo tube and ran home.\n\nSome days later the mother of Diego and Juan became ill and died. She\nleft her sons two carabaos for an inheritance. As Diego was the\nolder, he took the fat carabao for himself, and gave the thin one\nto Juan. Juan was angry: so he killed his carabao, and decided to\nsell the hide. He tried to sell it in the neighboring villages,\nbut he could not find a buyer. He then walked on and on until he\ncame to a forest. Not very far off, and coming towards him, he saw\na band of Tulisanes. [65] They were on horseback, and had a large\namount of treasure with them. Juan was afraid: so he climbed a tree,\nand hid himself with his hide among the branches and leaves. He\nhad no more than concealed himself when the Tulisanes came up and\nstopped to eat under that very tree. Juan watched them closely. He\nunintentionally moved the hide which was on the branch beside him,\nand it fell crashing down on the Tulisanes. Frightened by this most\nunexpected noise, they ran away as fast as they could, not stopping\nto take anything with them. Juan descended quickly, mounted a horse,\nand made off with as much as he could carry.\n\nWhen he reached home, his brother said to him, \"Where did you get\nall those riches?\" Juan replied that he had been given them by the\nneighboring villages in return for his carabao-hide. Again Diego\nenvied his brother. He went out and killed his fat carabao and dried\nits hide. Next he went to the neighboring villages and tried to sell\nit; but many days passed, and still no one would buy.\n\nNow Diego was very angry. He took a wooden box and put his brother\ninside. He bound the box and carried it to the seashore. He was about\nto throw it into the water when he remembered that it was not locked:\nso he left it, and went back to the house to get the key. Meanwhile\na Chinese peddler selling gold rings came along. Juan heard him, and\nshouted, \"Chino, Chino, come and see these beautiful and precious\nthings inside!\" The Chinaman approached, and opened the box. Juan\ncame out, and said, \"I will put you inside, and you will see many\nbeautiful things in the bottom.\" The Chinaman was willing, so Juan\nput him in and closed the box. He then took the Chino's gold rings\nand ran away. Not many minutes later Diego came up, and, after locking\nthe box, he threw it into the ocean.\n\nThat same day, while Diego was eating his dinner, Juan came along\nwith some fine gold rings. Diego was astonished to see his brother,\nand said, \"How did you manage to get out of the box, and where did\nyou get those rings?\" Juan answered that he sank to the bottom of\nthe ocean, where he saw his mother, and that she had given him all\nthose rings. The foolish Diego believed everything that Juan told him,\nso he asked his brother to put him into a box and throw him into the\nocean. Juan lost no time in obeying. He got a box, put Diego inside,\ntook it to the seashore, and there cast it into the deep water. After\nthat Juan lived happily for many years.\n\n\nRuined because of Invidiousness.\n\nNarrated by Facundo Esquivel, a Tagalog from Jaen, Nueva Ecija,\nwho was told the story when he was a boy.\n\nIn time out of memory there lived two brothers, Pedro and Juan. Pedro\nwas rich, for he had a large herd of cattle: consequently he did not\nhave much use for his younger brother, who was very poor. Juan had\nnothing that he could call his own but a cow. One day, disappointed\nover his life of poverty, he killed his cow, and some days afterward\nhe set out to find his fortune. He took nothing with him but the\nhide of his cow. When he reached the next town, he saw large piles of\ncattle-hides in front of a butcher's shop. Late that night he stole\nout secretly and put the skin of his cow in one of the piles. The\nnext morning he went to the shop to talk with the butcher.\n\n\"Mr. Butcher,\" he said, \"I have come here to look for my lost cow. Have\nyou not killed a cow with a mark J on the right hip?\"\n\n\"No,\" answered the honest man, \"all the cows which were killed here\ncame from my herd out there in the mountains.\"\n\nJuan stood musing for a few moments, and then said, \"Let us look\nthrough these piles of hide to see whether you killed my cow or not!\"\n\n\"All right,\" answered the butcher, and so they began the investigation.\n\nWhen they found the hide which Juan had put there, he began to quarrel\nwith the man. \"You must pay me five hundred pesos for my cow, or else I\nshall bring a law-suit before the court against you,\" he said angrily.\n\n\"I wonder how this could have happened!\" the butcher exclaimed.\n\n\"There is no use of wondering,\" said Juan impatiently. \"You stole\nmy cow, and now you have to pay for it.\" The man, who was very much\nafraid of being brought before the court, gave Juan the five hundred\npesos; and Juan went away with the money in his pocket, and the hide\non his head.\n\nOn his way home he came to a tree standing at a cross-roads. He was\nvery tired and thirsty, but he could not find a house where to ask\nfor water. He climbed the tree to look for a place to go to, but,\ninstead of a house, he saw a company of armed men coming down the\nroad. The men stopped under the tree to rest. Juan was so terrified\nthat he hardly knew what to do. As he was trembling with fright, the\nhide fell down from the tree and frightened the men away. They thought\nthat it was a curse from heaven because of their misdeeds. When Juan\nrealized that the men were gone, he recovered from his fright and\nquickly descended. There on the ground he saw a number of sacks full\nof money, and, loading a horse with two of the sacks, he started for\nhis home town.\n\nAs soon as he reached his house, he went to his brother's to borrow a\nsalop. [66] Then he inserted several pesetas and ten-centavo pieces\nin the cracks of the salop, and returned the measure. When Pedro saw\nthe coins sticking in the cracks of his measure, he said, \"What did\nyou do with the salop?\"\n\n\"I measured money,\" said Juan.\n\n\"Where did you get the money?\" Pedro demanded.\n\n\"Where did I get the money?\" retorted Juan. \"Don't you know that I\nwent to the neighboring town to sell my cowhide?\"\n\n\"Yes,\" said Pedro. Then he added, \"The price of hides there must be\nvery high, I suppose.\"\n\n\"There is no supposing about it,\" said Juan. \"Just think! one hide\nis worth two sacks of money.\"\n\nPedro, who was envious of his brother's good fortune, killed all\nhis cattle, old and young, and threw the meat into the river. The\nhe started with several carretons [67] full of hides; but he\nwas disappointed when he came to the town, for nobody would buy\nhides. Discouraged and tired out, he returned. He found Juan living\ncomfortably in a fine new home. Thus Pedro lost all his property\nbecause of his invidiousness.\n\n\nThe Two Friends.\n\nNarrated by Tomas V. Vargas (of Iloilo?).\n\nOnce there lived in a certain village two friends, Juan and\nAndres. Juan, a very rich man, was tall, big, and strong; while Andres,\na very poor man, was small, weak, and short. Andres worked very hard\nto earn his living, while Juan spent most of his time on pleasure.\n\nOne morning Andres went to his friend Juan, and asked to borrow one\nof his mules. Juan consented, but told Andres that, if any one should\nask who the owner of the mule was, he should tell the truth. Andres\npromised, and went off with the mule. He set to work immediately to\nplough his small farm. Very soon two neighbors of Andres passed by,\nand, seeing him with a mule, asked him where he got it. Andres said\nthat he had bought it. The men wondered how a poor man like Andres\ncould buy a mule, and they spread the news about the village. When\nthis news reached Juan, he was very angry, and he ordered his servant\nto go bring back the mule. The animal was brought back, and Juan was\ndetermined not to lend it to his friend any more.\n\nA week later two of Juan's mules, including that which Andres had\nborrowed, died. Juan threw the carcasses away, but Andres took the\nskins of those dead mules and dried them to sell in the next town.\n\nThe next day Andres set out for the town, resting now and then on\naccount of his heavy load. He was overtaken by night near a solitary\nhouse between his village and the town where he was going to sell the\nhides. He knocked at the house, and asked a woman he found there for\na night's lodging. She told him that she could not do anything for him\nuntil her husband arrived. So Andres had to wait on the road near the\nhouse. Not long afterwards a man came towards the house. Andres went\nup to him, and asked him if he was the master of the house; but the\nman said he was not, so Andres had to go back to the road. From where\nhe was sitting, Andres could see that the woman inside was preparing\na good supper for the stranger, who meanwhile had entered. While she\nand the stranger were sitting at the table, Andres saw another man\napproaching in the distance. The woman hastily opened a big empty\ntrunk and hid the man inside, then she put all the cooked fish in\nthe cupboard.\n\nWhen the other man, who was the husband, arrived, Andres asked for\na night's lodging, and was received kindly. While the husband and\nAndres were talking, the wife told them that supper was ready, and\nthey went to the table to eat: but there they found nothing for them\nbut rice; so Andres told the husband that he had an enchanted hide,\nand that they could have fish if he wished. The husband wished to see\nthe skin tested. Andres ordered the skin to bring a man into the trunk;\nand when the trunk was opened, there was the man. Next he ordered the\nskin to bring cooked fish to the cupboard; and when the cupboard was\nopened, there was the cooked fish. The husband then offered Andres\na very high price for the enchanted skin, and Andres willingly sold it.\n\nEarly the next morning Andres left the house before the others were\nup. It was not long, however, before the husband found out that the\nskin was not magic, and he was determined to punish the skin-seller\nif he should catch him again. Meanwhile Andres had returned to the\nvillage. There he met Juan, who, noticing the money in his pocket,\nasked him where he had gotten it. Andres told him that it was the price\nof the skins of his dead mules, which he had sold in the neighboring\ntown. On hearing this, Juan went directly home, killed all his mules,\nand flayed them. As he was passing by the solitary house on his way\nto the town, he cried out that he had skins for sale. The husband in\nthe house thought that it must be the same man who had sold him the\nenchanted skin, so he went down and whipped Juan nearly to death.\n\nAfter this experience, Juan returned home, determined to kill his\nfriend. But Andres was very cunning, and avoided him. Finally Juan,\nangry beyond all measure, killed the mother of Andres. When Andres\nfound that his mother was dead, he dressed her very well and took her\nto town. Then he went directly to the town doctor, to whom he explained\ndefinitely the sickness of his mother. The doctor immediately prepared\nmedicine for the patient; but just after she had been given the\nmedicine, he noticed that the woman was dead. Andres then accused him\nof having poisoned his mother; and the doctor, fearing the consequences\nif Andres should seek justice, agreed to pay him a large sum of money.\n\nAndres returned to his village richer than ever. Juan became friendly\nagain, and asked him where he had gotten his money. Andres told him\nthat it was the price of his mother's corpse, which he had sold in the\ntown. When Juan heard this, he went home and killed his mother. Then\nhe took the corpse to town to sell it; but, as he was passing along\nthe street, a crowd of men began to abuse him, and he narrowly escaped\nwith his life.\n\nNow, Juan was determined not to let Andres escape him. He was after\nhim all the time. Finally one day he caught Andres. He put him inside\na sack and carried it down to the seashore. On the way to the sea, he\nsaw a house, and, wishing to have a smoke, he left Andres on the road,\nand went to the house to get a light. Meanwhile Andres, who was bound\nin the sack, was crying out that he did not wish to marry the daughter\nof the king, and that he was being forced against his will. At this\ninstant a cowboy with his herd of cows passed by. He heard Andres,\nand said that he was willing to marry the king's daughter. Andres told\nhim to unbind the sack, then. He did so, and Andres put the cowherd\nin his stead. Then Andres hurried away with the cows. Juan came back,\npicked up the sack, and threw it into the sea. When he returned home,\nhe found Andres there with a fine herd of cows. He asked Andres where\nhe had found them, and Andres said that he had gotten them from under\nthe sea. So Juan, envious as ever, ordered Andres to put him in a\nsack and throw him into the sea. Andres gladly did so.\n\n\nJuan the Orphan.\n\nNarrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna.\n\nThere once lived a boy whose name was Juan. His parents had died,\nleaving Juan nothing but a horse. As he did not have a place at home\nin which to keep the animal, he begged his Uncle Diego to let the\nhorse stay in his stable. From time to time Juan went to the stable\nto feed his horse. He loved the animal, and took as great care of it\nas a father would of a son.\n\nOne day Uncle Diego noticed that Juan's horse was growing fatter and\nmore beautiful than any of his own animals. In his envy he killed the\nhorse of his nephew, and said to the innocent boy that the animal had\nbeen stricken by \"bad air.\" Being thus deprived of his sole wealth,\nJuan cut off the best meat from the dead horse, and with this food\nfor his only provision he set out to seek his fortune in another\ncountry. On his way through a forest he came across an old man dying\nof starvation; but the old man had with him a bag full of money.\n\n\"Pray,\" said the old man, talking with difficulty in his pain and\nweakness, \"what have you in your sack, my son?\"\n\n\"Some dried horse-meat,\" said Juan.\n\n\"Let me see!\" The old man looked into the sack, and saw with watering\nmouth the sweet-smelling meat. \"Will you exchange your sack of meat\nfor my sack of money?\" he said to Juan. \"I have money here, but I\ncannot eat it. Nor can I go to the town to buy food, because I am too\nweak. Since you are stronger, my son, pray take this sack of money in\nexchange, and go to the town and buy meat with it for yourself. For\nGod's sake, leave this meat to me! I am starving to death.\"\n\nJuan accepted the money in exchange for his meat, and pretended to\nfeel great pity for the old man. He put the heavy bag of money on his\nshoulder, and with difficulty carried it home. \"Uncle Diego!\" Juan\ncalled out from the foot of his uncle's ladder, \"come here! Please\ncome here and help me carry this bag upstairs!\"\n\n\"Tremendous sum of money,\" Uncle Diego remarked to his nephew. \"Where\ndid you get it?\"\n\n\"I sold the meat of my dead horse. This is what I got for it,\"\nsaid Juan.\n\nThe uncle once more became jealous of Juan. \"If with only one horse,\"\nhe muttered to himself, \"he could gain so much money, how much should I\nget for my fifteen horses!\" So he killed all the horses he had in his\nstable and cut the meat from them. Then he placed the meat in bags,\nand, carrying two on his shoulders, he cried as he went along the\nstreet, \"Meat, meat! Horse-meat! Who wishes to buy fresh horse-meat?\"\n\n\"How much?\" asked a gray-headed old woman who was looking out of\nthe window.\n\n\"Three hundred ninety-nine thousand pesos, ninety-nine pesetas,\nsix and one half centavos a pound,\" said Uncle Diego.\n\nThe people who heard him only laughed, and thought that something was\nthe matter with his head. Nobody would buy his meat. Nobody cared to\ndeal with him in earnest, and all his meat decayed.\n\nHe went home in despair, and planned to take vengeance on his nephew\nfor the mischief he had done him. He cast the little orphan into\na big sack, and sewed the mouth of the little prison all up. Then\nhe said that at night he would take the sack and throw it into the\nriver. However, Juan managed to get out of the bag, and in his place\nhe put a muzzled dog. When night came, the uncle shouldered the bag,\ntook it to the river, and hurled it into the deep water. He hoped\nthat Juan would perish there, and that he himself could gain full\npossession of his nephew's money.\n\nBut when morning came, Uncle Diego saw Juan smilingly enter the door\nof his house. \"Juan,\" said the uncle, \"I am surprised to see you\nagain. Tell me all about how you managed to escape from the sack.\"\n\n\"Oh, no, Uncle!\" returned Juan, \"I haven't time; there is not a moment\nto lose. I have only come here to bid you good-by.\"\n\n\"And where are you going?\"\n\n\"Back to the bottom of the river. My love, the Sirena, [68] is waiting\nfor me.\"\n\n\"O Juan!\" pleaded the uncle, \"if I could only go with you!\"\n\n\"No, no, no!\" protested the boy. \"Only one can go at a time. The\nSirena would be angry, and she would consequently refuse to admit to\nher glorious habitation any being from this outside world.\"\n\n\"Then let me go first!\"\n\n\"No, no, no!\" said the boy.\n\nBut the uncle pleaded so earnestly, that finally the boy yielded with\npretended reluctance. The uncle then covered himself with a rice-sack,\nand Juan tied the mouth of the bag securely. \"I will fool him,\" Uncle\nDiego said to himself. \"When I am under the water and the Sirena\ntakes me to her house to become her husband, I shall never come back\nto Juan. Ha, ha, ha!\"\n\n\"I will fool him,\" Juan said to himself. \"There is no such thing as\nthe Sirena in the river. Thank God, my dreadful uncle will soon be\ndisposed of!\" At midnight Juan hurled his happy uncle into the river,\nsaying, \"There is no one who owes that must not pay his debt. [69]\nMay my act be justified!\"\n\nThe heavy sack sank to the bottom of the river, and nothing more was\nheard of Uncle Diego.\n\n\nNotes.\n\nTwo other variants, which were collected by Mr. Rusk, and which I\nhave only in abstract, run about as follows:--\n\nJuan the Ashes-Trader.--Juan, a poor dealer in ashes, was in the woods\nwhen he heard some robbers coming, and climbed a tree for safety. While\nthey were busy at the foot of the tree, counting their money, he\ndropped the sack of ashes among them. They ran away in fright, and he\nacquired all their gold. When the people of the town heard Juan tell\nhow valuable ashes had become, they all burned their houses and took\nthe ashes to the forest, where they arrived just in time to suffer from\nthe wrath of the robbers. Only two escaped to accuse Juan; but Juan\nwas already on a journey, doing good with his money. A dying woman,\nwhom he helped, gave him a magic cane; and when the angry villagers\nat last found him, he summoned a legion of soldiers by means of his\ncane, and all of his assailants were killed. [With the second half\nof this story, cf. No. 28 and notes.]\n\nColassit and Colaskel.--Colassit was good but poor; Colaskel, rich\nbut bad. Colaskel, quarrelling with Colassit, killed the latter's\nonly carabao. Colassit skinned his dead animal, and took the hide to\nLaoag to sell it, but could find no purchaser. At night he asked for\nshelter at a house, but was refused on the ground that the husband was\naway from home; yet he boldly staid under the house. At midnight he\nheard the clatter of dishes above, looked up through a hole in the\nfloor, and saw the woman dining merrily with a man. Just then the\nhusband arrived home and knocked at the door. Colassit saw the woman\nput her paramour into a box in the corner, and the food in another\nbox. Colassit now appeared at the door, and was invited in by the\nhospitable husband. On being asked what was in his bag, Colassit\nreplied that it was a miraculous thing, which, when it made a noise,\nas it had a moment before when he had stepped on it, desired to say\nsomething. On being asked to interpret, Colassit said that the skin\ntold him that there was delicious food in one of the boxes. Thereupon\nthe food was produced. Now, it was said in the neighborhood that\nthis house was haunted by the Devil, and the owner thought this a\ngood opportunity to find out by magic where the Devil was. Colassit\ninterpreted for the carabao-hide. The Devil was in the other box,\nhe said. After tying the box with heavy ropes, Colassit started\ntoward the river with it. He repeated a jingle which informed the\nman inside of his imminent fate. The latter replied (also in verse)\nthat he would give a thousand pesos ransom. Colassit accepted,\nand so became rich. [The narrator says that this is only one of ten\nadventures belonging to the complete story. It is a pity that the\nother nine are missing.]\n\n\nThe cycle of tales to which all our variants belong, and which\nmay appropriately be called the \"Master Cheat\" cycle, is one of\nthe most popular known. It occurs in many different forms; indeed,\nthe very nature of the story--merely a succession of incidents in\nwhich a poor but shrewd knave outwits his rich friend or enemy (the\ndistinction matters little to the narrator), and finally brings about\nhis enemy's death while he himself becomes rich--is such as to admit\nof indefinite expansion, so far as the number and variety of the\nepisodes are concerned. There have been at least four comprehensive\ndescriptive or bibliographical studies of this cycle made,--K\u00f6hler's\n(on Campbell's Gaelic story, No. 39), Cosquin's (notes to Nos. 10\nand 20), Clouston's (2 : 229-288), and Bolte-Pol\u00edvka's (on Grimm,\nNo. 61). Of these, the last, inasmuch as it is the latest (1914)\nand made use of all the preceding, is the most complete. From it\n(2 : 10) we learn that the characteristic incidents of this family\nof drolls are as follows:--\n\n\nA1 A rabbit (goat, bird) as carrier of messages. A2 A wolf sold for\na ram.\n\nB A gold-dropping ass (or horse).\n\nC A self-cooking vessel.\n\nD A hat which pays the landlord.\n\nE1 Dirt (ashes) given (sold, substituted) for gold. E2 Money which\nwas alleged to be in a chest, demanded from the storer of the chest.\n\nF1 Cowhide (or \"talking\" bird) sold to adulteress, or (F2) sold to\nher husband, or (F3) exchanged for the chest in which the paramour\nis concealed, or (F4) elsewhere exchanged for money.\n\nG1 A flute (fiddle, staff, knife) which apparently brings to life\nagain the dead woman. G2 The dead mother killed a second time, and\npaid for by the supposed murderer.\n\nH Escape of the hero from the sack (chest) by exchanging places with\na shepherd.\n\nJ Death of the envious one, who wishes to secure some \"marine cattle.\"\n\n\nThe opponents in this group of stories, says Bolte, \"are either\nvillage companions, or unacquainted marketers, or a rich and an\navaricious brother.\" In addition to the episodes enumerated above,\nmight be mentioned two others not uncommonly found in this cycle:--\n\nF5 Frightening robbers under tree by dropping hide or table on them.\n\nF6 Borrowed measure returned with coins adhering to it.\n\nAs these last two occur in other stories, both droll and serious\n(e.g., Grimm, No. 59; and \"1001 Nights,\" \"Ali Baba\"), they may not\noriginally have belonged to our present group. However, see Cosquin's\nnotes on his No. xx, \"Richedeau\" (1 : 225 f.). It is hard to say with\ncertainty just what was originally the one basic motif to which all\nthe others have at one time or another become attached; but it seems\nto me likely that it was incident H, the sack-by-the-sea episode,\nfor it is this which is the sine qua non of the cycle. To be sure,\nour third story (c) lacks it, but proves its membership in the family\nby means of other close resemblances.\n\nOf the elements mentioned by Bolte-Pol\u00edvka, our five stories\nand two variants have the following: \"How Salaksak became Rich,\"\nF4BE1HJ; \"Clever Juan and Envious Diego,\" G1F5HJ; \"Ruined because\nof Invidiousness,\" F4F5F6; \"The Two Friends,\" F2G2HJ; \"Juan the\nOrphan,\" F4H (modified) J; \"Juan the Ashes-Trader,\" E1F5; \"Colassit\nand Colaskel,\" F3. In a Visayan tale (JAFL 19 : 107-109) we find\na combination of HJ with a variant of our No. 1. Incident D (hat\npaying landlord) forms a separate story, which we give below,--No. 50,\n\"Juan and his Painted Hat.\" Incident B is also narrated as a droll by\nthe Tagalogs; the sharper of the story scattering silver coins about\nthe manure of his cow, and subsequently selling the \"magic\" animal\nfor a large sum. An examination of the incidents distributed among\nthe Filipino members of this cycle reveals the fact that episode A1\n(hare as messenger) is altogether lacking. I have not met with it in\nany native story, and am inclined to believe that it is not known in\nthe Islands. It is found widespread in Europe, but does not appear to\nbe common in India: among fifteen Indian variants cited by Bolte it is\nfound only twice (i.e., Indian Antiquary, 3 : 11 f.; Bompas, No. 80,\np. 242). These Indian versions show, however, that the story in one\nform or another is found quite generally throughout that country, the\nSantali furnishing the largest number of variants (six, in all). It\nwould seem reasonable to conclude, therefore, considering the fact\nthat at least seven forms of the tale are known in the Philippines,\nextending from the Visayas to the northernmost part of Luzon, that the\nsource of the incidents common to these and the Indian versions need\nnot be sought outside the Orient. The case of incidents F1F2F3 seems\ndifferent. They are lacking in the Far-Eastern representatives of this\ncycle; and their appearance in the Philippines may be safely traced,\nI think, to European influence. However, an Indian source for these\nincidents may yet be discovered, just as sources already have been for\nso many Italian novella and French fabliaux of a similar flavor. The\nfact that the earliest form of the \"Master Cheat\" cycle known is a\nLatin poem of the eleventh, possibly tenth, century (K\u00f6hler-Bolte,\n233-234), is of course no proof that elements F4G1HJ, found in that\npoem, were introduced into India from Europe, though it might be\nan indication.\n\n\n\nTALE 21\n\nIS HE THE CRAFTY ULYSSES?\n\n\nNarrated by Lorenzo Licup, a Pampango from Angeles, Pampanga.\n\n\nBalbino and Alaga had only one child, a son named Suguid, who was at\nfirst greatly beloved by them. The couple was very rich, and therefore\nthe boy wanted nothing that was not granted by his parents. Now,\nthe son was a voracious eater. While still a baby, he used to pull\nup the nails from the floor and eat them, when his mother had no\nmore milk to give him. When all the nails were exhausted, he ate the\ncotton with which the pillows were stuffed. Thus his parents used to\ncompare him to a mill which consumes sugarcane incessantly. It was\nnot many years before the wealth of the couple had become greatly\ndiminished by the lavish expenditure they had to make for Suguid's\nfood. So Suguid became more and more intolerable every day. At last\nhis parents decided to cast him away into a place from which he might\nnot be able to find his way home again.\n\nOne day they led him to a dense forest, and there abandoned\nhim. Luckily for Suguid, a merchant soon passed by that place. The\nmerchant heard him crying, and looked for him. He found the boy, and,\nbeing a good-natured man, he took the boy home with him. It was not\nlong before the merchant realized that Suguid was a youth of talent,\nand he put him in school. In a few weeks the boy showed his superiority\nover his classmates. In time he beat even the master in points of\nlearning. And so it was that after only five months of studying he left\nthe school, because he found it too small for his expanding intellect.\n\nBy some mathematical calculation, so the tradition says, or by certain\nmysterious combinations of characters that he wrote on paper, Suguid\ndiscovered one day that a certain princess was hidden somewhere. She\nhad been concealed in such a way that her existence might not be known\nother than by her parents and the courtiers. Suguid immediately went\nto the palace of the king, and posted a paper on the palace-door. The\npaper read as follows: \"Your Majesty cannot deny me the fact that he\nhas a daughter secluded somewhere. Your humble servant, Suguid Bociu.\"\n\nWhen the king read this note, he became very angry, as he could\nnow no longer keep the secret of his daughter's existence. He\nimmediately despatched his soldiers to look for the presumptuous\nSuguid. The soldiers found the boy without much difficulty, and\nbrought him before the king. Bursting with anger, the king said,\n\"Are you the one who was bold enough to post this paper?\"\n\n\"Yes, your Majesty.\"\n\n\"Can you prove what you have stated?\"\n\n\"Yes, your Majesty.\"\n\n\"Very well,\" said the king; \"if you can, I will give you my daughter\nfor your bride. If within three days you fail to produce her before\nme, however, you shall be unconditionally executed.\"\n\n\"I will not fail to fulfil my promise, your Majesty,\" said Suguid.\n\nAfter this brief interview, Suguid went directly home. He told the\nmerchant all about his plan to marry the princess.\n\n\"Why did you dare tell the king that you know where his daughter is,\"\nsaid the merchant, \"when there is no certainty at all of your finding\nher or of gaining her consent?\"\n\n\"Oh, do not be afraid, father!\" said Suguid. \"If you will but\nprovide me with twelve of the best goldsmiths that can be found in\nthe whole city, I have no doubt of finding and captivating the fair\nprincess.\" As the merchant was a rich man, and influential too, he\nsummoned in an hour all the good goldsmiths that could be found in\nthe city. When all the goldsmiths were assembled, Suguid ordered them\nto make a purlon. This purlon was made of gold, silver, and precious\nstones. It was oblong in shape, and hollow inside, being five feet\nhigh, three feet deep, and four feet long. Inside it were placed a\nchair and a lamp. By means of a certain device a person inside the\npurlon could breathe. Altogether its construction was so beautiful,\nthat it seemed as if it were intended for the sight of the gods alone.\n\nWhen all was ready, Suguid entered the purlon, taking with him all\nthe necessary provisions,--food, fine clothes, a poniard, and a\nguitar. Every part of the purlon was so well joined, that no opening\nwhatever could be detected. Before going into the purlon, Suguid\ntold the merchant to take the goldsmiths home, and not to allow\nthem to leave the house for three days, lest they should reveal the\nsecret. Suguid then ordered five men to carry the purlon towards the\nking's palace. In the mean time he was playing the sweetest piece of\nmusic that mortal ears had ever heard. When the purlon was near the\npalace, the king was so charmed by the melodious music, that he asked\nthe master of the carriers to halt for a moment. \"Pray,\" he said,\n\"are you the owner of that thing?\"\n\n\"No, sir! a certain man in our district owns it,\" said the carrier.\n\n\"Who gave him this divine gift?\"\n\n\"Your Majesty, this purlon, as it is called, is of a rather mysterious\norigin. The owner of this (pointing to the purlon) was a religious\nman. He was formerly very wealthy; but because he gave much alms to\nthe poor and the needy, his riches soon came to an end. He is now\nso poor, that his silken clothes have all been exchanged for ragged\ncotton ones. Early one morning, when he was about to go to the church,\nhe was surprised to find this purlon at his door, giving out music\nas you hear it now.\"\n\nThe king turned to the queen, who was sitting beside him, and said,\n\"Oh, how happy our daughter would be if she should hear this enchanting\npiece of music!--Sir, if you will lend me this purlon, you may ask\nof me as a compensation any favor that you may want.\"\n\n\"Your Majesty, I will lend it to you with all my heart, but on\ncondition that it be returned within two days, lest the owner scold\nme for having given it up.\"\n\n\"Yes,\" answered the king, \"I will give it back as soon as my daughter\nhas seen it.\" The king and queen then immediately ordered that the\npurlon be carried before the princess. The princess's joy need not\nbe described if we only think how happy we should be if we were in\nthe same situation as she. She was so bewitched by the music, that\nshe told her father never to take it away from her.\n\n\"O daughter!\" said the king, \"we have just borrowed this purlon,\nand we promised to return it as soon as you had seen it. However,\nyou may have it the whole night.\"\n\nThe king and the queen, convinced that their daughter was quite happy,\nsoon bade her good-by. Before leaving, the king said, \"You must not\nspend the whole night in listening to the sweet music.\"\n\n\"Have no fear, father! I will go to sleep early.\"\n\nSuguid, who was inside the purlon, listened very carefully to the\nretreating footsteps of the king and queen. As soon as he thought\nthey were too far away to hear their daughter in case she should cry\nout, he came out from the purlon, poniard in hand. The princess,\nof course, was very much frightened when she saw Suguid kneeling\nbefore her, and saying, \"Fair princess, let not my presence cause any\nfear! In coming here, I had no other purpose than to reveal to you\na secret that I have long cherished in my heart. It is universally\nacknowledged that you are the most beautiful, the most virtuous,\nthe most accomplished living mortal on earth, and as such you have\nawakened in me an intense love. So, taking no heed of the danger\nthat I might encounter on the way, I ventured to search for you,\nLily of the Valley and Rose of the Town--to love you, to adore you as\na living saint. Your ring, my adored princess, will give me life or\ndeath,--life, because I shall be spared from being beheaded; death,\nfor I have promised your father to present your ring to him within\nthree days as a token of your acceptance of my suit. Therefore, Queen\nof Beauty, choose, your ring, or my death. I have my poniard ready,\nand I prefer a hundred times to die--nay, die smiling--at your hands.\"\n\nThe princess was so moved by this passionate speech, that she was mute\nfor some time. After a difficult struggle within herself, she said,\n\"Seeing your intense love and devotion for me, I cannot but consent\nto your proposal. Were not the matter pressing, however, I should not\ngive my consent in so short a time. Here is the ring, if pleasure it\nwill give you.\"\n\nSuguid took the ring courteously, and said, \"How can I paint in\nwords my pleasure and gratitude! As it were, you have snatched me\nfrom the cold hands of Death. You have saved me from the fury of your\nfather. You have given me a heaven of joy. Oh, how shall I describe\nit! I thank you very much. But now I must leave you and go into the\npurlon,--the blessed purlon,--as it is almost morning. Your father\nwill soon come and take this purlon away. But I must let you know\nthis one fact: as soon as I have presented this ring to the king,\nyou will be taken away from here. You will be made my beloved wife.\"\n\n\"Yes, I have no objection to that,\" said the princess. Suguid, being\nthus assured of his success, entered the purlon again.\n\nMorning came, and the king and queen went to the princess's palace at\nten o'clock. They talked a while with their daughter, who assured them\nof her great satisfaction with the purlon. Then they bade her good-by,\nas there was important business to be transacted that day. They took\nthe purlon with them, and returned it to the agent.\n\nOn the appointed day Suguid appeared at the king's palace, carrying\nwith him the emblem of his victory,--the ring. On seeing Suguid\napproaching so cheerfully, the king knew that he was lost. He therefore\nswooned, but on recovering he realized that he had to abide by his\npromise. He reluctantly caused the princess to be summoned from her\npalace, and she and Suguid were married together; and it was not long\nbefore the king and queen began to appreciate the talent of their\nhumble and lowly son-in-law. By Suguid's wise policy the kingdom\nprospered, and for the first time learned what peace really meant.\n\n\nNotes.\n\nI have a variant of this story, \"Juan the Poor,\" told more briefly,\nnarrated by Andrea Mariano, a Tagalog, who heard it from her little\nbrother. It runs thus in outline:--\n\nJuan is the son of a beggar. The beggar dies, and the son sells himself\nto a merchant for money to bury his father properly. After Juan has\nbeen educated, he posts this sign in front of the merchant's house:\n\"I can trace everything that is lost.--Juan.\" The king sees the sign,\nand requires the boy to discover his hidden daughter. Method: Golden\ncarriage with Juan playing music inside; old man hired to push it. The\nking borrows the carriage and takes it to his daughter. When alone\nwith the princess, Juan declares his love, and she gives him her\nring. Next day the carriage is returned to the old man. Juan takes\nthe ring to the king, and is given the princess's hand in marriage\nbecause he is so wise.\n\nFor another Tagalog variant see \"The King, the Princess, and the\nPoor Boy\" (JAFL 20 : 307). This is almost identical with the variant\nabove, except that the hero is advised by two statues how to discover\nwhere the princess is. Furthermore, the hero is discovered with\nthe princess after he has gained access to her by means of the gilt\ncarriage and music-box.\n\nThe fullest form of the story, however, is the Tagalog metrical romance\npopularly known under the title \"Juan Bachiller.\" The full title runs\nas follows: \"The Sad Life of a Father and of his Son named Juan, in\nthe Kingdom of Spain. The son sold himself to a merchant on condition\nthat he would bury the corpse of his father.\" My copy bears the date\n1907, but this is merely a reprint of an older edition. Retana cites\nan edition dated 1902 (No. 4337) and one before 1898 (No. 4156). The\npoem is in 12-syllable lines, and contains 350 quatrains. It is still\nvery popular among the Tagalogs, but does not appear to have been\nprinted in any of the other Philippine languages. Inasmuch as there\nis a close connection between our variants and the verse form of the\nstory, I give a prose paraphrase of the latter:--\n\nThere was once a poor beggar, Serbando, who had an only son named\nJuan. They lived in the kingdom of Spain. They had a little hut outside\nthe city in which Serbando used to go to beg their living. One morning,\nwhen Juan returned home from school and was playing around their\nlittle hovel, he heard many kinds of birds speaking to him thus:\n\"Juan, be patient and toil in poverty. The time will come when God\nwill reward you.\" Then a large bird flew to him, and said, \"Juan,\nleave your little miserable hut; go and seek your fortune.\" When\nhis father returned home, Juan told him all about the advice of the\nbirds. Serbando did not believe that birds could talk, and doubted,\nof course, the truth of what his son said.\n\nNow, it happened that Serbando became sick, and after a short time\ndied, leaving his son alone in the world. Poor Juan wept bitterly over\nthe dead body. He did not know what to do. He covered the corpse of\nhis father, and then went crying out through the streets of the city,\n\"Who wants to buy a slave?\" A merchant heard him. \"I will serve you as\nlong as I live if you will only see to the burial of my dead father,\"\nsaid Juan to the merchant. Without hesitation the merchant assented,\nand together they went to the little hut. The merchant ordered and paid\nfor a funeral; there was a procession, a mass, and after the burial a\nbanquet. Then the merchant took the boy to live with him in the city\nwhere the king and queen lived. Moreover, this kind merchant sent Juan\nto school, and treated him as a son. In time Juan took his bachelor's\ndegree, and was greatly admired and respected by his teachers.\n\nOne afternoon Juan put a notice on the door of the merchant's\nhouse, which read thus: \"If we use money, there is nothing we cannot\ndiscover.\" It happened that on that same afternoon the king and queen\nwere driving through the streets of the city. The king chanced to\nfix his eyes on the sign which Juan had put up. He did not believe\nthat the notice was true; and so, when he arrived at the palace,\nhe ordered the merchant to appear before him. The merchant was very\nmuch frightened at the summons, so Juan himself went and presented\nhimself before the king.\n\n\"Is the notice on your door true?\" asked the king.\n\n\"It is true, your Majesty,\" said Juan.\n\n\"Then go and find my daughter. If you can find her, she shall be\nyour wife; if not, you shall lose your head three days from now,\"\nsaid the king, who hid his daughter in a secret room in the palace.\n\nJuan went home and called all the best goldsmiths in the kingdom. He\ntold them to make a little wagon of pure gold, with a secret cell\ninside in which a man could sit with a musical instrument and play\nit. The goldsmiths finished the wagon in two days and were paid\noff. Then Juan called a man and told him to drag this little wagon\nalong the street toward the palace, and then to the plaza. After\nentering the secret cell with his musical instrument, he told the\ndriver to do as he had been directed. The man began to drag the wagon\nalong the street toward the palace. Men, women, and children crowded\nboth sides of the street to see this wagon of pure gold, which gave\nout such sweet music. When the wagon passed in front of the palace,\nthe queen was amazed at it. She asked the king to summon the driver\nbefore him. So the king called the driver, and asked him to bring\nthe golden wagon into the hall where the queen was.\n\n\"How much will you sell this for?\" asked the queen.\n\n\"I will not sell it,\" answered the driver.\n\n\"Can you not lend it to me until this afternoon?\" said the king;\nand at last the driver agreed to lend the wagon for a few hours.\n\nThe queen then dragged the wagon along the hall, and took it to her\ndaughter in the secret room. The princess was delighted. As she pushed\nit forwards and backwards, sweet music charmed her ears. At last\nJuan came out of the secret cell in the wagon and knelt before the\nprincess. He told her why he had been led to play this trick, and last\nof all he told her that he would have lost his life on the morrow if he\nhad not been able to find her. He also began to express his love for\nher. At first she hesitated to accept his protestations of affection;\nbut at last she accepted him, and gave him one of her rings as a sign\nthat she would marry him. Fearing that he might be caught in the room\nby some one else, Juan now entered the secret cell of the wagon again.\n\nAt last the king came, and started to drag the wagon out of the palace\nto the place where the driver was waiting. Juan suddenly opened the\ndoor of the secret cell and stood before the king. \"O king!\" he said,\n\"now I have accomplished your command. I have found and seen your\ndaughter in the secret room, and she has given me this ring.\"\n\nThe king was amazed, and said to himself that, had he known that\nthe wagon contained any one inside, he would not have allowed it to\nbe brought to his hidden daughter. He said to Juan, \"You have told\nthe truth, that anything can be discovered if money is used; but you\nshall not marry my daughter.\"\n\n\"Remember your promise,\" said Juan.\n\n\"Wait, and I will ask the princess,\" said the king. \"She might refuse.\"\n\n\"Whether she refuses or not, she is to be my wife, for I have seen\nher and found her,\" replied Juan.\n\n\"Then you shall have her,\" said the king.\n\nSo Juan was married to the princess, and there was great rejoicing\nin the kingdom. The king, however, was very sorry that his daughter\nhad married Juan, who had now the right to inherit the throne from\nhim. He could not endure the idea, so he pondered night and day how\nto kill Juan under some pretext or other. Juan learned of the king's\nplot, and decided to leave the city for a while. He asked his wife\nfor permission to go and visit the little hut in which he was born,\nand at last she consented.\n\nOne day Juan left the palace and went to the country. While he was\nwalking in the woods near his old home, two birds flew to him. \"Juan,\ntake this ring with you: it has magic power, and will furnish you\nwhatever you ask of it,\" said the male bird.\n\n\"Here, take this pen-point, and use it whenever the king asks you to\nwrite for him,\" said the female bird. \"Remember, Juan, you do not\nneed to have any ink; you can use your saliva,\" it continued. \"Now\ngo back to the kingdom, and do not be afraid of the king's plots,\"\nsaid the two birds together. So Juan went back to the palace, and\nlived there with his wife.\n\nOne day the king called Juan, and ordered him to write something. The\nking thought that if Juan should make any mistakes in the writing,\nhe would order him to be executed. Juan used the pen-point which the\nsecond bird had given him. The king furnished him only paper, but no\nink, so Juan used his saliva. \"Write this, Juan,\" said the king:\n\"'It is not right that you should be heir to my crown, and successor\nto the throne.'\"\n\nJuan wrote the words just as the king had given them, and they appeared\non the paper in letters of pure gold. The king was very much surprised\nby this demonstration of Juan's ability.\n\nThen the king continued, \"Write this: 'You ought not to inherit the\ncrown, you who were born in a little village, and whose ancestors are\nunknown.'\" Juan wrote this dictation, and, as before, the letters\nwere of pure gold. Again the king said, \"Write now what I shall say:\n'You cannot cheat a king like me; you saw my daughter the princess\nbecause you were hiding in the wagon of gold.'\"\n\nJuan wrote these words, and they were in pure gold too. The king was\nnow sad, for he could think of no other way in which to detect a fault\nin Juan. So he dismissed his son-in-law, and showed the queen the\ngolden letters that Juan had written. Juan returned to his apartments.\n\nWhen night came, Juan decided to ask his magic ring for a tower which\nshould stand beside the palace of the king. During the night the\ntower was erected; it was garrisoned with field-marshals, colonels,\nand soldiers. Early in the morning the king was surprised to see this\ntall tower standing beside his palace. He said to himself, \"I rule\nthe kingdom, and the kingdom is mine; this tower is in my kingdom,\ntherefore the tower is mine.\" So the king went out of the palace and\nentered the tower. No one saluted him. Then he called Juan, and asked\nhim about the tower. Juan answered that its presence there was due to\nthe will and power of God. When Juan and the king together entered\nthe tower, all the soldiers lined up and saluted Juan, and music\nwas heard everywhere. Everything inside was made of solid silver and\ngold. The king was astounded at the magic power of his son-in-law,\nwhom he was trying to kill.\n\n\"Juan,\" said the king, \"wipe away this tower and erect at this moment\na palace in its place. If you can do this, you shall be the king of\nthe whole of Spain.\" By the magic power of the ring, Juan was able\nto fulfil the command, and the tower was changed into a beautiful\npalace. The council of the kingdom, at the order of the king, agreed\nto crown Juan and his wife king and queen. There was great rejoicing\nthroughout the realm. The old king and his wife abandoned the palace,\nand went to live in an abbey, where they died.\n\nJuan now called the merchant, his former master, to the palace. The\nmerchant was afraid, for he feared that the king wished to do him\nmischief; he did not know that Juan was now king. But Juan received\nhim affectionately, and from that time on the merchant, Juan, and\nthe beautiful princess lived together happily in the palace.\n\n\nIt will be noticed that the Tagalog poem differs from the three\noral versions, in that after Juan has won the first wager from\nthe king, his skill is subjected to further tests, which he comes\nout of successfully through the aid of magic objects given him by\nbirds. In other words, the poem carries on the folk-tale by adding\nsome additional episodes. The fact that the folk-tales, both Pampango\nand Tagalog, preserve the simple structure, while only the printed\nTagalog verse-form seeks to elaborate and extend the tale, suggests\nthat the simpler form is the older, and that the anonymous author of\nthe romance added to the oral material for mere purposes of length. As\nit is, the poem is very short compared with the other popular metrical\nstories, which average well over 2000 lines. The localization of the\nevents in Spain signifies nothing.\n\nThe story is known also in southern Europe: e.g., in Greece (Von Hahn,\nNo. 13), in Sicily (Gonzenbach, No. 68; Pitr\u00e8, Nos. 95, 96). In the\nGreek version, after the hero has decided to risk his neck for the\nhand of the hidden princess, he goes to a shepherd and has himself\ncovered with the hide of a lamb with golden fleece. In this disguise\nhe is taken to the princess. In the night he throws off his fleece\ncovering and makes love to the princess, who finally accepts him,\nand tells him how he may be able to recognize her among her maidens,\nall of whom, herself included, her father will change into ducks,\nand then will require the youth to pick out the duck which is the\nprincess. He succeeds, and wins her hand in marriage. In Gonzenbach,\nNo. 68, the hero is one of three brothers who set out to seek\ntheir fortunes. They each come in succession to the beautiful city\nwhere the king has issued the proclamation that whoever can find his\nhidden daughter within eight days shall receive her hand in marriage;\nwhoever tries and fails, loses his head. The first two brothers fail\nand are killed. The youngest, arriving in the city and reading the\nproclamation, determines to take the risk. He is advised by an old\nbeggar-woman how to find the princess. He has goldsmiths make a\ngolden lion with crystal eyes. The animal is so contrived that it\nplays continually beautiful music. The hero hides inside, and the\nold woman takes the lion to the king, to whom she lends it. Then\nfollow the discovery of the princess, her acceptance of the hero's\nlove, the token given to the hero, etc. The hero is obliged to pick\nthe princess out from among her eleven maids who look exactly like\nher. In Pitr\u00e8, No. 95, we find practically the same incidents recorded:\ntwo older sons of a merchant go off to seek their fortunes, and lose\ntheir heads because they cannot discover the princess \"within a year,\na month, and a day.\" The youngest comes in turn to the same country,\nwagers his head, and searches a year and fifteen days in vain. On the\nadvice of an old woman, he has built a golden \u00e0cula (just what this\nword means I have been unable to determine) large enough to contain\na person playing a musical instrument. Four men carry the \u00e0cula to\nthe palace; discovery of the princess follows. Second test: to pick\nthe princess out from twenty-four maidens dressed exactly alike.\n\nIn none of these three stories (nor in Pitr\u00e8, No. 96, which is a\nshorter variant of No. 95) does the opening resemble our forms of the\ntale. Nor in any of the three, either, does the hero bring the wager\non himself because of the announcement he makes that he who has gold\ncan discover anything. With this detail, however, compare the couplet\nwhich the hero displays in Pitr\u00e8, No. 96:--\n\n\n        \"Cu' havi dinari fa chiddu chi voli,\n        Cu' havi bon cavallu va unni voli.\"\n\n\nThe line \"He who has gold can do whatever he wishes\" is almost\nidentical with the corresponding line in the Tagalog verse story.\n\nIt is to be noted that the bride-wager incident in this group of\nstories resembles closely the same episode in our No. 19. The opening\nof our No. 21 has been influenced by the setting of the stories of\nthe Carancal group (No. 3).\n\n\n\nTALE 22\n\nTHE REWARD OF KINDNESS.\n\n\nNarrated by Elisa Cordero, a Tagalog from Pagsanjan, La Laguna,\nwho heard the story from a Tagalog friend.\n\n\nIn a certain town there once lived a couple who had never had a\nchild. They had been married for nearly five years, and were very\nanxious for a son. The name of the wife was Clara; and of the man,\nPhilip.\n\nOne cloudy night in December, while they were talking by the window\nof their house, Clara said to her husband that she was going to pray\nthe novena, [70] so that Heaven would give them a child. \"I would\neven let my son serve the Devil, if he would but give us a son!\" As\nher husband was willing that she should pray the novena, Clara began\nthe next day her fervent devotions to the Virgin Mary. She went to\nchurch every afternoon for nine days. She carried a small prayer-book\nwith her, and prayed until six o'clock every evening. At last she\nfinished her novenario; [71] but no child was born to them, and the\ncouple was disappointed.\n\nA month had passed, when, to their great happiness, Clara gave birth to\na son. The child they nicknamed Id\u00f3. Id\u00f3 was greatly cherished by his\nparents, for he was their only child; but he did not care much to stay\nat home. He early began to show a fondness for travelling abroad, and\nwas always to be found in the dense woods on the outskirts of the town.\n\nOne afternoon, when the family was gathered together around a small\ntable, talking, a knock was heard at the door. \"Come in!\" said Philip.\n\n\"No, I just want to talk with your wife,\" answered a hoarse voice\nfrom without.\n\nClara, trembling, opened the door, and, to her great surprise,\nshe saw standing there a man who looked like a bear. \"A devil, a\ndevil!\" she exclaimed, but the Devil pacified her, and said, \"Clara,\nI have come here to get your son you promised me a long time ago. Now\nthat the day has come when your son can be of some service to me,\nwill you deny your promise?\"\n\nClara could make no reply at first. She merely called her son; and\nwhen he came, she said to the Devil, \"Here is my son. Take him, since\nhe is yours.\" Id\u00f3, who was at this time about seventeen years old,\nwas not frightened by the Devil.\n\n\"Come,\" said the Devil, \"and be my follower!\" At first Id\u00f3 refused;\nbut he finally consented to go, because of his mother's promise.\n\nThe Devil now took Id\u00f3 to his cave, far away outside the town. He\ntried in many ways to tempt Id\u00f3, but was unable to do so, because\nId\u00f3 was a youth of strong character. Finally the Devil decided to\nexchange clothes with him. Id\u00f3 was obliged to put on the bear-like\nclothes of the Devil and to give him his own soldier-suit. Then the\nDevil produced a large bag full of money, and said to Id\u00f3, \"Take this\nmoney and go travelling about the world for seven years. If you live\nto the end of that time, and spend this money only in doing good,\nI will set you free. If, however, you spend the money extravagantly,\nyou will have to go to hell with me.\" When he had said these words,\nhe disappeared.\n\nId\u00f3 now began his wanderings from town to town. Whenever people saw\nhim, they were afraid of him, and would refuse to give him shelter;\nbut Id\u00f3 would give them money from his bag, and then they would gather\nabout him and be kind to him.\n\nAfter many years he happened to come to a town where he saw an old\nwoman summoned before a court of justice. She was accused of owing\na sum of money, but was unable to pay her debt and the fine imposed\non her. When Id\u00f3 paid her fine for her and thus released her from\nprison, the woman could hardly express her gratitude. As most of the\nother people about were afraid of Id\u00f3 and he had no place to sleep,\nthis woman decided to take him home with her.\n\nNow, this old woman had three daughters. When she reached home with\nthe bear-like man, she called her eldest daughter, and said, \"Now,\nmy daughter, here is a man who delivered me from prison. As I can do\nnothing to reward him for his great kindness, I want you to take him\nfor your husband.\"\n\nThe daughter replied, \"Mother, why have you brought this ugly man\nhere? No, I cannot marry him. I can find a better husband.\"\n\nOn hearing this harsh reply, the mother could not say a word. She\ncalled her second daughter, and explained her wishes to her; but the\nyounger daughter refused, just as her sister had refused, and she\nmade fun of the man.\n\nThe mother was very much disappointed, but she was unable to persuade\nher daughters to marry her benefactor. Finally she determined to try\nher youngest daughter. When the daughter heard her mother's request,\nshe said, \"Mother, if to have me marry this man is the only way by\nwhich you can repay him for his kindness, I'll gladly marry him.\" The\nmother was very much pleased, but the two older daughters were very\nangry with their sister. The mother told the man of the decision of\nher youngest daughter, and a contract was signed between them. But\nbefore they were married, the bear-like man asked permission from the\ngirl to be absent for one more year to finish his duty. She consented\nto his going, and gave him half her ring as a memento.\n\nAt the end of the year, which was the last of his seven years'\nwandering, the bear-like man went to the Devil, and told him that he\nhad finished his duty. The Devil said, \"You have beaten me. Now that\nyou have performed your seven years' wandering, and have spent the\nmoney honestly, let us exchange clothes again!\" So the man received\nback his soldierlike suit, which made him look like a knight, and\nthe Devil took back his bear-skin.\n\nThen the man returned to Clara's [72] house. When his arrival was\nannounced to the family, the two older daughters dressed themselves in\ntheir best, for they thought that he was a suitor come to see them;\nbut when the man showed the ring and asked for the hand of Clara's\nyoungest daughter, the two nearly died with vexation, while the\nyoungest daughter was very happy.\n\n\nNotes.\n\nThis story is a variant of Grimm, No. 101, \"Bear-Skin,\" which it\nfollows fairly closely from the point where the hero makes his pact\nwith the Devil. The bibliography of this cycle is fully given in\nBolte-Pol\u00edvka, 2 : 427-435, to which I have nothing to add except\nthis story itself! Our version is the only one so far recorded from\nthe Orient, and there can be no doubt that it is derived directly\nfrom Europe. Ralston and Moe seem to detect a relationship between\nthis cycle and a Hindoo saga translated into Chinese in the seventh\ncentury, and from the Chinese into French in the middle of the\nnineteenth century, by the French orientalist Stanislas Julien; but\nBolte is of the opinion (p. 435) that there is probably no connection\nbetween the two. In any case, to judge from recorded variants, the\nTagalog story is an importation from the Occident.\n\nAnd yet there are not a few deviations in our version from the norm,\nif Grimm's tale may be considered representative of the cycle. The most\nimportant of these is the opening, which is one form of the \"Promised\nChild\" opening (see Macculloch, 415 ff.). This formula of a childless\ncouple finally promising in despair to let their child serve even\nthe Devil if they are granted offspring, or to be satisfied with an\nanimal-child or some other monstrosity, is a favorite one in Filipino\nM\u00e4rchen (cf. Nos. 3 and variants, 19 and variant, and 23), and its\nuse here may have been influenced by the beginning of the next tale.\n\nOther differences may be noted briefly: (1) The compact made between\nthe hero and the Devil does not include the characteristic prohibitions\nin the European versions; namely, that the hero is not to comb his\nhair, wash himself, trim his beard, etc., during his seven years of\nwandering. The Devil seems to rely merely on his bear-suit, which\nhe makes the hero wear, to produce insurmountable difficulties. It\nmay be that the prohibitions mentioned above were omitted because\nthey involved conditions wholly foreign to Filipino conception. The\nnatives take great pride in their hair, and always dress it carefully,\nare scrupulously clean personally, and are beardless! I can cite no\nparallel in folk-tales for the condition substituted; i.e., if the\nwanderer does good with his money, the Devil will have no power over\nhim at the end of the seven years, while, if he spends it extravagantly\nand foolishly, he goes to hell. Perhaps none need be sought outside\nof actual experience. (2) The hero is supplied with money from a large\nbag which the Devil gives him, not from the inexhaustible pockets of a\nmagic green coat, as in Grimm. The mention of the hero's soldier-suit,\nby the way, since nothing has been said earlier in the story of his\nhaving followed the profession of arms, is likely a reminiscence of\nthe characteristic opening of the European versions, where it is a\npoor soldier who has the experience with the Devil. (3) The person\nransomed by the hero in our story is an old woman instead of an old\nman. (4) The two disappointed sisters do not kill themselves, and hence\nthe Devil does not reappear at the end of the story,--as he does in\nGrimm,--and say, \"I have now got two souls in the place of thy one!\"\n\nThe broken-ring recognition on the return home is a feature which I\nbelieve occurs in no other Filipino folk-tale, but is met with not\ninfrequently in European saga and story (cf. K\u00f6hler-Bolte, 117, 584;\nsee also Bolte-Pol\u00edvka, 1 : 234; 2 : 348).\n\n\n\nTALE 23\n\nPEDRO AND SATAN.\n\n\nNarrated by Pedro D. L. Sorreta, a Bicol from Catanduanes, who heard\nthe story when he was a little boy.\n\n\nOnce upon a time there lived a very rich man, whose wife had\nnever given birth to a child. The couple had already made several\npilgrimages, and had spent great sums of money for religious\nservices, in the hope that God might give them a child, even though\na sickly one, to inherit their money; but all their efforts were\nin vain. Disappointed, the man resolved to rely upon Satan for the\nperformance of his wish.\n\nOne dark night, when he was thinking hard about the matter, he heard\na voice say, \"Your wish will be quickly fulfilled if you but ask me\nfor it.\" The rich man was so filled with joy, that he turned towards\nthe voice and knelt before the invisible speaker: \"I will give you\nmy life, and even my wife's, in return for a son who will be the heir\nto my riches,\" said the man. Meanwhile he perceived in front of him a\nfigure which in an instant assumed the form of Satan. At first he was\nfrightened; but his fear was only momentary, and he was eager to hurry\nup the agreement with Satan, so that he might receive the child. They\ntherefore made a golden document which provided that the first child\nof the heir was to be given to the Devil at the age of ten, and that\nthe man and his wife were no longer God's subjects, but Satan's.\n\nAfter the agreement had been made, the Devil promised the rich man\nthat his wife would give birth to the longed-for son early the next\nmorning. Then he disappeared. The child was born at the appointed\ntime, and grew wonderfully fast, for in five days he was a full-grown\nyouth. But the parents could not but blame themselves for their\nimpious act. They intended to keep the secret from their son; but\nthey could not do so, for the boy was always asking about the nature\nof his existence. So when Pedro--they called him by this name--knew\nof his pitiful lot, he decided not to marry until he had succeeded\nin wresting the golden document from the hands of Satan.\n\nNow, Pedro knew that devils do not like crosses, and cannot even stay\nwhere they have to look at them. So one day he asked his mother to make\nfor him two gowns, one having little crosses hanging from it. When\nthese had been finished, Pedro asked his father to give him over to\nSatan, so that he might work with the demons in hell. No sooner had\nhe expressed his desire to his father than the Devil appeared and took\nthe young man off to his kingdom. There Pedro was assigned the task of\ndirecting the demons in hauling the logs that were to be used for fuel.\n\nPedro ordered the demons to tie a strong piece of rope to one end of a\nlog, and ordered them to pull it while he stood on the other end. Every\ntime he counted \"One, two, three!\" he would hold up his outer gown;\nand the demons, seeing the crosses, would run away in confusion. As\nthe devils could not endure Pedro's conduct, they ran to their master\nSatan, and asked him to send the young man away, for he could not\ndo any work. The demons could not say anything about Pedro's trick,\nhowever, for they did not dare even speak the word \"cross.\" Satan\nthen summoned Pedro to his office, and had him work there.\n\nNow, the young man had put a strong piece of rope under his gown. One\nday, when Satan was taking his siesta in a rocking-chair, Pedro\ntied him fast to the chair. Then he removed his outer gown and woke\nSatan. The Devil with closed eyes struggled hard to escape; but he\ncould not get loose. So he humbly requested Pedro to go away and\nleave him alone; but Pedro would neither leave him nor let him go. He\ndemanded the document, but Satan would not give it up. So Pedro kept on\nfrightening the Devil until at last Satan said that he would give up\nthe document if Pedro would release him. Pedro put on his outer robe,\nand the Devil called his secretary and told him to give the golden\ndocument to the young man. Pedro threw the bond into the fire; and when\nhe saw that it was completely melted, he took off his outer robe again,\nand turned Satan loose. The Devil ran away exceedingly terrified.\n\nThen Pedro went home, where his parents received him with great\njoy. Thus by his cleverness he saved his parents and his future child\nfrom a terrible fate.\n\n\nNotes.\n\nLike the preceding, this story is doubtless also an importation into\nthe Islands from Europe. It belongs to the general family of tales\nknown as the \"Promised Child,\" but the narrative takes a turn which\nleads into a special group of this family. The members of this group\nare usually not long; and the stories, on the whole, are simple. A\nparent promises, wittingly or unwittingly, his child to the Devil in\nreturn for some service, and gives his signature to the bond. The\nchild grows up, and, noticing the dejection of his parents, forces\nfrom them the secret of the pact. After equipping himself for the\nstruggle, he sets out for hell to recover the contract. In hell he\nfrightens or annoys the devils in various ways, and becomes such a\nnuisance that finally the arch-fiend is glad to get rid of him by\nsurrendering the bond.\n\nIn a Lorraine story (Cosquin, No. LXIV, \"Saint Etienne\") \"a woman\nin confinement is visited by a grand gentleman, who persuades her to\nsell her child to him for a large sum of money. He is to come for the\nchild in six or seven years. One day after a visit of the stranger,\nthe mother begins to suspect him of being the Devil. Her son notices\nher sadness, and learns the secret that is troubling her. 'I'm not\nafraid of the Devil,' he says boldly, and tells her to provide him with\na sheep-skin filled with holy water. Thus equipped, he sets off with\nthe stranger when the time comes, and, reaching hell, so frightens the\ndevils by sprinkling them with the holy water, that they are glad to\nleave him in peace to return to his mother.\" In this story nothing\nis said of a contract; but in a variant mentioned by Cosquin (2 :\n232) a poor man signs in blood a bond according to which he agrees to\ngive up his son at the age of twenty to the rich stranger (Devil in\ndisguise) who has consented to be godfather to the infant. The demon\nis finally put to flight with the aid of an image of the cross and\nwith the liberal use of holy water.\n\nIn a Wallachian story (Schott, No. 15) we find a close parallel\nof incident to our story: the hero, acting on the advice of his\nschool-master, makes some ecclesiastical garments decorated with\ncrosses, and, dressed in these, he goes to hell and knocks on the\ndoor. The demons, frightened by the sight, want to drive him away;\nbut he will not go until they surrender the parchment signed by his\nfather. This story differs from ours in the opening, however; for\nthe father is a poor fisherman, and promises unwittingly \"that which\nhe loves most at home\" in exchange for great riches. At the end of\nthe story, too, is added an episode of the conversion by the hero\nof a band of robbers. With the beginning of this Wallachian story\ncompare the Italian \"Lionbruno\" (Crane, No. XXXVI). In a Lithuanian\ntale (Chodzko, Contes des paysans et des p\u00e2tres slaves [Paris 1864],\np. 107), the hero, before setting out to meet the Devil, arms himself\nwith holy water and a piece of chalk blessed by the priest. With the\nchalk he draws a magic circle about him, from which he throws water\non the demons until they give up the contract. For other variants,\nsee Cosquin, No. LXXV and notes.\n\nOur story, while somewhat crude in style, is well motivated throughout,\nand has one amusing episode for which I know no parallel, the tying\nof Satan in his rocking-chair while he is taking his siesta, and\nthen frightening him into compliance, when he wakes, by displaying,\nbefore him the cross-embroidered gown. The first task the hero is put\nto when he enters hell--directing the hauling of logs for fuel--seems\nmore appropriate than that of draining two ponds, which the hero is\nobliged to perform in Cosquin's \"La Baguette Merveilleuse,\" No. LXXV.\n\nThe testimony of the narrator that he heard the story from one of\nhis playmates when he was a little boy, throws an interesting ray of\nlight on the way in which popular stories circulate in the Philippines.\n\n\n\nTALE 24\n\nTHE DEVIL AND THE GUACHINANGO.\n\n\nNarrated by Jos\u00e9 Laki of Guagua, Pampanga. He got the story from his\nuncle, who heard it from an old Pampango story-teller.\n\n\nThere once lived in a suburb of a town a very religious old widow who\nhad a beautiful daughter, Piriang by name. Young men from different\nparts of the town came to court Piriang, and the mother always\npreferred the rich to the poor. Whenever Piriang's friends told her\nthat the man whom she rejected would have been a good match for her,\nshe always answered that she would rather have a devil for a husband\nthan such a man.\n\nOne day a devil heard Piriang giving this answer to one of her\nfriends. Thus encouraged, he disguised himself as a young man of\nnoble blood, and went to Piriang's house to offer her his love. The\nmother and daughter received this stranger with great civility, for\nhe appeared to them to be the son of a nobleman. In the richness of\nhis dress he was unexcelled by his rivals. After he had been going to\nPiriang's house for a few weeks, the old widow told him one day to\ncome prepared to be married on the following Tuesday. On the Sunday\nbefore the wedding-day he had a long conversation with Piriang. He\ncalmly asked her to take off the cross that she had about her neck,\nfor it made her look ugly, he said. She refused to do so, however,\nbecause she had worn this cross ever since she was a child. After he\nhad departed, Piriang told her mother what he had asked her to do.\n\nThe next day the mother went to the church. She told the priest that\nPiriang's bridegroom had ordered her to take off her cross from her\nneck. The priest said that that man was a devil; for no man, as a son\nof God, would say that a cross made the one who wore it look ugly. The\npriest gave the mother a small image of the Virgin Mary. He instructed\nher to show the image to the bridegroom. If when he beheld it he turned\nhis back on her as she was holding it, she was to tie him around the\nneck with her cintas. [73] Then she was to put him in a large jar,\nand bury him at least twenty-one feet under the ground.\n\nThe mother went home very much distressed because she had allowed her\ndaughter to become engaged to a devil. She told Piriang not to talk\nwith her bridegroom, because she feared that he was a devil. That\nnight he came with his friend dressed like him. The mother was very\ngracious to them. They talked about the wedding. When the old woman\nheld up the image of the Virgin Mary, the two men turned their backs\non her. She immediately wound her cintas around the neck of her\ndaughter's bridegroom, and Piriang came in with the dried tail of\na sting-ray in her right hand. She whipped him with this as hard as\nshe could. [74] Then the two together forced him to get into a large\njar. After warning him not to come back to earth again, the old woman\ncovered the jar with a piece of cloth wet with holy water. The other\ndevil suddenly disappeared.\n\nThe next morning a guachinango [75] happened to pass by the house of\nthe old woman. She called him in, showed him the jar, and told him\nto bury it at least twenty-one feet deep. When he asked how much she\nwould pay him, she promised to give him ten pesos. He agreed: so,\nputting the jar on his right shoulder, he set out. When he reached\na quiet place, he heard whispers behind him. He stopped and looked\naround, but could see nothing. Then he put the jar on the ground to\nrest a few minutes. Now he discovered that the whispers were coming\nfrom inside the jar. He was very much surprised.\n\n\"What are you?\" asked the guachinango. \"Are you a man, or a devil?\"\n\n\"I am a devil, my friend,\" answered the voice. \"The old woman forced\nme to go into this jar. Be kind to me, my friend, and liberate me!\"\n\n\"I shall obey the old woman in order to get my pay,\" said the\nguachinango. \"I will bury you even deeper than twenty-one feet.\"\n\n\"If you will bury me just three feet deep,\" said the devil, \"I will\ngive you a large sum of money.\"\n\n\"I will bury you just one and a half feet deep, if you can give me\nmuch money,\" said the guachinango.\n\n\"I will give you five hundred pesos,\" said the devil. \"Dig the ground\nnear the stump of that mabolo-tree. There you will find the money in\na dirty black purse.\"\n\nAfter the guachinango had buried the devil, he went to the mabolo-tree\nand took the money. Then he went to the nearest village and played\ncasino. As soon as he lost all his money, he returned to the devil. \"I\nhave lost all the money you gave me,\" he said. \"I will now bury you\ntwenty-one feet deep.\"\n\n\"No, do not bury me so deep as that, my friend!\" said the devil\ncalmly. \"I can give you twice as much money as I gave you before. You\nwill find it in the same place that you found the other.\"\n\nThe guachinango took the money and went to the village again\nto gamble. Again he lost. He returned to the devil, and asked him\nangrily why he always lost the money he gave him. \"I don't know,\"\nanswered the devil. \"I have given you fifteen hundred pesos, but you\nhaven't even a cent now. You ought to set me free at once.\"\n\n\"Aha! I won't let you go,\" said the guachinango. \"I will bury you\nthirty-nine feet now.\"\n\n\"I have a plan in mind,\" said the devil, \"which will benefit you\nextremely; but before I explain my plan, let me ask you if you would\nlike to marry the daughter of the king.\"\n\n\"I have a great desire to be king some day,\" said the guachinango;\n\"but how can you make me the husband of a princess, when you are only\na devil, and I am nothing but a poor guachinango?\"\n\n\"As soon as you set me free,\" said the devil, \"I will enter the\nmouth of the princess and go into her brains. Then I will give her\na very painful headache which no physician can cure. The king will\nmake an announcement saying that he who can cure his daughter of\nher disease shall marry her. When you hear this announcement, go to\nthe palace at once, and offer your services to the king. As soon as\nyou reach the princess, tell me that you have come, and I will leave\nher immediately. The princess will then recover her former health,\nand you will be married to her. Do not fail to go to the palace,\nfor I am determined to reward you for your kindness to me.\"\n\nAfter the guachinango had liberated the devil, he immediately set out\nfor the city. He had not been there three days when he met a group\nof soldiers crying that \"he who could cure the princess should have\nher to wife.\" The guachinango stopped the soldiers, and said that\nhe could cure the princess. They took him before the king, where a\nwritten agreement was made. If he could not cure the princess in three\ndays, he should lose his life; but if he cured her by the end of the\nthird day, he should marry her. The guachinango was then conducted\nto the room of the princess. When he approached her, he said to\nthe devil that he had come. \"You must leave the princess now; for,\nif you don't, I shall be executed.\" But the devil refused to leave,\nbecause he wanted to get revenge. He further told the guachinango\nthat he wanted him to die, for then his soul would go to hell.\n\nThe guachinango became more and more hopeless. On the morning of\nthe third day he thought of a good plan to get rid of his enemy. He\nasked the king to order all the bells of the neighboring churches\nto be tolled, while every one in the palace was to cry out loud,\n\"Here she comes!\" While all this noise was going on, the guachinango\napproached the princess, and told the devil that the old woman was\ncoming with her cintas. When the devil heard this, he was terribly\nfrightened, and left the princess and disappeared. The next day the\nguachinango was married to the princess.\n\n\nNotes.\n\nFrom the testimony of the narrator, this capital story appears to\nhave been known in Pampanga for some time. The incident of the demon\nentering the body of the princess, and then leaving at the request\nof one who has befriended him, occurs in a Tagalog story also, which\nI will give for the purpose of comparison. While the story is more\nof a fairy-tale than a M\u00e4rchen proper, it appears to be a variant of\nour No. 24. Significant differences between the two will be noted,\nhowever. The Tagalog story was collected and written down for me by\nManuel Reyes, a native of Manila. It runs as follows:\n\n\nMabait and the Duende.\n\nMenguita, a king of Cebu, had two slaves,--Mabait and Masama. Mabait\nwas honest and industrious, while Masama was envious and lazy. Mabait\ndid nearly all of the hard work in the palace, so he was admired very\nmuch by the king. Masama, who was addicted to gambling, envied Mabait.\n\nOne night, while Mabait was asleep, a duende [76] awakened him, and\nsaid, \"I have seen how you labor here patiently and honestly. I want\nto be your friend.\"\n\nMabait was amazed and frightened. He looked at the duende carefully,\nand saw that it resembled a very small man with long hair and a white\nbeard. It was about a foot high. It had on a red shirt, a pair of\ngreen trousers, a golden cap, and a pair of black shoes. At last\nMabait answered in a trembling voice, \"I don't want to be a friend\nof an evil spirit.\"\n\n\"I am not evil, I am a duende.\"\n\n\"I don't know what duendes are, so I don't want to be your friend.\"\n\n\"Duendes are wealthy and powerful spirits. They can perform magic. If\nyou are the friend of one of them, you will be a most fortunate man.\"\n\n\"How did you come into the world?\" said Mabait.\n\n\"Listen! When Lucifer was an angel, a contest in creating animals\narose between him and God. He and his followers were defeated and\nthrown into hell. Many angels in that contest belonged neither to\nGod's side not to Lucifer's. They were dropped on the earth. Those\nthat fell in the forests became tigbalangs, ikis, and mananangals;\n[77] those in the seas became mermaids and mermen; and those in the\ncities became duendes.\"\n\n\"Ah, yes! I know now what duendes are.\"\n\n\"Now let our friendship last forever,\" said the duende. \"I am ready\nat any time to help you in your undertakings.\"\n\nFrom that time on Mabait and the duende were good friends. The duende\ngave Mabait two or three isabels [78] every day, and by the end of\nthe month he had saved much money. He bought a fine hat and a pair\nof wooden shoes.\n\nMasama wondered how Mabait, who was very poor, could buy so many\nthings. At last he asked, \"Where do you get money? Do you steal it?\"\n\n\"No, my friend gives it to me.\"\n\n\"Who is your friend?\"\n\n\"A duende.\"\n\nMasama, in great envy, went to the king, and said, \"Master, Mabait,\nyour favorite slave, has a friend. This friend is a duende, which\nwill be injurious to us if you let it live here. As Mabait said,\nit will be the means of his acquiring all of your wealth and taking\nyour daughter for his wife.\"\n\nThe king, in great rage, summoned Mabait, and punished him severely by\nbeating his palms with a piece of leather. Then he ordered his servants\nto find the duende and kill it. The duende hid in a small jar. Masama\nsaw it, and covered the mouth of the jar with a saint's dress. The\nduende was afraid of the dress, and dared not come out. \"Open the jar,\nand I will give you ten isabels,\" said the little man.\n\n\"Give me the money first.\"\n\nAfter Masama received the money, he went away to the cockpit without\nopening the jar. On his way there he lost his money. He went back to\nthe duende, and said, \"Friend, give me ten isabels more, and I will\nopen the jar.\"\n\n\"I know that you will cheat me,\" answered the duende. \"Just let me\ncome out of the jar, and I promise that you shall have the princess\nhere for your wife.\"\n\n\"What! Will the princess be my wife?\"\n\n\"Yes.\"\n\n\"How can you make her love me?\"\n\n\"I will enter the princess's abdomen. I will talk, laugh, and do\neverything to make her afraid. I will not leave her for anybody\nbut you.\"\n\n\"Good, good!\" Masama opened the jar, and the duende, flew a way to\nthe princess's tower.\n\nOnly a few weeks after that time a proclamation of the king was read in\npublic. It was as follows: \"The princess, my daughter, has something\nin her abdomen. It speaks and laughs. No one knows what it is, and no\none can force it to come out. Whoever can cure my daughter shall be my\nheir and son-in-law; but he who tries and fails shall lose his head.\"\n\nWhen Masama heard this, he said to Mabait, \"Why don't you cure the\nprincess? You are the only one who can cure her.\"\n\n\"Don't flatter me!\" answered Mabait.\n\n\"I'm not flattering you. It is the duende, your friend, who is in her\nabdomen, and no one can persuade it to come out but you. So go now,\nfor fortune is waiting for you.\"\n\nMabait was at last persuaded, and so he departed. Before going to the\nking, he first went to a church, and there he prayed Bathala that\nhe might be successful in his undertakings. When Mabait was gone,\nMasama said to himself, \"It is not fortune, but it is death, that is\nwaiting for him. When he is dead, I shall not have anybody to envy.\"\n\nAfter sitting for about a half-hour, Masama also set out for the\nprincess's tower, but he reached the palace before Mabait. There he\ntold the king that he could cure his daughter. He was conducted into\nthe princess's room. He touched her abdomen, and said, \"Who are you?\"\n\n\"I am the duende.\"\n\n\"Why are you there?\"\n\n\"Because I want to be here.\"\n\n\"Go away!\"\n\n\"No, I won't.\"\n\n\"Don't you know me?\"\n\n\"Yes, I know you. You are Masama, who cheated me once. Give your head\nto the king.\" So the executioner cut Masama's head off.\n\nThen Mabait came, and told the king that he could cure the\nprincess. After he was given permission to try, he said to the duende,\n\"Who are you?\"\n\n\"I am the duende, your friend.\"\n\n\"Will you please come out of the princess's abdomen?\"\n\n\"Yes, I will, for the sake of our friendship.\"\n\nMabait was married to the princess, was crowned king, and lived\nhappily with his friend the duende.\n\n\nBefore attempting to decide anything concerning the provenience of\nthese two tales, we shall first examine versions of the story from\nother parts of the world. The nearest European analogue that I am\nfamiliar with is an Andalusian story printed by Caballero in 1866\n(Ingram, 107, \"The Demon's Mother-in-Law\"). An outline of the chief\nelements of this tale follows:--\n\nMother Holofernes, while very neat and industrious, was a terrible\ntermagant and shrew. Her daughter Panfila, on the contrary, was so lazy\nand thoughtless, that once, when the old woman burnt herself badly\nbecause her daughter was listening to some lads singing outside,\ninstead of helping her mother with the boiling lye for washing,\nthe enraged Mother Holofernes shouted to her offspring, \"Heaven\ngrant that you may marry the Evil One himself!\" Not long afterward a\nrich little man presented himself as a suitor for Panfila's hand. He\nwas accepted by the mother, and preparations for the marriage went\nforward. The old woman, however, began to dislike the suitor, and,\nrecalling her curse, suspected that he was none other than the\nDevil himself. Accordingly, on the night of the wedding, she bade\nPanfila lock all the windows and doors of the room, and then beat\nher husband with a branch of consecrated olive. So done. The husband\ntried to escape from his wife by slipping through the key-hole; but his\nmother-in-law anticipated this move. She caught him in a glass bottle,\nwhich she immediately sealed hermetically. Then the old lady climbed\nto the summit of a mountain, and there deposited the bottle in an\nout-of-the-way place. Ten years the imp remained there a prisoner,\nsuffering cold, heat, hunger, thirst. One day a soldier, returning\nto his native town on leave, took a short cut over the mountain, and\nspied the bottle. When he picked it up, the imp begged to be released,\nand told him of all he had suffered; but the soldier made a number of\nconditions,--his release from the army, a four-dollar daily pension,\netc.,--and finally the imp promised to enter the body of the daughter\nof the King of Naples. The soldier was to present himself at court\nas a physician, and demand any reward he wished to, in return for\na cure. So done. The king accepted the services of the soldier, but\nstipulated that if in three days he had not cured the princess, he\nshould be hanged. The soldier accepted the conditions; but the demon,\nseeing that he had his arrogant enemy's life in his hands, and bent on\nrevenge, refused to leave the body of the princess. On the last day,\nhowever, the soldier ordered all the bells rung. On the demon's asking\nwhat all the noise was about, the soldier said, \"I have ordered your\nmother-in-law summoned, and she has just arrived.\" In great terror\nthe Devil at once quitted the princess, and the soldier was left\n\"in victorious possession of the field.\"\n\n\nIt will be noticed that the last episode is almost identical with the\nending of our story \"The Devil and the Guachinango,\" while there is\na considerable amount of divergence between the two elsewhere.\n\nFor versions collected before 1860 I am indebted to Benfey's treatment\nof this cycle. It is found in his \"Pantschatantra,\" 1 : 519 ff. I take\nthe liberty of summarizing it in this place, first, because it is the\nonly exhaustive handling of the story I know of; and, second, because\nBenfey's brilliant work, while constantly referred to and quoted,\nhas long been out of print, and has never been accessible in English.\n\nThe occasion for Benfey's dissertation on this particular tale is\nthe relationship he sees between it and the large family of stories\nturning on the motive of a marvellous cure, a representative of which\nis \"Pantschatantra,\" 5 : 12, \"The Miraculous Cure of a Blind Man,\na Humpback, and a Three-breasted Princess.\" [79] While the story we\nare discussing cannot be considered in any sense an offshoot of the\nPantschatantra tale, it can scarcely be denied, says Benfey, that\nbetween the two there is a definite internal relationship, which\nis further manifested by the fact that in its later development the\nlatter is actually joined to the former (p. 519).\n\nThe earliest form of our story is found in the \"Cukasaptati,\" where it\nis told as the story for the 45th and 46th nights. In this version,--\n\nA Brahman, driven away from home by the malice of his wife,\nis befriended by a demon who had formerly lived in the Brahman's\nhouse, but who had also fled in fear from her shrewish tongue. The\ndemon enters the body of a princess; and the Brahman, appearing as\na conjurer, forces him to leave, in accordance with their pact, and\nwins half a kingdom and the hand of the princess. The demon now goes\nto another city where he possesses the queen, an aunt of the Brahman's\nnew father-in-law. The Brahman, whose reputation as an enchanter has\nbecome great, is summoned to cure this queen. When he arrives, the\ndemon threatens and insults him, refusing to leave the queen because\nthey are now quits. The Brahman, however, whispers in the woman's\near, \"My wife is coming here close on my heels, I have come only to\nwarn you;\" whereupon the demon, terror-stricken, at once leaves the\nqueen. The Brahman is highly honored.\n\nBenfey conjectures that this story must have passed over into the\nPersian redaction of the \"Cukasaptati\" (i.e., the \"Tuti-nameh\"),\nbut what changes it underwent in the transmission cannot yet be\ndetermined. The earliest European form of the tale is that found in\nthe Turkish \"Forty Vezirs\" (trans. by Behrnauer, p. 277).\n\nHere a young wood-cutter saves money to buy a rope; but his shrewish\nwife, thinking that he is going to spend it on a sweetheart, insists\non accompanying him to his work in the mountains, so that she can\nkeep him under her eye. In the mountains the husband decides to\nabandon his wife in a well. He tells her to hold a rope while he\ndescends to fetch a treasure which he pretends is concealed at the\nbottom; but she is so avaricious, that she insists on being let down\nfirst. Then he drops the rope, and returns home free. A few days\nlater, conscience-smitten, he goes back to rescue his wife, and,\nlowering another rope, he calls to her that he will draw her up;\nbut he hauls a demon to the surface instead. The demon thanks the\nwood-cutter for rescuing him from a malicious woman \"who some days\nago descended, and has made my life unbearable ever since.\" As in the\nCukasaptati story, the demon enters a princess and makes her insane,\nand the wood-cutter cures her and marries her. Then the demon enters\nanother princess. The wood-cutter is summoned; he has to resort to\nthe well-known trick to force the imp to leave this second maiden.\n\nIn the Persian form of this story, in the \"1001 Days\" (Prenzlau ed.),\n11 : 247, is added the death-penalty in case the hero fails to perform\nthe second cure, which consists in persuading the spirit, in the form\nof a snake, to unwind itself from the body of the vezir's daughter. The\nhero had already cured the sultan's daughter and married her.\n\nA Serbian story (Wuk, No. 37) is closer to the \"Forty Vezirs\" version\nthan is the \"1001 Days.\" The only essential difference is that the\nopening of the Serbian tale is the well-known fabliau of the \"Meadow\nthat was mowed.\"\n\nHere the wife falls into a pit. When the husband attempts to draw\nher out again, a devil appears. The devil is thankful; and, to reward\nthe man, it enters the body of the emperor's daughter. Here the hero\nappears, not as an enchanter, but as a physician.\n\nPractically identical is the story of \"The Bad Wife and the Devil,\"\nin Vogl, \"Slowenische Volksm\u00e4rchen\" (Wien, 1837).\n\nIn a Finnish version of the story (Benfey, 524-525) the hero, as in\nthe preceding, assumes the r\u00f4le of a physician.\n\nThe husband pushes his bad wife into an abyss. When he attempts to\ndraw her out again, another woman appears. She is the Plague. [80]\nOut of gratitude for her liberation from that other wicked woman,\nshe proposes to him that they travel together through the world: she,\nthe pest, will make people ill; he, as physician, will cure them. So\ndone. As a result the man becomes rich. But at last he grows weary\nof his excessive work: so he procures a snappish dog, and puts it in\na sack. The next time he is called to the side of a person made sick\nby the pest, he says to her, \"Enter human beings no more: if you do,\nI will liberate from this sack the woman that tormented you in the\nabyss,\" at the same time irritating the dog so that it growls. The\nPlague, full of terror, begs him for God's sake not to set the woman\nfree, and promises to reform.\n\nIt will be seen that in its method of the \"sickness and the cure,\"\nthis story is related to Grimm, No. 44, \"Godfather Death,\" where\nDeath takes the place of the Plague, and where, instead of gratitude,\nthe motive is the godfather relationship of Death toward the hero.\n\nThis folk-tale, says Benfey (p. 525), was early put into literary form\nin Europe. Among others, he cites Machiavelli's excellent version in\nhis story of \"Belfagor\" (early sixteenth century):--\n\nBelfagor, a devil, is sent to earth by his master to live as a married\nman for ten years, to see whether certain accusations made against\nwomen by souls in hell are true or slanderous. Belfagor marries in\nFlorence; but his imperious wife causes him so much bad fortune,\nthat he is compelled to flee from his creditors. A peasant conceals\nhim, and out of gratitude Belfagor tells his rescuer his story, and\npromises to make him rich by possessing women and allowing himself\nto be driven out only by the peasant himself. So done. The peasant\nwins great renown; and at last Belfagor says that his obligations\nhave been fulfilled, and that the peasant must look out for himself\nif they meet again. The devil now enters the daughter of Ludwig II,\nKing of France. The peasant is summoned to cure her, but is afraid, and\nrefuses. At last he is compelled to go, like the physician, against his\nwill (see Benfey, 515 ff.). Belfagor rages when he sees the peasant,\nand threatens him vehemently. At last the peasant employs the usual\ntrick: \"Your wife is coming!\" and the devil flees in consternation,\nchoosing rather to rush back to hell than into the arms of his wife.\n\nBenfey considers a Bohemian story in Wenzig's collection\n(West-slawische M\u00e4rchen, Leipzig, 1857, p. 167) to be the best of\nall the popular versions belonging to this group, and he reproduces\nit in full (pp. 527-534). This long story we may pass over, since\nit contains no new features that are found in our story. In fact,\nit little resembles ours or any of the others, except in general in\ntwo or three episodes. Benfey concludes his discussion of this cycle\nby stating that there have been many other imitations of this tale,\nand he mentions some of these (p. 534). It may be added that further\nreferences will be found in Wilson's note in his edition of Dunlop,\n2 : 188-190.\n\nThe question of the origin of the Pampango version of this story is\nnot easy to answer definitely, for the reason that it presents details\nnot found in any of the other variants. However, since nearly all the\nmachinery of our story turns on the teachings of the Roman Church,\nand since the denouement is practically identical with the ending of\nCaballero's Andalusian story, I conclude that in its main outlines our\nversion was derived from Spain. At the same time, I think it likely\nthat the fairy-tale of \"Mabait and the Duende\" was already existent\nearlier in the Islands (though this, too, may have been imported),\nand that the motivation of the spirit's desire to revenge himself\non his tormentor for his avarice and greed was incorporated into the\nM\u00e4rchen from the fairy-tale. My reasons for thinking the fairy-tale\nthe older are: (1) its crudeness (the good and the bad hero are a\nvery awkward device compared with the combination of qualities in\nthe guachinango); (2) its local references and its native names;\n(3) its use of native superstitions and beliefs.\n\n\n\nTALE 25\n\nJUAN SADUT.\n\n\nNarrated by Nicolas Zafra, an Ilocano from San Fernando, La Union. The\nstory is very popular among the country people about San Fernando,\nhe reports.\n\n\nMany years ago there lived a certain old couple who had an only\nson. Juan, for that was the boy's name, was known throughout the\nvillage as an idler, and for this reason he was called Juan Sadut. He\nhad no liking for any kind of work; in fact, his contempt for all\nwork was so great, that he never even helped his father or mother.\n\nOne day his father took him to the fields to have him help harvest\ntheir crops; but, instead of going to work, Juan betook himself to\na shady spot on the edge of the field, and fell asleep.\n\nHis father, who was very much enraged by this conduct of his son,\ndetermined then and there to dispose of him. He carried the sleeping\nboy to another part of the field, and laid him down just beside a large\nsnake-hole. He expected that the snake, when it came out of its hole,\nwould sting the sleeping idler, who would thus be disposed of quietly.\n\nWhen Juan awoke, he found a large snake coiled near him. In his fright,\nhe sprang to his feet to run away; but the snake looked up at him\nsympathetically, and then began to speak: \"Why do you fear me? Don't\nyou know that I am the king of the snakes? I am going to give you\na wonderful gift that will make you happy forever;\" and having said\nthis, it dropped a gold ring on the ground, and bade Juan pick it up\nand wear it on his finger. The ring was of pure gold, and it had on it\ninitials that Juan could not understand. \"Keep that ring carefully,\nfor it will be of great use to you,\" said the snake. \"Consult it for\nanything you want, and it will advise you how to proceed to obtain\nthe object of your desire.\"\n\nAfter thanking the snake for its gift, Juan set out on his travels. He\nnever worried about his food from day to day, for from his magic ring\nhe could get anything he needed.\n\nIn his wanderings, word reached Juan's ears that the king of that\ncountry would give his beautiful daughter to any one who could fulfil\nthree conditions. Juan was thrilled with joy on hearing this news,\nfor he was sure that he would be the successful competitor for the\nhand of the princess. When he presented himself before the court,\nhis slovenly appearance and awkward movements only excited laughter\nand mirth among the nobles. \"What chance have you of winning the\nprize?\" they asked him in derision.\n\n\"Let me know the conditions, and time will show,\" said Juan. \"You must\nfulfil three conditions before I give my daughter to you,\" said the\nking. \"First, you must fight with my tiger, and kill it if you can;\nsecond, you must go get and bring back to me the burning stone that\nthe dragon in the mountains has in its possession; third, you must\nanswer correctly a question that I shall ask you.\"\n\n\"Very well,\" said Juan as he turned to go, \"I will do all you require\nof me.\" Now, many a young man had risked his life for the hand of the\nbeautiful princess; but no one had yet succeeded in winning even the\nfirst contest. The king's tiger was ferocious and strong, and as agile\nas a mouse. Then there was the formidable dragon in the mountains,\nwhose breath alone was deadly poisonous. This dragon lived in a\ncave the entrance to which was guarded by poisonous serpents. Every\nmorning it would come out of its cave to play with its wonderful stone\nby tossing it up into the air and catching it in its mouth when it\nfell. Hence it was difficult, if not impossible, to succeed in these\nundertakings. The young men who had been stirred by their intense\nlove for the princess had bartered away their lives for her hand.\n\nWhen Juan arrived home, he took up his little ring, and said to it,\n\"Advise me as to how I may overcome the king's tiger.\"\n\n\"Get a handful of sand,\" replied the ring, \"and mix with it an equal\nquantity of red pepper. Take the mixture with you into the arena,\nand when the tiger comes near you, fling the sand into its eyes.\"\n\nJuan prepared the sand and pepper as he had been advised. The next\nday he stepped into the arena amid the shouts and cheers of the\nspectators. He looked, as usual, to be an idle, slow-moving fellow,\nwho would have no chance at all against the wild beast. The tiger soon\nappeared at the opposite end of the arena, and advanced rapidly towards\nJuan. When the animal was about three yards from him, he flung the\nmixture of sand and pepper into its eyes. The tiger was blinded. Juan\nthen drew his dagger and buried it deep into the animal's heart.\n\nThe next task he had to perform was to obtain the dragon's fiery\nstone. The ring advised him thus: \"Go to the cave, and, in order to\ngain admittance, show me to the serpents. I am sacred to them, and\nthey will fulfil whatever commands my possessor gives them.\" Juan\nproceeded to the cave in the mountains. He had no sooner entered it\nthan hissing serpents came towards him in threatening attitudes. Juan,\nhowever, showed them the signet ring; and they at once became tame,\nand showed him that they were glad to obey whatever he should command\nthem to do. \"Go and get the dragon's stone,\" he ordered, and soon\nthey came back with the much-coveted treasure.\n\nWhen the king saw that Juan had fulfilled two of the hardest\nconditions, he became alarmed because the new bridegroom was to be a\nperson of very low birth: so he devised the most difficult question\npossible, with the view of preventing Juan from winning his daughter\nthe princess.\n\nJuan now presented himself before the king and his court to perform the\nthird and last task. \"What am I thinking about now?\" asked the king.\n\nJuan appeared to hesitate a moment, but he was really consulting\nhis ring. The ring said to him, \"The king has in mind the assurance\nthat you will not be able to answer his question.\" Then looking up,\nJuan answered the king's question in the precise words of the ring,\nand thus answered it correctly.\n\nAstonished at the wonderful power of Juan, the king gave his daughter\nto him; and when he died, the young couple inherited the crown of\nthe kingdom.\n\n\nNotes.\n\nI know of no parallels to this story as a whole. In its separate\nincidents it is reminiscent of other tales; and in its main outline,\nfrom the point where the hero sets out to seek adventures with the\nhelp of his magic ring, the narrative belongs to the \"Bride Wager\"\ngroup. In this group Von Hahn distinguishes at least two types (1 :\n54, Nos. 23 and 24): in the one, the hero bets his head against the\nbride, and wins by performing difficult tasks; in the other, he wins\nby answering riddles. In our story there is no formal staking of his\nhead by the hero, but undertaking the first two tasks amounts to the\nsame thing. The third task, it will be noticed, is the answering of a\ndifficult question, which in a way connects our story with Von Hahn's\nsecond type.\n\nThe two distinctive features in our story are the introduction and\nthe first task. The cruelty displayed by the hero's father is not\nunusual in folk-tales, but his method of getting rid of his son\nis. The benevolence of the snake, which is not motivated at all,\nmay be at bottom connected with some such moralizing tradition as\nis found in Somadeva, \"The Story of the Three Brahmin Brothers\"\n(Tawney, 1 : 293), where two older brothers, in order to get rid of\nthe youngest, who has been slandered by their wives (\"Potiphar's wife\"\nsituation), order him to dig up an ant-hill in which lives a venomous\nsnake. Because of his virtue, however, he finds a pitcher filled with\ngold! There is nothing else in this story which even in the remotest\nway suggests ours. While Benfey (1 : 214-215, note) has shown that the\nconception of the snake-jewel is essentially Indian,--and the belief in\none form or another is widespread in the Philippines,--he also shows\nthat it was held in Europe even in classical times; and, as every one\nknows, the idea is a commonplace in folk-lore. Obviously nothing can\nbe concluded as to the origin of our story from this detail alone. The\nfirst task, which is performed without supernatural aid, though the\nhero asks his ring for advice, may be a remnant of tradition; if so,\nit is of Indian or Malayan tradition, not Philippine, for the tiger\nis not found in the Islands.\n\n\n\nTALE 26\n\nAN ACT OF KINDNESS.\n\n\nNarrated by Pacita Cordero, a Tagalog from Pagsanjan, La Laguna.\n\n\nEarly one morning Andres went out to buy five cents' worth of\nrice. On his way he came across a man who was about to kill a small\nsnake. \"Please don't kill the poor creature!\" said Andres. \"Did it\nharm you?\"\n\n\"No,\" answered the man, \"but it may bite us or some other passer-by,\"\nand he again drew out his bolo; but Andres restrained him. \"What do\nyou want this snake for?\" said the merciless man.\n\n\"Leave it alone, for pity's sake!\" cried Andres. \"Here are five\ncents! Don't injure the harmless creature!\"\n\nThe man, very glad to get the money, did not say a word, and went\naway. After the man was gone, the snake said to Andres, \"Kind friend,\ncome home with me. There you will find our huge chief snake, and\nmany others like myself. But don't fear anything! Trust me, for I\nwill never lead you into danger. When we reach out dwelling, I will\nrecommend you to our chief. He will be harsh to you at first, since\nyou are a stranger; but never mind that! When he asks you what you\nwant, ask him to give you his red cloth. This enchanted cloth can\nsupply you with whatever you want.\" So the two friends started for\nthe horrible snake-cave.\n\n\"Who is that stranger with you,--a murderer, or a robber?\" hissed\nthe chief as soon as the snake and Andres entered.\n\n\"He is neither of the two,\" replied the snake. \"Please don't do a\nbit of harm to him! Had it not been for him, my life would have been\nlost. He rescued me from the hands of a cruel person who found me\ncreeping through the grass.\"\n\n\"Well,\" said the chief to Andres, \"what reward do you want me to\ngive you?\"\n\n\"Only your red cloth, and nothing else,\" answered Andres. The chief\nhesitated for a moment. Then he went into a very dark cell, and got\nout the red cloth. He returned with it, and said to Andres, \"Since\nyou have saved the life of one of our number, I give you this cloth\nas a reward. You can ask of it anything you want.\"\n\nAndres thanked the chief, and went away. It was now ten o'clock, and\nhe had not yet bought rice for breakfast. \"Poor mother! she must be\nvery hungry.\" Andres himself felt hungry, so he asked the red cloth\nto bring him food. Soon a breakfast, richer than the ordinary ones\nhe was accustomed to, was spread before him. Having eaten his hearty\nmeal under the shade of a tree, he resumed his journey homeward. He\nhad yet several miles to go.\n\nAfter a few hours' walk he again became hungry. He went to a hut\nand asked the old woman there if he might eat in her house. He said\nthat he had brought his own food with him. The old woman invited\nhim in, and Andres asked his red cloth for food. In an instant a\nfine luncheon was before them. Andres invited the old woman to eat\nwith him, which she willingly did. She liked the food so very much,\nthat she asked Andres to let her have his wonderful red cloth. She\nsaid, \"Give me this cloth, and I will let you have my two stones in\nexchange. When you want to get rid of persons who annoy you, just\ntell these two stones where to go, and they will inflict heavy blows\non the evil-doers.\" Andres agreed to the exchange.\n\nHe proceeded on his way, taking with him the two stones. Tired and\nexhausted from his long journey, Andres again began to feel hungry. Now\nwhat would become of him? His red cloth was gone, and he had nothing\nto eat. Fortunately he saw another hut by the roadside. He went to\nit, and easily gained admittance. The witch, the only person in the\ncottage, had just finished her dinner. She had nothing left to give\nthe starving boy. Andres then said to his stones, \"Go to your former\nmistress, the old woman, and tell her that I take back my red cloth. If\nshe refuses to give it to you, do what you think it best to do.\"\n\nThe two stones went back to the hut. There they found the old woman\neating. \"We have come here,\" they said, \"to take the red cloth away\nfrom you. Our master, the boy who was here this afternoon, wants\nit back again.\" The old woman refused to give up the cloth, so the\nstones struck her with heavy blows until she fell down senseless on\nthe floor. Then the stones rolled themselves in the red cloth and\nhastened back to their master with it. Andres spread it out and ate\nhis dinner. He asked for an extraordinary breakfast besides. Then he\nsaid to the witch, \"You need not prepare anything for your breakfast\nto-morrow. Here is a good meal that I have asked my red cloth to give\nto you, you have been so kind in letting me come to your hut.\" The\nwitch was very glad, and thanked the boy. She said to him, \"Boy, I\nhave here two magic canes which I want to dispose of. I am very old\nnow, and don't need them any more. They have served me well. These\ncanes can kill your enemies, or any bad persons whom you want to be\nput to death. Just give them directions, and they will obey you.\"\n\nAndres now had three enchanted possessions. It was very late when he\nreached home, and his mother was very hungry and very angry. He had\nno more than reached the foot of the stairs when she met him with\na loud scolding. But Andres just laughed. He asked his red cloth to\nbring his mother a good dinner; and while she was eating, he related\nto her the occurrences of the day.\n\nAndres and his mother were not rich, and their wealthy neighbors were\ngreatly surprised to see them become rich so soon. One particularly\nselfish neighbor, already rich, who was eager to deprive Andres and\nhis mother of their wealth, sent a band of robbers to the cottage one\nnight. At midnight Andres heard his dogs barking, and he knew that\nthere was some one lurking about. When he saw the robbers coming,\nhe took out his magic stones and canes, and commanded them to get\nrid of the thieves. In a few minutes all the robbers lay dead.\n\nAndres and his mother remained rich.\n\n\nNotes.\n\nThrough its main incidents and situations, this story is connected with\na number of tales, although, as in the case of the preceding narrative,\nI can point to no complete analogue for it. The introduction has some\npoints of close resemblance to the introduction of the \"Language of\nAnimals\" cycle, where the hero saves the life of a snake, usually\nfrom fire, and is consequently rewarded by the king of snakes with\nthe gift of understanding the tongues of birds and beasts. This cycle\nhas been fully discussed by Benfey (Orient und Occident, 2 : 133-171,\n\"Ein M\u00e4rchen von der Thiersprache, Quelle und Verbreitung\"). Additional\nbibliographical details may be found in Bolte-Pol\u00edvka, 1 : 132-133,\nnote 1. The invitation of the rescued snake to its savior to visit\nthe king of snakes, and its advice that he ask for one particular\nmagic reward only, are found in many versions of the \"Language of\nAnimals\" group, as well as in our story; but this is as far as the\nsimilarity between the two extends. From this point on, our story\ndeviates altogether, except for the vaguest reminiscences.\n\nAgain, in the fact that Andres does not save the snake from an\naccidental death, but buys its life from a cruel person about to\nkill it, our story appears to be connected with the \"Magic Ring\"\ncycle. We have already discussed two variants of this cycle in\nNo. 10; but, as has been pointed out in the notes to those stories,\nthe most characteristic beginning is lacking there. In most of the\nmembers of the \"Magic Ring\" group, the kind-hearted hero spends all\nhis money to ransom from death certain animals, including a snake\nwhich invites him to the home of its father, and then tells him\nwhat to ask for. But in our present story, only the snake is saved;\nthe recompense is a magic wishing-cloth that can do only one thing,\nnot a stone or ring that fulfils any command; and as in the case\nabove of the \"Language of Animals\" cycle, so here, from this point\non, our story is entirely different from the \"Magic Ring\" group, and\nattaches itself to still another family of tales. This, for want of\na better title, may be called the \"Knapsack, Hat, and Horn\" cycle. I\nuse this name merely because the most familiar member of that family\n(Grimm, No. 54) bears it.\n\nIn Grimm, No. 54, the youngest of three poverty-stricken brothers\nwho set out to seek their fortunes finds a little table-cloth, which,\nwhen spread out and told to cover itself, instantly becomes covered\nwith choice food. Not yet satisfied with his luck, he takes the cloth\nand continues his wandering. One night he meets a charcoal-burner who\nis about to make his meal off potatoes. The youth invites the man to\neat with him. The charcoal-burner, thinking the cloth just what he\nneeds in his solitude, offers to trade for it an old knapsack, from\nwhich, whenever it is tapped, out jump a corporal and six soldiers to\ndo whatever they are ordered to do. The exchange is made. The youth\ntravels on, taps the knapsack, and orders the soldiers to bring him the\nwishing-cloth that the charcoal-burner has. In this same way the youth\nacquires from two other charcoal-burners successively a magic hat which\nshoots off artillery and destroys the owner's enemies, and a magic horn\na blast from which throws down walls, fortifications, and houses. By\nmeans of these articles the hero finally wins the king's daughter to\nwife, and becomes ruler. Further adventures follow when the wife tries,\nbut without ultimate success, to steal his treasures from him.\n\nThe magic articles are not at all constant in this cycle, as may be\nseen from an examination of Bolte-Pol\u00edvka's variants (1 : 467-470),\nbut most of the lists include the wishing-cloth and articles in the\nnature of weapons or soldiers for offensive purposes. A comparison of\nour story with this formula discloses an undoubted relationship between\nthe two. The hero trades his wishing-cloth for two fighting stones,\nwhich he later sends back to fetch the cloth. He then acquires two\nmagic canes (but not by trickery this time). Later, when he becomes\nan object of envy, and an attempt is made by a rich neighbor to steal\nhis wealth (corresponding to the envy of the king), the magic stones\nand canes kill all his opponents. Compare the Tagalog variant in the\nnotes to the following tale (No. 27).\n\nThe extraordinary articles are found as machinery in other Philippine\nstories, though not in the above sequence: a \"table, spread yourself\"\nand a magic cane occur in No. 27; a magic guitar, in No. 28; a\nmagic buyo, cane, purse, and guitar, in No. 35. Compare also the\nmagic articles in the various forms of No. 12. I know of no other\noccurrence in folk-tales of two fighting stones. This detail sounds\nvery primitive. It might be compared with the magic \"healing stones\"\nin No. 12 (b), \"Three Brothers of Fortune,\" though the two objects\nare wholly dissimilar in power.\n\nAs a whole, while our story is reminiscent of at least three different\ncycles of tales, it nevertheless does not sound like a modern bit of\npatchwork, but appears to be old; how old, I am unable to say. The most\nunreasonable part of our narrative is the fact that the hero should\nfind himself so many miles from home when going to buy five cents'\nworth of rice. It must be supposed that the trip to the snake-cave\noccupied much more time than it appears in the story to have taken.\n\n\n\nTALE 27\n\nTHE INDOLENT HUSBAND.\n\n\nNarrated by Gregorio Frondoso, a Bicol from Tigaon, Camarines, who\nheard the story when he was a small boy. One of the servants told it\nto him.\n\n\nMany hundreds of years ago there lived in the isolated village of\nHignaroy a poor couple who had many children to care for. Barbara,\nthe wife, was an industrious but shrewish woman. She worked all\nday in a factory to support her many children. The husband, Alejo,\non the other hand, idled away his time. He either ate, or drank,\nor slept all the time his wife was away at work. In the course of\ntime Barbara naturally became disgusted with her husband's indolence;\nand every time she came home, she would rail at him and assail him\nwith hot, insolent words, taxing him with not doing anything, and\nwith caring nothing about what was going on in the house: for, on her\nreturn home in the evening, she would always find him asleep; while\nthe floor would always be strewn with chairs, benches, and pictures,\nwhich the children had left in a disorderly way after playing.\n\nAlejo seemed to take no heed of what she said; he became more sluggish,\nand had no mind for anything but sleeping all day. What was worse,\nwas that he would eat such big meals, that he left but little food for\nhis wife and children. Barbara's anger and impatience grew so strong,\nthat she no longer used words as a means to reform her husband. She\nwould kick him as he lay lazily on his bed, and would even whip him\nlike a child. Finally the thought of leaving home came into his head;\nhe determined to travel to some distant land, partly with the purpose\nof getting away from his wife, who was always interfering with his\nease, and partly with the purpose of seeking his fortune.\n\nOne day he set out on a long journey, wandering through woods, over\nhills, and along the banks of rivers, where no human creature could\nbe seen. After roaming about a long time, he became tired, and lay\ndown to rest in the shade of a tree near the bank of a river. While\nhe was listening to the melodious sounds of the birds and the sweet\nmurmur of the water, and was meditating on his wretched condition,\nan old humpback came upon him, and addressed him in this manner:\n\"What is the matter, my friend? Why do you look so sad?\"\n\n\"I am in great trouble,\" said Alejo. \"I will tell you all about it. I\nam married, and have many children to support; but I am poor. I have\nbeen idling away my time, and my wife has been kicking and whipping\nme like a child for not doing anything all day. So I have finally\nleft home to seek my fortune.\"\n\n\"Don't be worried, my son!\" said the old man. \"Here, take this\npurse! It has nothing in it; but, if you need money at any time,\njust say these words,--'Sopot, ua-ua sopot!' [81]--and it will give\nyou money.\"\n\nAlejo was very glad to have found his fortune so quickly. He took\nthe purse from the old man, and, after thanking him for it, started\nfor his home with lively spirits. Soon he reached the village. Before\ngoing home, however, he went to the house of his compadre and comadre,\n[82] and related to them what he had found. They entertained him well;\nthey drank and sang. While they all were feeling in good spirits,\nAlejo took out his magic purse to test it before his friends.\n\n\"Friends,\" said Alejo, now somewhat drunk, \"watch my purse!\" at the\nsame time pronouncing the words \"Sopot, ua-ua sopot!\" Then showers of\nsilver coins dropped on the floor. When the couple saw this wonder,\nthey thought at once that their friend was a magician. They coveted the\npurse. So they amused Alejo, gave him glass after glass of wine,--for\nhe was a great drinker,--until finally he was dead-drunk. At last\nhe was overcome by drowsiness, and the couple promptly provided him\nwith a bed. Just as he fell asleep, the wife stealthily untied the\npurse from Alejo's waist, and put in its place one of their own.\n\nAfter a good nap of an hour or two, Alejo awoke. He thanked his friends\nfor their kind reception and entertainment, and, after bidding them\ngood-by, went to his own home. There he found his wife busy sewing\nby the fireside. He surprised her with his affectionate greeting. \"My\ndear, lovely wife, be cheerful! Here I have found something useful,--a\nmagic purse which will furnish us with money.\"\n\n\"O you rogue!\" she replied, \"don't bother me with your foolishness! How\ncould you ever get anything useful? You are lying to me.\"\n\n\"Believe me, my dear, I am telling the truth.\"\n\n\"All right; prove it to me at once.\"\n\n\"Call all out children, so that they may also see what I have\nfound.\" When all the children were called together, Alejo asked\nthe purse for money, just as the old man had showed him how to ask;\nbut no shower of coins dropped to the floor, for, as you know, it\nwas not the magic purse. Barbara was so enraged, that she stormed\nat him with all the bitter words that can be imagined, and drove\nhim from the house. Alejo was a tender-hearted, if lazy, husband,\nand it never occurred to him to beat his wife in turn. In fact,\nhe loved her and his children very much.\n\nHe wandered away again in the direction of the place where he had\nmet the old humpback. Here he found the old man, who said to him,\n\"Where are you going, Alejo?\"\n\n\"Guiloy, your purse did not prove to be any good.\"\n\n\"Well, take this goat home with you. It will give you money if you ask\nfor it. Whenever you want any money, just say these words: 'Canding,\npag coroquinanding!'\" [83]\n\nAlejo gladly accepted the goat, and set out for home again. Again he\npassed by his friends' house. There he stopped, and they entertained\nhim as before: they drank, danced, and sang. Alejo told them about\nthe virtues of his magic goat when he was feeling in a jovial mood;\nand when he fell asleep, they exchanged his beast for one of their\nown. After his nap, Alejo started home, his goat flung over his\nshoulder; but again, when he tried to demonstrate to his wife the\nmagic powers of the goat, the animal did nothing, but stood looking\nas foolish as before Alejo spoke the words the old man had taught\nhim. Barbara was more angry than ever, and, after railing at her\nhusband, would have nothing more to do with him.\n\nAlejo immediately left home to find the old man again. In a short\ntime he met him. \"How now, Alejo? What's the matter?\"\n\n\"Your magic goat would not obey my command,\" said Alejo. \"Try this\ntable, then,\" said the old man. \"It will provide you with all kinds\nof delicious food and drink. Just say, 'Tende la mesa!' [84] and all\nkinds of foods will be served you.\"\n\nThanking the old man and bidding him good-by, Alejo shouldered the\nmagic table and left. He was invited into his friends' house as\nbefore, and was entertained by the deceitful couple. Alejo imparted\nto them the secret of his table. \"Tende la mesa!\" he said, and in\nthe wink of an eye every kind of food you could wish for appeared\non the table. They ate, and drank wine. Again Alejo drank so much,\nthat soon he was asleep, and again the false couple played a trick\non him: they exchanged his magic table for a common one of their\nown. When Alejo woke up, he hastened to his own home, carrying the\ntable on his shoulder. He called his wife, and assured her that the\ntable would provide them with every variety of food. Now, this was\nindeed good news to Barbara, so she called all their children about\nthem. When every one was seated about the table, Alejo exclaimed,\n\"Tende la mesa!\"... You cannot imagine what blows, what pinches,\nwhat whips, Alejo received from his wife's hands when not even a\nsingle grain of rice appeared on the table!\n\nAlejo now felt greatly ashamed before his wife. He wondered why it\nwas that when before his friends' eyes the purse, the goat, and the\ntable displayed their magic properties, they failed to display them\nbefore his wife. However, he did not give up hope. He immediately\nset out to seek the old man again. After a long wandering through\nthe same woods and hills and along river-banks, he came to the place\nwhere he usually met him.\n\n\"Did the table prove good?\" said the old man.\n\n\"No, Guiloy; so I have come here again.\"\n\n\"Well, Alejo,\" said the old man, \"I pity you, indeed. Take this cane\nas my last gift. Be very careful in using it, for I have no other\nobject to give you. The secret of this cane is this: if somebody has\ndone you wrong, say to the cane, 'Baston, pamordon!' [85] and then\nit will lash that person. There are no princes, kings, or emperors\nthat it will not punish.\"\n\nTaking the cane and thanking the old man, Alejo hastily returned\nhome. This time, when he reached the village, he did not pass by his\nfriends' house, but went directly home. He told his wife to go call\nin all their friends, relatives, and neighbors, for they were going\nto have a sort of banquet. At first Barbara was unwilling to do so,\nbecause she remembered how she had been deceived before; but at last\nAlejo persuaded her to do as he wished.\n\nWhen all their friends, relatives, and neighbors were gathered in his\nhouse, Alejo shut all the doors and even the windows. Then he shouted\nto his magic cane, \"Baston, pamordon!\" and it at once began to lash\nall the people in the house, throwing them into great confusion. At\nlast Alejo's two friends, the deceitful couple, exclaimed almost in\none voice, \"Compadre, please stop, and we will give you back your\nmagic purse, goat, and table.\" When Alejo heard them say this, he\nwas filled with joy, and commanded the cane to cease.\n\nThat very day the magic purse, goat, and table were returned to him by\nhis compadre and comadre, and now Barbara realized that her husband's\nwanderings had been profitable. The husband and wife became rich,\nand they lived many happy years together.\n\n\nNotes.\n\nA Tagalog story resembling the Bicol tale in some respects is \"The\nAdventures of Juan\" (JAFL 20 : 106-107), in which\n\nA magic tree furnishes the lad who spares it a goat that shakes silver\nmoney from its whiskers, a net which will catch fish even on dry\nground, a magic pot always full of rice, and spoons full of whatever\nvegetables the owner wishes, and finally a stick that will beat and\nkill. The first three articles a false friend steals from Juan by\nmaking him drunk. With the help of his magic cane, however, he gets\nthem back, and becomes rich and respected. One night a hundred robbers\ncome to break into the house, to take all his goods and kill him;\nbut he says to the stick, \"Boombye, boom-ha!\" and with the swiftness\nof lightning the stick flies around, and all those struck fall dead,\nuntil there is not one left. Juan is never troubled again by robbers,\nand in the end marries a princess and lives happily ever after.\n\nThe last part of this story I have given in full, because it is almost\nidentical with the episode at the end of the preceding tale (No. 26,\nq.v.), and consequently connects that story with our present cycle. In\na \"Carancal\" variant (III, e) the hero finds a magic money-producing\ngoat.\n\nThe hero of our tale is a lazy, good-natured man, whose industrious\nwife's reproaches finally drive him from home. Analogous to this\nbeginning, but not furnishing a complete parallel, is Caballero's\n\"Tio Curro el de la porra\" (Ingram, 174-180).\n\nUncle Curro is pleasure-loving and improvident, and soon finds\nhimself and his family in the direst need. Unable finally to bear the\nreproaches of his wife, he goes out in the field to hang himself, when\na little fairy dressed like a friar appears, and blames him for his\nJudas-like thought. The fairy then gives him an inexhaustible purse,\nbut this is stolen from him by a rascally public-house keeper. Again\nhe goes to hang himself; but the fairy restrains him, and gives him\na cloak that will furnish him with all kinds of cooked food. This\nis likewise stolen. The third time he is given a cudgel. While on\nhis way home, he is met by his wife and children, who begin to insult\nhim. \"Cudgel, beat them!\" Magistrates and officers are summoned. These\nare put to rout; and finally Uncle Curro and his stick make such\nhavoc among all sent to restrain him, that the king promises him a\nlarge estate in America.\n\nThis version differs from the usual form, in that the inn-keeper is\nnot punished, nor are the first two magic objects recovered.\n\nThe \"Ass-Table-Stick\" cycle, of which the \"Indolent Husband\" is clearly\na member, is one of the most widespread M\u00e4rchen in the world. For\na full bibliography of this group, see Bolte-Pol\u00edvka, 1 : 346-361\n(on Grimm, No. 36). The usual formula for this cycle is as follows:--\n\nA young servant (or a poor man) is presented by his master (or by\nsome powerful personage--in some of the versions, God himself) on two\ndifferent occasions with a magic object, usually a gold-giving animal,\nand a table or cloth which miraculously supplies food. When in an inn,\nhe is robbed of the magic object and magic animal by the inn-keeper\nor his wife, and worthless objects resembling those that are stolen\nare substituted while the hero sleeps (or is drunk). The third magic\narticle, which he gets possession of in the same way as he acquired\nthe other two, is a magic cudgel or cane, through the aid of which\nhe recovers his stolen property.\n\nThis is the form of the story as it is found in Basile (1 : i),\nGonzenbach (No. 52), Cosquin (Nos. IV and LVI), Schott (No. 20),\nSchneller (No. 15), Jacobs (English Fairy Tales, \"The Ass, the\nTable, and the Stick\"), Dasent (No. XXXIV, \"The Lad Who Went to the\nNorth Wind\" = Asbj\u00f6rnsen og Moe, 1868, No. 7), Crane (No. XXXII,\n\"The Ass that Lays Money\"); and it is this formula that our story\nfollows. Grimm, No. 36, however, differs from these stories in two\nrespects: (1) it has a framework-story of the deceitful goat on\nwhose account the father drives from home his three sons; (2) the\nstory proper concerns three brothers, one of whom acquires the little\nwishing-table, another the gold-ass, and the third the cudgel. However,\nas in the other tales, the possessor of the stick compels the thieving\ninn-keeper to return the property stolen from his brothers.\n\nIn their details we notice a large number of variations, even among\nthe European forms. The personage from whom the poor man receives the\nmagic objects is sometimes God, Fortune, a fairy, a statue, a magician,\na dwarf, a priest, a lord, a lady, etc. (Cosquin, 1 : 52). The old\nhumpback in our story may be some saint in disguise, though the\nnarrator does not say so. The gold-producing animal is not always an\nass, either: it may be a ram (as in the Norse and Czech versions),\na sheep (Magyar, Polish, Lithuanian), a horse (Venetian), a mule\n(Breton), a he-goat (Lithuanian, Norwegian), a she-goat (Austrian),\na cock (Oldenburg), or a hen (Tyrolese, Irish). For references see\nMacculloch, 215.\n\nThe Indian members of this cycle are Lal Behari Day, No. 3, \"The\nIndigent Brahman;\" Minajev, \"Indiislda Skaski y Legendy\" (1877),\nNo. 12; Stokes, No. 7, \"The Foolish Sakhouni;\" Frere, No. 12, \"The\nJackal, the Barber, and the Brahmin who had Seven Daughters.\" Of these\nversions, Day's most closely resembles the European form (Cosquin,\n1 : 57).\n\nNumerous as are the Indian and other Oriental variants, it seems to\nme very likely that out story was not derived directly from them, but\nfrom Europe. However, I shall not undertake to name the parent version.\n\n\n\nTALE 28\n\nCECILIO, THE SERVANT OF EMILIO.\n\n\nNarrated by Sancho B. de Leon, a Tagalog from Santa Cruz, Laguna. He\nheard the story from his grandfather.\n\n\nOnce upon a time there lived a witty orphan whose name was\nCecilio. His parents had died when he was six years old. After that\ntime he became a servant of Emilio, a man of wealth living in a very\nlonely and desolate barrio. The boy was faithful and kind-hearted,\nbut his master was cruel. Cecilio had no wages at all. In short,\nhe served Emilio for four years, and at the end of that time he was\ngiven five hundred centavos as a payment for his services. Cecilio\nthought that he had been given too much: he was so simple-minded,\nthat he did not know he had been cheated by his master, who should\nhave given him ten times five hundred centavos.\n\nCecilio put his money in a new purse, and rushed out into the main road\nof the barrio to find his companions and tell them of the reward he had\nreceived. He was so very happy, that before he knew it, and without\nfeeling at all tired, he had reached another barrio. Suddenly on his\nway he met two men with drawn bolos. They stopped him, and said, \"Boy,\nyour money, or your life!\" Cecilio was much amazed at these words,\nbut was also so frightened that he gave up the money at once. He\nonly said to himself, \"Well, since I am not strong enough to defend\nmyself, I either have to surrender my money or die.\" He sat under\na tree lamenting his fortune. But the two robbers were in trouble,\nbecause one of them wanted a greater share than the other. The second\nrobber said that their shares should be the same, for they had stolen\nthe money together; but the former answered, \"I am in all respects\nbetter than you are.\"--\"Oh, no! for we have not yet had a trial,\"\nsaid the second. At this they began to fight; and soon both fell so\nseverely wounded, that they died before Cecilio, who had heard the\nnoise of the struggle, could reach the place where they were disputing.\n\nNow the boy was very happy again, for he had gotten his money back. As\nhe had already travelled very far, he did not know where he was:\nhe was lost. But he proceeded along the road until he met another\nman, who said roughly to him, \"Give me your money, or else you will\ndie!\" Cecilio, thinking that he would rather live than try to defend\nhis wealth, which he would lose in any case, gave his purse to the\nman. Then the boy went away and wept. While he was crying over his bad\nluck, a very old woman came near him, and said, \"Why are you weeping,\nmy boy?\"\n\nThe boy replied, \"I am weeping because somebody took my money.\"\n\n\"Well, why did you give it up?\" said the old woman.\n\n\"I gave it up because he said that he would kill me if I didn't.\"\n\nThen the old woman said, \"Take this cane with you, and whenever you\nsee him, let it loose and pronounce these words:--\n\n\n        \"'Sigue garrote, sigue garrote, [86]\n        Strike that fellow over there!'\n\n\n\"When you want the cane to stop, all you need to say is--\n\n\n\n        \"'Stop, stop,\n        For that is enough!'\"\n\n\nThe boy then said, \"Is that all?\"\n\n\"After you have recovered your money,\" said the old woman, \"you must\nturn back here; but you had better hurry up now.\"\n\nCecilio then bade the old woman good-by, and at once ran away to\novertake the man who had robbed him. When he saw the man, he said,\n\"Give me back my money, or else you now shall die, and not I!\"\n\nThe man laughed at him, and said, \"Of course I shall not give you\nback your money.\"\n\nWhen he heard these words, the boy said, \"Is that so?\" and, letting go\nof his cane, he uttered the formula that the old woman had told him\nto pronounce. The cane at once began to rain blows on the stranger's\nhead and body. When he could no longer endure the blows, and saw\nthat he could not catch the stick, the man said, \"If you will call\noff your cane, I will return your purse.\"\n\n\"Very well, I will pardon you,\" said Cecilio; \"but if you had treated\nme as you should have treated me and others, you would not have been\nharmed.\" Then he said to the cane,--\n\n\n        \"Stop, stop,\n        For that is enough!\"\n\n\nAt once the magic stick stopped, and returned to its owner. The money\nwas given back, and the man promised Cecilio that he would not rob\nany poor boy again.\n\nOn his way back toward the old woman, Cecilio met another man who\nwanted to rob him; but the boy said, \"Don't you dare attempt to take my\npurse, or you will get yourself into trouble!\" The man became angry,\nand rushed at Cecilio to knock him down; but the boy pronounced the\nwords which the old woman had taught him, and let the cane loose. The\ncane at once began to rain blows on the man's head and body. When he\ncould no longer endure the pain, the man asked Cecilio's pardon. As\nthe youth was kind-hearted, he forgave the man.\n\nWhen he reached the old woman's house, Cecilio told her that the\ncane had been very useful to him, for it had saved both his life and\nhis money. Then he returned the stick to the old woman, and thanked\nher very much. She now offered to sell him a guitar which she had,\nthe price of which was five hundred centavos. Since she had been so\ngood to him, Cecilio at once agreed to the exchange; and after he\nhad once more bade her good-by, he set out for his master's house.\n\nWhen he came near his old home, Cecilio saw his master Emilio shooting\nat a very handsome bird on the top of a bamboo-tree. The bird fell\ndown, and the man ran to pick it up. As Emilio was making his way up\nto the bird through the thorny bamboo undergrowth, Cecilio sat down\nto wait for him, and, having nothing else to do, began to play his\nguitar. The master at once began to dance among the bamboo-trees,\nand he received many wounds because of the sharp spines. Now, in\nreality, the boy was playing his guitar unintentionally, and did\nnot know of its magic power; but Emilio thought that Cecilio had\ndiscovered the deceit that had been practised on him, and was playing\nfor revenge. Now, it happened that Emilio had a purse of money with\nhim to give to the laborers working in his hacienda, so he promised\nto give all this money to Cecilio if he would only stop playing. The\nboy, who had by this time learned of the magic power of his guitar,\nstopped his music and received the money.\n\nThe crafty Emilio, however, at once hastened to the town, and asked\nthe magistrate to apprehend Cecilio, a young robber. Cecilio set out\nfor the old woman's house again; but the policemen soon overtook him,\narrested him, and took him before the magistrate. There the boy was\nsentenced to death the next morning. Emilio's money was given back\nto him. The following day, when he was about to be shot, Cecilio\nasked permission to play his guitar once more, and he was not refused\nit. As soon as he began to play, all began to dance, even his master,\nwho was still sore from the previous day's exercise. Finally Emilio\ncould endure no more. He begged Cecilio to stop playing, and promised\nto give him all his wealth. He then told the soldiers to set the\nboy free, for it was all his own fault. Cecilio stopped playing, and\nwas liberated by the magistrate. Emilio kept his word, and bestowed\non the boy all his wealth. When the old man died, Cecilio was the\nrichest man in the town. He became a capitan, [87] and was greatly\nhonored by the inhabitants of his barrio.\n\n\n\nNotes.\n\nA Tagalog variant of this story by the same narrator may be given\nhere in abstract. While this briefer form seems to bear evidence of\nsome contamination with the tale of \"Cecilio,\" each, nevertheless,\npreserves characteristics lacking in the other; and again, while the\ntwo seem to be more or less distinct versions, there can be no doubt\nthat they go back to the same original. The title of the variant is\n\"The Fortunes of Andoy, an Orphan.\" In abstract it runs thus:--\n\nOnce a poor orphan named Andoy, while taking a walk, found a purse. On\nhis way home he met a man who, without a word, took the purse from\nhim. The boy beginning to cry, the man had pity on him, and returned\nthe purse, keeping only a few coins for himself. Andoy next met two\nhunters, who robbed him; but these men had not gone far when two\ngenuine robbers met them, and a fight ensued in which all four were\nkilled. When Andoy heard the noise of the struggle, he ran to see what\nwas happening. He found hunters and robbers dead; so he recovered his\npurse and went on. Not long afterward he met a hermit, who sold him a\nmagic cane. The next man he encountered was looking for a purse he had\nlost in the road, and, when he saw Andoy's, took it without a word;\nbut the money did not really belong to this man. The boy immediately\nturned his cane loose on his assailant, who, after being badly beaten,\nconfessed that the purse was not his, and promised Andoy half his\nwealth if he would call off his stick. The rich man kept his word;\nand when he died, Andoy received his entire fortune.\n\nAnother variant, which was collected by Mr. R. L. Rusk of Indiana\nUniversity, and which I have only in abstract, is called \"Peter the\nViolinist.\" It runs thus:--\n\nPeter, a lazy ne'er-do-well, ran away from home, leaving his parents\nto die of grief. For being kind to a sick \"old woman\" he was given a\nmagic violin. Soon after, he was arrested for climbing into a house\nat night. When he was about to be hanged for a thief, he was granted\na last request. He asked to be allowed to play his favorite piece\non his violin. As soon as he began, every one commenced to dance. He\ncontinued, and all cried out for him to stop; but he would not cease\nuntil they pardoned him and promised to make him king besides.\n\nThe history of the cycle of tales to which our story and the two\nvariants belong has been traced briefly in Bolte-Pol\u00edvka, 2 :\n491-503. The earliest forms of the M\u00e4rchen are the Middle-English\npoems of the fifteenth century entitled \"Jack and his Step-Dame\" and\n\"The Frere and the Boye.\"\n\nHere the hero is Jack, who is hated by his step-mother. Since his\nfather is not willing to turn him out of the house altogether, the\nstep-mother manages to bring it about that Jack is set to watch\nthe cattle, and she allows him only rotten food. An old man with\nwhom he shares his victuals grants him three wishes in return for\nhis kindness. He asks for a bow and a fife; and the old man gives\nhim a bow that never misses its aim, and a fife that compels every\none to dance. He also grants Jack's third wish, that every time his\nstep-mother hurls a bad word at him or about him, she shall give forth\nanother noise not permitted in polite society. When this happens that\nevening at home to the amusement of all, the step-mother plans to send\nthe monk Tobias into the field the next day to punish Jack. However,\nJack asks the monk to fetch from the brambles a bird which he has shot,\nand then he begins to play dance-music for the monk. All scratched\nand bloody, Tobias returns home. That night the father calls his\nson to account; but he is so pleased at the effects of the magic\nfife, that he decides not to punish the boy. The official, too,\nthe bishop's agent, at whose court the next Friday step-mother and\nmonk bring charges of witchcraft against Jack, has to hear the fife,\nand is obliged to dance until he promises to let Jack go unpunished.\n\nThe English story seems to have passed over into Holland, where in\n1528 a Dutch form appeared, with some additions. A most significant\nmodification appears in a German handling of the Dutch form, by\nDieterich Albrecht in 1599:--\n\nHere the hero is not a cowherd plagued by his malicious step-mother,\nbut a simple-minded servant who serves an avaricious master for three\nyears and receives as pay three pfennigs for the whole time. Pleased\nwith his earnings, however, he goes away singing. When he meets two\nbeggars who ask him for alms, he gives them his three coins. They\ngrant him three wishes in return for his goodness; and he gets a\n\"never-miss\" crossbow, a magic fiddle that makes all dance, and the\npromise that no one shall ever be able to deny him a request. By a lake\nhe meets a monk, who jeers at his shooting-ability, and undertakes,\nif the youth can bring down a raven there on the island, to swim over\nnaked and fetch the bird. Soon, however, the monk regrets his bargain,\nfor the crossbow does not miss. While the monk stands naked in the\nbushes on the island, the boy begins to fiddle. Wailing and moaning,\nthe ecclesiastic promises the youth the hundred ducats that he has\nstolen from the monastery, and he is now permitted to return and get\nhis clothes. But he treacherously follows the youth, lodges a complaint\nagainst him with the council of the nearest city, and succeeds in\ngetting him condemned. When the youth is already on the gallows ladder,\nhe requests the judge to allow him to play just one more song; and\nhe makes all those present dance so violently, that the judge agrees\nto pardon him if he will only cease playing. Then the monk confesses\nhis own theft and deceit, and receives his deserved punishment.\n\nIn this version, as Bolte and Pol\u00edvka note (2 : 493), the chief\ndeviations from the English-Dutch form of the story are the omission\nof the step-mother r\u00f4le, the nature of the third wish, and the\nmodification of the character of the monk, who, from a mere tool\nof the step-mother, has here developed into a thieving rascal. A\nCzech redaction (1604) of the German poem substitutes for the runaway\nmonk a Jew. This substitution is also found in the German prose tale\n\"Von Knecht Treurecht\" (about 1690).\n\nOf the modern oral folk-versions of the story, some are based on the\nMiddle-English droll; but by far the larger number omit the hostile\nstep-mother, and retain only the dance of the monk or the Jew and the\nscene at the gallows. For a complete list of stories of this second\ntype, see Bolte-Pol\u00edvka, 2 : 495-501. All the variants, both literary\nand popular, cited in this bibliography, are Occidental; and we must\ninevitably conclude that the story was imported into the Philippines\nsome time during the Spanish occupation of the Islands. Some rather\nimportant differences are presented by our versions, however; and these\nwe shall call attention to briefly, first mentioning the details that\ndefinitely connect our forms with the European.\n\nThe opening of the story of \"Cecilio\" is like that of Albrecht's,\ngiven above. Our hero works four years for a cruel master, and\nreceives five hundred centavos as pay,--a sum with which he is more\nthan satisfied. At this point our story digresses. After two adventures\nwith robbers, in the first of which he recovers his money by a lucky\naccident (this incident is considerably elaborated in the variant),\nhe meets an old woman who lends him a magic cane, and with its help\nhe is able to regain his money from a second robber. This feature\nof the magic beating-stick seems to be borrowed from the preceding\nstory. He now returns the cane to the old woman, and she sells him\na magic guitar. The next adventure--with his former master, who is\nsubstituted for the knavish monk--contains a distorted reminiscence of\nthe shooting of the bird, and ends with the dance among the thorns\n(here bamboo-spines). The hero is bought off by his master, who\nimmediately rushes to town and accuses him of theft. The rest is\npractically as in Albrecht.\n\nWhile our version introduces two magic articles, it can be\nseen that the first does not properly belong to the story. The\n\"three-wishes\" incident, and accordingly the third wish itself, is\nlacking altogether. A rather artistic attempt to unify the story as\na whole is the substitution of the rascally master introduced in the\nbeginning of the story, for the knavish monk or Jew later on; though\nit is to be noticed that the narrator falls to motivate the hero's\nreturn to the house that he had apparently left for good when he was\npaid off. The episode of the shooting is obscure, and appears to be\nonly a vague echo of the detail definitely connected with one of the\nthree gifts in some of the European literary forms. Again, in \"Cecilio\"\nthe musical instrument is a guitar instead of the usual violin or fife;\nwhile in the variant \"Andoy\" the magic cane is the only enchanted\nobject, no musical instrument appearing at all. The episode of the two\nrobbers killing each other over the treasure (paralleled in \"Andoy,\"\nwhere two robbers fight with two hunters, and all four are killed)\nis an interesting addition, the source of which I am unable to point\nout. It may be derived from some moral tale related in kind to the\n\"Vedabbha-jataka,\" No. 48; \"Cento Novelle Antiche,\" No. 82; Morlini,\nNo. 42; Chaucer's \"Pardoner's Tale,\" etc.; although the characteristic\ntreachery emphasized in those stories is lacking here. The incident\nis not found in other versions of our tale that I know of.\n\nI am unable to name the immediate source of our story of \"Cecilio\"\nand of the two variants; though, as has been remarked above, it was\npretty certainly European. None of the three seems to owe anything in\nparticular to the Spanish ballad printed in the \"Romancero General,\"\nNo. 1265, which Bolte and Pol\u00edvka think is based directly on Grimm,\nNo. 110. The local modifications in our story, and the definite\nnative atmosphere maintained throughout, suggest that it is not a\nrecent importation.\n\nAn interesting animal version from South Africa, containing the magic\nbow and magic fiddle, is given by Hone\u00ff (p. 14), \"The Monkey's Fiddle.\"\nThis story was doubtless taken over by the natives from the Dutch.\n\n\n\nTALE 29\n\nCHONGUITA.\n\n\nNarrated by Pilar Ejercito, a Tagalog from Pagsanjan, Laguna. She\nheard the story from her aunt, who had heard it when she was still\na little girl.\n\n\nThere was a king who had three sons, named Pedro, Diego, and Juan. One\nday the king ordered these three gentlemen to set out from the kingdom\nand seek their fortunes. The three brothers took different directions,\nbut before they separated they agreed to meet in a certain place in\nthe forest.\n\nAfter walking for many days, Don Juan met an old man on the road. This\nold man gave Don Juan bread, and told him to go to a palace which\nwas a mile away. \"But as you enter the gate,\" said the old man,\n\"you must divide the bread which I have given you among the monkeys\nwhich are guarding the gate to the palace; otherwise you will not be\nable to enter.\"\n\nDon Juan took the bread; and when he reached the palace, he did as\nthe old man had advised him. After entering the gate, he saw a big\nmonkey. Frightened at the sight of the animal, Don Juan was about\nto tun away, when the animal called to him, and said, \"Don Juan,\nI know that your purpose in coming here was to find your fortune;\nand at this very moment my daughter Chonguita will marry you.\" The\narchbishop of the monkeys was called, and Don Juan and Chonguita were\nmarried without delay.\n\nA few days afterwards Don Juan asked permission from his wife to\ngo to the place where he and his brothers had agreed to meet. When\nChonguita's mother heard that Don Juan was going away, she said to him,\n\"If you are going away, take Chonguita with you.\" Although Don Juan was\nashamed to go with Chonguita because she was a monkey, he was forced to\ntake her, and they set out together. When Don Juan met his two brothers\nand their beautiful wives at the appointed place, he could not say a\nword. Don Diego, noticing the gloomy appearance of his brother, said,\n\"What is the matter with you? Where is your wife, Don Juan?\"\n\nDon Juan sadly replied, \"Here she is.\"\n\n\"Where?\" asked Don Pedro.\n\n\"Behind me,\" replied Don Juan.\n\nWhen Don Pedro and Don Diego saw the monkey, they were very much\nsurprised. \"Oh!\" exclaimed Don Pedro, \"what happened to you? Did you\nlose your head?\"\n\nDon Juan could say nothing to this question. At last, however, he\nbroke out, \"Let us go home! Our father must be waiting for us.\" So\nsaying, Don Juan turned around and began the journey. Don Pedro and\nDon Diego, together with their wives, followed Don Juan. Chonguita\nwalked by her husband's side.\n\nWhen the return of the three brothers was announced to the king,\nthe monarch hastened to meet them on the stairs. Upon learning that\none of his sons had married a monkey, the king fainted; but after he\nhad recovered his senses, he said to himself, \"This misfortune is\nGod's will. I must therefore bear it with patience.\" The king then\nassigned a house to each couple to live in.\n\nBut the more the king thought of it, the greater appeared to be the\ndisgrace that his youngest son had brought on the family. So one day\nhe called his three sons together, and said to them, \"Tell your wives\nthat I want each one of them to make me an embroidered coat. The one\nwho falls to do this within three days will be put to death.\" Now,\nthe king issued this order in the hope that Chonguita would be put to\ndeath, because he thought that she would not be able to make the coat;\nbut his hope was disappointed. On the third day his daughters-in-law\npresented to him the coats that they had made, and the one embroidered\nby Chonguita was the prettiest of all.\n\nStill anxious to get rid of the monkey-wife, the king next ordered\nhis daughters-in-law to embroider a cap for him in two days, under\npenalty of death in case of failure. The caps were all done on time.\n\nAt last, thinking of no other way by which he could accomplish his end,\nthe king summoned his three daughters-in-law, and said, \"The husband of\nthe one who shall be able to draw the prettiest picture on the walls of\nmy chamber within three days shall succeed me on the throne.\" At the\nend of the three days the pictures were finished. When the king went\nto inspect them, he found that Chonguita's was by far the prettiest,\nand so Don Juan was crowned king.\n\nA great feast was held in the palace in honor of the new king. In\nthe midst of the festivities Don Juan became very angry with his wife\nfor insisting that he dance with her, and he hurled her against the\nwall. At this brutal action the hall suddenly became dark; but after\na while it became bright again, and Chonguita had been transformed\ninto a beautiful woman.\n\n\nNotes.\n\nA Visayan variant of this story, though differing from it in many\ndetails, is the story of the \"Three Brothers,\" printed in JAFL 20 :\n91-93.\n\nA number of Indian M\u00e4rchen seem to be related more or less closely to\nour story. Benfey cites one (1 : 261) which appears in the \"Asiatic\nJournal\" for 1833.\n\nSome princes are to obtain their wives by this device: each is to\nshoot an arrow; and where the arrow strikes, there will each find his\nbride. The arrow of the youngest hits a tamarind-tree; he is married\nto it, but his bride turns out to be a female monkey. However,\nhe lives happily with her, but she never appears at his father's\ncourt. The sisters-in-law are curious to know what kind of wife he\nhas. They persuade the father-in-law to give a least for all his sons'\nwives. The prince is grieved over the fact that the secret will come\nout. Then his wife comforts him; she lays off her monkey covering,\nand appears as a marvellously beautiful maiden. She enjoins him to\npreserve the monkey-skin carefully, since otherwise great danger\nthreatens her; but he, in order to keep her in her present beautiful\nhuman form, burns the hide while she is at the feast. She disappears\ninstantly. The prince seeks her again, and at last discovers her in\nheaven as the queen of the monkeys. There he remains with her.\n\nIn a Simla tale, \"The Story of Ghose\" (Dracott, 40 f.), the animal is\na squirrel, which is finally changed by the god Mahadeo into a human\nbeing, after the little creature has performed many services for her\nhusband. Somewhat analogous, also, is Maive Stokes, \"The Monkey Prince\"\n(No. x, p. 41 ff.). Compare also the notes to our No. 19 and Benfey's\nentire discussion of \"The Enchanted Son of the Brahman\" (1 : 254-269).\n\nThese forms are not close enough to our version, however, to justify\nour tracing it directly to any one of them. Both it and the Visayan\nvariant are members of the European cycle of tales represented by\nGrimm's \"Three Feathers\" (No. 63). The skeleton outline of this family\ngroup Bolte and Pol\u00edvka construct as follows (2 : 37):--\n\nA father wishes to test the skill of his three sons (or their wives),\nand requests that they produce extraordinary or costly articles. The\ndespised youngest son wins the reward with the help of an enchanted\nprincess in the form of a cat, rat, frog, lizard, monkey, or as a doll,\nor night-cap, or stocking. At last she regains her human form. The\ndisenchantment is sometimes accomplished by a kiss, or by beheading,\nor by the hero's enduring for three nights in silence the blows\nof spirits.\n\nIn only two of the variants cited by Bolte-Pol\u00edvka (to Grimm, No. 63)\nis the animal wife a monkey,--Comparetti, No. 58, \"Le Scimmie;\"\nand Von Hahn, No. 67, \"Die Aeffin.\" Of these, only the Greek story\nresembles our tale; but here the similarities are so many, that I\nwill summarize briefly the main points of Von Hahn's version:--\n\nAn old king once called his three sons to him, and said, \"My sons, I am\nold; I should like to have you married, so that I may celebrate your\nwedding with you before I die. Therefore each of you are to shoot an\narrow into the air, and to follow its course, for there each will find\nwhat is appointed for him.\" The eldest shot first: his arrow carried\nhim to a king's daughter, whom he married. The second obtained a\nprince's daughter. But the arrow of the third stuck in a dung-hill. He\ndug a hole in it, and came to a marble slab, which, when raised,\ndisclosed a flight of stairs leading down. Courageously he descended,\nand came to a cellar in which a lot of monkeys were sitting in a\ncircle. The mother of the monkeys approached him, and asked him what\nhe wanted. He answered, that, according to the flight of his arrow,\nhe was destined to have a monkey-wife. \"Choose one for yourself,\"\nshe said. \"Here sit my maids; there, my daughters.\" He selected one,\nand took her back to his father. His brothers, however, ridiculed him.\n\nAfter a time the eldest son asked the king to divide up his kingdom,\nas he was already old and was likely to die. \"I'll give you three\ntasks,\" said the king to his sons. \"The one who performs them best\nshall be king.\" The first count was to be won by the son whose house\nforty days thence was cleanest and most beautifully adorned. The\nyoungest son was very sad when inspection-time approached. \"Why so\nsad?\" said his wife. He told her; and she said to him on the morning\nof the last day, \"Go to my mother, and ask her for a hazel-nut and\nan almond.\" He did so. When the time for  inspection arrived, the\nmonkey-wife cracked the hazel-nut and drew from it a diamond covering\nfor the whole house. From the almond she drew a very beautiful\ncarpet for the king to walk on. Youngest son won the first count,\nnaturally. The second task was to furnish the king with fresh fruits\nin the winter-time. The two oldest sons were unable to get any, but\nthe youngest son got a fine supply from the monkeys' garden under\nthe dunghill. The third count was to be won by the son whose wife\nshould be declared the most beautiful at a feast to be given ten\ndays thence. The monkey-wife sent her husband again for an almond,\na hazel-nut, two stallions, and five servants. When he returned with\nthem, she cracked the almond and drew from it a magnificent dress\nfor herself. From the hazelnut she drew her own beauty, and handsome\nequipment for her husband. When she was arrayed, she rode into the\ncourtyard of the king, and tried to escape without being recognized;\nbut the king was too quick for her: she was caught, and her husband\nwas declared the final winner. He became king when his father died.\n\n\nThis Greek story can hardly have any immediate relationship with\n\"Chonguita,\" though it does appear in its first half to be connected\nwith the 1833 Indian M\u00e4rchen given above. Our story, it will be\nnoticed, lacks the shooting of arrows, so characteristic of the\nEuropean forms; it mentions the monkey-kingdom to which the youngest\nprince was directed by an old man, and where Chonguita is forced\non him; it represents the king as requiring his daughters-in-law to\nperform difficult tasks because he wishes to find an excuse for putting\nto death the animal-wife. Moreover, the three tasks themselves are\ndifferent, although the first two are reminiscent of some found in the\nOccidental versions. For the third I know of no folk-tale parallel. On\nthe whole, I am prone to believe that our story was not imported from\nEurope, but that it belongs to an Oriental branch of the family.\n\nThe disenchantment of the monkey-wife by hurling her in anger against\nthe wall is exactly like the disenchantment of the frog-prince in\nGrimm, No. 1. This conceit is most unusual, and, it might be added,\nunreasonable. Hence this identity of detail in two stories so far\nremoved in every other way is particularly striking. I know of no\nfurther occurrences of the incident.\n\n\n\nTALE 30\n\nTHE GOLDEN LOCK.\n\n\nNarrated by Vicente Hilario of Batangas, Batangas, who heard the\nstory from an old man (now deceased) from the barrio of Balayan.\n\n\nLong ago there lived in a distant kingdom an influential noble named\nLudovico, who vastly increased his wealth by his marriage to a rich\nheiress called Clotilde. During the first ten years of their union\nshe had never peeped out of her window or stirred out of her room:\nshe only walked to the door of her chamber to bid farewell to her\nhusband or to receive his parting kiss when he was off to attend\nto his official business, and to meet him with a tender embrace\nwhen he returned. Nobody else but Ludovico and her chaperon could\nsee or talk with her: to these two persons only did Clotilde reveal\nher secrets and convey the thoughts of her spotless soul. She spent\nher time in voluntary seclusion, not in the luxuries of the court\nor the gaieties of society, but in embroidery, knitting, and in the\nunnecessary embellishment of her extremely lovely person.\n\nBut an incident now happened that seriously threatened to destroy\nthe foundations of their blissful union, for there may be eddies and\ncounter-currents in the steady and swift flow of a stream. The king\ninvited all the nobles in the land to a sumptuous banquet to be given\nin one of the principal frontier cities. Ludovico was among the first\npersons to accept the king's invitation. When the luxurious repast\nwas over, the guests gathered in groups around small tables in the\nadjoining grounds to while away the sultry hours and to discuss the\nquestions of the day. One of these groups was composed of Ludovico\nand six other nobles, among whom was a bold, sharp-tongued rich youth\nnamed Pio. The conversation touched on topics concerning the fair sex,\nespecially of women historically famous for their personal charms,\nvirtues, and vices. The garrulous Pio ridiculed the noble constancy\nand other excellent traits of the fair Clotilde.\n\n\"I will bet you anything you want to bet, that you cannot learn the\nsecrets of my wife in fifteen days,\" said Ludovico, his face flushed\nwith wrath.\n\n\"All right,\" said Pio, exasperated by Ludovico's boast. \"The loser\nshall be hanged. I will bet my life that I'll know the secrets of\nyour wife within fifteen days.\"\n\nThe terms of the contract were carefully written down, solemnly\nratified by the king, and signed by the two contestants and by the\nother high-born gentlemen.\n\nPio set out the next day for Ludovico's home town. The inexperienced\nyouth looked in vain for Ludovico's residence. Finally he asked\na jolly fellow, who showed him the house after a long roundabout\nconversation. Pio went upstairs, where he saw the gray-haired chaperon\nsitting alone in the spacious hall, which was decorated to vie in\nmagnificence with the most gorgeously furnished apartment of the\nking. The accomplished Pio doffed his bonnet to the old woman, and\npolitely asked for her mistress.\n\n\"Nobody but her husband and me is allowed to see her,\" said the ugly\nold hag.\n\nPio then sat down and began to talk to her. By his persuasive language\nand the magnetic touch of his hands he easily insinuated himself into\nher confidence. Then, dropping a piece of gold on her palm, he said,\n\"Will you tell me the secrets of your mistress?\"\n\nThe old woman looked at him suspiciously, but the brilliant coin\nproved too great a temptation for her. \"Clotilde,\" she said, \"has\nthree golden [88] locks of hair under her left armpit. I know this\nfact, because I bathe her every day.\"\n\nPio heaved a deep groan and turned his face aside. After recovering\nhimself, he dropped another gold-piece into the hand of the chaperon,\nand said, \"Will you get one of those locks for me?\"\n\nShe hesitated, but his eloquence was irresistible. \"I'll give you\nthe lock to-morrow,\" she said. Pio then departed, and she returned\nto her mistress.\n\nEarly the next morning, while the old woman was bathing Clotilde as\nusual, she pulled out one of Clotilde's golden locks. \"Aray!\" exclaimed\nClotilde, \"what's the matter with you?\"\n\n\"Never mind, never mind!\" said the old woman with many caresses. \"This\nis the only reward I want for my many faithful services to you.\"\n\nIgnorant of the treasonable intrigues of her chaperon, Clotilde\nsaid nothing more. Before noon Pio arrived. With trembling hands and\npale cheeks, the old woman gave him the golden lock. She was amply\nrewarded with a purse of gold. Ignorant of the fatal consequences of\nher treacherous act, she gayly went back to Clotilde's private chamber.\n\nPio left the town late in the afternoon, and soon arrived at the\ncapital. Ludovico was struck aghast at the sight of the golden lock. He\nat once wrote a letter to his wife which ran in part as follows:--\n\n\"I have spent ten years of my life in perfect happiness with you. I\nexpected to enjoy such blissful days for a much longer period. But now\neverything is hopeless. My life shall be ended by violence, because\nof your faithlessness. We shall see each other no more. Receive the\nsad farewell of your Ludovico.\"\n\nWhen Clotilde read this letter, she swooned. When she came to her\nsenses, she awoke as from a trance. But when she beheld the letter\nagain, she read again the opprobrious word \"faithlessness\" in her\nhusband's handwriting. She did not know what act of disloyalty she had\ncommitted. She moved about in her room by fits and starts. At last a\nthought came to her mind: she sent for the best goldsmith in town, and\ntold him to make her a gold slipper adorned with precious stones. Under\nher strict supervision the work was completed in a marvellously short\ntime. Then she put on her best clothes and the precious slipper,\nand with all possible expedition set out for Ludovico.\n\nClotilde arrived in the city just a few minutes before the\nexecution. She drove directly to the king's pavilion. Her only\ncompanion was the same old woman who had caused all this trouble. The\nturbulent persons who had gathered in the public square to witness\nthe horrible spectacle were awed by the loveliness and magnificent\nattire of Clotilde. When she reached the king, and asked him for all\nthe details concerning Ludovico's case, and when the king had given\nher all the information he could, she turned and pointed toward Pio,\nand said, \"That man has stolen my other slipper which looks like this\none I am wearing.\"\n\nThe king called Pio from the place where he was standing,  and told\nhim all about the fair lady's accusation. \"I have not committed any\ncrime against her,\" said Pio angrily. \"I don't even know her. This\nis the first time I have ever seen her.\"\n\n\"Sir,\" said Clotilde sneeringly, \"why, then, did you tell his Majesty\nand other persons that you have discovered my secrets? I am the wife\nof Ludovico, whose life you have threatened to end by your deceit. I\nknow now by what means you got possession of my golden lock.\"\n\nClotilde's statement sealed Pio's fate. He was hanged in place of\nLudovico, who deeply regretted having doubted his faithful wife. And\nwhat happened to the old woman, who preferred the gold of an impostor\nto the kindness of a virtuous woman? The hag was sentenced to spend\nthe remainder of her life in a damp, dreary dungeon.\n\n\nNotes.\n\nA close Tagalog parallel is to be found in the last part of the\nmetrical romance entitled (in English translation) \"The Life of Duke\nAlmanzor and the Kind and Clever Maria, in the Kingdom of Toledo when\nit was under the Moors.\" My copy bears no date, but Retana mentions\nan edition before 1898 (No. 4159). The poem is in 402 quatrains of\n12-syllable lines. The section which resembles our story begins at\nline 1260, and may be paraphrased in prose as follows:--\n\nSoon after this, Almanzor was baptized (he had been a Moor), and was\nmarried to Maria. After a few months of happy life, the duke was called\naway to Cordova on important business. When Duke Almanzor arrived at\nthe court of the Governor of Cordova, he found that all the noblemen\nwere present. As he arrived somewhat late, he excused himself by saying\nthat he was newly married, and that he could not leave his wife any\nsooner. Among the nobles was a proud, self-confident man named Abdala,\nwho, when Almanzor had finished speaking, remarked that he (Abdala)\ndid not mean to marry, as he could very easily seduce any woman,\nbe she unmarried or a wife. Almanzor was angered by this remark. He\nsaid to Abdala, \"I have my wife in Toledo: go and see if you can\nseduce her.\" Abdala said that there was no doubt of his being able\nto do so. A wager of death for the loser was agreed upon.\n\nAbdala immediately set out for Toledo. He tried to gain access\nto the duke's palace; but ever since her husband's departure,\nMaria had ordered the servants to keep all the windows and\ndoors closed. Moreover, nobody but women were allowed to enter\nthe palace. Abdala was about to give up in despair, when he met a\nsorceress, who offered to help him. This witch gained admittance into\nthe palace, and was allowed to pass the night there. At midnight\nthe hag secretly went to Maria's bedroom and jotted down a brief\ndescription of it. Then she cut off a lock of Maria's hair. The next\nmorning the witch left the palace. She went to Abdala, and gave him\nthe lock of hair, together with the description of the bedroom.\n\nAbdala hurriedly returned to Cordova. When he reached the palace,\nthe governor at once assembled the nobles. Abdala then showed the\nlock of hair, and described minutely Maria's bedroom. Almanzor was\nasked what he had to say. The noble duke said that he acknowledged to\nbe true everything that Abdala had said. Then the governor ordered\nhis guards to take the duke to prison. The duke was to be beheaded\non the third day. While in prison, Duke Almanzor wrote to his wife,\ntelling her of his coming death. Maria resolved at once to save her\nhusband. She went to Cordova, carrying with her all her wealth. She\nhad a famous jeweller make for her a large, beautiful ear-ring.\n\nThe third day came, and the soldiers took Duke Almanzor out of\nprison. The governor and all the nobles accompanied the duke to the\nplaza where he was to be executed. Maria stopped the procession, and\naddressed the governor thus: \"My lord, do you see this ear-ring?\" The\ngovernor nodded. \"Then I ask you to give me justice. My other\near-ring was stolen by that gentleman who is standing near you,\" and\nshe pointed at Abdala as she made the accusation. Abdala became very\nangry. He said, \"I don't know you; I have never seen you before. How\ncould I steal your ear-ring?\"--\"Do you say that you have never seen me\nbefore?\" Maria asked. \"I do say so,\" said Abdala emphatically. \"Why,\nthen, do you claim that you have been in my room, and that I gave you\na lock of my hair?\" Maria demanded. Abdala could not answer. \"Answer,\nAbdala,\" the governor said, But Abdala could not utter a single\nword. At last he confessed that he had never seen Maria, and that\nthe description of the room and the lock of hair had been furnished\nhim by a sorceress. The governor then ordered him to be seized. Duke\nAlmanzor was set free. His wife gently reprimanded him for risking his\nlife so foolishly. As for Abdala, he was beheaded, and the sorceress\nwho helped him was burned at the stake.\n\n\nIn our notes to No. 7 we have already summarized the first part of the\n\"Story of Rodolfo.\" The last episode of this romance is an analogue\nof our present story, and runs briefly thus:--\n\nAfter his marriage, Rodolfo went back to Valencia, and informed the\nking that he had found a virtuous woman and had married her. She\nwas then in Babilonia. The king detained him for a few days in\nthe palace. At the same time he sent Fortunato, a gallant, to\ncourt Rodolfo's wife, to test whether or not she was true to her\nhusband. Fortunato went to Babilonia and declared his love to Estela;\nbut she would have nothing to do with him. Ashamed to return to the\npalace without having won her affection, Fortunato stole her underskirt\nand took it to the king, stating that Estela had given it to him as\na remembrance. Rodolfo was summoned: and when he saw the skirt with\nAdela's name on it, he was thunderstruck. The king then said, \"You see,\nyour wife is no more virtuous than my daughter Leocadia. Remember\nyour boast; your life is forfeit.\" Rodolfo, however, asked for a\ncomplete investigation of his wife's alleged treachery. Estela was\naccordingly summoned to Valencia; and when asked how her underskirt\nhappened to be there in the palace, she asked in turn who had brought\nit. \"Fortunato,\" she was told. Then she said, \"The underskirt is\nmine. The knight Fortunato declared his love to me, but I rejected\nit because I am married. He stole the underskirt while I was taking\na bath, and ought to be punished.\" When confronted with the charge,\nFortunato denied the theft, and maintained that he had been given the\ngarment by Estela as a token of her love for him. When Rodolfo heard\nthis denial, he begged the king to assemble all the dignitaries and\njudges in the kingdom. Before the court Rodolfo asked Fortunato for\ndefinite proof to back up his assertions. He was unable to give any,\nand was consequently sentenced to be deported for ten years to a\nlonely island. Rodolfo and his wife were now honored by the king,\nand Rodolfo was finally made a knight.\n\n\nAlthough this portion of the romance is only a distant analogue\nof out story, inasmuch as it lacks both the wager and the clever\ntrick of the wife to get her maligner to convict himself, I give it,\nbecause this same combination of the \"chastity-wager\" motive with the\n\"hen-divided\" motive (see first part of \"Rodolfo,\" notes to No. 7)\noccurs in a Mentonese story, \"La Femme Avis\u00e9e\" (Romania, II : 415-416).\nThe tale may be briefly summarized:--\n\nA prince benighted in a forest is entertained for the night at a\ncountryman's house. At dinner the prince carves the fowl, and gives the\nhead to the father, the stomach to the mother, and the heart to the\ndaughter. On the old man's complaining later of his guest's strange\ndivision of the bird, the girl explains to her father just why the\nprince acted as he did. The prince overhears her, admires her wit,\nfalls in love with her, and marries her. Some time afterward the\nprince is called to Egypt on business. He leaves his wife behind at\nhome, and she promises to be very discreet. The prince communicates\nher promise to a friend, who wagers that he will be able to tell the\nprince of any defects on her body. The friend goes to the home of\nthe prince and bribes the lady-in-waiting. She informs him, that,\nbeautiful as the young wife is, she has a strawberry-mark on her\nshoulder. When the prince, on his return, is told this intimate detail\nby his friend, he is very angry, and, going home, accuses his wife of\nfaithlessness. She proves her innocence by going before the king and\nswearing that her maligner has stolen one of her golden slippers. He\ndenies the charge, and swears that he has never seen his accuser\nbefore. Thus self-convicted, he is imprisoned for many years.\n\n\nThe Mentonese folk-tale and \"Rodolfo\" emphasize not only the virtue\nof the wife, but her cleverness as well, and definitely connect the\n\"Chastity Wager\" cycle with our No. 7. While it would be difficult\nto maintain successfully that the \"Chastity Wager\" cycle and the\n\"Clever Lass\" group are descended from the same parent,--I really\nbelieve the latter to be much the older,--it seems that we have a sort\nof combination of the two as early as the time of the \"Tuti-nameh\"\ncollection. In the following story taken from that compilation,\ntraces of both cycles may be discerned, though clearly the tale is\nmore nearly related as a whole to the \"Chastity Wager\" group. This\nPersian story is entitled \"The Nobleman and the Soldier's Wife, whose\nVirtue he put to the Proof\" (No. 4, pp. 42 ff., of \"The Tootinameh;\nor, Tales of a Parrot\" in the Persian Language, with an English\nTranslation; Calcutta, 1792). An abridged version of it follows:--\n\nIn a certain city dwelt a military man who had a very beautiful\nwife. He was always under apprehension on her account; and one\nday, after he had been idle a long time, she asked him why he had\nquitted his profession. He answered, \"I have no confidence in you,\nand therefore I do not go anywhere in quest of employment.\" The wife\ntold him that he was perverse; for no one could seduce a virtuous\nwoman, and a vicious woman no husband could guard successfully. Then\nshe told him a story to illustrate the second type of wife. When\nhe asked if she had anything more to say to him, she replied,\n\"It is right for you to travel and seek service. I will give you\na fresh nosegay: as long as the nosegay continues in this stare,\nyou may be assured that I have not committed any bad action; if the\nnosegay should wither, you will then know that I have been guilty of\nsome fault.\" The soldier heeded her words, and set out on a journey,\ntaking the nosegay with him. When he arrived at a certain city,\nhe entered the service of a nobleman of that place. Winter came on,\nand the nobleman was astonished to see the soldier wearing a fresh\nnosegay every day, though flowers were practically unattainable,\nand he asked him about it. The soldier told him that his wife had\ngiven the nosegay to him as an emblem of her chastity; that as long\nas it continued fresh, he was sure that her honor was unspotted.\n\nNow, the nobleman had two cooks remarkable for their cunning and\nadroitness. To one of these he said, \"Repair to the soldier's country,\nwhere, through artifice and deceit, contrive to form an intimacy with\nhis wife, and return quickly with a particular account of her. Then\nwe shall see whether this nosegay continues fresh or not.\" The cook,\nin accordance with his master's command, went to the soldier's city,\nand sent a procuress to the wife with his message. The wife did not\nassent directly, but told the procuress to send the man to her, so\nthat she might see whether he was agreeable or not. The wife made a\nsecret assignation with the cook, but trapped him in a dry well; and\nwhen he found that he could not get out, he confessed the nobleman's\nplot. When the cook did not return, the nobleman sent the second cook;\nbut he fared no better: he too was captured in the same way by the\nclever wife. Now the nobleman resolved to go himself. He set out\nunder the pretext of hunting, accompanied by the soldier. When they\narrived at the soldier's city, the soldier went to his own home and\npresented the fresh nosegay to his wife, who told him all that had\nhappened. So the next day the soldier conducted the nobleman to his\nhome, where a hospitable entertainment was given him. The two cooks,\nunder promise of subsequent liberty, consented to dress as women and\nwait on the guests. When the nobleman saw them, he failed to recognize\nthem, for their long confinement and bad air had made them thin and\npale. He asked the soldier about the \"girls,\" but the soldier told\nthe cooks to tell their own story. Then the nobleman recognized them;\nand when they testified to the woman's chastity, he was abashed,\nand asked forgiveness for his offences.\n\n\nAnother Oriental form of this story is given by Somadeva, chapter\nXIII (Tawney, 1 : 85 f.), \"The Story of Devasmita.\" It runs in part\nas follows:--\n\nHere, on the departure of the husband, the divinity Siva says to the\ncouple, \"Take each of you one of these red lotuses; and, if either\nof you shall be unfaithful during your separation, the lotus in the\nhand of the other shall fade, but not otherwise.\" Then the husband\nset out for another city, where he began to buy and sell jewels. Four\nmerchants of that country, astonished at the never-fading lotus in\nhis hand, wormed the secret out of the husband by making him drunk,\nand then planned the seduction of the wife out of mere curiosity. To\naid them in their plan, they had recourse to a female ascetic. She\nwent to the wife, and attempted to move her to pity by showing her a\nweeping bitch, which she said was once a woman, but was transformed\ninto a dog because of her hard-heartedness [for this device worked\nwith better success; see Gesta Romanorum, chap. XXVIII]. The wife\ndivined the plot and the motive of the young merchants, and appeared\nto be glad to receive them; but when they came at appointed times,\nshe drugged them, and branded them on the forehead with an iron dog's\nfoot. Then she cast them out naked in a dung-heap. The procuress was\nlater served even worse: her hose and ears were cut off. The young\nwife, fearing that for revenge the four merchants might go slay her\nhusband, told her whole story to her mother-in-law. The mother-in-law\npraised her for her conduct, and devised a plan to save her son. The\nwise wife disguised herself as a merchant, and embarked in a ship to\nthe country where her husband was. When she arrived there, she saw\nhim in the midst of a circle of merchants. He, seeing her afar off\nin the dress of a man, thought to himself, \"Who may this merchant be\nthat looks so like my beloved wife?\" But she went to the king, said\nthat she had a petition to present, and asked him to assemble all his\nsubjects. He did so, and asked her what her petition was. She replied,\n\"There are residing here four escaped slaves of mine; let the king\ngive them back to me.\" She was told to pick out her slaves, which she\ndid, choosing the four merchants who had their heads tied up. When\nasked how these distinguished merchants' sons could be her slaves, she\nsaid, \"Examine their foreheads, which I marked with a dog's foot.\" So\ndone. The truth came out; the other merchants paid the wife a large sum\nof money to ransom the four, and also a fine to the king's treasury.\n\n\nThere can be no doubt of a rather close relationship between the\nPersian and the Indian stories; nor can there be any doubt, it seems\nto me, of the relationship of these two with the \"Chastity Wager\"\ncycle. The additional details in Somadeva's narrative connect it with\nEuropean M\u00e4rchen; e.g., J. F. Campbell, No. 18, and Groome, No. 33.\n\nOur story of the \"Golden Lock,\" as well as the variants, is\nunquestionably an importation from Europe; but what the immediate\nsource of the tale is, I am unable to say. For the convenience of\nany, however, who are interested in this group of stories, and care\nto make a further study of it, I give here a list of the occurrences\nof the tale in literature and in popular form. In literature, this\nstory in Europe dates from the end of the twelfth century.\n\n\nRoman de Guillaume de Dole (c. 1200). Ed. by G. Servois for the\nSoc. des Anc. Textes fran\u00e7ais. Paris, 1893.\nRoman de la Violette (13th century). Ed. by Michel. 1834.\nRoman du Comte de Poitiers (13th century). Ed. by Michel. 1831.\nLe roi Flore et la belle Jehanne (a 13th century prose\nstory). Published by L. Moland et C. d'Hericault in Nouvelles\nfran\u00e7aises en prose du xiiie si\u00e8cle, 1856 : 87-157; also in Monmerqu\u00e9\net Michel, Th\u00e9\u00e2tre fran\u00e7ais au Moyen Age, 1842 : 417.\nMiracle de Othon, roy d'Espaigne (a 14th century miracle), in the\nMiracles de Nostre Dame. Published by G. Paris and U. Robert for the\nSoc. des Anc. Textes fran\u00e7ais, 4 : 315-388; and in Monmerqu\u00e9 et Michel,\nop. cit., p. 431 f.\nPerceforest, bk. iv, ch. 16, 17 (an episode, where the chastity\ntoken is a rose), retold by Bandello, part I, nov. 21 (cf. R. K\u00f6hler,\nin Jahrb. f\u00fcr rom. u. eng. lit., 8 : 51 f.).\nBoccaccio's Decameron, 2 : 9 (cf. Landau, Die Quellen des Dekameron,\n1884 : 135 ff.).\n\n\nTwo important treatments of the story in dramatic form are\nsixteenth-century Spanish, Lope de Rueda's \"Eufemia,\" where the heroine\ntricks her maligner by accusing him of having spent many nights with\nher and of finally having stolen a jewel from under her bed; he denies\nall knowledge of her (cf. J. L. Klein, Geschichte des Dramas, 9 [1872]\n: 144-156); and English, Shakespeare's \"Cymbeline.\" For modern dramas\nand operas dealing with this theme, see G. Servois, op. cit., p. xvi,\nnote 5. In ballad form the story occurs in \"The Twa Knights\" (Child,\n5 : 21 ff., No. 268).\n\nPopular stories belonging to this cycle and containing the wager are\nthe following:--\n\n\nJ. F. Campbell, No. 18.\nJ. W. Wolf, p. 355.\nSimrock, Deutsche M\u00e4rchen, No. 51 (1864 ed., p. 235).\nH. Pr\u00f6hle, No. 61, p. 179 (cf. also p. xlii).\nAusland, 1856 : 1053, for a Roumanian story.\nF. Miklosisch, M\u00e4rchen und Lieder der Zigeuner der Bukowina, No. 14.\nD. G. Bernoni, Fiabe popolari veneziane, No. I.\nGonzenbach, No. 7.\nG. Pitr\u00e8, Nos. 73, 75.\nV. Imbriani, La Novellaja Fiorentina, p. 483.\n\n\nOther folk-tales somewhat more distantly related are,--\n\n\nComparetti, Nos. 36 and 60.\nWebster, Basque Legends, p. 132.\nF. Kreutzwald, Estnische M\u00e4rchen (\u00fcbersetzt von F. L\u00f6we), 2d H\u00e4lfte,\nNo. 6.\nH. Bergh, Sogur m. m. fraa Valdris og Hallingdal, p. 16.\n\n\nFor the story in general, see the following:--\n\n\nLandau on the Dekameron, op. cit.\nA. Rochs, Ueber den Veilchen Roman und die Wanderung der Euriant\nsaga. Halle, 1882. (Reviewed as a worthless piece of work by R. K\u00f6hler\nin Literaturblatt f\u00fcr germ. und rom. Philologie, 1883 : No. 7.)\nR. Ohle, Shakespeares Cymbeline und seine Romanischen\nVorl\u00e4ufer. Berlin, 1890. (This does not discuss the popular versions\nat all.)\nH. A. Todd, Guillaume de Dole, in Transactions and Proceedings of\nthe Modern Language Association of America, 2 (1887) : 107 ff.\nVon der Hagen, Gesammtabenteuer, 3 : LXXXIII.\nG. Servois, op. cit., Introduction.\n\n\nFor some additional bibliographical items in connection with this\ncycle, see K\u00f6hler, \"Literaturblatt,\" etc., p. 274. To the list above\nshould be added finally, of course, the stories given in more detail\nearlier in this note.\n\n\n\nTALE 31\n\nWHO IS THE NEAREST RELATIVE?\n\n\nNarrated by Leopoldo Uichanco, a Tagalog of Calamba, Laguna.\n\n\n\"On my life!\" exclaimed old Julian one day to his grandson Antonio,\nwho was clinging fast to his elbows and bothering him, as usual, \"you\nwill soon become insane with stories. Now, I will tell you a story on\nthis condition: you must answer the question I shall put at the end\nof the narrative. If you give the correct answer, then I will tell\nyou some more tales; if not, why, you must be unfortunate.\" Antonio\nnodded, and said, \"Very well!\" as he leaned on the table to listen\nto his grandfather. Then the old man began:--\n\n\"There was once a young man who had completed his course of study\nand was to be ordained a priest. Now, whenever a man was about to\nbe entrusted with the duty of being a minister of God, and Christ's\nrepresentative on earth, it was the custom to trace his ancestry back\nas far as possible, to see that there was no bad member on any branch\nof his family tree. Inquiries were made and information was sought\nregarding the young man's relatives. Unfortunately his mother's brother\nwas an insurrecto. But the boy wanted very much to become a priest,\nso he set out for Mount Banahaw to look for his uncle.\n\n\"As he was walking along the mountain road, he came across his\nuncle, but neither knew the other. The uncle had a long bolo in his\nhand. 'Hold!' shouted the old man as the boy came in sight. 'Hands up!'\n\n\"'Mercy!' entreated the young man. 'I am a friend, not an enemy.'\n\n\"'What are you doing in this part of the country, then? Have you\ncome to spy?'\n\n\"'No,' said the youth. 'I have come in search of my uncle named\nPaulino, general of the Patriots of Banahaw.'\n\n\"'And who are you to seek for him? What is your name?'\n\n\"'Federico.'\n\n\"The uncle stared at him. 'If that is so,' he said, 'I am the man\nyou are looking for. I am your uncle.' Federico was amazed, but was\nvery glad to have found his uncle so easily. Then the old man took\nhis nephew to the cave where he dwelt with his soldiers.\n\n\"Weeks passed by, months elapsed, but Federico never thought of\ngoing back to his mother. So one day Federico's father went out to\nseek for his son, and soon found him and his uncle. The father, too,\nremained there with the soldiers, and never thought of going back home.\n\n\"One day Josefa received news that the bandits of Banahaw had been\ncaught by the government authorities. Among the prisoners were her\nbrother Paulino, her son Federico, and her husband. The captives were\nto be executed at sunrise without any trial. Josefa hurried to the\ncapitan general, and pleaded with him to release her husband, her\nson, and her brother. Besides, the woman presented the officer with\nsome gifts. She pleaded so hard, that finally the capitan general\nwas moved with pity. He consented to release one of the prisoners,\nbut one only. Josefa did not know what to do. Whom should she select\nof the three,--her husband, the other half of her life; her son, the\nfruit of her love; or her brother, that brother who came from the same\nwomb and sucked the same milk from the same mother? To take one would\nmean to condemn the other two to death. She wished to save them all,\nbut she was allowed to select only one.\"\n\n\n\"If you, Antonio, were in her place, whom would you select?\" Antonio\ndid not speak for some moments, but with knitted eyebrows looked up\nto the ceiling and tried to think of the answer.\n\n\"Nonsense!\" exclaimed the grandfather; \"you cannot find the answer\nin the ceiling! You really do not know, do you? Very well. I will\ngive you until next Tuesday to get your answer. You have one week in\nwhich to think it out. Tell me the correct answer before you go to\nschool on that day.\"\n\nWhen Tuesday came, Antonio had gotten the answer to his grandfather's\npuzzle-tale; but the rascally little boy deceived the old man: he\nhad sought the information from his uncle.\n\n\"If you were in the place of the woman,\" asked the playful grandfather\nwith a smile on his face, \"whom would you select?\" Antonio timidlv\nsaid that he would select the brother.\n\n\"You are only guessing, aren't you?\" said old Julian doubtfully.\n\n\"Bah! No, sir!\" said the boy. \"I can give you a reason for my\nselection.\"\n\n\"Very well, give your reason, then.\"\n\n\"The woman would be right in selecting her brother\"--\n\n\"Because\"--\n\n\"Because, what to a woman is a husband? She can marry again; she can\nfind another.\"\n\n\"That is true,\" said the old man.\n\n\"And what to a woman is her son? Is it not possible to bear another\none after she marries again?\"\n\n\"To be sure,\" said old Julian.\n\n\"But,\" continued the boy, raising his voice, \"is it possible for her\nto bring into the world another brother? Is it possible? The woman's\nparents were dead. Therefore she would be right in selecting her\nbrother instead of her husband or her son.\"\n\n\"Exactly so, my boy,\" returned the satisfied old man, nodding his\ngray head. \"Since you have answered correctly, to-morrow I will tell\nyou another story.\"\n\n\nNotes.\n\nThis saga-like story is of peculiar literary interest because of\nits ancient connections. I know of no modern analogues; but there\nare two very old parallels, as well as two unmistakable references\nto the identical situation in our story which date from before the\nChristian era, and also a Persian M\u00e4rchen that goes back as far as\nthe twelfth century.\n\nHerodotus (III, 119) first tells the story of a Persian woman who\nchooses rather to save the life of her brother than of her husband\nand children.\n\n\"When all the conspirators against Darius had been seized [i.e.,\nIntaphernes, his children, and his family], and had been put in chains\nas malefactors condemned to death, the wife of Intaphernes came\nand stood continually at the palace-gates, weeping and wailing. So\nDarius after a while, seeing that she never ceased to stand and weep,\nwas touched with pity for her, and bade a messenger go to her and say,\n'Lady, King Darius gives thee as a boon the life of one of thy kinsmen;\nchoose which thou wilt of the prisoners.' Then she pondered a while\nbefore she answered, 'If the king grants the life of one alone, I make\nchoice of my brother.' Darius, when he heard the reply, was astonished,\nand sent again, saying, 'Lady, the king bids thee tell him why it is\nthat thou passest by thy husband and thy children, and preferrest to\nhave the life of thy brother spared. He is not so near to thee as thy\nchildren, not so dear as thy husband.' She answered, 'O king! if the\ngods will, I may have another husband and other children when these\nare gone; but, as my father and mother are no more, it is impossible\nthat I should have another brother. That was my thought when I asked\nto have my brother spared.' The woman appeared to Darius to have spoken\nwell, and he granted to her the one that she asked and her eldest son,\nhe was so pleased with her. All the rest he put to death.\"\n\n\nThis story from the Greek historian clearly supplied not merely\nthe thought but also the form of the reference in lines 909-912\nof Sophocles' \"Antigone.\" In Campbell's English translation of the\nGreek play, the passage, which is put into the mouth of the heroine,\nruns thus:--\n\n\n        \"A husband lost might be replaced; a son,\n        If son were lost to me, might yet be born;\n        But with both parents hidden in the tomb,\n        No brother may arise to comfort me.\"\n\n\nChronologically, the next two occurrences of the story are Indian. In\nthe \"Ucchanga-jataka\" (Fausb\u00f6ll, No. 67, of uncertain date, but\npossibly going back to the third century B.C.) we are told--\n\n\n\"Three husbandmen were by mistake arrested on a charge of robbery,\nand imprisoned. The wife of one came to the King of Kosala, in whose\nrealm the event took place, and entreated him to set her husband at\nliberty. The king asked her what relation each of the three was to\nher. She answered, 'One is my husband, another my brother, and the\nthird is my son.' The king said, 'I am pleased with you, and I will\ngive you one of the three; which do you choose?' The woman answered,\n'Sire, if I live, I can get another husband and another son; but,\nas my parents are dead, I can never get another brother. So give me\nmy brother, sire.' Pleased with the woman, the king set all three\nmen at liberty.\"\n\n\nIn the Cambridge translation of this \"Jataka,\" the verse reply of\nthe woman is rendered thus:--\n\n\n        \"A son's an easy find; of husbands too\n        An ample choice throngs public ways. But where\n        With all my pains another brother find?\"\n\n\nIn the \"Ramayana,\" the most celebrated art epic of India, we are\ntold how, in the battle about Lanka, Lakshmana, the favorite brother\nand inseparable companion of the hero Rama, is to all appearances\nkilled. Rama laments over him in these words: \"Anywhere at all I\ncould get a wife, a son, and all other relatives; but I know of no\nplace where I might be able to acquire a brother. The teaching of\nthe Veda is true, that Parjanya rains down everything; but also is\nthe proverb true that he does not rain down brothers.\" (Ed. Gorresio,\n6 : 24, 7-8.) This parallel was pointed out by R. Pischel in \"Hermes,\"\n28 (1893) : 465.\n\nThe Persian M\u00e4rchen alluded to above is cited by Th. N\u00f6ldeke in\n\"Hermes,\" 29 : 155.\n\nIn this story the wife, when she is given the opportunity to\nchoose which she will save of her three nearest relatives,--i.e.,\nher husband, her son, and her brother, who have been selected to be\nthe food for the man-eating snake that grows from the devil-prince\nDahak's shoulder,--says, \"I am still a young woman. I can get another\nhusband, and it may happen that I might have another child by him:\nso that the fire of separation I can quench somewhat with the water\nof hope, and for the poison of the death of a husband find a cure\nin the antidote of the survival of a son; but it is not possible,\nsince my father and mother are dead, for me to get another brother;\ntherefore I bestow my love on him [i.e., she chooses the brother].\" The\nDahak is moved to pity, and spares her the lives of all three.\n\n\nThe riddle form in which our story is cast is possibly an invention\nof the narrator; but folk-tales ending thus are common (see notes to\nNo. 12). Again, our story fails to state whether or not all three men\nwere pardoned. The implication is that they were not. The localization\nof the events seems to point either to a long existence of the story\nin La Laguna province or to exceptional adaptive skill on the part\nof the narrator.\n\n\n\nTALE 32\n\nWITH ONE CENTAVO JUAN MARRIES A PRINCESS.\n\n\nNarrated by Gregorio Frondoso, a Bicol, who heard the story from\nanother Bicol student. The latter said that the story was traditional\namong the Bicols, and that he had heard it from his grandfather.\n\n\nIn ancient times, in the age of foolishness and nonsense, there lived\na poor gambler. He was all alone in the world: he had no parents,\nrelatives, wife, or children. What little money he had he spent on\ncards or cock-fighting. Every time he played, he lost. So he would\noften pass whole days without eating. He would then go around the town\nbegging like a tramp. At last he determined to leave the village to\nfind his fortune.\n\nOne day, without a single cent in his pockets, he set out on his\njourney. As he was lazily wandering along the road, he found a centavo,\nand picked it up. When he came to the next village, he bought with his\ncoin a small native cake. He ate only a part of the cake; the rest he\nwrapped in a piece of paper and put in his pocket. Then he took a walk\naround the village; but, soon becoming tired, he sat down by a little\nshop to rest. While resting, he fell asleep. As he was lying on the\nbench asleep, a chicken came along, and, seeing the cake projecting\nfrom his pocket, the chicken pecked at it and ate it up. Tickled by\nthe bird's beak, the tramp woke up and immediately seized the poor\ncreature. The owner claimed the chicken; but Juan would not give it up,\non the ground that it had eaten his cake. Indeed, he argued so well,\nthat he was allowed to walk away, taking the chicken with him.\n\nScarcely had he gone a mile when he came to another village. There\nhe took a rest in a barber-shop. He fell asleep again, and soon a\ndog came in and began to devour his chicken. Awakened by the poor\nbird's squawking, Juan jumped up and caught the dog still munching its\nprey. In spite of the barber's protest and his refusal to give up his\ndog, Juan seized it and carried it away with him. He proceeded on his\njourney until he came to another village. As he was passing by a small\nhouse, he felt thirsty: so he decided to go in and ask for a drink. He\ntied his dog to the gate and went in. When he came out again, he found\nhis dog lying dead, the iron gate on top of him. Evidently, in its\nstruggles to get loose, the animal had pulled the gate over. Without\na word Juan pulled off one of the iron bars from the gate and took\nit away with him. When the owner shouted after him, Juan said,\n\"The bar belongs to me, for your gate killed my dog.\"\n\nWhen Juan came to a wide river, he sat down on the bank to rest. While\nhe was sitting there, he began to play with his iron bar, tossing\nit up into the air, and catching it as it fell. Once he missed, and\nthe bar fell into the river and was lost. \"Now, river,\" said Juan,\n\"since you have taken my iron bar, you belong to me. You will have\nto pay for it.\" So he sat there all day, watching for people to come\nalong and bathe.\n\nIt happened by chance that not long after, the princess came to\ntake her bath. When she came out of the water, Juan approached her,\nand said, \"Princess, don't you know that this river is mine? And,\nsince you have touched the water, I have the right to claim you.\"\n\n\"How does it happen that you own this river?\" said the astonished\nprincess.\n\n\"Well, princess, it would tire you out to hear the story of how I\nacquired this river; but I insist that you are mine.\"\n\nJuan persisted so strongly, that at last the princess said that she\nwas willing to leave the matter to her father's decision. On hearing\nJuan's story, and after having asked him question after question,\nthe king was greatly impressed with his wonderful reasoning and wit;\nand, as he was unable to offer any refutation for Juan's argument,\nhe willingly married his daughter to Juan.\n\n\nNotes.\n\nI know of no complete analogues of this droll; but partial variants,\nboth serious and comic, are numerous. In our story a penniless,\nunscrupulous hero finds a centavo, and by means of sophistical\narguments with foolish persons makes more and more profitable\nexchanges until he wins the hand of a princess. A serious tale of a\nclever person starting with no greater capital than a dead mouse, and\nfinally succeeding in making a fortune, is the \"Cullaka-setthi-jataka,\"\nNo. 4. This story subsequently made its way into Somadeva's great\ncollection (Tawney, 1 : 33-34), \"The Story of the Mouse Merchant\"\n(ch. VI). Here it runs approximately as follows:--\n\nA poor youth, whose mother managed to give him some education in\nwriting and ciphering, was advised by her to go to a certain rich\nmerchant who was in the habit of lending capital to poor men of good\nfamily. The youth went; and, just as he entered the house, that rich\nman was angrily talking to another merchant's son: \"You see this dead\nmouse here upon the floor; even that is a commodity by which a capable\nman would acquire wealth; but I gave you, you good-for-nothing fellow,\nmany dinars, and, so far from increasing them, you have not even been\nable to preserve what you got.\" The poor stranger-youth at once said\nto the merchant that he would take the dead mouse as capital advanced,\nand he wrote a receipt for it. He sold the mouse as cat-meat to a\ncertain merchant for two handfuls of gram. Next he made meal of the\ngram, and, taking his stand by the road, civilly offered food and\ndrink to a band of wood-cutters that came by. Each, out of gratitude,\ngave him two pieces of wood. This wood he sold, bought more gram with\na part of the price, and obtained more wood from the wood-cutters the\nnext day, etc., until he was able in time to buy all their wood for\nthree days. Heavy rains made a dearth of wood, and he sold his stock\nfor a large sum. Then he set up a shop, began to traffic, and became\nwealthy by his own ability. Now he had a golden mouse made, which he\nsent to the rich merchant from whom he had gotten his start, and that\nmerchant bestowed the hand of his daughter on the once poor youth.\n\n\nThe comic atmosphere, it will be seen, is altogether absent from this\nBuddhistic parable.\n\nA slight resemblance to our story may be traced in Bompas, No. XLIX,\n\"The Foolish Sons,\" where the clever youngest (of six brothers)\nmanages to acquire ten rupees, starting with one anna. He proceeds\nby \"borrowing,\" and paying interest in advance. The trick used here\nis the same as that practised on the foolish wife in \"Wise Folks\"\n(Grimm, No. 104), where a sharper buys three cows, and leaves one with\nthe seller as a pledge for the price of the three (see Bolte-Pol\u00edvka,\n2 : 440 f.).\n\nMuch closer parallels than the preceding, to the incidents of out\nstory, are to be found in a cycle of tales discussed by Bolte-Pol\u00edvka\n(2 : 201-202) in connection with \"Hans in Luck\" (Grimm, No. 83). It\nwill be recalled that in the Grimm story the foolish Hans exchanges\nsuccessively gold for horse, horse for cow, cow for pig, pig for\ngoose, goose for grindstone, which he is finally glad to get rid of by\nthrowing it into the water. \"A counterpart of this story,\" say Bolte\nand Pol\u00edvka, \"is the M\u00e4rchen of the 'profitable exchange,' in which\na poor man acquires from another a hen because it has eaten up a pea\nor millet-seed that belonged to him; for the hen he gets a pig which\nhas killed it; for the pig, a cow; for the cow, a horse. But when he\nfinally levies his claim for damages upon a girl, and places her in\na sack, his luck changes: strangers liberate the maiden without the\nknowledge of her captor, and put in her place a big dog, which falls\nupon him when he opens the sack.\" It is to be noted that the cycle\nas here outlined consists really of two parts,--the \"biter biting\"\nand the \"biter bit.\" Cosquin (2 : 209) believes that the last two\nepisodes--the maiden gained by chicanery, and the substitution of an\nanimal for her in the sack--form a separate theme not originally a part\nof the cumulative motive; and, to prove his belief, he cites a number\nof Oriental tales containing the former, but lacking the cumulative\nmotive (ibid., 209-212). Cosquin seems to be correct in this; although,\non the other hand, he is able to cite only one story (Rivi\u00e8re, p. 95)\nin which there is not some trace of the \"biter-bit\" idea. Moreover,\neven in the animal stories belonging to this group,--and he analyzes\nStokes, No. 17, and Rivi\u00e8re, p. 79,--the animal-rogue meets with an\nunlucky end. The same is true of Steel-Temple, No. 2, \"The Rat's\nWedding.\" In another Indian story, however, \"The Monkey with the\nTom-Tom\" (Kingscote, No. XIV, a rather pointless tale), the monkey,\nwhose last exchange is puddings for a tom-tom, is left at the top of\na tree lustily beating his drum and enumerating his clever tricks. A\nvery similar story is to be found in Rouse, p. 132, \"The Monkey's\nBargains.\" It will thus be seen that Bolte and Pol\u00edvka's analysis holds\nfor the larger number of human hero tales of this cycle, as well as for\nthe animal tales; but that the first half of the sequence of events,\nwhere the hero's good luck is continually on the increase, is also\nto be found as a separate story,--Kingscote's, Rouse's, and our own.\n\nThe Filipino version appears to be old, and I am inclined to\nthink that it is native; that is, if any stories may be called\nnative. Several facts point to the primitiveness of the tale: (1)\nthe local color and realistic touches, slight though they are; (2)\nthe non-emphasis of the comic possibilities of the situations; (3)\nthe somewhat unsystematic arrangement of incidents, the third demand\nand exchange (iron rod for dead dog) not appearing to be an upward\nprogression; (4) the crudity of invention displayed in this same third\nexchange (though an iron-picketed fence seems modern). My reasons for\nthinking our story not imported from the Occident are the differences\nin beginning, middle, and end between it and the European versions\ncited by Bolte-Pol\u00edvka (loc. cit.). The good luck coming to the hero\nfrom the exchange of dead animals suggests a distant basic connection\nbetween our story and the \"Jataka,\" although it must be admitted that\nthe idea could occur independently to many different peoples.\n\n\n\nTALE 33\n\nTHE THREE HUMPBACKS.\n\n\nNarrated by Pacita Cordero, a Tagalog from Pagsanjan, Laguna, who\nheard the story from her lavandera, or washer-woman.\n\n\nPablo was badly treated by his older brothers Pedro and Juan. The\ncoarsest food was given to him. His clothes were ragged. He slept on\nthe floor, while his two brothers had very comfortable beds. In fact,\nhe was deprived of every comfort and pleasure.\n\nIn the course of time this unfortunate youth fell in love with\na well-to-do girl, and after a four-years engagement they were\nmarried. Thus Pablo was separated from his brothers, to their great\njoy. Pedro and Juan now began spending their money lavishly on\ntrifles. They learned how to gamble. Pablo, however, was now living\nhappily and out of want with his wife. Every morning he went to fish,\nfor his wife owned a large fishery.\n\nOne day, as Pablo was just leaving the house at the usual hour to\ngo fishing, he said to his wife, \"Wife, if two humpbacks like myself\never come here, do not admit them. As you know, they are my brothers,\nand they used to treat me very badly.\" Then he went away. That very\nafternoon Pedro and Juan came to pay their brother a visit. They\nbegged Marta, Pablo's wife, to give them some food, for they were\nstarving. They had squandered all their money, they said. Marta was\nso impressed by the wretched appearance of her brothers-in-law, that\nshe admitted them despite her husband's prohibition. She gave them\na dinner. When they had finished eating, she said to them, \"It is\nnow time for my husband to come home. He may take vengeance on you\nfor your past unkindness to him, if he finds you here, so I'll hide\nyou in two separate trunks. You stay there till to-morrow morning,\nand I'll let you out when my husband is gone again.\"\n\nShe had scarcely locked the trunks when Pablo entered. He did not find\nout that his brothers had been there, however. The next morning Pablo\nwent to his work, as usual. Marta had so much to do about the house\nthat day, that she forgot all about Pedro and Juan. The poor boys,\ndeprived of air and food, died inside the trunks. Not until two days\nlater did Marta think of the two humpbacks. She ran and opened the\ntrunks, and found their dead bodies inside. Her next thought was how\nto dispose of them. At last a plan occurred to her. She called to her\nneighbor, and asked him to come bury one of her brothers-in-law who\nhad just died in her house. She promised to pay him five pesos when\nhe came back from his work.\n\nThe neighbor lifted the heavy body of Pedro, and, putting it on his\nshoulder, carried it away to a far place. There he dug a hole that\nwas waist deep, put the corpse into it, and covered it up. Then he\nhastened back to Marta, and said, \"Madam, I have buried the dead man\nin a very deep grave.\"\n\n\"No, you have not,\" said Marta. \"What is that lying over there?\" and\nshe pointed to the corpse of Juan.\n\n\"That's very strange!\" exclaimed the neighbor, scratching his\nhead. \"You are very artful,\" he said to the dead body of Juan. He\nwas very angry with the corpse now, for he had not yet received his\npay. So he bore the corpse of Juan to the seashore. He got a banca\n[89] and dug a very deep grave beneath the water. Then he said to\nthe corpse, \"If you can come out of this place, you are the wisest\nperson in the world.\" He then returned to Marta's house.\n\nOn his way back he happened to look behind him, when he saw, to his\ngreat surprise, the humpback following him, carrying some fish. The\ngambler gazed at him; and when he saw that he resembled exactly the\ncorpse that he had just buried, he said, \"So you have come out of the\ngrave again, have you, you naughty humpback!\" And with these words\nhe killed the humpback that very instant. This humpback was Marta's\nhusband returning home from the fishery.\n\nThus Marta tried to deceive, but she was the one who was deceived.\n\n\nThe Seven Humpbacks.\n\nNarrated by Teofilo Reyes, a Tagalog from Manila.\n\nOnce there lived seven brothers who were all humpbacks, and who looked\nvery much alike. Ugly as these humpbacks were, still there was a lady\nwho fell in love with one of them and married him. This lady, however,\nthough she loved her husband well, was a very stingy woman. Finally\nthe time came when the unmarried humpbacks had to depend on the other\none for food. Naturally this arrangement was very displeasing to the\nwife; and in time her hate grew so intense, that she planned to kill\nall her brothers-in-law.\n\nOne day, when her husband was away on business, she murdered the six\nbrothers. Next she hired a man to come and bury a corpse. She told him\nof only one corpse, because she wanted to deceive the man. When he had\nburied one of the bodies, he came back to get paid for his work. The\nwoman, however, before he had time to speak, began to reproach him\nfor not burying the man in the right place. \"See here!\" she said,\nshowing him the corpse of the second brother, \"you did not do your\nwork well. Go and bury the body again. Remember that I will not pay\nyou until you have buried the man so that he stays under the earth.\"\n\nThe man took the second corpse and buried it; but when he returned,\nthere it was again. And so on: he repeated the operation until he\nthought that he had buried the same corpse six times. But after the\nsixth, the last humpback, had been buried, the married humpback came\nhome from his work. When the grave-digger saw this other humpback,\nhe immediately seized and killed him, thinking he was the same man\nhe had buried so many times before.\n\nWhen the wicked woman knew that her very husband had been killed,\nshe died of a broken heart.\n\n\nNotes.\n\nA Pampango variant (c), which I have only in abstract, is entitled\n\"The Seven Hunchbacked Brothers.\" It was collected by Wenceslao Vitug\nof Lubao, Pampanga. It runs thus:--\n\nThere were seven hunchbacked brothers that looked just alike. One of\nthem married, and maintained the other six in his house. The wife,\nhowever, grew tired of them, and locked them up in the cellar,\nwhere they starved to death. In order to save burial-expenses,\nthe woman fooled the grave-digger. When he had buried one man and\nreturned for his money, she had another body lying where the first\nhad lain, and told him that he could not have his money until the\nman was buried to stay. Thus the poor gravedigger buried all six\ncorpses under the impression that he was working with the same one\nover and over again. On his way back from burying the sixth, he met\nthe husband riding home on horseback. Thinking him to be the corpse,\nwhich he exactly resembled, the grave-digger cried out, \"Ah! so this\nis the way you get ahead of me!\" and he struck the living hunchback\nwith his hoe and killed him.\n\n\nThis Pampango variant, although it is a little more specific than\nthe Tagalog, is identical with our second version.\n\nOur two stories and the variant represent a family of tales found\nscattered all over Europe. They are also connected distantly with\none of the stories in the \"1001 Nights,\" and thus with the Orient\nagain. For a discussion of this cycle, see Clouston, \"Popular Tales and\nFictions,\" 2 : 332 ff., where are cited and abstracted versions from\nthe Old-English prose form of the \"Seven Wise Masters,\" from the Gesta\nRomanorum, also the fabliau \"Destourmi;\" then five other fabliaux from\nLegrand's and Barbasan's collections, especially the trouvere Dutant's\n\"Les Trois Bossus;\" and the second tale of the seventh sage in the\n\"Mishl\u00e9 Sandabar,\" the Hebrew version of the book of Sindibad. On\npp. 344-357 Clouston gives variants of the related story in which\nthe same corpse is disposed of many times. For further bibliography,\nsee Wilson's Dunlop, 2 : 42, note.\n\nThe nearest parallel I know of to our first story is Straparola, 5 :\n3, from which it was probably derived.\n\nThere were three humpbacked brothers who looked very much alike. The\nwife of one of them, disobeying the order of her husband, secretly\nreceived her two brothers-in-law. When her husband returned\nunexpectedly, she hid the brothers in the kitchen, in a trough used\nfor scalding pigs. There the two humpbacks smothered before the\nwife could release them. In order to rid herself of their corpses,\nshe hired a body-carrier to cast one of them into the Tiber; and\nwhen he returned for his pay, she informed him that the corpse had\ncome back. After the man had removed the second corpse, he met the\nhumpbacked husband, whom he now likewise cast into the river.\n\n\nThe identity of this story with ours makes a direct connection between\nthe two practically certain. The two stories differ in this respect,\nhowever: the Italian has a long introduction telling of the enmity\nbetween the hunchback brothers, and of the knavish tricks of Zambo,\nthe oldest, who goes out to seek his fortune, and is finally married\nin Rome. All this detail is lacking in the Filipino version, as is\nlikewise the statement (found in Straparola) that the wife rejoiced\nwhen she learned that she had been rid of her husband as well as of\nthe corpses of her brothers-in-law.\n\nIn our other story and the Pampango variant we note some divergences\nfrom the preceding tale. Here the one married brother charitably\nsupports his six indigent brothers, whom the wife subsequently\nmurders. In the majority of the European versions the deaths are either\naccidental or are contrived by the husband and wife together (e.g.,\nGesta Romanorum; and Von der Hagen, No. 62). While I am inclined\nto think these two stories of ours imported, they do not appear to\nbe derived immediately from the same source (Straparola). However,\nthe facts that the seven men are brothers and are humpbacks, and that\nthe husband is killed by mistake, make an Occidental source for our\nsecond story and for the Pampango variant most probable.\n\nI know of no Oriental analogues to the story as a whole, though the\ntrick of getting a number of corpses buried for one appears in several\nstories from Cochin-China, Siam, and the Malay Archipelago:--\n\n(1) Landes, No. 180, which I summarize here from Cosquin (2 : 337):\n\nIn the course of some adventures more or less grotesque, four monks are\nkilled at one time near an inn. The old woman who keeps this hostelry,\nfearful of being implicated in a murder, wishes to get rid of the\ncorpses. She hides three of the bodies, and has one buried by a monk\nwho is passing by. She pretends that the dead man is her nephew. The\nmonk, returning to the inn after his task, is stupefied to see the\ncorpse back there again. The old woman tells him not to be astonished,\nfor her nephew loved her so much that he could not bear to leave her;\nhe would have to be buried deeper. The monk carries this corpse away,\nand on his return has the same experience with the third and fourth\ncorpses. After the last time, he meets, while crossing a bridge,\nanother, live monk resembling those he has interred. \"Halloo!\" he says,\n\"I have been burying you all day, and now you come back to be buried\nagain!\" With that he pushes the fifth monk into the river.\n\n\n(2) Skeat, I : 36-37, \"Father Follow-My-Nose and the Four Priests:\"\n\nFather Follow-My-Nose would walk straight, would climb over a house\nrather than turn aside. One day he had climbed up one side of a\nJerai-tree and was preparing to descend, when four yellow-robed\npriests, lest he should fall, held a cloak for him. But he jumped\nwithout warning, and the four cracked their heads together and\ndied. Old Father Follow-My-Nose travelled on till he came to the hut of\na crone. The crone went back and got the bodies of the four priests. An\nopium-eater passed by; and the crone said, \"Mr. Opium-Eater, if\nyou'll bury me this yellow-robe here, I'll give you a dollar.\" The\nopium-eater agreed, and took the body away to bury it; but when he\ncame back for his money, there was a second body waiting for him. \"The\nfellow must have come to life again,\" he said; but he took the body\nand buried it too. After he had buried the fourth in like manner,\nit was broad daylight, and he was afraid to go collect his money.\n\n\n(3) A story communicated to me by a Chinese student, Mr. Jut L. Fan\nof Canton, who says that he saw the tale acted at a popular theatre\nin Canton in 1913. The story I give is but the synopsis of the play:\n\nIn Canton, the capital of Kwong Tung, a mile's walk from the\nmarketplace, stood a prehistoric abbey, away from the busy streets,\nand deep in the silent woods. In this old monastery an aged abbot\nruled over five hundred young monks; but they were far from being like\ntheir venerable master. Men and women, rich and poor, for fear of the\ndread consequences if they should incur the displeasure of the gods,\nwent in great numbers to worship in the ancient buildings, kneeling\nin long rows before the sacred figures and incense.\n\nThese gatherings made it possible for the young monks and the young\ngirls to become intimately acquainted,--so intimate, that sometimes\nshame and disgrace followed. One young girl who had been seduced,\non an appropriate occasion and after great consideration, persuaded\nseven of the disciples who had been engaged in her ruin to enter\nher house. Then she invited them into her private chamber. As if by\nchance, there came a sharp rap on the locked door; so she hid her\nunusual visitors in a big wardrobe. What this young lady next did\nmight seem unnatural; but, with the help of her servants, she poured\nboiling oil into the wardrobe, and killed the miscreants.\n\nShe next hired a porter to convey one body to the river near by and\nbury it. This porter was not informed as to the number of corpses he\nwould have to bury; but every time he came back for his pay, there was\nanother body for him. So one after another he dropped the bodies of\nthe young monks into the swift-flowing stream, wondering all the while\nby what magic the lifeless body managed to return to the original spot.\n\nJust after he had disposed of the seventh, up came the old abbot\nhimself, with dignified mien. \"Ah! I see now how you return,\" said the\ndrudger, and he laid hold of the priest and ended his natural days. The\nold abbot thus suffered the fate of his seven unworthy disciples.\n\n\n\nTALE 34\n\nRESPECT OLD AGE.\n\n\nNarrated by Jos\u00e9 Ignacio, a Tagalog from Malabon, Rizal.\n\n\nOnce there lived a poor man who had to support his family, the\nmembers of which were a hot-headed wife who predominated over the\nwill of her husband; a small boy of ten; and an old man of eighty,\nthe boy's grandfather. This old man could no longer work, because of\nhis feebleness. He was the cause of many quarrels between the husband\nand wife, but was loved by their son.\n\nOne rainy morning the husband was forced by his wife to send his\nfather away. He called his son, and ordered him to carry a basket full\nof food and also a blanket. He told the boy that they were to leave\nthe old man in a hut on their farm some distance away. The boy wept,\nand protested against this harsh treatment of his grandfather, but\nin vain. He then cut the blanket into two parts. When he was asked to\nexplain his action, he said to his father, \"When you grow old, I will\nleave you in a hut, and give you this half of the blanket.\" The man\nwas astonished, hurriedly recalled his order concerning his father,\nand thereafter took good care of him.\n\n\nThe Golden Rule.\n\nNarrated by Cipriano Ser\u00e1fica, a Pangasinan from Mangaldan, Pangasinan.\n\nA long time ago there lived in a town a couple who had a son. The\nfather of the husband lived with his son and daughter-in-law happily\nfor many years. But when he grew very old, he became very feeble. Every\ntime he ate at the table, he always broke a plate, because his hands\ntrembled so. The old man's awkwardness soon made his son angry, and\none day he made a wooden plate for his father to eat out of. The poor\nold man had to eat all his food from this wooden plate.\n\nWhen the grandson noticed what his father had done, he took some\ntools and went down under the house. There he took a piece of board\nand began to carve it. When his father saw him and said to him,\n\"What are you doing, son?\" the boy replied to him, \"Father, I am\nmaking wooden plates for you and my mother when you are old.\"\n\nAs the son uttered these words, tears gushed from the father's\neyes. From that time on, the old man was always allowed to eat at\nthe table with the rest of the family, nor was he made to eat from\na wooden plate.\n\nMORAL: Do unto others as you want them to do unto you.\n\n\n\nNotes.\n\nA Pampango variant of these stories, entitled \"The Old Man, his Son,\nand his Grandson,\" and narrated by Eutiquiano Garcia of Mexico,\nPampanga, has been printed by H. E. Fansler (p. 100). Mr. Garcia\nsays that he heard the story told by his father at a gathering\nof a number of old story-tellers at his home during the Christmas\nvacation in 1908. The tale has every appearance of having long been\nnaturalized in the Islands, if not of being native. It is brief,\nand may be reprinted here:--\n\nIn olden times, when men lived to be two or three hundred years old,\nthere dwelt a very poor family near a big forest. The household had but\nthree members,--a grandfather, a father, and a son. The grandfather\nwas an old man of one hundred and twenty-five years. He was so old,\nthat the help of his housemates was needed to feed him. Many a time,\nand especially after meals, he related to his son and his grandson his\nbrave deeds while serving in the king's army, the responsible positions\nhe filled after leaving a soldier's life; and he told entertaining\nstories of hundreds of years gone by. The father was not satisfied\nwith the arrangement, however, and planned to get rid of the old man.\n\nOne day he said to his son, \"At present I am receiving a peso daily,\nbut half of it is spent to feed your worthless grandfather. We do\nnot get any real benefit from him. To-morrow let us bind him and take\nhim to the woods, and leave him there to die.\"\n\n\"Yes, father,\" said the boy.\n\nWhen the morning came, they bound the old man and took him to the\nforest. On their way back home the boy said to his father, \"Wait! I\nwill go back and get the rope.\"--\"What for?\" asked his father, raising\nhis voice. \"To have it ready when your turn comes,\" replied the boy,\nbelieving that to cast every old man into the forest was the usual\ncustom. \"Ah! if that is likely to be the case with me, back we go\nand get your grandfather again.\"\n\n\nThis exemplum is known in many countries and in many forms. For\nthe bibliography, see Clouston, \"Popular Tales and Fictions,\"\n2 : 372-378; T. F. Crane, \"Exempla of Jacques de Vitry\" (FLS,\n1890 : No. 288 and p. 260); Bolte-Pol\u00edvka (on Grimm, No. 78), 2 :\n135-140. The most complete of these studies is the last, in which are\ncited German, Latin, Dutch, English, French, Spanish, Greek, Croatian,\nAlbanian, Bulgarian, Polish, Russian, Lettish, Turkish, and Indian\nversions. Full as Bolte-Pol\u00edvka's list is, however, an old important\nBuddhistic variant has been overlooked by them,--the \"Takkala-jataka,\"\nNo. 446. This Indian form of the story, it seems to me, has some close\nresemblances to our Pampango variant; and I give it here briefly,\nsummarizing from Mr. Rouse's excellent English translation:--\n\nIn a certain village of Kasi there lived a man who supported his old\nfather. The father regretted seeing his son toil so hard for him, and\nagainst the son's will sent for a woman to be his daughter-in-law. Soon\nthe son began to be pleased with his new wife, who took good care of\nhis father. As time went on, however, she became tired of the old man,\nand planned to set his son against him. She accused her father-in-law\nof being not only very untidy, but also fierce and violent, and\nforever picking quarrels with her, and at last, by constant dinning\nher complaints in his ear, persuaded her husband to agree to take\nthe old man into a cemetery, kill him, and bury him in a pit. Her\nsmall son, a wise lad of seven, overheard the plot, and decided to\nprevent his father from committing murder. The next day he insisted\non accompanying his father and grandfather. When they reached the\ncemetery, and the father began to dig the pit, the small boy asked\nwhat it was for. The father replied,--\n\n\"Thy grandsire, son, is very weak and old,\nOpprest by pain and ailments manifold;\nHim will I bury in a pit to-day;\nIn such a life I could not wish him stay.\"\n\nThe boy caught the spade from his father's hands, and at no great\ndistance began to dig another pit. His father asked why he dug that\npit; and he answered,--\n\n\"I too, when thou art aged, father mine,\nWill treat my father as thou treatest thine;\nFollowing the custom of the family,\nDeep in a pit I too will bury thee.\"\n\nBy repeating a few more stanzas the son convinced his father that\nhe was about to commit a great crime. The father, penitent, seated\nhimself in the cart with his son and the old man, and they returned\nhome. There the husband gave the wicked wife a sound drubbing, bundled\nher heels over head out of the house, and bade her never darken his\ndoors again. [The rest of the story, which has no connection with\nours, tells how the little son by a trick made his mother repent and\nbecome a good woman, and brought about a reconciliation between her\nand his father.]\n\n\nThe chief difference between our Pampango variant and the \"Jataka,\"\nit will be seen, is in the prominent r\u00f4le played by the wife in\nthe latter. She is lacking altogether in the Filipino story. The\nresemblances are strong, on the other hand. The father plans to kill\nthe grandfather,--a turn seldom found in the Occidental versions,--and,\naccompanied by his son, he goes out to the forest (in the Indian,\ncemetery) to despatch the old man. The small boy's thinking (or\npretending to think) it a family custom to put old men out of the\nway is found in both stories. Our Pampango variant appears to me to\nrepresent a form even older than the \"Jataka,\" but at the same time\na form that is historically connected with that Indian tale.\n\nOf our two main stories,--\"Respect Old Age\" and \"The Golden Rule,\"--the\nsecond is very likely derived from Europe. Compare it, for instance,\nwith Grimm, No. 78. The \"machinery\" of the wooden plates establishes\nthe relationship, I believe. This form of the story, however, is not\nunlike an Oriental M\u00e4rchen cited by Clouston (op. cit., 2 : 377). It\nis from a Canarese collection of tales called the \"Kath\u00e1 Manjar\u00ed,\"\nand runs thus:--\n\nA rich man used to feed his father with congi from an old broken\ndish. His son saw this, and hid the dish. Afterwards the rich man,\nhaving asked his father where it was, beat him [because he could not\ntell]. The boy exclaimed, \"Don't beat grandfather! I hid the dish,\nbecause, when I become a man, I may be unable to buy another one for\nyou.\" When the rich man heard this, he was ashamed, and afterwards\ntreated his father kindly.\n\n\nThe Pangasinanes may have got this story of \"The Golden Rule\" through\nthe Church, from some priest's sermon.\n\nOur first example, \"Respect Old Age,\" is the only one of the three\nwhich turns on the \"housse partie\" idea. This is the form found\nin the thirteenth-century French fabliau \"La Housse Partie;\" and a\nvariant of it is given by Ortensio Lando, an Italian novelist of the\nsixteenth century (Dunlop, 2 : 206). The only Spanish example I know\nof is found in the fourteenth-century \"El Libro de los Enxemplos\"\n(printed in Bibliot\u00e9ca de Autores Espa\u00f1oles, vol. 51 [Madrid, 1884]),\nNo. CCLXXII. It runs in the original as follows:--\n\nPatri qualis fueris, tibi filius talis erit.\nCual fueres \u00e1 tu padre que trabaj\u00f3 por t\u00ed,\nEl fijo que engendrares tal ser\u00e1 \u00e1 t\u00ed.\n\nCuentan que un viejo di\u00f3 \u00e1 un fijo que lo sirvi\u00f3 mucho bien todos\nsus bienes; mas despues que gelos hobo dado, ech\u00f3lo de la c\u00e1mara onde\ndormia \u00e9 tom\u00f3la para \u00e9l \u00e9 para su mujer, \u00e9 fizo facer \u00e1 su padre el\nlecho tras la puerta. \u00c9 de que vino el invierno el viejo habia frio,\nca el fijo le habia tornado la buena ropa con que se cobria, \u00e9 rog\u00f3\n\u00e1 un su nieto, fijo de su fijo, que rogase \u00e1 su padre que le diese\nalguna ropa para se cobrir; \u00e9 el mozo apenas pudo alcanzar de su padre\ndos varas de sayal para su abuelo, \u00e9 qued\u00e1banle al fijo otros dos. \u00c9\nel mozo llorando rog\u00f3 al padre que le diese las otros dos, \u00e9 tanto\nllor\u00f3, que gelas hobo de dar, \u00e9 demand\u00f3le que para qu\u00e9 las queria,\n\u00e9 respondi\u00f3le: \"Qui\u00e9rolas guardar fasta que t\u00fa seas tal commo es\nagora tu padre, \u00e9 estonce non te dar\u00e9 mas, as\u00ed commo t\u00fa non quieres\ndar \u00e1 tu padre.\"\n\n\nFinally may be given another Indian story, No. 16 in the\n\"Antarakathasamgraha\" of Rajasekhara (Bolte-Pol\u00edvka, 2 : 139),\nwhich connects the \"divided-blanket\" motif with the old \"Jataka.\"\nRajasekhara flourished about A.D. 900. This story runs thus:--\n\nIn Haripura lived a merchant named Sankha, who had four sons. When\nhe became old, he handed over his business and all his wealth to\nthem. But they would no longer obey him; their wives mistreated him;\nand the old man crept into a corner of the house, wasted by hunger\nand oppressed with years. Once in the cold time of the year he asked\nhis oldest son, Kumuda, for a cloth to protect him from the night\nfrost. Kumuda spoke this verse:--\n\n\"For an old man whose wife is dead, who is dependent on his sons for\nmoney, who is cut by the words of his step-daughters, death is better\nthan life.\"\n\nBut at the same time he said to his son Kuntala, \"Give him that\ncurtain there!\" Kuntala, however, gave the old man only half of the\nsmall curtain. When the old man showed the piece to Kumuda, Kumuda\nangrily asked his son why he had not given his grandfather the whole\ncurtain. Respectfully placing his hands together, Kuntala replied,\n\"Father, when old age also overtakes you, there will be ready for\nyou the half-curtain which corresponds to the one here.\" Then Kumuda\nwas shamed; and he said, \"Son, we have been instructed by you; you\nhave become a support for us whose senses have been stupefied by the\ndelirium of power and wealth.\" And from that time on he began to show\nhis father love, and so did the whole family.\n\n\nIn conclusion, and by way of additional illustrative material, I give\nin full another brief Tagalog moral tale which seems to be distantly\nrelated to our stories. It was collected by Felix Guzman, a Tagalog\nfrom Gapan, Nueva Ecija, who got it from his uncle. It is entitled\n\"Juan and his Father.\"\n\nFive hundred years ago there lived in Pagao an old man, and his son\nnamed Juan. The latter had a wife. As Juan's father was very weak on\naccount of old age, and could not do any work in the house, Juana,\nhis daughter-in-law, became discontented. One day the old man became\nsick. He moaned day and night so constantly, that Juana could get no\nsleep at all. So she said to her husband, \"If you do not drive your\nfather away from the house immediately, I shall go away myself. I\ncannot sleep, because he is always moaning.\" Juan then drove his poor\nfather away for the sake of his wife.\n\nThe poor old man went begging about the neighborhood. After a long\nwalk, he found at last a cave where he could live. After he had\nrecovered his health, he found in the cave a bag of ashes. He further\ndiscovered, that, whenever he took some of the ashes and exposed them\nto the light, they became money. Now the old man went back to his son\nwith the magic bag. On his arrival, he was welcomed, for the couple\nsaw that he was carrying a bag that might contain something useful\nfor them.\n\nThe old man next gave his son a certain sum of money, and said, \"Juan,\nwith this you may find another wife.\" So Juan gladly took the money\nand went and bought him another wife. When he returned, the old man\ngave his son some more money, and said, \"Go over there, Juan, and\nbuy an old man in that house to serve us as our servant.\" When Juan\nreached the house where the other old man was, he said, \"I want to\nbuy your father, the old man.\" Juan had scarcely got the sentence out\nof his mouth when the son of the old man fell on him with a whip and\ndrove him away. Juan went running to his father, and said, \"Father,\nI only said that I wanted to buy their father, but they began to whip\nme. Why did they do that?\"\n\n\"You see,\" said the old man, \"you can buy a wife with money, but not\na single father can you buy.\"\n\n\nCompare this last story with No. 31.\n\n\n\nTALE 35\n\nCOCHINANGO.\n\n\nNarrated by Felix Y. Velasco, who heard the story from his grandmother,\na native of Laoag, Ilocos Norte.\n\n\nOnce upon a time there lived in a small village on the border of a\npowerful kingdom a poor farmer, who had a son. This son was called a\nfool by many; but a palmer predicted that Cochinango would some day\ndine with the king, kiss the princess, marry her, and finally would\nhimself be king.\n\nCochinango wondered how he could ever marry the princess and himself\nbe king, for he was very poor. One day he heard that the king had\nsummoned all those who would like to attempt to answer the questions\nof the princess. It was announced that the person who could answer\nthem all without fall should marry her. Cochinango thought that the\ntime had now come for him to try his fortune, so he mounted his ass\nand rode towards the king's palace.\n\nOn his way Cochinango had to pass through a wide forest. Just at the\nedge of the wood he met a weary traveller. Cochinango had forgotten\nto bring buyo with him, so he asked the traveller for some. The\ntraveller said, \"I have with me a magic buyo that will answer any\nquestion you put to it. If you give me some food, I will give you my\nbuyo.\" Cochinango willingly exchanged a part of his provisions for\nit. Then he rode on.\n\nHe came to a stream, where he met an old man leaning on his\ncane. Seeing that the old man wanted to get on the other side, but was\ntoo weak to swim, Cochinango offered to carry him across. In return\nfor his kindness, the old man gave him his cane. \"You are very kind,\nyoung man,\" said he. \"Take this cane, which will furnish you with\nfood at any time.\" Cochinango thanked the old man, took the cane,\nand rode on. It is to be known that this old man was the same one\nwho had given him the magic buyo. It was God himself, who had come\ndown on earth to test Cochinango and to reward him for his kindness.\n\nCochinango had not ridden far when he met a wretched old woman. Out\nof pity he gave her a centavo, and in return she gave him an empty\npurse from which he could ask any sum of money he wanted. Cochinango\nrode on, delighted with his good fortune, when he met God again, this\ntime in the form of a jolly young fellow with a small guitar. He asked\nCochinango to exchange his ass for the guitar. At first Cochinango\nhesitated; but, when he was told that he could make anybody dance by\nplucking its strings, he readily agreed to exchange.\n\nCochinango now had to proceed on foot, and it took him two days\nto reach the gates of the palace. Luckily he arrived on the very\nday of the guessing-contest. In spite of his mean dress, he was\nadmitted. The princess was much astonished at Cochinango's appearance,\nand disgusted by his boldness; but she was even more chagrined when he\nrightly answered her first question. Yet she denied that his answer\nwas correct. She asked him two more questions, the most difficult\nthat she could think of; but Cochinango, with the help of his magic\nbuyo, answered both. The princess, however, could not admit that his\nanswers were right. She shrunk from the idea of being married to a\npoor, foolish, lowly-born man. So she asked her father the king to\nimprison the insolent peasant, which was instantly done.\n\nIn the prison Cochinango found many nobles who, like himself, were\nvictims of the guessing-match. Night came, and they were not given any\nfood. The princess wanted to starve them to death. Cochinango told them\nnot to worry; he struck a table with his cane, and instantly choice\nfood appeared. When this was reported to the princess by the guards,\nshe went to the prison and begged Cochinango to give her the cane;\nbut he would not give it up unless she allowed him to kiss her. At\nlast she consented, and went away with the cane, thinking that this\nwas the only way by which she could starve her prisoners. The next\nday Cochinango asked for a large sum of money from his magic purse. He\ndistributed it among his companions and among the guards, and they had\nno difficulty in getting food. Again the princess went to the prison,\nand asked Cochinango for the purse; but he would give it up only on\ncondition that he be allowed to dine with the king. Accordingly he was\ntaken to the king's table, where he ate with the king and the princess;\nbut he was put in prison again as soon as the dinner was over.\n\nAt last Cochinango began to be tired of prison life, so he took up his\nwonderful guitar and began to play it. No sooner had he touched the\nstrings than his fellow-prisoners and the guards began to dance. As he\nplayed his guitar louder and louder, the inmates of the palace heard\nit, and they too began to dance. He kept on playing throughout the\nnight; and the king, princess, and all got no rest whatsoever. By\nmorning most of them were tired to death. At last the king ordered\nthe guards to open the prison doors and let the prisoners go free;\nbut Cochinango would not stop playing until the king consented to\ngive him the princess in marriage. The princess also at last had to\nagree to accept Cochinango as her husband, so he stopped playing. The\nnext day they were married with great pomp and ceremony.\n\nThus the poor, foolish boy was married to a princess. More than once\nhe saved the kingdom from the raiding Moros by playing his guitar;\nfor all his enemies were obliged to dance when they heard the music,\nand thus they were easily captured or killed. When the king died,\nCochinango became his successor, and he and the princess ruled happily\nfor many years.\n\n\nNotes.\n\nI know of no parallel to this story as a whole; the separate incidents\nfound in it, however, are widespread.\n\nThe first part of the story--the prophecy concerning the hero recalls\nthe opening of many M\u00e4rchen; but our narrative is so condensed,\nthat it is impossible to say just what material was drawn on to\nfurnish this section. The riddle-contest for the hand of a princess\nforms a separate cycle, to which we have already referred (notes to\nNo. 25); but the turn the motive takes here is altogether different\nfrom the norm. Our hero, provided with his magic buyo, has really\nwon the wager before the contest is begun. As for the magic objects,\nthe last three--cane, purse, guitar--we have met with before, with\nproperties either identical with or analogous to those attributed in\nthis story. The method of the hero's acquiring them, too, is not new\n(cf. No. 27). The magic buyo, however, is unusual: it is very likely\nnative Ilocano belief, or else a detail borrowed from the Ilocanos'\nnear neighbors, the Tinguian (see Cole, 18-19, Introduction, for\nbetel-nuts with magic powers). In No. 25, it will be recalled, the\nhero's magic ring furnishes the answer to the king's question, just\nas the buyo does in this tale. Indeed, there may be some association\nof idea between a buyo and a ring suggested here. The last part of\nthe story--the imprisonment of the hero, and his success in thwarting\nthe evil designs of the obstinate princess--is reminiscent of various\ncycles of tales, but I know of no exact analogue.\n\nWith the general outline of the story of \"Cochinango\" might be compared\na Tagalog tale,--\"The Shepherd who became King\" (H. E. Fansler, 78\nff.), though the resemblances between the two are only vague. The\nTagalog story, it might be noted in passing, is connected with\nthe second half of Grimm, No. 17, and with Grimm, No. 165. For the\n\"sack full of words\" in the Tagalog tale, see Rittershaus, 419-421\n(No. CXVIII, and notes).\n\nThe reference at the end to raiding Moros appears to be a remnant of\nvery old native tradition.\n\n\n\nTALE 36\n\nPEDRO AND THE WITCH.\n\n\nNarrated by Santiago Dumlao of San Narciso, Zambales.\n\n\nPedro was the son of a poor man. He lived with his father and mother by\nthe seashore. Early one morning his parents went to look for food,\nleaving him  alone in the house. He staid there all day waiting\nfor them to return. Evening came, but his father and mother did not\nappear; some misfortune had overtaken them. Pedro felt very hungry,\nbut he could find no food in the house. In the middle of the night he\nheard some one tapping at the door. Thinking that it was his mother,\nhe arose and went to meet her. When he opened the door, however,\nhe saw that it was not his mother who had rapped, but Boroka, [90]\nwhom children are very much afraid of. Now, Boroka was a witch. She\nhad wings like a bird, four feet like a horse, but a head like that\nof a woman. She devoured boys and girls, and was especially fond of\ntheir liver. As soon as Pedro opened the door, she seized him and\ncarried him off to her home in the mountains.\n\nPedro was not afraid of the witch; he was obedient to her, and soon\nshe made him her housekeeper. Whenever she went out at night to look\nfor food, he was sure to have flesh and liver for breakfast the next\nday. Whenever the witch was away, Pedro used to amuse himself riding\non the back of a horse that would often come to see him. It taught\nhim how to ride well, and the two became great friends.\n\nOne day when children began to get scarce, and Boroka was unable to\nfind any to eat, she made up her mind to kill Pedro. She left the house\nand went to invite the other witches, so that they might have a great\nfeast. While she was gone, the horse came and told Pedro of his danger,\nand advised him what to do. It gave him two handkerchiefs,--one red\nand the other white. Then Pedro jumped on the horse's back, and the\nhorse ran away as fast as it could. Not long afterward he noticed\nthat the witches were pursuing them. When they came nearer, Pedro\ndropped the red handkerchief, which was immediately changed into a\nlarge fire. The wings of the witches were all burnt off. However,\nthe witches tried to pursue the horse on foot, for they could run\nvery fast. When they were almost upon him again, Pedro dropped the\nwhite handkerchief, which became a wide sea through which the witches\ncould not pass. Pedro was now safe, and he thanked the horse for its\ngreat help.\n\n\nNotes.\n\nWhile this story is not much more than a fragment, I have given it\nbecause of its interesting connections. The chief elements appear\nto be three: (1) the kidnapping of the hero by a cannibal witch,\n(2) the friendly horse, (3) the transformation-flight and the escape\nof the hero. Clearly much is missing. What becomes of the hero is\nnot stated, except that he escapes from the witches. The story is\nin the form rather of a fairy-tale than of a M\u00e4rchen proper, since\nit deals primarily with an ogress fond of the flesh of children. On\nits surface it might be mistaken for a native demon-story told as\nan exemplum to children not to answer strange knocks at the door\nat night. But a glance below the surface reveals the fact that\nthe details of the story must have been imported, as they are not\nindigenous,--Boroka, horse, transformation-flight; and a little search\nfor possible sources reveals the fact that this tale represents the\ndetritus of a literary tradition from Europe. To demonstrate, I will\ncite a Pampangan metrical romance and a Tagalog romance, the former\nprobably the parent of our folk-tale. These two romances, in turn,\nwill be shown to be a borrowing from the Occident.\n\nThe Pampangan romance is a long story in 954 quatrains of 12-syllable\nlines, and is entitled \"Story of the Life of King Don Octavio and\nQueen Teodora, together with that of their son Don Fernando, in\nthe Kingdom of Spain [no date].\" The inside of the cover bears the\nstatement that the work is the property of Do\u00f1a Modesta Lanuza. Se\u00f1ora\nLanuza was doubtless the redactor of this version; her name appears on\nother corridos (see JAFL 29 : 213). Although a consideration of this\nliterary form takes us somewhat out of the realm of popular stories,\nstrictly speaking, we may give as our excuse for summarizing it the\nfact that the related Tagalog romance, \"Juan Ti\u00f1oso,\" is one of the\nmost widely-known stories in the Islands, and is told as a folk-tale in\nmany of the provinces where no printed translations of it exist. The\nstory of \"Don Octavio\"--or \"Pugut Negro,\" as it is popularly known\namong the Pampangans--runs as follows:--\n\nIn Spain there lived a king whose queen, in the ninth month of\npregnancy, longed greatly for some pau (a species of mango). As it\nwas the custom then to procure any kind of fruit a pregnant woman\nmight desire to eat, the whole kingdom was stirred up in search of\nsome pau, but in vain. At last a general and a company of soldiers\nwho had been sent out to scour the kingdom found a pau-tree in the\nmountain of Silva; but the owner, a giant, Legaspe by name, would not\ngive up any of the fruit except to the king himself. When the king\nwas informed of this, he went to the giant, and was obliged to agree\nthat the giant should be the godfather of the expected child. Then\nhe was given the fruit.\n\nNot long after this event the queen gave birth to a son. While the baby\nwas being carried to the church to be baptized, the giant appeared\nand claimed his right. After the baptism, the giant snatched the boy\nfrom the nurse's hands and carried him off to his cave. He found an\nold woman to take care of the infant, which grew to be a fine youth.\n\nNow, this giant fed on human flesh. One day, when the boy was about\nfifteen, the giant gave this horrible command to the old woman: \"If\nI fail to catch any human beings for dinner to-day, you will have to\ncook my godchild, for I am intolerably hungry.\" No sooner had the giant\ndisappeared than the old woman woke up the youth, and said to him,\n\"My master wants me to cook you for his dinner, but I cannot do such\na thing. I will save you. Yonder you see a horse. Fetch it to me,\nso that we can depart at once.\" The boy got the horse, and he and\nthe old woman mounted it and rode off as fast as they could.\n\nThey had not gone very far, however, when they heard the giant roaring\nafter them. The old woman immediately dropped her comb to the ground,\nand it became a big mountain. Thus they gained some time; but the giant\nwas soon after them again. The old woman dropped her pin, which became\na dense underbrush of thorns; but the giant got through this too. Now\nthe old woman poured out the contents of a small bottle, and all at\nonce there was a large sea, in which the giant was drowned. By this\ntime the two companions were a great distance from Spain. Then the old\nwoman said to the young prince, \"Take this whip. On your way home you\nwill see a dead Negro. Flay him, and put on his skin so that you will\nbe disguised. Cultivate humility, be kind to others, and look to the\nwhip in time of need.\" Having given these directions, the old woman,\nwho was none other than the Virgin Mary in disguise, disappeared.\n\nPugut-Negru (\"disguised Negro\") went on his way, and soon found\nthe dead Negro. When he had flayed him and put on the black skin,\nhe mounted his horse and rode facing its tail. When he reached the\ncapital of Albania, he was greatly ridiculed by every one. However,\nhe went to the king and applied for work. The king said that he might\ntake care of his sheep which were in a certain meadow. When he had been\nconducted to the meadow where the sheep were, he saw the bones of many\nmen. It was said that every shepherd in that place had been killed by\n\"spirits\" (multos). That night the spirits threw bones at Pugut-Negru;\nbut he chastised them with his whip, and was left in peace.\n\nThis Negro disguise of Prince Fernando, however, was only for\nAlbania. Leaving Albania for a time, he went in his princely garments\nto visit his parents. He found them in the power of the Moors, who had\nconquered the kingdom of Spain. With his whip he drove all the Moors\nout of the country, and freed his family. Later he went to Navarre,\nand won a tournament and the hand of the princess. Instead of marrying\nher, however,--for he had already fallen in love with the youngest\ndaughter of the King of Albania,--he went back and resumed his old\nwork as shepherd, disguised as a Negro.\n\nSome time afterwards it was proclaimed that whoever could cure the\nking's illness would be amply rewarded. The king had an eye-disease,\nbut none of the learned doctors could help him. Finally it was said\nthat Pugut-Negru knew how to cure eye-diseases, and so the king\nsummoned him. \"If you can cure my disease,\" said the afflicted king,\n\"I will marry one of my daughters to you. If you cannot, you shall be\nhung.\"--\"I'll do my best, your Majesty,\" said Pugut-Negru humbly. Then\nhe gathered certain herbs, and applied them to the king's eyes. The\nking soon got well, and asked his three daughters which of them wanted\nto marry his savior. \"I won't!\" said the eldest. \"Neither will I,\"\nrejoined the second. But the youngest and prettiest one said, \"I am\nat your disposal, father.\" So Pugut-Negru took the youngest for his\nwife. After the ceremony he went back to his sheep, but he did not\nlive with his wife; he left her at the palace.\n\nIt was not many months after the king had been cured when the queen\nfell ill. As before, it was proclaimed that any one who could cure her\nwould receive one of her daughters in marriage. Two princes presented\nthemselves, and promised to get the lion's milk that was needed to\nmake the queen well. After they had started on their search, they\ncame to the dwelling of Pugut-Negru, whom they forced to accompany\nthem. Pugut-Negru pretended to be lame, and so he could not keep\nup with them. As he was so slow, they mercilessly threw him into a\nbush of thorns and left him there. But he said to his magical whip,\n\"Build me at once, along the road in which the two princes will pass,\na splendid palace; and let lions, leopards, and other animals be about\nit.\" No sooner was the order given than the palace was built, and\nPugut-Negru was in it, attired like a king. When the two princes came\nup, they said to him, \"May we have some of your lion's milk?\"--\"Yes,\non one condition I will give you the milk: you must let me brand\nyou with my name.\" Although this condition was very bitter to them,\nthey agreed. Then they hastened back to present the milk to the queen,\nwho at once married them to her two older daughters. Pugut-Negru went\nback to his old life as shepherd.\n\nNot long after this event the Moors declared war on the Christians. The\nking's country was invaded, and the Christians were about to\nbe disastrously defeated, when a strange knight with a magic\nwhip (Pugut-Negru) appeared on the field and put the Saracens to\nflight. This knight wounded himself in his left arm so that he might\nreceive the attention of the princess. The king's youngest daughter\n(Pugut-Negru's own wife) dressed his wound without recognizing her\nhusband. After the battle was over, the knight said to the king,\n\"Do you know where my brother Pugut-Negru lives?\" But the king was\nashamed at the way he had treated Pugut-Negru, so he denied all\nknowledge of him. Although the king pressed the strange knight to\ncome to the palace, he refused. He hastened back to his sheep, and\ndonned his disguise once more.\n\nOne day the youngest princess, the wife of Don Fernando, went\nstealthily to the hut of Pugut-Negru. She found him undisguised,\nand at once recognized her handkerchief with which she had tied\nthe strange knight's wound. She embraced her husband with joy, and\nhastened back to the palace to tell the king of her discovery. The\nking immediately despatched his prime-minister to the hut in the\nfields, and Don Fernando was brought back in state. When he had\nbeen welcomed to the palace, he told all about his treatment by the\ntwo cruel princes, who he said were his slaves. When the king was\nconvinced of their imposture,--they said they had got the lion's milk\nby their own bravery,--he drove them and their heartless wives from\nhis kingdom. After many other adventures, in which he was always\nsuccessful, Don Fernando took his wife Maria to Spain, where they\nlived with his father, King Octavio.\n\n\nWhile it is not absolutely certain that our folk-tale of \"Pedro and\nthe Witch\" was derived from the first part of this romance, I think\nit most likely. The problem here is the same as that we have met with\nin the notes to Nos. 13, 16, and 21: Which are earlier,--the more\nelaborate literary forms, or the simpler popular forms? Obviously no\ngeneral rule can be made that will hold: each particular case must be\nexamined. In the present instance, as I have shown at the beginning\nof the note, the evidence seems to point to the folk-tale as being\nthe derivative, not necessarily of this particular form of the story,\nbut at any rate of the source of the romance.\n\nThe romance of \"Prince Don Juan Ti\u00f1oso, Son of King Artos and\nQueen Blanca of the Kingdom of Valencia, and the Four Princesses,\nthe Daughters of Don Diego of Hungary,\" which we have spoken of\nabove as a Tagalog romance, has been printed also in the Pampangan,\nVisayan, Ilocano, Bicol, and Pangasinan dialects. As to the date of\nthe Tagalog version, Retana mentions an edition between 1860 and 1898\n(No. 4176). This romance is not directly connected with our folk-tale,\nit will be seen, but is related closely (in the second half, at least)\nwith \"Pugut-Negru.\" Briefly the life of Juan Ti\u00f1oso runs thus:--\n\nKing Artos and Queen Blanca of Valencia had one son, Don Juan\nTi\u00f1oso,--handsome, brave, strong, kind. One day, while passing the\nprison, Don Juan heard sounds of great lamentation. On being admitted,\nhe saw the giant Mauleon, a captive of his father's. Moved by the\ngiant's entreaties, Juan freed him; and the monster, grateful in\nreturn, gave him a magic handkerchief that would furnish him with\neverything he wanted, and would, if displayed, subdue all wild\nanimals. Then the giant departed. King Artos, extremely wroth\nwith his son for freeing one of his captives, drove Juan out of\nhis kingdom. Juan went to the mountains, and there became king of\nthe animals.\n\nOne night Juan dreamed of the beautiful Flocerpida, the youngest and\nmost beautiful of the four daughters of Diego, King of Hungary. But,\ndetermined to do penance for the liberty he had taken in freeing\nMauleon, Juan asked his magic handkerchief for the disguise of an\nold leper, which he vowed he would wear for seven years. He went to\nHungary and entered the service of King Diego as a gardener. The\nprincess Flocerpida was very compassionate toward the old leper,\nand Juan's love grew stronger. One night, when Juan was bathing,\nFlocerpida saw him without his disguise, and immediately fell in love\nwith him. One day King Diego summoned all the knights of his kingdom,\nso that his daughters might choose husbands. The three older princesses\nthrew their golden granadas, which were caught by men of rank; but\nFlocerpida refused to throw hers. Angry, the king next day ordered\nall his subjects to be present, and required his daughter to throw\nher golden apple. She threw it to the old leprous gardener, and the\ntwo were married; but the king drove his daughter from the palace.\n\nSoon King Diego grew sick. The doctors prescribed lion's milk, and the\nthree noble sons-in-law set out to get it. They forced the gardener,\ntheir brother-in-law, to go with them, reviling him all the way;\nbut, as he was on foot, they soon left him behind. By means of his\nmagic handkerchief, Juan procured a prince's armor and mount, and,\nriding fast, he anticipated his brothers-in-law at the cave of the\nlioness. They soon came up and asked for milk. Juan, king of the\nanimals, would give it to them only on condition that they allowed\nthemselves to be branded on the back with an inscription saying that\nthey were the servants of Don Juan Ti\u00f1oso. They agreed, and received\nthe milk. On the return Don Juan again outstripped them, resumed his\nold disguise, and was reviled by the brothers when they came up. King\nDiego drank the milk and recovered his health.\n\nLater King Diego received an embassy from the Moors saying that\nthey were coming to fight him. He appointed his three sons-in-law\ngenerals. While they were at the war, Juan Ti\u00f1oso summoned three\ngiants, and told them to go fight the Moors too, to get the Moorish\nflag, and to exchange it with the generals for their three golden\ngranadas. On the return of the Christian army, a big fiesta was\nprepared to honor the successful princes. King Artos and Queen Blanca\nof Valencia were invited. On the first day some of the guests asked\nabout Flocerpida, and the king gave orders that she should appear\non the morrow in an old beggar's gown that he was sending her;\nbut Juan Ti\u00f1oso supplied her with beautiful clothes and a coach,\nand he himself was dressed as a prince. They went to the fiesta,\nwhere, in the presence of the king, he demanded his three servants,\npointing to his three brothers-in-law. They were made to undress,\nand the brands on their backs became clear. Then Juan Ti\u00f1oso told his\nstory: he said that it was he who obtained the lion's milk, who won\nagainst the Moors, (and showed the golden granadas exchanged for the\nenemy's standard.) King Diego and King Artos were then reconciled to\nhim and Flocerpida, and the other three princes and their wives were\ndriven out of Hungary.\n\n\nNext to \"Doce Pares\" and \"Bernardo Carpio,\" this romance is the most\npopular of the metrical romances circulating in the Philippines. It\nis read, told as a folk-tale, and acted as a moro-moro (see JAFL 29 :\n205 [note], 206). It belongs to the same cycle of stories as Grimm,\nNo. 136, \"Iron John,\" which has many members. (For bibliography,\nsee K\u00f6hler-Bolte, 330-334; Cosquin, I : 138-154.) These members\nvary greatly, and some of them (e.g., Cosquin, No. XII) establish\ndefinitely the connection between the \"Pugut-Negru\" type--kidnapping\nof hero, friendly horse, transformation-flight, disguise of hero,\netc.--and the \"Juan Ti\u00f1oso\" type, although it will be seen that our\nsecond romance lacks the first three incidents mentioned.\n\nThis whole family of stories is one well worth studying in\ndetail. Unfortunately the war has held up the appearance of\nBolte-Pol\u00edvka's \"Anmerkungen,\" Volume III, which is to contain\nthe notes to the Grimm story; but, with the references furnished by\nK\u00f6hler-Bolte and Cosquin, a good beginning towards such a study might\nbe made. Compare also Rittershaus, No. XXlV and notes; Von Hahn,\nNo. 6 and notes; Macculloch, 173.\n\nIt might be added as an item of some interest that \"Juan Ti\u00f1oso\"\nis written as a sequel to another story of widespread popularity,\n\"The Story of Prince Oliveros and Princess Armenia in the Kingdom of\nEngland, and that of Prince Artos and Princess Blanca, who were the\nFather and Mother of Don Juan Ti\u00f1oso in the Kingdom of Valencia.\" This\ntale of Oliveros and Artos is directly derived from a Spanish romance\nof chivalry, and is one form of the \"Grateful Dead\" type (see Gerould,\n\"The Grateful Dead,\" FLS 1907).\n\n\n\nTALE 37\n\nTHE WOMAN AND HER COLES PLANT.\n\n\nNarrated by Jos\u00e9 Hilario of Batangas, who says that the tale is common\namong the Tagalogs, especially among the people living in the city\nof Batangas.\n\n\nOne summer afternoon I saw several men talking to one another. They\nseemed to be lively and enjoying themselves, for they had finished\ntheir work for the day. I went towards them; and, upon coming within\nearshot, I found out that they were telling tales to one another. The\nfollowing was one of the stories I heard that afternoon:--\n\nOnce there lived a very poor woman. She lived practically by begging,\nbut sometimes she got money with which to buy rice by selling small\nvegetables in the market. She had a little garden, and one day planted\nsome seeds. Out of one of these seeds there grew up a plant which we\ncall coles. [91] This plant grew very fast, and in a few months it\nreached the sky.\n\nOut of curiosity, one day the woman began to climb the plant. When she\nwas assured that it was strong, she kept on climbing, and did not stop\nuntil she reached the sky. There she called to St. Peter, and asked\nhim to give her a magic wand from which she could ask anything she\nwished. St. Peter gave her what she asked for, but told her not to\ndisturb him again. Then she descended, and went down so quickly that\nshe almost hurt herself. When she reached her little hut, she at once\nasked the wand for food. Immediately there appeared a table on which\nwas the best food in the world. When she had finished eating, she\ncommanded the table to disappear, and it disappeared instantly. Now\nshe became very proud on account of her wonderful possession. She\ndid not recognize her friends any more.\n\nOne day an archbishop arrived in the town in which she was living,\nand all the bells were rung in his honor. She then became very angry,\nand wondered why the bells were not rung for her whenever she passed\nin front of the church. So she went to the tower where the bells were,\nand commanded them to toll for her. They began to ring, but she was\nstruck on the head and was knocked senseless. When she recovered,\nshe hastened home, and began to climb the plant to ask St. Peter for\nanother gift; but, before she had covered one-half the distance to\nthe sky, the plant broke, and she was killed by her fall. Thus she\nwas punished for her vanity.\n\n\nNotes.\n\nThis story is a sort of exemplum of the sin of pride and avarice. In\nthis respect it is connected in idea with Grimm's story of \"The\nFisherman and his Wife\" (No. 19). In its method and machinery, again,\nit belongs to the \"Jack and the Beanstalk\" cycle, the main feature of\nwhich is a magic plant which grows rapidly until it reaches the sky\nand enables its owner to climb to the upper regions and secure magic\narticles. Macculloch devotes a whole chapter (XVI) to the discussion\nof this cycle, and cites many folk-tales turning on the incident\nof the magic plant reaching from earth to heaven (see especially\npp. 434-435). Brief, and lacking in detail though our story is, it is\nnevertheless interesting as a combination of incidents from the two\ncycles just mentioned; and in its combination it shows, I believe,\nthat it has been derived from some southern European M\u00e4rchen,--such a\none, perhaps, as the following from Normandy (given in K\u00f6hler-Bolte,\n102-103), the story of poor Mis\u00e8re and his ever-dissatisfied wife:--\n\nMis\u00e8re meets Christ and St. Peter, and begs from them. Christ gives him\na bean, and tells him to be satisfied with it. Mis\u00e8re goes home with\nhis gift, and sticks the bean in the hearth inside his hut. Straightway\na plant grows out of the bean, and rapidly pushes its way up through\nthe chimney. The next day its top is entirely out of sight. The wife\nnow orders Mis\u00e8re to find out if there are any beans on it ready\nto be picked. He climbs up the plant, and, since he finds no pods,\ncontinues higher and higher, until he finds himself before a large\ngolden house. This house is Paradise. St. Peter opens the door for\nhim, and in answer to his request promises him that he will find at\nhome food and drink. The next day Mis\u00e8re's wife gives her husband no\nrest until he again climbs up to Paradise and asks St. Peter for a\nnew house. Some days later Mis\u00e8re is again forced to visit St. Peter\nand ask him to make him and his wife king and queen. The saint fulfils\nthis wish likewise, but warns Mis\u00e8re against coming any more. In brief,\nhowever, Mis\u00e8re's wife is still unsatisfied, and even wishes to become\nthe Holy Virgin and her husband to be made God himself. When Mis\u00e8re,\nwith this request, comes again to Paradise, St. Peter angrily sends\nhim away; and the poor man finds on earth his old hut and everything\nelse just as it was in the first place.\n\n\nK\u00f6hler (ibid., p. 103) says that probably the heaven-reaching plant\ndid not originally belong to this story of the poor man's proud wife,\nand that it was probably taken over from the English folk-tale of\n\"Jack and the Beanstalk.\" Bolte and Pol\u00edvka, in their notes to Grimm,\nNo. 19 (1 : 147), observe: \"It can easily be seen that these stories\n(i.e., the variants of the 'Fisherman and his Wife') fall into two\ngroups. In the one, which is particularly widespread among the Germanic\nand Slavic peoples, but is also found in France and Spain, a captive\ngoblin in the form of a fish grants his captor three or more wishes;\namong the French and Italians, on the other hand, it is usually God\nor the door-keeper of heaven who grants the same wishes to a poor\nman who reaches Paradise by means of a bean-stalk. This beanstalk\nhere may have originated from the story of 'Jack and the Beanstalk'\nor from the 'lying-story,' Grimm No. 112.\" In a French folk-tale\ngiven by Carnoy (Romania, 8 : 250), \"La Tige de F\u00e8ve,\" the husband\nplants a bean which he has received from a beggar, and climbs up the\nstalk to heaven. When he asks for his last wish, he plunges down to\nearth. This story, it will be seen, resembles ours in its tragic\nconclusion, although the protagonist, as in the Normandy version,\nis a man instead of a woman. The fact that in our story no husband is\nmentioned counts for little, as practically all the exempla of this\ntype are directed against woman's vanity; and the woman's case in our\nstory illustrates the punishment for that vanity, or pride. There\nappears to be recorded no Spanish story containing the insatiable\nwife and the heaven-reaching plant. It seems reasonable to conclude,\ntherefore, that our folk-tale was derived from the French or Italian,\nand probably through the medium of the clergy.\n\n\n\nTALE 38\n\nA NEGRITO SLAVE.\n\n\nNarrated by Jesus de la Rama, a Visayan from Valladolid, Negros\nOccidental.\n\n\nOnce upon a time there were three princes who owned a Negrito\nslave. Although he was called a slave, he was not really one: he was\nonly nominally a slave; for the princes, especially the youngest, whom\nhe loved most, treated him kindly. One striking characteristic of this\nNegrito was that his grinning was like that of a monkey; and he often\ngrinned, and grinned without cause. He would often follow his young\nmaster when he went out for a walk; and he had a suit similar to the\nprince's, so that, when they were out on the street, they looked very\nmuch alike. The only difference between them was that he was black,\nand the prince was white. Yet he owned a ring, a charm which had been\ngiven him by a woman for saving her from the hands of a robber. This\nring gave him power to call for anything he wanted; and this was the\nreason, doubtless, why he was treated with kindness by his masters.\n\nIn a neighboring land there was a king who had a beautiful\ndaughter. This princess wanted to marry. She was so desirous\nof having a companion, that she could not sleep day or night,\nmeditating on how she could have a husband that would suit both\nherself and her father. At last, won over by her many entreaties,\nthe king proclaimed to all the world that his daughter would marry\nany one who had a handsome appearance, and who could answer his three\ndifficult questions. Those who came to the court and were unable to\nanswer the questions of the king were to lose their lives.\n\nThe three princes were all handsome. The two elder brothers tried\nto answer the king's questions, but lost their lives. The youngest\nremained, and, although he wanted to try, he was sure that he would\nfail too. The Negrito determined to help him. By means of his ring he\nwas able to make his skin white. He also got a mask that was exactly\nlike the face of his young master. Then he dressed himself to resemble\nthe prince, and went to the court of the king. The king said to him,\n\"Will you have your head cut off, too?\" He answered, \"Yes, if I cannot\nanswer your questions; but let us see!\"\n\n\"All right,\" said the king. Then he asked, \"Who owns this kingdom?\"\n\nThe prince answered, \"God owns this kingdom.\" The king was surprised\nat his bold reply. However, he could not say that it was not God's,\nfor that would be untrue: therefore he could not compel the prince\nto answer that it was his, the king's. The next question was this:\n\"How much am I worth?\"\n\nThe prince answered, \"You are not worth more than thirty pieces of\nsilver.\" The king was furious when he heard this, and said that,\nif the prince could not give a good reason for his insulting words,\nhe would be put to death instantly.\n\n\"Yes, yes!\" said the Negrito. \"Our Saviour was sold for that much:\ntherefore you, who are inferior to the Saviour, cannot be worth more\nthan he was sold for.\" The people at the court were astounded by\nthis bold answer; and they murmured to one another, \"The prince is\nwise. He is wise, indeed!\"\n\n\"Well,\" said the king, \"answer this third question, and you shall\nbe married to my daughter: Can you drink all the fresh water in\nthe world?\"\n\n\"Yes,\" said the prince.\n\n\"Well, then,\" said the king, \"drink it.\"\n\n\"But here,\" answered the prince, \"in many parts of the world the\nwater of the ocean mixes with the fresh water: so, before I drink,\nyou must separate the fresh water from the salt.\" As the king was\nunable to do this, he acknowledged himself vanquished.\n\n\"All right,\" said the king. \"To-morrow come here for the wedding.\" The\nNegrito hastened home, and told his young master all that had\nhappened. The prince gave him five thousand pesetas, and promised him\nthat he would urge the princess to give her consent to the marriage\nof the Negrito with her maid of honor. The next morning the prince\nand the princess were married, and the following day the Negrito\nreceived the maid of honor for his wife.\n\n\nNotes.\n\nLike the preceding, this story was doubtless imported from Europe,\nand probably through the medium of the religious. The occasion for the\nthree questions, as well as the questions themselves, varies widely\nin the many different forms of the story; but the relationship among\nthe members of the cycle is unmistakable. A general outline that would\nembrace most of the variants is this: A certain person, on penalty of\nlosing his head if he fails, is required to give satisfactory answers\nto three (or four) difficult questions; a friend of the contestant,\nwho resembles him, wears the other's clothes, and answers the questions\ningeniously, thus saving his friend's life and winning a considerable\nreward for him and himself. The fullest bibliography of this cycle\nis that given by Oesterley in his edition of Pauli's \"Schimpf und\nErnst\" (Stuttgart, 1866), p. 479. For other references to the group\nof stories, see Grimm, No. 152, and his notes; Rittershaus, 404-408\n(No. CXV, \"Der K\u00f6nig und der Bischof\"); K\u00f6hler-Bolte, 82 (on Moncaut's\nFrench story \"Le Meunier et le Marquis\"), 267 (on J. F. Campbell's\nNo. 50), and 492 (on the Turkish Nasreddin's 70th jest).\n\nThe opening of our story is like that of many of the tales in the\n\"Bride Wager\" group, in which the youngest of three brothers, after\nthe two older have lost their lives, risks his. Compare, for instance,\nthe European variants cited in our notes to No. 21. This opening,\nwhich does not belong to our present cycle, was doubtless attached\nto the story of the three questions in the Islands themselves. The\ncombination does not appear to have been very happily effected,\nalthough it is easy to see the basis for the association (cf. Von\nHahn's formula 24 and bibliography). Very little distinction is made\nbetween the good qualities of the three brothers, and the Negrito's\ndetermination to help the last only is not motivated. The Negrito\nhimself, however, is necessary to the story,--he takes the place of the\nmiller in most of the European forms,--and he had to be fitted in as\nbest he could. The magic ring of the slave, with the aid of which he\nis able to make himself look exactly like his master, does not appear\nin any of the other variants that I know of. In many of the European\nforms the occasion of the questions is this: A king or a nobleman\nbecomes angry with a priest or bishop, and threatens him with death\nif he cannot answer within a definite time three questions that are\nput to him. As the chief interest of the story is in the solving of\nthe riddles or problems, it is easy to see how there might be a wide\nvariation in setting if the story passed around much by word of mouth.\n\nThe questions themselves are curious. Here are some of those found in\nthe European versions: (1) How much water is there in the sea? (2)\nHow many days have passed since Adam lived? (3) Where is the centre\nof the earth? (4) How far is it from earth to heaven? (5) What is the\nbreadth of heaven? (6) What is the exact value of the king and his\ngolden crown? (7) How long a time would it take to ride around the\nwhole world? (8) What is the king thinking of this very moment? (9)\nHow far is fortune removed from misfortune? (10) How far is it from\nEast to West? (11) How heavy is the moon? (12) How deep is water?\n\nSome of the answers to these questions are clever; others are only less\nstupid than the persons who asked the questions. The solutions to the\ntwelve just given are: (1) \"A tun.\"--\"How can you prove that?\"--\"Just\norder all the streams which flow into the sea to stand still.\" This\nreply is not unlike the counter-demand to the third question in our\nstory. (2) \"Seven; and when they come to an end, they begin again.\" (3)\n\"Where my church stands: let your servants measure with a cord, and\nif there is the breadth of a blade of grass more on one side than on\nthe other, I have lost my church.\" (4) \"Just so far as a man's voice\ncan easily be heard.\" (5) \"A thousand fathoms and a thousand ells:\nthen take away the sun and moon and all the stars, and press all\ntogether, and it will be no broader.\" (6) This question is answered\nexactly as the second in out story. (7) \"If you set out with the\nSun and ride with him, you will get around the earth in twenty-four\nhours.\" (8) \"The king thinks I'm an abbot, and I'm only a shepherd\n(or miller).\" With this question and answer compare the last task\nin our No. 25. (9) \"Only one night, for yesterday I was a shepherd,\nand to-day I am an abbot.\" (10) \"A day's journey.\" (11) \"A quarter\n(of a pound): if the king doesn't believe it, let him weigh the moon\nhimself.\" (12) \"A stone's throw.\"\n\nThe method of answering the questions asked in this cycle of\nstories, and the obscure origin of the clever substitute, form a\ndirect connection, I believe, between this group and the \"Clever\nLass\" cycle. Not only do we find in both the situation of a person\nout of favor required to answer difficult riddles, and the task\nassumed voluntarily by some one humbler but more clever than he,\nbut even some of the questions themselves, and the same style of\nanswers, are found in both cycles. For example, compare questions and\nanswers 1, 3, 5, 7, above, with tasks 1, 2, 4, in the notes to our\nNo. 7. In Grimm, No. 152, \"The Shepherd Boy,\" the hero is asked three\nquestions impossible to answer,--How many drops of water are there\nin the sea? How many stars are in the heavens? How many seconds has\neternity? He gets out of his difficulty just as the \"Clever Lass\"\ngets out of hers,--by making equally impossible counter-demands,\nor else giving answers that cannot be proved incorrect.\n\n\n\nTALE 39\n\nALBERTO AND THE MONSTERS.\n\n\nNarrated by Pacita Cordero of Pagsanjan, Laguna. She says, \"This\nstory is common among the Tagalogs. It was told to me by my nurse\nwhen I was a little girl.\"\n\n\nOnce there was a king in Casiguran named Luis. King Luis had three\nbeautiful daughters, but the youngest was the fairest of all. One\nday the three princesses went to the orchard to amuse themselves. It\nhappened that on that day the wind blew very hard, and they were swept\naway. The king felt very sad over the loss of his daughters; and he\nissued proclamations in all parts of his kingdom, saying that any\none who could find his daughters within three days would be allowed\nto choose one of the three for his wife.\n\nAt that time there was also in the neighboring kingdom of Sinucuan\na king who had a brave son named Alberto. When Alberto heard of the\nmatter, he went to the king, and said that he would look for his lost\ndaughters. King Luis accepted his offer. Prince Alberto now began\nhis search. He walked and walked until he came to a large forest\nwhere he found two boys fighting. \"What are you fighting about?\" he\nsaid. The one answered that the other boy was taking his boot away\nfrom him. Alberto then said to the other boy, \"Why don't you give\nthe boy his boot? The boot is old.\" The boy said that the boot, if\nworn by any one, would carry him to whatever place he wanted to go,\nprovided he kicked the ground. To settle the contest between the\ntwo, Prince Alberto took the boot from them, and said, \"Go over by\nthat large tree, and the one who can run here first shall have the\nboot.\" While the boys were walking towards the tree, the prince put on\nthe boot and kicked the ground. He was at once carried far away. When\nthe boys got back to the original place, Alberto had disappeared.\n\nAt the place where the boot carried him Alberto found two young men\nfighting over a rusty key. He said to them, \"Why do you fight for\nsuch an old rusty key? You are not children: you are young men. You\nought to be ashamed of yourselves.\" The elder of them answered that\nthe key, if it were knocked against a stone, would open the stone,\nhowever hard it might be. The prince took the key from them, and said,\n\"Go to a certain place, and face back here. The one to reach here first\nshall have the key.\" The two agreed, and started away. While they were\ngone, Alberto kicked the ground, and the boot carried him to another\nplace. When the young men came back, the prince was no longer there.\n\nThis time Prince Alberto found two old men fighting. He asked them the\nsame question as he had asked the others; and one of them answered,\n\"If that hat is worn by any one, his body will be invisible; he will\nnot be seen.\" The prince secured the hat from these old men by telling\nthem the same thing he had told the others. While they were running\ntheir race, he put the hat on and kicked the ground.\n\nThe boot now brought him before a huge rock which had a small hole in\nit. Alberto put the key in the hole, and the rock suddenly opened. When\nhe entered it, he found a street leading to a palace. He went up to\nthe palace; and when he entered the door, a beautiful princess met\nhim. Before Alberto could say a word, the princess told him to go away;\nfor she said that a seven-headed monster was living with her. \"If\nthat is the case,\" said the prince, \"show me his sword, and I will\nkill him.\" The princess pointed to the sword, which was hanging on\nthe wall. The prince went to get it, but it was too heavy for him: he\ncould not even move it. Then the princess gave him a pail of water to\ndrink. She said that that was the water the monster always drank before\ntouching his sword. The prince drank the water, and then sat down on an\niron chair, and the chair broke. The princess now told him that he was\nstrong. Soon steps were heard on the stairs. Prince Alberto put on his\nhat, and stood by the door, sword in hand. When the monster came up,\nhe thrust one of his heads through a window near the door, and said,\n\"I smell something human!\" The prince cut off that head. \"Somebody\nmust be here!\" cried the monster; but the princess answered that there\nwas no one there with her. The prince then cut off the monster's heads\none after another until only the main one was left. The monster waved\nhis arms, but he could not grasp anything. At last he entered the\ndoor. The prince cut off his last head, and he fell dead.\n\nInexpressible was the joy of the princess when she saw the monster\nlying dead on the floor. She embraced the prince, and thanked him for\nher deliverance. Then she told him how she happened to be there. When\nthe prince knew that she was one of the daughters of King Luis, he\nsaid to her that she was the very one for whom he was looking. The\nprincess then told the prince about her two sisters, who were kept\nprisoners in the same way. So Prince Alberto left her, saying that\nhe would go save her two sisters and then return.\n\nHe went outside and kicked the ground, and was brought before another\nhuge rock. He entered it, and another princess met him. After asking\nhim a few questions, she told him to go away, for the ten-headed\nmonster who was living with her would soon return. But the prince\nsaid that he did not fear anything, and he told her to give him the\nmonster's sword. Before he could lift the sword he had to drink two\npails of water, which the princess gave him. Then he sat down on\nan iron bed, and the bed broke in two, so he thought he was strong\nenough. When the ten-headed monster came home, Alberto killed him\nin the same way he had killed the other. The princess rejoiced, and\ntold the prince that he had saved her life. Then she embraced him and\nthanked him. Her joy was increased when Alberto told her that he had\nsaved her younger sister. She begged him to save her eldest sister,\nwho was in the next rock. The prince answered that that was what he\nhad come for. So he left her without further talk, for it was already\nthe night of the second day.\n\nHe then kicked the ground, and found himself in front of another huge\nrock, which he opened. Here the third princess greeted him. After\nasking him several questions as to how he had come there, she begged\nhim to go away, for she said that it was time for the twelve-headed\nmonster to come home. But he did not go away. He asked for the sword\nof the monster, but of course he could not move it. So the princess\ngave him three pails of water to drink. When the monster came home,\nthe prince cut his heads off one after another, as he had done to the\nother two. The main head was now the only one left. Then the prince\nremoved his hat, and presented himself before the monster, who thought\nthat he could easily kill him, now that he could see him. He said,\n\"Wait, I'll go and get my sword.\" But he could not find it, for the\nprince had already taken it. When he returned, he said to the prince,\n\"You have my sword.\" He had scarcely spoken these words when Alberto\ncut off his remaining head. When Alberto told the princess that he had\nalready saved her two sisters, she jumped with joy and embraced him.\n\nAlberto now took the princess in his arms, kicked the ground, and\nthey were brought to the palace of the second sister. Then the prince\nkicked the ground again, and all three were carried to the palace of\nthe youngest sister. But there was no time for delay, as the third\nday was nearly gone. So he quickly brought all three princesses back\nto their father's kingdom. When they arrived at the palace, King\nLuis was overjoyed to see his daughters again. He told the prince to\ndecide which one he wanted for a wife. While the three princesses\nwere talking about their life with the monsters, Alberto managed,\nwithout being noticed, to give his handkerchief to the youngest.\n\nThe next day Alberto called at the palace. \"Have you decided whom you\nare going to take for a wife?\" said the king. The prince answered,\n\"The one who has a handkerchief just like mine shall be my wife.\" Now,\nall three were anxious to have the brave prince for their husband, so\nthey hastened to their rooms to get their handkerchiefs. The two older\nsisters first presented theirs, but neither resembled Alberto's. Then\nthe youngest showed the one which Alberto had given her the day\nbefore, and so she was married to him. For three days banquets of\nthanksgiving were held, and the marriage festivities lasted for two\ndays. The other two princesses were also married to kings' sons.\n\n\nNotes.\n\nThere is a striking analogy between the opening of our story and that\nof a Servian tale (Wuk, No. 5), where a Kaiser has three daughters\nwhom he rears in close confinement, but whom he permits one day, after\nthey have become of marriageable age, to dance the kolo. While they\nare dancing, a storm blows up, and carries them all away. The rest of\nthe story is a variant of our No. 18, with which our present story,\ntoo, has some points of contact.\n\nFor the magic articles secured by the hero from certain persons\nquarrelling over them, and for the \"Fee-fi-fo-fum\" formula, see notes\nto No. 18.\n\nThe hero's drinking a pail of magic water, and becoming so strong\nthat when he sits in an iron chair it breaks down under him, recalls\nthe similar feat of Strong Hans (Grimm, No. 166).\n\nThe three monsters of increasingly greater formidability--Seven-Heads,\nTen-Heads, Twelve-Heads--which are slain by the hero, who uses their\nown Weapons on them, recall the underworld monsters killed by the\nhero in the \"Bear's Son\" cycle (cf. our notes to No. 17).\n\nAlthough the events of our story are located in the Philippines, the\nCasiguran mentioned probably being the town in Tayabas on the west\ntoast of Luzon, the tale as a whole appears to have been imported. The\nSinucuan referred to is probably the famous legendary King of Pampanga,\nof whom the Pampangans have a rich oral literature. He is said to\nhave lived on Mount Arayat. He figures in our No. 79 (b).\n\n\n\nTALE 40\n\nJUAN AND MARIA.\n\n\nNarrated by Anicio Pascual of Arayat, Pampanga, who says, \"This story\nis often told by Pampangan grandmothers to their grandchildren. I have\nheard it many times. Lately it was told to me again by an old woman.\"\n\n\nOnce there lived in a barrio an old beggar couple. They had a son named\nJuan, and a daughter Maria. The proceeds from their begging were hardly\nenough to support the family. One day, after the old man had returned\nhome from town, he ordered his wife to cook the rice that had been\ngiven him. The old woman obeyed him. When he saw that the rice was\nnot enough for him and his wife and children, he angrily said to her,\n\"From now on, don't let me see our children in this house. Chase them\nas far as you can, and let them find their own food.\" The old mother\nwept when she heard the words of her cruel husband. She did not want\nto be separated from her children; but she feared that she would be\nwhipped if she kept them, so she obeyed the cruel order. At first\nthe poor children did not want to go away; but, when they saw that\ntheir bad father was going to kick them, they ran off crying.\n\nSoon the children came to a wild forest. \"Maria, what will become of\nus here?\" said Juan. \"I am very hungry,\" said the little girl. \"I\ndon't think that I can get you any food in this wilderness,\" said\nthe kind brother, \"but let me see!\" He then looked around. By good\nluck he found a guava-tree with one small fruit on it. He immediately\nclimbed up for the guava, and gave it to his hungry sister. Then the\ntwo children resumed their journey.\n\nAs they were walking along, Maria found a hen's egg on the grass. She\npicked it up and carried it along with her in her dirty ragged\nskirt. At last they saw a very small hut roofed with dry talahib\n(coarse, long grass). An old woman in the hut welcomed them, and asked\nthem where they were going. After Juan had told her their story, she\ninvited the tired children to stay in the hut with her. She promised\nthat she would treat them as her little son and daughter. From that\ntime on, Juan and Maria lived with the kind old woman. Juan grew to\nbe a strong fine man, and Maria became a beautiful young woman. Juan\nspent almost all his time hunting in the mountains and woods.\n\nOne morning he caught a black deer. While he was taking the animal\nhome, the deer said to him, \"Juan, as soon as you reach your home,\nkill me, eat my flesh, and put my hide in your trunk. After three days\nopen your trunk, and you will see something astonishing.\" When Juan\nreached home, he did as the deer had told him to do. On the third\nday he found in the trunk golden armor. He was greatly delighted by\nthe precious gift.\n\nMaria had not been living long with the old woman when she found\nthat the egg had hatched into a chick, which soon grew into a fine\nfighting cock. One morning the cock crowed, \"Tok-to-ko-kok! Take me\nto the cockpit. I'll surely win!\" Maria told the old woman what the\ncock had said, and the next Sunday Juan took the fighting cock to the\ncockpit. There the rooster was victorious, and won much money for Juan.\n\nOne day Juan heard that a tournament would be held in front of the\nking's palace. The winner of the contest was to become the husband of\nthe princess, and would inherit the throne. Juan quickly put on his\ngolden armor, and hastened to the palace to try his skill. He defeated\nall his opponents. The next day his bridal ceremony was celebrated,\nand the crown was placed on his head. That very day he ascended the\nthrone to rule over the kingdom. Although Juan was now king, he was\nnot proud. He and the queen visited Maria to get her to live in the\npalace; but the old woman would not allow her to go with her brother,\nas she had no other companion in the hut.\n\nOne day a prince was lost in the forest. He happened to come across\nthe hut in which Maria was living. He fell in love with her, and\nwanted to marry her. As the old woman offered no objections to the\nproposal of the prince, the following day Maria became a queen, just\nas her brother had become king. Although the parents of Juan and Maria\nhad been very cruel, yet the king and queen did not forget them. The\nbrother and sister visited their father and mother, whom they found in\nthe most wretched condition. When the father saw that his children had\nbecome king and queen, he wept greatly for his former cruelty to them.\n\n\nNotes.\n\nA Tagalog folk-tale printed in the \"Journal of American Folk-Lore\"\n(20 : 306), \"Tagalog Babes in the Woods,\" is related to our story.\n\"There the twins Juan and Maria are driven to the forest by their cruel\nfather. After days of wandering, Juan climbs a tree, and sees in the\ndistance a house. They approach it, and, having asked permission to\nenter, are invited in; but there is no one to be seen in this magic\nhouse, although food and drink and clothing are supplied the two\nwanderers in abundance.\" The story is evidently incomplete. It is\nbased on a metrical romance, \"The Life of the Brother and Sister,\nJuan and Maria, in the Kingdom of Spain,\" of which I will give a\nbrief synopsis, since the chap-book version contains details which\nare lacking in the fragment cited above.\n\nThis metrical romance is printed in both Tagalog and Pampangan. My\nTagalog copy, which contains 1836 lines, bears the date 1910, but is\nclearly a reprint. The Pampangan text is slightly shorter, with 1812\nlines. Retana (No. 4164) cites a Pampangan version some time between\nthe years 1860 and 1898, and a later reprint of 1902 (No. 4349). The\nsummary that follows is based on the Tagalog.\n\n\nJuan and Maria.\n\nDuring the reign of King Charles the Fifth there lived in Spain a\npoor couple, Fernando and Juana. They had a son Juan, ten years old,\nand a daughter Maria, but eight months in age. Fernando was very cruel\nto his wife and children. He was also very selfish. During meal-times\nhe ate alone, without inviting the rest of his family to eat with him.\n\nOne day Fernando said to his wife, \"You must send our two children\naway. If my command is not executed, your life shall answer for your\ndisobedience.\" The broken-hearted mother summoned her children,\nand with tears in her eyes told them of the cruel order of their\nfather. The children had to obey their father, for they feared him,\nand so set off for the mountains. For many days they wandered around,\nliving on wild fruits, and sleeping under trees.\n\nOne day Juan was greatly surprised to hear Maria ask for some water\nto drink, for she had never spoken before. They were far from any\nstream, and Juan did not know what to do to satisfy his sister. At\nlast he climbed a tree to see whether there was any water near by,\nand he saw in a valley not far off a beautiful house surrounded with\nflowers. Juan quickly came down the tree, and the two children set\nout for the house. When they reached it, they knocked at the door,\nbut no one answered. After knocking again in vain, the boy decided to\nenter. He pushed open the door, and found himself in a golden salon,\nluxuriously furnished with gold and silver chairs. On the silver wall\nhung an image of the Immaculate Conception. The two children knelt down\nin front of the image and prayed. Then they went to the dining-room,\nwhere they found a golden table with exquisite dishes of all kinds.\n\nSeveral years passed by. Under the care of the Virgin, Maria grew to\nbe a beautiful young woman. One day, as Maria was praying, the Virgin\nspoke to her through the image. She said that the gallant prince of\nBorgo\u00f1a would come to the mountains to hunt deer, and that he would\nlose his way in the woods. He would come to their house to ask for\nsome water, and would fall in love with Maria. Everything turned out\nas had been predicted. The gallant prince was so attracted by the\nbeauty and grace of Maria, that he could not help saying to her,\n\"I love you.\" With the consent of her guardian the Virgin, Maria\naccepted the Prince of Borgo\u00f1a, and the day for their wedding was\nset. The king, his son, and all the nobility of Borgo\u00f1a, set out for\nthe mountains to get Maria, and on their arrival were surprised at\nthe magnificence of her house. The bishop who was with the company\nmarried the couple, and all the retinue went back to the capital.\n\nWhen Juan now found himself left all alone in the house, he knelt\nbefore the image and complained to the Virgin of his situation. The\nVirgin said to him, \"Don't worry! To-morrow mount the horse which\nis in the stable, clothe yourself in iron, and go to the kingdom of\nMoscobia to help the king drive the Moors away.\" Juan did so, and\nupon his arrival in Moscobia he found thousands of Moors threatening\nthe king. With his sword he killed half the enemy: the rest were\nrouted. Because of his great services, the king married his daughter\nto Juan, and the new couple were proclaimed king and queen.\n\nSome time afterwards, Juan wrote to his sister, suggesting that they\nvisit their parents. The two couples, accompanied by many of the\nnobles of their kingdoms, set out for Spain. Their cruel father was\nastounded to see his children raised to such a lofty position, and\nhe begged their pardon for his former harsh treatment of them. They\nforgave him, and then returned to their respective kingdoms, where\nthey lived peacefully for many years.\n\n\nThe connection between our folk-tale and the romance is not very\nclear. In both we have the abandoned children, the discovery of the\nhouse in the woods where the children are reared to manhood and\nwomanhood, and the marriage of Maria with a prince who loses his\nway in the forest. In both Juan becomes a king, and in both the two\nchildren seek again their cruel parents and forgive them. On the other\nhand, there is much in the folk-tale that is lacking in the romance;\ne.g., the incident of the egg that hatches into a fighting cock,\nand the incident of the black deer with the miraculous hide. In the\nfolk-tale Juan becomes king because of his skill in a tournament;\nin the romance, because, with the help of the Virgin, he defeats a\nlarge Moorish army. In the one, the shelter in the woods is but a\nthatch-roofed hut inhabited by a kindly old woman; in the other,\nit is a magnificent house occupied by no one except the image of\nthe Virgin. The correspondences as well as the differences between\nthe two versions, neither of which appears to be new, suggest that\nthe source of the folk-tale and the romance is one and the same,\nbut that the folk-tale went its own way, the way of the people, and\nthus acquired its more native appearance. That the common source was\nsome European story, can hardly be doubted, I think.\n\nThe opening of our story is not unlike that of the German \"H\u00e4nsel\nund Gretel\" (Grimm, No. 15). Bolte and Pol\u00edvka (1 : 123) note that\nvarious different M\u00e4rchen have this beginning \"of children whom their\nfather, either because of bitter necessity or because he is forced\nby their step-mother, takes to the woods and there abandons.\" One of\nthe most widespread cycles in which it occurs is \"Hop o' my Thumb,\"\na version of which is told among the Tagalogs. I will give this\nTagalog version here in the notes, by way of compromise, as it were:\nfor while the story is a bona fide Tagalog tale, in that it is told\nin the dialect, it must have been received directly from Europe; and\nit appears to have retained the form in which it was received, with\nbut few modifications. No other Oriental form whatsoever of this story\nhas been recorded (see Bolte-Pol\u00edvka, 1 : 124-126). The Tagalog story\nwas narrated by Pacita Cordero of Pagsanjan, Laguna, and runs thus:--\n\n\nPitong.\n\nMelanio and Petrona had seven sons. The father was a woodman. They\nwere so poor, that sometimes the whole family went without dinner. One\nday Melanio said to his wife, \"Petrona, our children are growing,\nand I don't see how we shall be able to support them all. At present\nthey cannot help us earn a living, because they are too small. Don't\nyou think we should get along better without them?\"--\"Yes,\" answered\nPetrona, \"if we could only get rid of them some way!\"--\"Well,\nto-morrow I will take them to the forest to gather fuel,\" said the\nhusband. \"While they are busy, I will leave them on the pretext of\nlooking for better kinds of wood, and will hurry home. They will not\nbe able to get home, for they won't know the way.\"\n\nThe wife agreed to this cruel plan. But the youngest son overheard\nthe conversation, and told his brothers about it. At last Pitong\n(seventh), for that was the name of the youngest, and he was the\nwisest of all, made this suggestion: \"Before we go to the forest\nto-morrow, I will pick up white stones. I will carry them with me,\nand as we go along I will drop them one by one. I'll walk behind, so\nthat father will not notice what I am doing. Then, if he leaves us,\nwe can easily follow the track of stones back home.\" While the six\nbrothers consented to the plan, their minds were troubled, for they\ndoubted the ability of so small a boy to save them.\n\nThe next day the children marched straight into the forest with their\nfather as if they were going on a picnic. Pitong dropped his stones\none by one. When they reached the woods, their father commanded them to\nget together what sticks they could find. He left them there, promising\nthat he would meet them in a certain place; but really he hurried home\nand told his wife. \"We are now rid of a heavy burden,\" he said, and the\ntwo were very happy. When the poor boys had finished their work, they\nlooked in vain for their father. Of course they could not find him;\nbut Pitong led the company, and they followed the track of stones. The\nboys reached home safely, and the parents were route with astonishment.\n\nThe next morning Melanio took his sons out with him again. This\ntime all the boys took white stones with them, besides bread, which\nthey intended to eat if they should get hungry; but the part of the\nforest to which they went was so far, that all the stones were used\nup before they got there. Pitong did not eat his bread; he broke it\ninto pieces, and dropped them on the ground as they went along. They\nnow reached the nook where their father proposed to leave them. This\nplace was grown up with wild shrubs, so that there were plenty of\ntwigs to keep the boys busy. Melanio slipped away from them without\ntheir noticing it. After the seven brothers had worked a long time,\nthey thought of returning home. But they could not find the track:\nthe pieces of bread had been eaten by the ants. They cried out,\n\"Father, father! where are you?\" When they were so hungry and tired\nthat they could not shout any more, they sat down on the ground and\nbegan to weep.\n\nIt began to grow dark. Pitong advised his brothers to pluck up courage,\nand said to them, \"Follow me.\" So they went on without taking any\nparticular course, and in about a half-hour they came to a tall\ntree. Pitong climbed it to see if there was a road near by. When\nhe reached the top, he said, \"Brothers, I see a lighted house from\nhere. Let us go look for the house! Maybe we can get something to\neat there.\"\n\nWhen they came near the house, they saw that it was well lighted and\nrichly adorned, as if there were a banquet going on; only it was very\nquiet. Pitong, followed by his brothers, knocked at the door. A woman\nkindly admitted them, and the boys begged for some food. They told\nher how they had been deserted by their selfish father. The woman\nsaid to them, \"I have a giant husband who is a great eater of human\nbeings. If he finds you here, you will surely be devoured; but I can\ngive you something to eat. I will hide you before he comes, and you\nmust remain perfectly still.\" The boys had hardly finished dinner\nwhen a loud sound was heard from without. The woman said to them,\n\"Here comes my husband! Boys, follow me into that room! You all get\ninto this big trunk and stay here.\"\n\nThe door was suddenly flung open. As soon as the giant entered,\nhe said in a fierce voice, \"I smell something human: somebody\nmust be here.\" He said this many times; and although the wife did\nnot want to show him the boys, she finally did so, for she feared\nthat she would be punished. She beckoned to them to come out of the\ntrunk. \"Welcome, my young friends!\" said the giant. \"I am very glad\nto have you here.\" Pitong gazed fearlessly at him, but the others\ntrembled with fright. \"Give these boys some food, and prepare them\na comfortable bed,\" said the giant to his wife. \"To-morrow early in\nthe morning they will all be killed.\"\n\nThese words increased the terror of the six older brothers. They could\nnot swallow a morsel more of food when the old woman set it before\nthem. Pitong, however, kept trying to think of a plan by which he could\nsave them all. Now, the room in which they were to sleep was also the\nroom of the giant's seven sons, who were about the same height as the\nwoodman's sons. But the giant's sons had on rich garments. At midnight\nPitong awoke his brothers. They quietly and carefully exchanged clothes\nwith the giant's sons, and then pretended to sleep. At four o'clock\nin the morning the giant came in. He paused before the two beds,\nbut at last turned to the one his sons were in. When he felt their\nrough clothes, he thought them the strangers, and with his axe he\ncut off the heads of all seven. Then he went away and slept again.\n\nNow Pitong and his six brothers stealthily hurried away into the\nforest. When morning came, and the giant found that he had killed his\nown children, he was enraged. He at once took his magic cane, and put\non his magic boots and cap. When the boys heard the giant coming after\nthem, they went down into a big hole they had dug. There they hid. But\nthe giant had a keen sense of smell, and he walked around and around,\nlooking for them. At last he became tired; he leaned against a tree\nand fell asleep. Pitong peeped through a small opening from under\nthe ground. When he saw that the giant was asleep, he called out to\nhis brothers. They quickly stole the magic boot, cap, and cane of\nthe giant, and were soon carried home. Their parents were very much\nsurprised to see them back; but they welcomed their children when they\nknew of the magic objects. By means of these the family became rich.\n\nAs for the giant, when he awoke, he was deprived of all his power. He\nwas so weak that he could not even get up from the ground, so he died\nthere in the woods.\n\n\n\nTALE 41\n\nTHE ENCHANTED PRINCE.\n\n\nNarrated by Pedro D. L. Sorreta, a Bicol from Virac, Albay, who heard\nthe story from his grandfather.\n\n\nMany years ago there lived a very rich king in a beautiful city near a\nwild forest, the home of many wicked witches. The king had a gallant\nson named Ucay, who fell in love with a beautiful young witch, the\ndaughter of the most bitter enemy of his father. When Ucay became old\nenough to marry, his father requested him to select the most beautiful\nlady in the city for his wife; but the prince would neither select one,\nnor would he tell his father about his love for the witch. So the rich\nking ordered his soldiers to bring to the palace all the beautiful\nwomen that could be found in the kingdom. His order was soon obeyed,\nbut none of the girls suited the prince. So the king took the matter\nof selection into his own hands; and, after choosing a very handsome\ngirl, he forced his son to marry her. Out of fear, Ucay consented to\ndo as his father bade him. But the beautiful young witch to whom he\nhad already pledged his love became angry with him for his timidity,\nand so she resolved to change the city into a forest of beautiful\ntrees. Her fickle lover she transformed into a monkey, who should\nlive in the tallest tree, and who should not be able to recover his\nhuman shape till five centuries had passed, when a charming girl\nwould live with him and love him more than anything else. Moreover,\nshe changed the king's subjects into other animals as she pleased. No\nsooner had the marriage of the prince been proclaimed, then, than\nthe desire of the witch was accomplished, to the great surprise of\nthe neighboring cities.\n\nFour centuries had already passed. The wonderful disappearance of\nthe city was already forgotten, and people from other places began\nto build houses in the enchanted city. The monkey-prince was always\nwatching for an opportunity to catch a beautiful girl who should\nbreak the spell that kept him in his miserable condition. Soon a\nchurch was built near the foot of the tree in which he lived. He\nhad already succeeded in capturing two ladies, but they had died\nof fear. After incalculable suffering and extraordinary patience,\nthe time for his recovery came at last.\n\nOne Sunday morning before the mass was over, a very beautiful girl, the\ndaughter of a poor man, came out of the church and sat at the foot of\nthe tree. She had been disappointed in her love with a rich man's son,\nwho had forsaken her in order to marry the daughter of a rich man. So\nshe wished to die. When the monkey-prince saw her sitting there alone,\nhe noiselessly went down, carefully took her by the right hand, and\ncarried her to the top of the tree. She would have died of fright, as\nwas the fate of the two former women, had she not seen in the monkey's\neyes a noble look that filled her with wonder and sympathy. As days\nwent by, she lived on delicious fruits which were entirely strange\nto her; and her love for the poor creature grew greater and greater,\nuntil at last she loved him more than anything else.\n\nOn the evening of the tenth day she was surprised to find herself\nbeside a gallant prince in a richly-decorated room. At first she\nthought that she was dreaming; but when the prince woke up, kissed\nher, and then told her the history of his life, she knew that it\nwas real. She was so astonished, that she exclaimed, \"Ah, me! God\nis wise!\" The next morning she was crowned queen of her husband's\nhappy subjects, whom she had restored from the enchantment of the\nwicked witch. Every one in the kingdom loved his new queen as long\nas he lived.\n\n\nNotes.\n\nI know of no parallels to this interesting story, which appears to\nbe old native tradition. The hero transformed by enchantment into\na beast, and saved by the devotion of the human lover, suggests the\n\"Beauty and Beast\" cycle (Macculloch, ch. IX; Crane, 7, 324 [notes 5\nand 6]; Ralston, Tibetan Tales, p. XXXVII f.); only it is to be noted\nthat those stories are, after all, heroine tales, not hero tales, for\nthe interest in them is centred on the disenchantment brought about\nby the maiden who comes to love the prince in his beast form. The\ncurse by a disappointed witch, and the prophecy that only after\nfive hundred years will the curse be removed, suggest in a way the\n\"Sleeping Beauty\" cycle (Grimm, No. 50; and Bolte-Pol\u00edvka's exhaustive\nnotes); only here, too, the resemblance is but vague. There is no magic\nsleep in our story, but a Circe-like transformation of the prince and\nall his subjects into animals, the city itself being changed into a\nforest of trees. We have already met with stories in the Philippines\nbased on the idea of animal-marriages (e.g., Nos. 18, 19, 29);\nbut, even were it demonstrable that all those tales were imported,\nit would not necessarily follow that the savage idea behind them,\ntoo, was imported. Their adoption by the natives might indicate,\non the contrary, that the basic idea was already well known.\n\nI might call attention to the fact that the number 500 and the\nmonkey-prince suggest vaguely Buddhistic lore.\n\n\n\nTALE 42\n\nTHE PRINCE'S DREAM.\n\n\nNarrated by Gregorio Frondoso, a Bicol of Tigaon, Camarines. The\nnarrator says, \"This story was told to me by my guardian while I was\nin Nueva Caceres. He told it to me in the Bicol dialect, and said\nthat this must be a Bicol story.\"\n\n\nOnce there lived a young prince who, after his father's death,\nsucceeded to the throne as the sole heir of a vast, rich kingdom. He\nindulged himself in all worldly pleasures. He gave dances, and\nall sorts of merry-making surrounded his court to attract the most\nbeautiful ladies of the kingdom. Meanwhile the royal treasury was\nbeing drained, and his subjects were becoming disloyal to him; for,\nhis time being chiefly absorbed in personal cares, he often neglected\nhis duties as king. Disappointed by his conduct, his counsellors\nplotted against him: they resolved to dismiss him from the realm. The\nprince's mother, the widowed queen, learned of their plot. So, when\nhe returned to the palace from his evening walk one day, she said\nto him, \"My son, I wish you would turn from your foolish trifling,\nand govern your people as you ought to do; for your advisers are\nplanning to dethrone you.\" The prince, who was not bad at heart,\nfollowed his mother's sensible advice: he now began to devote himself\nto the welfare of his subjects. His ministers, too, gave up their plan,\nand aided the young king in his royal tasks.\n\nOne noon, when the prince was taking his siesta, he had a dream. A\nghost appeared to him, and spoke in this manner: \"Your father left\na hidden treasure of gold and diamonds, which he forgot to mention\nin his will. Should you care to have that treasure, go to the city\nof Black. There you will find a Negro, the richest in that city,\nwho will tell you all about the treasure.\" On hearing these words,\nthe prince woke up, and hurriedly acquainted his mother with his\ndream. \"Undeceive yourself,\" she said. \"Never believe in dreams. I\ndon't believe in them myself.\" In spite of his mother's words, he\ndecided to look for the Negro.\n\nThe next day, disguising himself as a poor traveller, the prince set\nout for the city of Black. He arrived there at ten o'clock at night,\nand the gate of the city was closed; for there was a law there, that,\nafter the bell had rung ten, no person could enter the city. So he had\nto sleep outside the walls. Then the very same ghost that had spoken\nto him in his palace appeared to him, and said, \"Go back to your\npalace, prince, and there in the cellar you will find the treasure\nI spoke of.\" The moment he heard the voice, the prince got up and\nreturned to his own city. When his mother saw him, she said to him,\n\"Did you find what you were looking for?\"--\"Mother, the very same\nghost told me that the treasure is buried in the cellar of the palace.\"\n\n\"I have told you that dreams are never true,\" she said. \"The ghost must\nbe joking you. You see, you have gone to a faraway land in vain. Banish\nall thoughts of that treasure, and continue ruling your kingdom well,\nand you will be very much better off.\"\n\nAt first the prince followed his mother's counsel, and tried to rid his\nmind of the thought of the treasure; but the ghost haunted him in his\nsleep, day and night, reminding him of the gold and diamonds. Early one\nmorning, without the knowledge of his mother, he took a pointed iron\nbar and went down into the cellar of the palace. There he dug where\nthe treasure was supposed to be. He dug and dug to find the coveted\ngold and diamonds. He remained there several hours, and had excavated\na hole some three metres deep, but had found no sign of the hidden\nwealth. Just as he was about to give up, his bar struck something hard\nwhich produced a metallic sound. He went on digging until finally he\nuncovered an iron platform in the form of a square. It was locked with\na padlock, and the key was in the lock. He lifted the platform, and\nto his great surprise and wonder found a low ladder made of diamond\nbars, leading down into a small apartment all shining bright as if\nit were day. Here he found two columns of diamond bars, each a foot\nin thickness and a metre in height, whose brightness shot through all\nthe corners like sunbeams. This subterranean chamber immediately led\nto another in which there was a big safe about five feet in height\nand three feet wide. He opened the safe, and from out of it flowed\ngold coins like water in torrents from a cliff. His eyes were dazzled\nby their brightness; and he was so startled at the inexhaustible flow\nof money, that he said to himself, \"Are these gold coins and diamonds\nreal, or am I simply dreaming?\" To assure himself, he filled his cap\nwith the gold coins and went up into the sunlight. He rubbed his eyes\nand examined the coins: they were of pure gold. Greatly delighted\nby his discovery, he hastened to his mother, and said, \"I have found\nthe treasure, I have found the treasure!\" When the queen saw the gold\nglittering in her son's hand, she was very glad. Now both mother and\nson hurried down to the cellar. There the prince continued his search\nfor the hidden treasure, while his mother contemplated in awe the\ncolumns of diamonds she saw in those underground apartments. Now the\nprince came to a third chamber, in which he found two more columns\nof diamonds like those in the first room; and finally he came to a\nfourth apartment, in which he saw a wide curtain of silk hanging on\nthe wall. Back of this wall was another apartment, but it was securely\nlocked. On the curtain were embroidered the following words in big\ngolden letters: \"Inside this chamber is another column of diamonds\ntwice as large and twice as high as those in the other two; none can\nunlock this apartment but the wealthiest Negro in the city of Black.\"\n\nAnxious to have this last column of diamonds, the prince determined\nto find the Negro. Disguising himself again as a poor traveller,\nhe set out for the city of Black. There he found the Negro, who\nreceived him very kindly. In the course of their talk the prince\nspoke of his dream, and told how he found the gold coins and the\ndiamond columns, and finally gave the reason for his coming there\nas a poor traveller. Furthermore, the prince mentioned his father's\nname. On hearing the prince's story, the Negro knelt down before him,\nsaying, \"My prince, I was the most beloved servant of your father. I\nacknowledge you as my master, and am disposed and ready to do anything\nfor your sake. As to the chamber you spoke of, I have not the power\nto unlock it. There is but one man who can unlock it, who knows very\nwell your dead father, and who was his friend. He knows me, too,\nvery well. This man is the king of the demons. And to him we will go\ntogether; but before we go, we should eat our dinner.\" Then the Negro\nordered all kinds of delicious dishes, and the two feasted together.\n\nAfter they had dined, they set out on their journey to the palace\nof the king of the demons. Soon they came to a river. There the\nNegro instructed the prince not to say anything if he should see\nany extraordinary sights, lest some terrible danger befall them. The\nNegro waved his hand, and in a moment there came a sphinx paddling\na small banca towards them. They got into it, and the sphinx rowed\nback to the other side. Then they walked on till they came to the\npalace of the king of the demons, which was protected by two circular\nwalls. They knocked at the gate of the first. The moment they knocked,\nit became dark all around them; lightnings flashed before their eyes,\nand it thundered. Then the gate opened. After passing through the\nfirst gate, they came to the second. \"They knocked, and the gate flung\nopen. At once two lions ran out towards them with eyes glowing like\nballs of fire, and were ready to spring upon them and devour them;\nbut on coming nearer the strangers, and recognizing the Negro, these\ntwo kings of beasts wagged their tails as a sign of welcome.\n\nThe Negro and the prince were conducted to the king's throne. The\nking of the demons asked them what they wanted. The prince spoke:\n\"King of the demons, I have found in the cellar of my palace a store\nof gold coins and several diamond columns, my father's hidden treasure\nwhich he forgot to mention in his will. The last column is locked\nup in a separate apartment, and there is none who has the power to\nunlock it but yourself.\"\n\n\"Young king,\" replied the king of the demons, \"it is true that I am\nthe only one who can unlock it. I gave that diamond column to your\nfather as a gift which he might bequeath to his son; and if you are\nhis son, you shall have it. But, before giving it to you, I should\nlike to have you do me a favor in return for that rich gift. If you\nwill bring me a very beautiful woman to be my companion, one whose\nheart is untainted by any worldly passion, I will unlock for you your\nwished-for treasure, the diamond room.\"\n\nAt this request the young man stood speechless for some time. At\nlast, perplexed, he replied, \"O king of the demons! it seems to me\nimpossible to fulfil your wish. I am not a man of superhuman power\nto read into a woman's heart.\"\n\n\"Well,\" returned the king of the demons, taking out of his pocket a\nsmall oval mirror, \"if you see a beautiful woman, hold this mirror\nbefore her face. If the surface of the mirror becomes clouded, leave\nher; but if the surface of the mirror remains as clear as before,\nbring her to me, for she is the one I want for my comfort.\"\n\nThe prince took the mirror, and with his Negro companion left the\npalace to look for the desired girl for the king of the demons. They\nvisited cities and villages. In three days they had searched through\nthree cities and three villages, but every girl that looked on the\nmagic mirror clouded its surface. Then, discouraged by their failure,\nthe travellers decided to go back to the palace of the king of the\ndemons. On their return they felt very tired, and so stopped in a\nsmall village to rest. There they found a most beautiful girl, the\ndaughter of a poor farmer. It was the very girl desired by the king of\nthe demons; for, after she had looked on the magic mirror, its surface\nremained as clear as before. Then with joyful hearts the Negro and the\nprince set out with the lady for the abode of the king of the demons.\n\nOn their way, the prince, fascinated by her beauty, fell in love with\nthe girl. He did not want to give her up to the king of the demons,\nand so proposed to the Negro that they take her to his palace. But the\nNegro would not consent, for the king of the demons knew all about\ntheir doings, he said. So the prince gave up his plan on condition\nthat the girl's face be veiled.\n\nWhen they arrived at the palace, the king of the demons gladly met\nthem, and said to the prince, \"Now you have fulfilled my wish. You may\ngo back to your palace, and there you will find the diamond apartment\nunlocked for you.\" The sorrowing prince turned his back and left the\npalace with heavy heart; for he no longer thought of the treasure of\ngold and diamonds, but had his whole soul centred in that beautiful\nmaiden that he had given up to the king of the demons. He reached\nhis own palace sad and dejected. Yet, to divert his mind from the\nthought of her, he went to the subterranean apartment; and there he\nfound the last chamber unlocked.\n\nAfter some hesitation, he went into the apartment. There he found\ntwo veiled figures,--the one in the form of a king with his sceptre\nand crown; the other, a maiden. He unveiled the one with the crown,\nand was astounded to find the very same king of the demons. \"Prince,\nunveil that figure,\" said the king of the demons to him. The young\nking did so, and to his great joy saw the beautiful maiden he had\nlost his heart to. At once his sadness disappeared. Then the king\nof the demons said to the prince, \"Young king, since on your way to\nmy palace you fell in love with this maiden, I deem it fit that you\nshould have her for your companion; but do not expect the diamond\ncolumn any more.\" Then the king of the demons disappeared. The prince\nat once embraced the maiden, and conducted her up to his palace. That\nsame day their marriage was celebrated with pomp and luxury.\n\n\n\nNote.\n\nDr. Franz Boas informs me that this story is from the \"Arabian Nights,\"\n\"The Tale of Zayn Al-Asnam\" (see Burton, Supplemental Nights,\" iii,\n3-38; for Clouston's discussion of variants and analogues, ibid.,\n553-563).\n\n\n\nTALE 43\n\nTHE WICKED WOMAN'S REWARD.\n\n\nNarrated by Gregorio Frondoso, a Bicol from Camarines. The story was\ntold by a father to one of his sons.\n\n\nOnce there lived a certain king. He had concubines, five in number. Two\nof them he loved more than the others, for they were to bear him\nchildren. He said that the one who should give birth to a male baby\nhe would marry. Soon one of them bore a child, but it was a girl,\nand shortly afterward the other bore a handsome boy. The one which\nhad given birth to the baby girl was restless: she wished that she\nmight have the boy. In order to satisfy her wish, she thought of an\ningenious plan whereby she might get possession of the boy.\n\nOne midnight, when all were sound asleep, she killed her own baby\nand secretly buried it. Then she quietly crept to her rival's bed and\nstole her boy, putting in his place a newborn cat. Early in the morning\nthe king went to the room of his concubine who had borne the boy, and\nwas surprised to find a cat by her side instead of a human child. He\nwas so enraged, that he immediately ordered her to be drowned in the\nriver. His order was at once executed. Then he went into the room of\nthe wicked woman. The moment he saw the boy baby, he was filled with\ngreat joy, and he smothered the child with kisses. As he had promised,\nhe married the woman. After the marriage the king sent away all his\nother concubines, and he harbored a deep love for his deceitful wife.\n\nSoon afterwards there was a great confusion throughout the\nkingdom. Everybody wondered why it was that the river smelled so\nfragrant, and the people were very anxious to find out the cause of\nthe sweet odor. It was not many days before the townspeople along\nthe river-bank found the corpse of the drowned woman floating in\nthe water; and this was the source of the sweetness that was causing\ntheir restlessness. It was full of many different kinds of flowers\nwhich had been gathered by the birds. When the people attempted to\nremove the corpse from the water, the birds pecked them, and would\nnot let the body be taken away.\n\nAt last the news of the miracle was brought to the ears of the\nking. He himself went to the river to see the wonderful corpse. As\nsoon as he saw the figure of the drowned woman, he was tortured with\nremorse. Then, to his great surprise and fear, the corpse suddenly\nstood up out of the water, and said to him in sorrowful tones, \"O\nking! as you see, my body has been floating on the water. The birds\nwould have buried me, but I wanted you to know that you ordered me to\nbe killed without any investigation of my fault. Your wife stole my\nboy, and, as you saw, she put a cat by my side.\" The ghost vanished,\nand the king saw the body float away again down the river. The king\nat once ordered the body of his favorite to be taken out of the water\nand brought to the palace; and he himself was driven back to the town,\nviolent with rage and remorse. There he seized his treacherous wife\nand hurled her out of the window of the palace, and he even ordered\nher body to be hanged.\n\nHaving gotten rid of this evil woman, the king ordered the body of\nthe innocent woman to be buried among the noble dead. The corpse\nwas placed in a magnificent tomb, and was borne in a procession with\npompous funeral ceremonies. He himself dressed entirely in black as\na sign of his genuine grief for her; yet, in spite of his sorrow for\nhis true wife, he took comfort in her son, who grew to be a handsome\nboy. As time went on, the prince developed into a brave youth,\nwho was able to perform the duties of his father the king: so, as\nhis father became old, no longer able to bear the responsibilities\nof regal power, the prince succeeded to the throne, and ruled the\nkingdom well. He proved himself to be the son of the good woman by\nhis wise and just rule over his subjects.\n\n\nNote.\n\nI know of no other versions of this story. The incident of the animal\nsubstitution for child is a commonplace in folk-tales, though it is\nusually ascribed to an envious step-mother rather than an envious\nco-wife. For abstracts of Filipino stories containing this incident\nsee JAFL 29 : 226 et seq., 228, 229; 19 : 265-272.\n\n\n\nTALE 44\n\nTHE MAGIC RING (\"ANG SINGSING NGA TANTANAN\").\n\n\nNarrated by Encarnacion Gonzaga, a Visayan from Jaro, Iloilo. The\nstory, she says, is very popular among the Visayans.\n\n\nIn the town of X, not far from the kingdom of Don Fernando, there\nlived an old religious woman named Carmen. She had a son named\nCarlos. She had been a widow since Carlos was nine months old. She\nwas poor--poor even to raggedness. One day she said to her son,\n\"I have named you Carlos because I love you. For me, no name is\nprettier than yours. Every letter in it means something.\" Carlos asked\nhis mother to tell him the meaning of his name; but she said to him,\n\"I'll tell it to you later. First go to the king's palace, and there\nbeg something for us to eat. O my son! if you only knew the miseries I\nhave had to endure to bring you up, you would not refuse this request\nof your poor mother,\" she said, weeping.\n\nCarlos pitied his mother very much, so he ran towards the king's\npalace to beg some food; but when he reached the gate, he hesitated\nto enter. He was ashamed to beg, so he went and stood silently under\nthe orange-tree which was not far from the princess's window. \"If\nI should obey my mother's request,\" he said to himself, \"what would\nthe princess say? She would probably say to me, 'You are too young to\nbeg.' What a disgrace then would it be for me!\" As Carlos was looking\nat the declining sun with tears in his eyes, the princess raised her\nwindow and unintentionally spit on his head. Carlos's eyes flashed. He\nlooked at the princess sternly, and said, \"If the Goddess of the Sea,\nwho has a star on her forehead [92] and a moon on her throat, does\nnot dare to spit on me, how can you--you who are but the shadow of\nher power and beauty?\"\n\nAt these harsh words the princess fainted. When she came to herself,\nshe cried. Her tears were like drops of dew falling from the leaves\nin the morning. Her father entered her room, and found her in her\nsorrow. \"Why do you weep, Florentina?\" asked Don Fernando.\n\n\"O Father!\" answered Florentina, \"my heart is broken. I have been\ndisgraced.\"\n\n\"Why should you say so?\" replied her father. \"Who broke your heart,\nand who disgraced you?\"\n\n\"There's a man under the orange-tree,\" answered the princess, \"who\nsaid to me these words\"--and she repeated what Carlos had said to her.\n\nThe king instantly ordered Carlos to be seized and brought into his\npresence. Carlos stood fearless before him, and answered all his\nquestions. Don Fernando at last said, \"If within a week you cannot\nshow me that what you said to my daughter is true, you'll be hanged\nwithout mercy.\"\n\nThese words frightened Carlos. With tears in his eyes and with his\nthoughts devoted to God, who alone could give him consolation, he\nwalked down the shore of the Golden River. He sat down to rest under\na pagatpat-tree [93]. An eagle which had a nest at the very top of\nthe tree saw him crying, and said to him, \"Why do you weep, Carlos?\"\n\n\"O Eagle, queen of the birds! I'd be very thankful to you if you'd\nonly tell me where the home of the Goddess of the Sea is,\" said Carlos.\n\n\"Why do you want her house?\" asked the eagle. \"Don't you know that\nno human being is able to see her?\"\n\n\"I didn't know that; but if I cannot see her, my life is lost,\"\nsaid Carlos sadly.\n\nThe eagle pitied Carlos very much: so she said, \"Come, Carlos,\ncome! and I'll lead you to the right path.\" Carlos followed her\nuntil they came to the mouth of the river. There they stopped. The\neagle shouted, \"O king of the fishes! come and help me, for I am\nin great need of assistance.\" The king of the fishes appeared, and\nasked what the eagle needed. The eagle told him the story of Carlos,\nand asked him if he could take Carlos to the home of the Goddess of\nthe Sea. As the fish could not refuse the request of the queen of the\nbirds, he said to Carlos, \"Carlos, lie on my back and close your eyes:\nwithin five minutes you'll be in the home of the goddess.\"\n\nCarlos obeyed the fish. When he opened his eyes, he found that he was\nin a very beautiful house. He was lying on a golden bed, and beside\nhim was standing a beautiful woman with a star on her forehead and\na moon on her throat. Carlos could not believe that the vision was\ntrue. By and by he heard a sweet voice saying, \"What has brought you\nto this place?\"\n\nCarlos trembled, and answered, \"I have come here to ask for your help.\"\n\n\"What help do you desire?\" asked the goddess. Carlos related his\nstory. The goddess could not refuse help to one who had spoken so\nwell of her beauty, so she took her diamond ring off her finger\nand gave it to Carlos, saying, \"Take this ring with you. Whenever\nyou want or need my help, touch the ring thrice, and say, 'O God,\nhelp me!' If the king wants my presence, touch the ring six times,\nand I'll appear before you.\"\n\nCarlos received the ring, and, humbly kneeling before the goddess,\nsaid, \"I can find no words in which to express to you my gratitude. I\nthank you with all my heart.\"\n\nThe goddess then called to the king of the fishes, and ordered him\nto take Carlos back to land. When Carlos arrived at the shore of the\nriver, he met the eagle, who showed him the way to the king's palace.\n\nThe king Don Fernando, on seeing Carlos once more before him, said,\n\"You wretch! one day more is all you have to live.\"\n\n\"To-morrow,\" replied Carlos, \"I'll come before your Highness, and I'll\nshow to you that what I said to the princess is true.\" When morning\ncame the next day, Carlos was ordered into the king's presence. All\nthe lords and nobles of the kingdom were in the palace, anxious to\nsee the Goddess of the Sea. It was already eight o'clock, and the\ngoddess had not yet appeared. The king asked, \"Where is she, Carlos?\"\n\n\"She cannot come,\" replied Carlos; \"but, if your Highness wants me to,\nI'll give you a trunk filled with gold in exchange for my life.\"\n\n\"No,\" said the king angrily: \"what we want is the Goddess of the\nSea. If you cannot show her to us, prepare to be hanged.\"\n\nCarlos touched the ring six times, and the beautiful Goddess of the\nSea appeared. All were amazed to see a woman with curly hair, a star\non her forehead, a moon on her throat, and wearing a white dress\nglistening with diamonds. \"Carlos is an enchanter!\" cried the king,\nand he ran to embrace the goddess. In five minutes she disappeared,\nand Carlos's life was saved.\n\nDon Fernando now proposed to marry his daughter Florentina to\nCarlos. At first the princess hesitated to say yes, but at last she\nconsented. Carlos was glad to marry the beautiful princess; but,\nbefore the marriage took place, he went to get his poor mother,\nwho was anxiously awaiting his return home.\n\nCarlos with his diamond ring could now have everything he needed. In\nfact, he made the chapel in which he was married all of gold. The\nwedding-dress of the princess was adorned with diamonds. Immediately\nafter the wedding, poor Carmen died of happiness. Carlos continued\nto live in the palace with his wife Florentina, but he never came to\nknow the meaning of his name.\n\n\nNote.\n\nI know of no variants of this story. The detail of the helpful animals\nis common in Filipino M\u00e4rchen; here, however, the kindness of the\neagle and the fish lack the usual motivation.\n\n\n\nTALE 45\n\nMARIA AND THE GOLDEN SLIPPER.\n\n\nNarrated by Dolores Zafra, a Tagalog from Pagsanjan, Laguna. She\nsays that this is a Tagalog story, and was told to her when she was\na little girl.\n\n\nOnce there lived a couple who had an only daughter, Maria. When Maria\nwas a little girl, her mother died. A few years later Maria's father\nfell in love with a widow named Juana, who had two daughters. The\nelder of these daughters was Rosa, and the younger was Damiana. When\nMaria was grown to be a young woman, her father married the woman\nJuana. Maria continued to live with her father and step-mother. But\nJuana and her two daughters treated Maria as a servant. She had to do\nall the work in the house,--cook the food, wash the clothes, clean the\nfloors. The only clothes she herself had to wear were ragged and dirty.\n\nOne day Prince Malecadel wanted to get married: so he gave a ball, to\nwhich he invited all the ladies in his kingdom. He said that the most\nbeautiful of all was to be his wife. When Damiana and Rosa knew that\nall the ladies were invited, they began to discuss what clothes they\nwould wear to the ball; but poor Maria was in the river, washing the\nclothes. Maria was very sad and was weeping, for she had no clothes\nat all in which she could appear at the prince's f\u00eate. While she\nwas washing, a crab approached her, and said, \"Why are you crying,\nMaria? Tell me the reason, for I am your mother.\"\n\nThen Maria said to the crab, \"I am treated by my aunt (sic!) and\nsisters as a servant; and there will be a ball to-night, but I have\nno clothes to wear.\" While she was talking to the crab, Juana came\nup. The step-mother was very angry with Maria, and ordered her to\ncatch the crab and cook it for their dinner. Maria seized the crab\nand carried it to the house. At first she did not want to cook it,\nfor she knew that it was her mother; but Juana whipped her so hard,\nthat at last she was forced to obey. Before it was put in the earthen\npot to be cooked, the crab said to Maria, \"Maria, don't eat my flesh,\nbut collect all my shell after I am eaten, and bury the pieces in\nthe garden near the house. They will grow into a tree, and you can\nhave what you want if you will only ask the tree for it.\" After her\nparents had eaten the flesh of the crab, Maria collected all its shell\nand buried it in the garden. At twilight she saw a tree standing on\nthe very spot where she had buried the shell.\n\nWhen night came, Rosa and Damiana went to the ball, and Juana retired\nfor the night as soon as her daughters were gone. When Maria saw that\nher aunt was sleeping, she went into the garden and asked the tree\nfor what she wanted. The tree changed her clothes into very beautiful\nones, and furnished her with a fine coach drawn by four fine horses,\nand a pair of golden slippers. Before she left, the tree said to her,\n\"You must be in your house before twelve o'clock. If you are not,\nyour clothes will be changed into ragged, dirty ones again, and your\ncoach will disappear.\"\n\nAfter promising to remember the warning of the tree, Maria went to the\nball, where she was received by the prince very graciously. All the\nladies were astonished when they saw her: she was the most beautiful\nof all. Then she sat between her two sisters, but neither Rosa nor\nDamiana recognized her. The prince danced with her all the time. When\nMaria saw that it was half-past eleven, she bade farewell to the prince\nand all the ladies present, and went home. When she reached the garden,\nthe tree changed her beautiful clothes back into her old ones, and the\ncoach disappeared. Then she went to bed and to sleep. When her sisters\ncame home, they told her of everything that had happened at the ball.\n\nThe next night the prince gave another ball. After Rosa and Damiana\nhad dressed themselves in their best clothes and gone, Maria again\nwent to the garden to ask for beautiful clothes. This time she was\ngiven a coach drawn by five (?) horses, and again the tree warned\nher to return before twelve. The prince was delighted to see her,\nand danced with her the whole evening. Maria was so enchanted that\nshe forgot to notice the time. While she was dancing, she heard the\nclock striking twelve. She ran as fast as she could down stairs and\nout the palace-door, but in her haste she dropped one of her golden\nslippers. This night she had to walk home, and in her old ragged\nclothes, too. One of her golden slippers she had with her; but the\nother, which she had dropped at the door, was found by one of the\nguards, who gave it to the prince. The guard said that the slipper\nhad been lost by the beautiful lady who ran out of the palace when\nthe clock was striking twelve. Then the prince said to all the people\npresent, \"The lady whom this slipper fits is to be my wife.\"\n\nThe next morning the prince ordered one of his guards to carry\nthe slipper to every house in the city to see if its owner could\nbe found. The first house visited was the one in which Maria\nlived. Rosa tried to put the slipper on her foot, but her foot was\nmuch too big. Then Damiana put it on her foot, but her foot was too\nsmall. The two sisters tried and tried again to make the slipper fit,\nbut in vain. Then Maria told them that she would try, and see if\nthe slipper would fit her foot; but her sisters said to her, \"Your\nfeet are very dirty. This golden slipper will not go on your foot,\nfor your feet are larger than ours.\" And they laughed at her. But\nthe guard who had brought the slipper said, \"Let her try. It is the\nprince's order that all shall try.\" So he gave it to Maria. Then\nMaria put it on, and it fitted her foot exactly. She then drew the\nother slipper from underneath her dress, and put it on her other\nfoot. When the two sisters saw the two slippers on Maria's feet,\nthey almost fainted with astonishment.\n\nSo Maria became the wife of the prince, and from that time on she\nwas very dear to her sisters and aunt.\n\n\nAbadeja.\n\nThis is a Visayan story from Leyte. Unfortunately I have no record\nof the name of the narrator.\n\nOnce upon a time there lived in the town of Baybay a man whose name was\nAbac. The name of his wife was Abadesa. They had a beautiful daughter\nnamed Abadeja. The mother died when her daughter was about thirteen\nyears old; and in a year her father married again, a widow who had\nthree daughters. The second wife envied her step-daughter because\nAbadeja was much more beautiful than her own children: consequently\nshe treated the poor girl very badly, and made her do all the hard\nwork. When Abadeja could not do the work, her step-mother punished\nher severely.\n\nOne evening the step-mother said to Abadeja, \"Take these two\nhandkerchiefs to the river and wash them. The white one must be black,\nand the black one white, when you bring them back to me. If they are\nnot, I shall beat you.\" Abadeja went to the river, where she sat down\non a rock and began to cry. In a little while she heard a noise that\nmade her look up. There in front of her stood a beautiful woman. The\nwoman asked Abadeja why she was crying. Abadeja replied, \"I am crying\nbecause my step-mother has commanded me to do the impossible. She told\nme that I must change this white handkerchief into black, and the black\none into white.\" The woman took the handkerchiefs, and in an instant\nthey were transformed. Then she gave them back to Abadeja, and invited\nthe girl to come see her any time she needed help. After she had spoken\nthus, she disappeared. Abadeja went home and gave the handkerchiefs\nto her cruel step-mother, who now had no excuse to punish her.\n\nThe next morning Abadeja was ordered to put some rice on a mat in the\nsun to dry. While she was in the house doing other work, a pig came,\nate up the rice, and tore the mat to pieces. When the step-mother knew\nwhat had happened, she whipped Abadeja severely for having lost the\nrice, and told her that she would have to repair the mat so that it\nwas as good as new. Abadeja took the mat and went across the river,\ncrying. The beautiful woman met her again, and, taking her by the hand,\nled her to her home among the high trees. Then she asked Abadeja what\nshe wanted. Abadeja told her friend that her step-mother had ordered\nher to repair the mat so that it would be as good as new. The woman\ntook the mat from the girl and waved it in the air. Immediately it\nbecame a whole mat again. Then she gave Abadeja a beautifully-colored\nchicken. Abadeja thanked her for her help and her gift, and hurried\nhome, for she knew that her step-mother would be waiting to scold\nher if she were late.\n\nThe next day when Abadeja was away from the house, her cruel\nstep-mother took the chicken, killed it, and cooked it. When the girl\nreturned, only the feet of her chicken were left. She cried over\nher loss, and ran to the river to ask the beautiful woman what she\nshould do. The beautiful woman, when she heard what had happened,\ntold the girl to take the chicken's feet and plant them in the\nforest. Abadeja went home, took the feet, and carried them with her\nto the forest. There she made a little garden, in which she planted\nthe right foot toward the east, and the left foot toward the west.\n\nA month later she visited her garden in the woods, and was astonished\nto see that the feet had grown up into the air, and that they bore\npearls, diamonds, gold dresses, rings, bracelets, shoes, necklaces,\nand ear-rings. She was delighted, but she did not tell her step-mother\nabout her garden.\n\nOne day the son of the richest man in Baybay came across this\nlittle garden in the forest. He picked off a ring and put it on his\nfinger. When he reached home, his finger began to swell. His father\ncalled in all the best physicians, but they could not remove the\nring. Then he called in all the girls of the town, and said that the\none who could take the ring from the finger of his son should be his\nson's wife. All the girls of the town tried except Abadeja. She did\nnot try, because her mother would not allow her to go. At last some\none told the rich man that there was still a girl who had not tried,\nand that it was Abadeja: so he sent for her. Now, her step-mother\ndid not dare refuse to let her go. Abadeja ran to her little garden,\nput on one of the gold dresses, and went to the rich man's house. As\nsoon as she touched the ring, it slid off.\n\nThe next day Abadeja was married to the son of the rich man. The\nbeautiful woman attended the wedding unseen by every one except\nAbadeja. The young couple lived happily for many years.\n\n\nNotes.\n\nIn another variant (c), \"The Wonderful Tree,\" which was collected by\nMr. Rusk, and of which I have only an abstract,--\n\nMaria's mother was drowned by the cruel husband, a fisherman, who\ndesired to marry another woman. The daughter was now ill-treated\nby her step-mother, and often went to the seashore to talk with the\nspirit of her dead mother. When the mother could no longer continue\nthe meetings with Maria, she told her to plant in a certain place\nall the fins of all the fish the family should eat on a certain\nday. From these fins there grew up a magic tree of gold and precious\nstones. One day a prince, hearing the music made by the wind in the\nmagic tree, approached the tree and found the beautiful Maria. Later\nhe married her.\n\nFor still other Philippine variants of the Cinderella story, see\nJAFL 19 : 265-272, where Fletcher Gardner gives two oral Tagalog\nversions. In the same journal (29 : 226 f.) I have given synopses of\ntwo Tagalog metrical romances which open with the Cinderella setting.\n\nThe Cinderella story is perhaps the most widespread M\u00e4rchen\nin the world. See M. R. Cox's bibliographical study of it:\n\"Cinderella, 345 Variants of Cinderella, Catskin, and Cap o' Rushes,\nabstracted and tabulated, with a discussion of medieval analogues,\nand notes. London, 1893.\" Bolte-Pol\u00edvka's notes to Grimm, No. 21,\nexamine Miss Cox's material from a somewhat new angle, and are very\nuseful for reference. It seems hardly necessary to attempt to add here\nto those two exhaustive monographs. Attention may be called to the\nfact, however, that our story of \"Abadeja,\" which comes from Leyte,\npresents a number of interesting items not found in the other Filipino\nvariants: e.g., (1) the task of washing a black handkerchief white,\nand vice-vers\u00e2; (2) the magic tree growing up from the feet of a\nwonderful chicken given the heroine by the mysterious woman; (3) the\nunusual device for providing a rich husband for the heroine. There\nare some slight resemblances between these last two details and\ncorresponding incidents in Mr. Rusk's variant \"The Wonderful Tree.\"\n\n\n\nTALE 46\n\nJUAN THE POOR.\n\n\nNarrated by Dolores Zafra, a Tagalog from Pagsanjan, who heard this\nstory from her grandfather.\n\n\nMany years ago there lived a king who was always sad. He used to go to\na mountain and climb the highest tree that was growing there. One day\nwhen he was in the top of the tree, he saw on another high mountain a\nbeautiful princess, Do\u00f1a Maria. When he returned home to his palace,\nhe sent a proclamation all over his kingdom, saying that the one\nwho could take Do\u00f1a Maria from her mountain and bring her before him\nshould have one-half of his kingdom.\n\nJuan was a beggar; and it was his custom, whenever he saw a beggar\nlike himself, to share with that beggar the alms which had been given\nhim. One day he saw a wretched old woman, and out of pity for her he\ngave her all the food he had begged that day. Then the old woman,\nwho knew of the proclamation of the king, said to Juan, \"You must\ntell the king, my boy, that you will fetch Do\u00f1a Maria for him.\" Juan\ndid not want to, because he said that he did not know where and how he\nmight get Do\u00f1a Maria; but the old woman at last persuaded Juan to go by\ntelling him that she would accompany him, and promising her help. After\nJuan had visited the palace and told the king that he would bring the\nprincess Do\u00f1a Maria to him, the poor boy and the old woman set out\non their journey to the distant mountain. When they reached the gates\nof the city, the old woman said to Juan, \"Juan, I am very tired, and\nI cannot go any farther, but I will give you this handkerchief. When\nyou come to the first mountain, you must spread the handkerchief on the\nground, and many fat horses will approach you; but I advise you not to\nchoose any of them. You must choose the very last one, which will be\nlean and weak-looking. That is the horse which can endure hardships,\nand which will be able to carry you to the princess's palace.\"\n\nJuan followed the advice of the old woman, when the time came, and\nchose the thin horse. He mounted on its back, and rode on towards the\nmountain of Do\u00f1a Maria. When he had ridden very far, he saw before\nhim a hill full of ants. He was afraid to try to pass over this hill,\nlest the ants should devour him and his animal. The horse said to\nhim, \"You must ask the handkerchief for food, and we will feed the\nants.\" Juan spread out the handkerchief, and asked it to bring him\nmuch food. After he had scattered it on the ground for the ants, the\nleader of the ants approached Juan, and said, \"Since you have been\nvery kind to us, I will give you one of my legs; and at any time you\nwant aid from us, you must burn the leg, and let the ashes be carried\nby the wind. Then we will come to help you.\"\n\nWhen Juan had again gone a long distance from the hill, he saw the sky\nfull of birds flying around and looking for food. Again the horse told\nJuan to ask for food from the handkerchief; so that they might feed the\nbirds, and not be killed by them and eaten. Juan did so, and gave the\nbirds all they wanted to eat. Then the king of the birds, the eagle,\nflew up to Juan, and said, \"To repay you for your kindness, I will\ngive you some feathers from my wings. Any time you want aid from us,\njust burn some of the feathers, and let the ashes be carried by the\nwind. Then we will come to you.\" Juan thanked the bird, and put the\nfeathers in his pocket where he kept the leg of the ant.\n\nThen he continued his journey. When they came near the palace of\nDo\u00f1a Maria, the horse told Juan to hide, and said that he alone\nwould enter her garden; but before he should hide, Juan should ask\nhis handkerchief for a complete equipment of saddle and bridle, so\nthat the horse could be mounted by a lady. Juan did so, hid himself,\nand the horse wandered into the garden of Do\u00f1a Maria. When the princess\nsaw the horse, she became very angry, and said, \"Who is the one who is\nso bold as to let his horse enter my garden?\" She looked all about,\nbut could see no one: so she said to herself, \"I will mount this\nhorse and find out who its owner is.\" She mounted the horse, which\nimmediately ran to the place where Juan was hiding, and told him to\nget up on its back. Then the horse carried them swiftly back to the\nsmall house of Juan. When he reached home, Juan sent word to the king\nthat the princess Do\u00f1a Maria was in his home. The king, accompanied\nby all his retinue, went in great state to Juan's house, made over to\nhim one-half of his dominion, and took Do\u00f1a Maria back to his palace.\n\nNow, Do\u00f1a Maria was very beautiful, and the king fell deeply in love\nwith her. When he was alone with her in the palace, he began to court\nher. He asked her to be his wife; but Do\u00f1a Maria said, \"Only the one\nwho can do what I wish him to do shall be my husband. I will mix one\nhundred cavans of husked rice with one hundred cavans of unhusked\nrice (palay). He who in one night can separate the two kinds of rice,\nand also bring my palace here to your kingdom, shall be married to\nme.\" The king said that no one could accomplish those things; but\nDo\u00f1a Maria told him that there was one who could accomplish the tasks,\nand that was Juan.\n\nThe king then sent for Juan, and said to him, \"Juan, here are one\nhundred cavans of husked rice mixed with one hundred cavans of unhusked\nrice. To-night you must separate the grain into two piles, and also\ntransport the palace of Do\u00f1a Maria to my kingdom. If you have not\ndone both by to-morrow morning, you shall lose your head.\" Juan went\naway very sad toward the mountain. As he was walking along, he met\nthe thin horse which had helped him before. The horse said to him,\n\"Why are you so sad, Juan?\" Juan told the horse what the king had\nordered him to do. Then the horse said, \"Don't be sad, Juan! you can\naccomplish both those difficult tasks. Don't you remember the leg\nof the ant and the feathers of the eagle which were given to you,\nand the promise of the ant and eagle?\" So Juan took the ant's leg\nand the feathers from his pocket, burned them, and threw the ashes\ninto the air. In a short time thousands of birds and ants came to him\nand asked him what he wanted. Then Juan said, \"I want the palace of\nDo\u00f1a Maria brought here before daybreak, and the two hundred cavans\nof mixed rice separated.\" When they heard Juan's order, the birds\nflew to the mountain to get the palace, and the ants hastened to the\nking's grounds to separate the unhusked from the husked rice.\n\nBy morning both tasks were completed: so Juan was married to Do\u00f1a\nMaria, for she would have no other husband.\n\n\nNotes.\n\nAlthough this story is clearly derived from the Tagalog romance of the\n\"Life of King Asuero,\" nevertheless it is also told as a folk-tale,\nand for that reason I have included it in this collection. As has been\nintimated already so many times, it is often hard to draw the line\nbetween folk-tales and literary tales, especially when the latter are\nwidely told and read. Since our object in this collection is to present\nto Occidental readers a comprehensive account of what is in Philippine\npopular literature, it has seemed unwise to exclude this story.\n\nThe full title of the romance is \"The Story and Life of King Asuero,\nDo\u00f1a Maria, and Juan the Poor, in the City of Jerusalem.\" My copy\nis dated 1905; Retana (No. 4192) mentions an edition between the\nyears 1860 and 1898. In outline the folk-tale differs little from\nthe romance, hence it is unnecessary to give a detailed summary of\nthe printed version. The more important variations might be noted,\nhowever. The romance opens thus:--\n\nOnce there lived an old man whose name was Asuero. He was the king\nof Jerusalem. One night he dreamed that he should be dethroned,\nand that a poor young countryman would take his place. He awoke and\nbecame sad and thoughtful. Unable to go to sleep again, he climbed a\ntower of his palace, and began to look around with a spy-glass. When\nhe directed his gaze toward a mountain-region beyond the Nile (!),\nhe saw an enchantress who was looking out of her window. She was\nDo\u00f1a Maria. He was charmed by her beauty, and became restless. At\nlength he resolved to relate to his council of chiefs what he had\nseen, and to ask their advice. Many suggestions were made, and many\nobjections. Since the king could not be deterred from his purpose\nof attempting to get possession of Do\u00f1a Maria, his chief counsellor\nproposed an assembly of all the people of the kingdom, where the king's\ndesire might be made known. At the assembly the king promised money\nto any one who dared to undertake the adventure, and his appointment\nas chief counsellor if he were successful.\n\nThe folk-tale and the romance are practically identical, except\nthat the romance is more detailed, up to the point where the horse\nleaves Juan to go to entice Do\u00f1a Maria from her palace and get her\nin its power.\n\nThe horse told Juan that it would go with the golden bit and saddle\nand get Do\u00f1a Maria, while Juan should hide in a bush near by until they\nshould come back. The horse also told Juan that when it passed by the\nbush, he should seize its tail and hold on tight. Then the horse left,\nand after a time came to the garden of Do\u00f1a Maria. When the maiden\nsaw the animal, she became angry at its owner for letting it into her\ngarden. After looking about for the rider in vain, she claimed the\nhorse, and was about to mount it when the animal spoke to her, and told\nher to put on a better dress, one which would be more appropriate for\nthe golden saddle. When she returned, she had on a magnificent gown,\nand wore a magic ring. The horse told her that it had been sent by\nGod to be her faithful steed, and then suggested that she visit the\nabode of the eagles. She was very anxious to see this wonderful place,\nand agreed to be taken there. Before they set out, the horse asked her\nfor her magic ring, saying that he would carry it safely for her in\nhis mouth. She surrendered the ring, and the horse carried her to the\nplace where Juan was concealed. Juan seized the tail of the horse, and\nthe animal flew into the air and alighted beyond the sea. Here, by the\nmagic power of the handkerchief, Juan produced food, a table, and two\nchairs at the request of the horse. Six maids served them. The horse\nnow gave Juan the ring of Do\u00f1a Maria; and as long as he kept this,\nhe was sure of keeping the maiden. After eating, Do\u00f1a Maria asked Juan\nwhy she had been brought there; but Juan, following the advice of the\nhorse, made no reply. She flattered him and tried to get him to sleep,\nbut he paid no attention to her. At length the horse told them that\nthey must resume their journey. The horse travelled rapidly, and soon\nreached the royal palace; but the gates were closed, for it was then\nabout midnight. So the riders decided to spend the rest of the night\nat Juan's house. There the old mother received them all gladly. When\nthe saddle and bit had been taken from the horse, the animal said\nthat it would return the following morning and carry Juan to the\npalace. It further warned Juan not to sleep if he valued his life ....\n\n\nThe romance closes with the inevitable war with the Moors, and the\nrescue of the kingdom from the hands of the Pagans by the invincible\nJuan.\n\nThe exact source of this romance I am unable to point to; but without\nquestion it is Occidental, I believe.\n\n\n\nTALE 47\n\nTHE FATE OF AN ENVIOUS WOMAN.\n\n\nNarrated by Vicente M. Hilario, a Tagalog from Batangas, Batangas. He\nwas told the story by his gardener.\n\n\nThere lived once upon a time a young couple of the middle class. The\nman was a reckless scapegrace and spendthrift; but the woman was a\npious, faithful, and virtuous housewife. Juan was the husband's name;\nMaria, the wife's. One of the worst things about Juan was that he\nspent on another woman the greater part of the money which Maria\ncould with difficulty scrape together. This other woman's name was\nFlora. It is true that she surpassed Maria in personal charm, but in\nreal worth Flora was greatly Maria's inferior. Hence we should not\nwonder at the fact that Maria soon grew distasteful to her husband,\nand that after a year of married life he should seek to be entertained\nby a more beautiful woman. He spent most of his time in listless\nindolence by the side of Flora, returning home only to get his meals,\nwhich Maria prepared with the greatest care. But her efforts were all\nto no purpose. In vain did Maria array herself in her best clothes,\nand scent herself with the most delicate perfumes: her face remained\npitted with small-pox scars, as before.\n\nYears came and passed, and Juan became more and more harsh to his\nwife. At last Maria sought the aid of St. Vicente Ferrer. She knelt\nbefore the image, and asked the saint to rescue her husband from the\npit into which he had fallen. Her prayers were soon answered. The\nimage became animated. It touched her face several times, and in a few\nseconds Maria was converted into an extraordinary beauty. Her once\nrough skin was now smooth and velvety. She then went to the window\nto await her husband's return. When he arrived an hour later, he was\nat first unwilling to come up into the house, for he did not believe\nthat the beautiful woman was his wife; but at last she disclosed her\ntrue self to him. A great change now came over Juan. The once despised\nwife now began to enjoy the caresses of her husband, who pressed her\nclose to his heart.\n\nDays elapsed, and Flora began to get uneasy at her home. She\nwondered why Juan did not come to see her. At length she went to\nhis house. After asking Maria how she had acquired her beauty, Flora\ndecided to try her fortune also. She too knelt before the image of\nSt. Vicente Ferrer. But, alas! instead of becoming as white and as\nbeautiful as the women of a Turkish harem, she became as black and as\nugly as the mistress of a Kaffir household. Her once delicate lips\nbecame thick and coarse, and her nose became as long as a monkey's\ntail. Filled with shame at her appearance, and with a consciousness\nof her own guilt, she went home, where she pined away and died.\n\nThe once homely Maria, whose home had rung with laughter by the taunt\nand ridicule of those who made fun of her ugliness, [94] now graced her\nhouse with sweet smiles and engaging features, which drew scores of\nvisitors to her home. Juan confessed his sins, and underwent penance\nfor his wickedness; and the two lived together in peace and happiness\nthe rest of their lives.\n\n\nNotes.\n\nA Visayan variant, \"The Two Wives and the Witch,\" may be found in\nJAFL 19 : 105. In the southern version \"Juan puts away his first,\nplain-looking wife, and takes another, handsomer one. The first\nwife, weeping by a well, is transformed by a witch into a beautiful\nwoman. She wins her husband's affections back again. The second wife,\ndeserted in turn, weeps by the well, and is transformed by the witch\ninto such a hideous old hag, that, when she looks at herself in\nthe glass and sees her ugliness, she refuses to eat, and in a few\ndays dies.\"\n\nIn a broad way this story and ours belong to the \"Toads and\nDiamonds\" group (see Grimm, No. 13 [\"The Three Little Men in the\nWood\"] and No. 24 [\"Mother Holle\"]; and Bolte-Pol\u00edvka's notes to\nthe two stories). In these groups, however, the two young women\nare sisters,--one bad, and the other good. About all there is in\ncommon between the norm of the \"Toads and Diamonds\" cycle and our\ntales is the situation of the plain-looking but faithful, unselfish,\ngood-hearted woman being granted by some supernatural creature wealth\nand beauty; while the handsome but selfish and wicked woman, envious\nof her rival's good luck, becomes loathsome and miserable when she\nasks a boon from the same supernatural source.\n\nThe only other member of this group that narrates the story of\ntwo wives instead of two sisters is Lal Behari Day's No. 22. This\nBengal tale, it appears to me, is related both to our stories and to\nthose of the \"Mother Holle\" group, thus linking ours with the latter\nalso. Following is Cosquin's summary of Day's story (2 : 123):--\n\nA man had two wives,--one young, and one old. The latter was treated by\nthe other as if she were a slave. One day her rival, in a fit of anger,\nsnatched from the old woman's head the one tuft of hair she had, and\ndrove her from the door. The old woman went into the forest. Passing\nby a cotton-tree, she saw that the ground round about the tree needed\nsweeping, and she swept it. The tree, much pleased, showered its\nblessings on her. She did the same thing for other trees--a banana\nand a tulasi--and also for a bull, whose stall she swept out. All\nblessed her. She arrived next at the hut of a venerable mouni (a\nkind of ascetic), and she told him of her misery. The mouni told her\nto go plunge herself once, but only once, in a certain pool. She\nobeyed, and came up out of the water with the most beautiful hair\nin the world, and altogether rejuvenated. The mouni next told her\nto enter his hut and to select from among many willow baskets that\nwhich pleased her. The woman took one very simple in appearance. The\nmouni bade her open it: it was filled with gold and precious stones,\nand was never empty. On her way back home she passed in front of the\ntulasi. The tree said to her, \"Go home in peace! your husband will\nlove you to madness.\" Next the bull gave her some shell ornaments\nwhich were about its horns, and told her to place them on her wrists:\nif she would but shake them, she would have all the ornaments she could\nwish. The banana-tree gave her one of its large leaves, which filled\nitself of its own accord with excellent dishes. And, last of all,\nthe cotton-tree gave her one of its branches, which would give her,\nif she shook it, every kind of beautiful garment. When she returned\nto the house, the other wife could hardly believe her eyes. Having\nlearned of the old woman's adventures, she too went into the forest:\nbut she passed by the trees and the bull without stopping. And instead\nof dipping herself only once in the pool, as the mouni told her to do,\nshe plunged in a second time, hoping to become even more beautiful;\nand so she came out of the water as ugly as before. The mouni did\nnot give her any present, either; and thenceforth, disdained by her\nhusband, she finished her life as a servant in his house.\n\n\nIt is unsafe to attempt to trace a story with only three examples\nas data: but it appears to me not unreasonable to suppose that our\nTagalog story is a refined, pious, Christianized modernization of the\nVisayan form represented by \"The Two Wives and the Witch;\" and that\nthe Visayan form, in turn, goes back to some Indian or Malayan moral\ntale of two wives, rivals for the affection of their husband. The\nBengali tale can hardly be the direct source of our Visayan form,\nbut it appears to be fairly closely related to that source.\n\n\n\nTALE 48\n\nTHE MONKEY AND JUAN PUSONG TAMBI-TAMBI.\n\n\nNarrated by Encarnacion Gonzaga, a Visayan from Jaro, Iloilo. She says\nthat she has often heard this story; that it was very popular among\nthe \"inhabitants of yesterday;\" and that even now many are fond of it.\n\n\nTiring-tirang was a barrio in the town of Tang-tang, situated at\nthe foot of a hill which was called \"La Campana\" because of its\nshape. Around the hill, about a mile from the barrio, flowed the\nMalogo River, in which the people of the town used to bathe. It\nso happened that one time an epidemic broke out in the community,\nkilling off all the inhabitants except one couple. This couple had\nan only son named Juan Pusong Tambi-tambi.\n\nWhen Juan had reached his twelfth year, his father died: consequently\nthe boy had to go to work to earn money for the support of himself\nand his mother. At first Juan followed the occupation of his father,\nthat of fisherman; but, seeing that he made little money from this,\nhe decided to become a farmer. His mother had now reached the age of\nseventy (!), and was often sick. Juan frequently had to neglect his\nfarm in order to take care of her.\n\nOne day Juan went to Pit-pit to buy medicine for his mother. On his\nway to the town he saw a flock of crows eating up his corn. He paid\nno attention to the birds; but on his way back, when he saw these\nsame birds still eating his corn, he became angry. He picked up a\nstone about the size of his fist, and crept into a bush near by. He\nhad hardly hidden himself when the birds heard a rustling, and began\nto fly off. Juan jumped up, and hurled his stone with such accuracy\nand force that one of the crows fell dead to the ground. He tied\nthe dead crow to a bamboo pole, and planted it in the middle of his\ncornfield. No sooner was he out of sight than the crows flew back to\nthe field again; but when they saw their dead companion, they flew off,\nand never troubled Juan again.\n\nFor six months Juan had no trouble from birds. He did not know,\nhowever, that not far from his field there was a monkey (chongo)\nliving in a large tree. This monkey used to come to his field every\nday and steal two or three ears of corn. One day, as Juan was walking\nacross his field, he saw many dead cornstalks. He said to himself,\n\"I wonder who it is that comes here and steals my corn! I am no longer\ntroubled by birds; and yet I find here many husks.\" He went home and\nmade an image of a crooked old man like himself. This he covered with\nsticky wax. He placed it in the middle of the field.\n\nThe next morning, when the sun was shining very brightly, the monkey\nfelt hungry, so he ran towards the field to steal some corn to\neat. There he saw the statue. Thinking that it was Juan, he decided\nto ask permission before he took any corn. \"Good-morning, Juan!\" said\nthe monkey in a courteous tone; but the image made no reply. \"You\nare too proud to bend your neck, Juan,\" continued the monkey. \"I have\nonly come to ask you for three or four ears of corn. I have not eaten\nsince yesterday, you know; and if you deny me this request, I shall\ndie before morning.\" The waxen statue still stood motionless. \"Do you\nhear me, Juan?\" said the monkey impatiently. Still the statue made\nno reply. \"Since you are too proud to answer me, I will soon give you\nsome presents. Look out!\" he cried, and with his right paw he slapped\nthe statue which he thought was Juan; but his paw stuck to the wax,\nand he could not get free. \"Let my hand loose!\" the monkey shouted,\n\"or you will get another present.\" Then he slapped the statue with his\nleft paw, and, as before, stuck fast. \"You are foolish, Juan. If you\ndo not let me go this very moment, I'll kick you.\" He did so, first\nwith one foot, and then with the other. At last he could no longer\nmove, and he began to curse the statue. Juan, who had been hiding\nin a bush near by, now presented himself, and said to the monkey,\n\"Now I have caught you, you thief!\" He would have killed the monkey\nat once, had not the monkey begged for mercy, and promised that he\nwould at some future time repay him for his kindness if he would only\nspare his life. So Juan set the monkey free.\n\nIt was now the month of April. The monkey, impatient to fulfil his word\nto Juan, went one day to the field, and there he found Juan hard at\nwork. \"Good-morning, Master Juan!\" he cried. \"I see that you are busy.\"\n\n\"Busy indeed!\" replied Juan.\n\n\"Master Juan, do you want to marry the king's daughter? If you do,\nI'll arrange everything for you,\" said the monkey.\n\nJuan replied, \"Yes,\" little thinking that what the monkey promised\ncould be true.\n\nThe monkey scampered off towards the market. When he entered the\nmarket, he saw a boy counting his money. The monkey pretended to be\nlooking in the other direction, but walked towards the boy. When he\nsaw that the money was fairly within his reach, he seized it and ran\nback to Juan. After telling his master what he had done, the monkey\nwent to the king's palace, and said, \"Sir, my master, Juan, wants\nto borrow your ganta, for he desires to measure his money.\" The king\ngave him the ganta. In three days the monkey appeared at the palace\nagain to return the measure, in the bottom of which he stuck three\ncentavos. \"My master, Juan, thanks you for your kindness,\" said the\nmonkey. The monkey was about to leave the room when the king perceived\nthe three centavos sticking to the bottom of the measure.\n\n\"Here, monkey, here are your three cents!\" said the king. \"Oh, oh,\noh, oh, oh!\" answered the monkey, laughing, \"my master cares not for\nthree cents. He has too much money. He is very, very rich.\" The king\nwas much surprised to hear that there was a man richer than himself.\n\nTwo weeks later the monkey returned to the palace again, and said,\n\"Pray, king, my master, Juan, desires to borrow your ganta again. He\nwants to finish measuring his money.\"\n\nThe king was filled with curiosity; and he said, \"I'll let you borrow\nthe ganta, monkey, but you must tell me first who is this Juan whom\nyou call your master.\"\n\n\"My master, Juan,\" replied the monkey, \"is the richest man in the\nworld.\"\n\nBefore giving the measure to the monkey, the king went to his room\nand stuck four pieces of gold on the four corners of the ganta. \"I'll\nfind out who is the richer, Juan or I,\" he said to himself. The monkey\ntook the measure, and left the hall with a polite bow.\n\nAs he was walking towards Juan's farm, the monkey noticed the four\npieces of gold sticking to the corners of the ganta. He knew that they\nhad been artfully placed there by the king himself. Two weeks later\nhe went back to the palace to return the measure, not forgetting to\nstick a gold dollar on each corner. \"Good-afternoon, king!\" said he,\n\"my master, Juan, returns you your ganta with a thousand thanks.\"\n\n\"Very well,\" replied the king; \"but tell me all about this master\nof yours who measures his money. I am a king; still I only count\nmy money.\"\n\nThe monkey remained silent. Not receiving a prompt reply, the king\nturned to Cabal, one of his lords, and said in a whisper, \"Do you\nknow who this Juan is who measures his money?\"\n\n\"I have not heard of him,\" replied the lord, \"except from this monkey\nand yourself.\"\n\nThe king then turned to the monkey, and said, \"Monkey, if you don't\ntell me who your master is, where he lives, and all about him, I'll\nhang you.\" Doubtless the king was jealous of Juan because of his\ngreat wealth.\n\nFearing that he would lose his life, the monkey said to the king,\n\"My master, Juan, the richest and best man in the world, lives in\nthe town of XYZ. He goes to church every morning wearing his striped\n(tambi-tambi) clothes. This is why he is known among his people as\nJuan Pusong Tambi-tambi. If you will just look out of your window\nto-morrow morning, you will see him pass by your garden.\"\n\nThe king's anger was appeased by this explanation. Early the next\nmorning he was at his window, anxious to get a glimpse of Juan. He had\nnot been there long when his attention was attracted by the appearance\nof a crooked man dressed in striped clothes. \"This must be the man whom\nthe monkey described to me yesterday,\" he said to himself. Soon his\nservant entered the room, and said, \"The monkey desires to see you.\"\n\nThe king left the window and went to where the monkey was waiting for\nhim. As soon as the monkey saw the king, he bowed politely, and said,\n\"My master, Juan, sends me to tell you frankly that he loves your\ndaughter, and that, if it pleases you, he will marry her.\" At first\nthe king was angry to hear these words; but, being very desirous to\nget more money, he at last consented without even asking his daughter.\n\n\"If my master does not call on you to-day, he will surely come\nto-morrow.\" So saying, the monkey left the palace, and ran about\ntown, trying to think of some way he might escape the great danger he\nwas in. It so happened that an old man who was carrying a bundle of\nclothes to his son in the mountains passed along the same road where\nthe monkey was. The sun was very hot, so the old man decided to rest\nunder a leafy tree. No sooner was he seated there than the cunning\nmonkey climbed the tree, and shook the branches with such force that\ntwigs and fruits fell all around the old man. Panic-stricken, he ran\naway as fast as his feet would carry him, leaving everything behind\nhim. When the man was out of sight, the monkey climbed down the tree,\npicked up the bundle of clothes, and carried it to Juan.\n\n\"To-morrow, Juan,\" said the monkey, \"you will marry the princess. I'll\narrange everything for you if you will only follow my advice.\" Half\ndoubting and half believing, Juan asked the monkey if he really meant\nwhat he said. \"What do you think of me?\" asked the monkey.\n\nWithout waiting for a reply from Juan, the monkey left the hut, and ran\ntowards the home of the Burincantadas who lived on the summit of the\nhill. As soon as he entered the gate, he began to scoop up the ground\nas fast as he could. The Burincantadas, who at that very moment were\nlooking out of the window, saw the monkey. They rushed downstairs,\nand, half frightened, said to him, \"What are you trying to do?\"\n\n\"Why, our king has been defeated in the war. The enemies have already\ntaken possession of the crown. The princess is dead, and it is said\nthat everybody will be killed before tomorrow noon,\" replied the\nmonkey, his teeth chattering. \"I am resolved to hide myself under\nthe ground to save my life.\"\n\nThe three Burincantadas seized him by the arm, and said, \"For mercy's\nsake, have pity on us! Tell us where we can hide!\" They were already\ntrembling with fear.\n\n\"Oh, oh, oh, oh, oh! let me loose! The enemy are coming!\" On hearing\nthese words, the Burincantadas all shouted at once, \"Tell us where\nto hide!\"\n\n\"If you will not let me scoop out a hole here, I'll jump into the\nwell,\" said the monkey in a hoarse voice.\n\nAs soon as the Burincantadas heard the word \"well,\" they all ran as\nfast as they could, following the monkey. \"Let me jump first!\" said\nthe monkey.\n\n\"No, let us jump first!\" shouted the Burincantadas; and so they\ndid. The monkey made a motion as if he were going to follow; but,\ninstead, he lifted up the biggest stone he could find and threw it\ndown the well. \"They are dead,\" he said to himself, laughing. \"Ah,\nI have caught you! Ha, ha!\"\n\nThe Burincantadas now being dead, the monkey was at leisure to\ndecide what to do next. He entered their palace, and there he found\neverything magnificent. \"This is the very place where my master\nshall live!\" He opened the first room, but there he found nothing\nbut bones. He closed the door and opened the second, where he found\nmany prisoners who were waiting to be eaten. He set them all free,\nand told them to clean up the palace at once. The prisoners set to\nwork, not forgetting to thank the monkey for his kindness. Before he\nleft the palace, he addressed the crowd as follows: \"My brothers and\nsisters, if any one comes and asks you who your master is, tell him\nthat he is Don Juan Pusong Tambi-tambi.\"\n\nThen he left the crowd of people busy cleaning the palace, and went\nto the farm, where he found thousands of horses, cows, and sheep. \"My\nmaster is indeed rich,\" he said to himself. He called the shepherd\nwho was lying under the tree, and said to him, \"Tell your other\ncompanions that, if any one comes and asks whose animals these are,\nthey must answer that they all belong to Don Juan Pusong. Don Juan\nis your master now.\"\n\nAfter seeing that everything was in order, the monkey hastened to\nhis master, who was still ploughing, and said, \"Throw away your\nplough. Let's go to the king's palace, for to-night you will be\nmarried to the princess Do\u00f1a Elena.\"\n\nNight came. The palace was splendidly adorned. The princess was\nsitting by her father, when Don Juan, dressed in his striped clothes\nand accompanied by the monkey, entered the gate of the palace. Soon the\npriest came, and the princess was called to the reception-hall. When\nshe saw her bridegroom, she ran away in despair, and cried to her\nfather, \"Father, how dare you accept as my husband such a base, dirty,\ncrooked man! Look at him! Why, he is the meanest of the mean.\"\n\nBut the king replied, \"He is rich. If you don't marry him, I'll punish\nyou very severely.\" The princess had to obey her father; but, before\ngiving her hand to Juan Pusong, she said, \"O God! let me die.\"\n\nWhen the marriage ceremony was over, the king called the monkey,\nand asked, \"Where is the couple going to live?\"\n\n\"In Don Juan's palace,\" was the reply of the monkey.\n\nThe king immediately ordered carriages to be gotten ready. Then they\nstarted on their journey. Four hours passed, and still no palace\nwas to be seen. The king became impatient, and said to the monkey,\n\"Monkey, if what you have said to me is not true, your head shall\nanswer for your lie.\" Hardly had he said these words when he beheld\nbefore him a number of men watching a herd of cattle. \"I wonder who\nowns these, monkey!\" said the king.\n\nThe monkey made some signs, and soon three shepherds came running up\nto them. \"Good-evening, king!\" they said.\n\n\"Good-evening!\" replied the king. \"Whose cattle are these?\"\n\n\"They are all owned by Don Juan Pusong,\" said the shepherds.\n\nThe king nodded, and said to himself, \"He is truly rich.\" The palace\nwas now in sight. The king could hardly express his joy on seeing\nsuch a magnificent building. \"Why, it is not a palace; it is heaven\nitself,\" he said.\n\nThey were now upstairs. The king, on seeing still more beauties, said,\n\"I confess, I am not the richest man on earth.\" Soon he died of joy,\nand his body was placed in a golden coffin and buried in the church.\n\nThe couple inherited his dominion; but Queen Elena could not endure\nher ugly husband, and two weeks later she died broken-hearted. So\nJuan was left as sole ruler of two kingdoms. The monkey became his\nchief minister.\n\nThis story shows that a compassionate man oftentimes gets his reward.\n\n\nAndres the Trapper.\n\nNarrated by Domingo Perez of San Carlos, Pangasinan, who heard the\nstory from his grandfather, now dead. The story is popular among\nthe Pangasinanes.\n\nOnce upon a time there lived in a village a poor widow who had an\nonly son named Andres. They lived in a small hut situated near the\nPatacbo forest. When Andres was between twelve and thirteen years old,\nhis mother died. From now on he lived alone in his mean little hut,\nwhere he had to cook his own food and wash his clothes.\n\nOne morning some boys invited Andres to go to the woods with them to\ntrap. When they got to the forest, his companions set their traps\nin the places where the wild chickens used to feed. Then they went\nhome. In the afternoon they returned to the woods, where they found\nthat each trap had caught a wild cock. Now Andres became envious of\nhis companions: so when he reached home, he took his knife and made\ntwo traps of his own. After he had finished them, he ran to the forest\nand set them. Early the next morning he went to the woods to see if he\nhad caught anything. There he found two wild cocks snared. He took them\nhome, sold one, and ate the other for his dinner. When he had finished\neating, he made many traps, which he set up that afternoon. From now\non he made his living by trapping, often catching as many as fifteen\nbirds in a day. From the money he earned he was able to feed himself\nand buy clothes.\n\nOne day, after Andres had been a trapper for many years, he went\nto the forest, as usual, to see what he had caught. He found that\nhis traps had been moved, and that in one of them was a big monkey\ncaught by the leg. As Andres was about to kill the monkey with a big\nstick which he picked up, the animal said to him, \"My dear Andres,\ndon't harm me! and I will be your helper by and by.\"\n\nAndres was much astonished to hear the monkey talk. He was moved\nto pity, and set the animal free. When he started toward his home,\nthe monkey followed him. From now on they lived together. Soon the\nmonkey learned how to sell wild chickens in the market.\n\nNow, in that town there lived a very rich man by the name of Toribio,\nwho had a daughter named Aning. The people considered Aning the most\nbeautiful lady in the province. However, none of the young men of\nthe town courted Aning, for they felt unworthy and ashamed to woo\nthe richest and most beautiful girl. One fine day the monkey went to\ntown and sold wild chickens, as usual. On his way home he stopped at\nDon Toribio's house. Don Toribio asked what he wanted, and the monkey\nsaid that his master had sent him to borrow their money-measure.\n\n\"Who is your master?\" said Don Toribio.\n\n\"Don't you know? Don Andres, a very rich, handsome young gentleman\nwho lives in the valley of Obong,\" said the monkey.\n\nDon Toribio at once lent the ganta-measure to the monkey, who\nthanked him and hurried home. Before he returned it to the owner\nthe next morning, he put a peso, a fifty-centavo piece, a peseta,\nand a media-peseta in the cracks of the measure.\n\nWhen the monkey handed the ganta back to Don Toribio, the man said,\n\"Why do you return it? Has your master finished measuring his money?\"\n\n\"No, sir!\" said the monkey, \"we have not finished; but this box is\ntoo small, and it takes us too long to measure with it.\"\n\n\"Well,\" said Don Toribio, \"we have a bigger one than that; do you\nwant to borrow it?\"\n\n\"Yes, I do, if you will let me keep it till to-morrow,\" said the\nmonkey.\n\nDon Toribio then brought a cavan, which equals about twenty-five\ngantas. When the monkey reached home carrying the large measure,\nAndres said to him, \"Where did you get that box?\" The monkey said\nthat it had been lent to him by the richest man in the town.\n\n\"What did you tell the man that you were going to do with it?\" said\nAndres.\n\n\"I told him that you wanted to count your money,\" said the monkey.\n\n\"Ah, me!\" said Andres, \"what money are you going to count? Don't you\nknow that we are very poor?\"\n\n\"Let me manage things, Andres,\" said the monkey, \"and I promise you\nthat you shall marry the beautiful daughter of the rich man.\"\n\nThe following day Andres caught many wild chickens. When the monkey\nhad sold them all in the market, he went back to their hut, and took\nthe cavan which he had borrowed. Before returning it to Don Toribio,\nhe stuck money in the cracks, as he had done to the first measure.\n\n\"Good-morning, Don Toribio!\" said the monkey. Don Toribio was sitting\nin a chair by the door of his house.\n\n\"Good-morning, monkey! How do you do?\" replied the rich man. \"Have\nyou come to return the box?\"\n\n\"Yes, sir!\" said the monkey, \"we have finished. My master sends his\nthanks to you.\" When Don Toribio took the box and saw the money inside,\nhe told the monkey about it; but the monkey said, \"Never mind! we\nhave plenty more in our house.\"\n\n\"I am the richest man in town, yet I cannot throw money away like the\nmaster of this fellow,\" said Don Toribio to himself. \"Perhaps he is\neven richer than I am.\" When the monkey was about to take his leave,\nthe rich man told him to tell his master to come there on the third\nday. The monkey said that he would, and thanked Don Toribio for\nthe invitation.\n\nOn his way home, the monkey stopped at the market to buy a pair of\nshoes, some ready-made clothes, and a hat for Andres. He took these\nthings home to his master, and in three days had taught Andres how to\nwalk easily with shoes on, how to speak elegantly, how to eat with a\nspoon and fork and knife, and how to tell Don Toribio that he wanted\nto marry his daughter.\n\nWhen the time came, Andres and the monkey set out for the town. They\nwere welcomed by Don Toribio and his daughter Aning. After a short\ntalk, Andres spoke of his purpose in coming there. He said that he\nwanted to marry Don Toribio's daughter. Don Toribio gladly accepted the\noffer, and said that the wedding would be held the next morning. Hasty\npreparations were made for the ceremony. In the morning a priest\ncame, and Andres and Aning were married. Many guests were present,\nand everybody had a good time.\n\nA few years later Don Toribio died, and Andres inherited all his\nwealth. He then became a very rich man.\n\n\nNotes.\n\nTwo other Philippine variants of the \"Puss in Boots\" cycle have been\nprinted,--one Visayan, \"Masoy and the Ape\" (JAFL 20 : 311-314);\nand the other Tagalog, \"Juan and the Monkey\" (ibid., 108-109). It\nwould thus appear, not only from the fact of its wide distribution,\nbut also from the testimony of the recorders of the stories, that\nthe tale is fairly well known and popular throughout the Archipelago.\n\nThe most complete bibliography of this cycle is Bolte-Pol\u00edvka's notes\non Grimm, No. 33 (a), \"Puss in Boots\" (Anmerkungen, I : 325-334). See\nalso K\u00f6hler's notes to Gonzenbach, No. 65, \"Vom Conte Piro\" (2 :\n242 f.); Macculloch, ch. VIII (p. 225 f.); W. R. S. Ralston in the\n\"Nineteenth Century\" (13 [1883] : 88-104). The oldest known version\nof the story is Straparola's (XI, i), which is translated in full by\nCrane (pp. 348-350). The second oldest is also Italian, by Basile (2 :\niv); the third, French, Perrault's \"Le Chat Bott\u00e9.\" In all three the\nhelpful animal is a cat, as it is without exception in the German,\nScandinavian, English, and French forms. In the Italian the animal is\nusually a cat, though the fox takes its place in a number of Sicilian\ntales. In the Greek, Roumanian, Bulgarian, Serbian, Russian, and in\ngeneral all East European forms, the helpful animal is regularly the\nfox, as it is also in the examples collected from Siberia, Kurdestan,\nDaghestan, and Mongolia. In the four Indian variants known, the animal\nis a jackal; in the four from the Philippines, a monkey. In a Swahili\ntale (Steere, p. 13) it is a gazelle. It is not hard to see how,\nthrough a process of transmission, jackal, fox, and cat might become\ninterchanged; but where the Philippine monkey, consistently used in\nall versions, came from, is more difficult to explain; so the Swahili\ngazelle. I have, however, attempted an explanation below.\n\nAn examination of the four members of the Philippine group reveals some\nstriking family resemblances: (1) The motive of the monkey's gratitude\nis the same in all the stories: the thieving animal is caught in some\nsort of trap, and promises to serve the hero for life if he will only\nspare it. The animal is true to its word. (2) In all the stories occurs\nthe incident of the borrowed measure returned with coins sticking\nto it. (3) In all the versions occurs the marriage of the poor hero\nwith the chief's daughter, brought about by the ingenious monkey. (4)\nIn three of the versions (all except the Pangasinan) we have as the\nfinal episode the destruction of a powerful witch or demon, and the\nwinning of all its fortune by the monkey for the hero. In the Hindoo\nvariants we find that the motive of the jackal's gratitude agrees\nwith the motive in our versions. In other respects they differ (with\nthe exception of the marriage, which is found in nearly all members\nof the \"Puss in Boots\" cycle): the Hindoo tales lack the incidents\nof the borrowed measure and the destruction of the demon. So far as\nthe opening is concerned, then, our variants and the Indian belong\nto the same family. The separation, however, must have taken place\nages ago; for in India the animal is consistently a jackal, and in the\nPhilippines a monkey. The only other form that I know of in which the\nanimal is a monkey is the Arabian, in the \"1001 Nights,\" \"Aboo Mohammed\nthe Lazy;\" but here the helpful ape later turns out to be a malicious\ndemon, who treacherously abducts the hero's beautiful wife. At last,\nthrough the aid of a friendly jinnee, the hero recovers her, captures\nthe ape, and encloses it forever in a bottle of brass. He then gains\npossession of all the demon's enormous wealth. It is difficult to\nsee any immediate connection between the Arabian version and ours.\n\nOur two Visayan forms are of particular interest in that they make\nuse of the \"Tar Baby\" device to catch the monkey. If Joseph Jacobs\nis correct in tracing this incident to the Buddhist birth-story, the\n\"Pancavudha-jataka,\" No. 55 (see Indian Fairy Tales, pp. 305 ff.),\nthe Philippines may easily have derived it directly from India along\nwith other Buddhistic fables (e.g., \"The Monkey and the Crocodile,\"\nNo. 56, below). Indeed, Batten's ingenious explanation that the Brer\nRabbit of Negro lore is a reminiscence of an incarnation of Buddha\nmay be applied equally well to the monkey in our Visayan tales,\nfor the monkey is a much more common form for the Bodhisatta than\nis the hare. In the five hundred and forty-seven Jatakas, Buddha\nis born as a hare only once; whereas in eleven separate stories he\nappears as a monkey,--oftener, indeed, than as any other animal (lion,\nten times; stag, nine; elephant, seven). This same explanation (viz.,\nthat \"Puss in Boots\" is the Bodhisatta) would account for the gazelle\n(deer) in the Swahili tale. The extreme cleverness of the Bodhisatta\nin most of his animal manifestations might easily have suggested the\n\"Puss in Boots\" cycle. Another point worth noticing in connection\nwith this theory is the consistent faithfulness of the animal. The\ningratitude of the human hero, which is found even in some of the\nOccidental versions, and the gratitude of the animal, form a favorite\nBuddhistic contrast. Altogether it appears to me wholly reasonable to\nderive not only the \"Tar Baby\" incident, but also the whole \"Puss in\nBoots\" cycle, from Buddhistic lore. For the appearance of both in the\nPhilippines we do not need to go to Europe as a source. The \"Tar Baby\"\ndevice to catch a thieving jackal is found in a Santal story, \"The\nJackal and the Chickens\" (Bompas, No. CXII). See also two South African\ntales in Hone\u00ff,--\"The Story of a Dam\" (p. 73), and \"Rabbit's Triumph\"\n(p. 79). For other references, see D\u00e4hnhardt, 4 : 26-43 (ch. 2).\n\nThere is a connection, however, between some of the Occidental\nversions and three of ours,--the incident of the destruction of\nthe demon. This detail, as I have pointed out, is hinted at in the\n\"1001 Nights\" version. [95] In spite of the fact that it exists in\na number of the oldest European literary forms of the story and is\nnot found in modern Indian folk-tales, I believe that this incident\nis of Oriental origin. In Straparola it has been rationalized, so\nto speak. A significant version intermediary between the Orient and\nOccident in this respect, as well as geographically, is the Mongolian\ntale of \"Boroltai Ku\" (FLJ 4 : 32 f):--\n\nThis story has the Oriental opening: the animal is a fox, which the\nhero digs out of its hole and spares. Through its cleverness the\nfox brings about the marriage of Boroltai Ku, the man who spared\nits life, with the daughter of Gurbusht\u00ean Khan. After the wedding\nthe khan sends the new couple back to their home, and with them an\nofficial attendant. On the return journey the fox runs on ahead, and\nrequests every herdsman it meets to say, if he is asked whose cattle\nhe is tending, \"It is the cattle of Boroltai Ku, the rich khan.\" At\nlast the fox comes to the tent of Khan Manguis, and groans. \"What's\nthe matter?\" says the khan. \"A storm is coming,\" says the fox. \"That\nis a misfortune for me too,\" says the khan. \"How so? You can order a\nhole ten fathoms deep to be dug, and can hide in it,\" says the fox. So\ndone. Boroltai Ku and his party now appear, and he occupies the khan's\ntent as if it were his own. The fox assures the official attendant\nthat the tent is Boroltai Ku's, but that it has one defect. \"What is\nthat?\"--\"Under the tent lives a demon. Won't you bring down lightning\nto slay him?\" The attendant brings down lightning and slays Khan\nManguis, who is sitting in the hole. Boroltai Ku becomes khan,\nand takes all the possessions, cattle, and people of Khan Manguis,\nand goes to live near his father-in-law.\n\n\nIn this story, it will be noticed, the animal's ruse is the same as\nours,--it persuades the rich khan (demons in ours) to hide himself\nin a pit. There he is subsequently killed.\n\nThe borrowed measure returned with coins sticking to it has already\nbeen met with in No. 20 (c). The incident occurs elsewhere in Filipino\ndrolls. It is curious to find it so consistently a part of the Filipino\n\"Puss in Boots\" stories.\n\nIn conclusion may be noted the fact that in \"Andres the Trapper\"\nthe monkey's solicitude over the appearance his master will make at\nthe rich man's house has a parallel in the jackal's similar concern\nin the Santal story:--\n\nBefore the wedding-feast, the jackal gave Jogeswhar some hints as to\nhis behavior. He warned him that three or four kinds of meats and\nvegetables would be handed round with the rice, and bade him to be\nsure to help himself from each dish; and when betel-nut was handed\nto him after the feast, he was not to take any until he had a handful\nof money given him; by such behavior he would lead every one to think\nhe was really a prince.--BOMPAS, p. 175.\n\nIn Dracott's story the human hero is a weaver also, as in the\nSantal. His last exploit has been borrowed from another Indian tale\nnot connected with our group, \"Valiant Vicky the Weaver\" (Steel-Temple,\np. 80; cf. Kingscote, No. IX).\n\n\n\nTALE 49\n\nJUAN THE FOOL.\n\n\nThis story was narrated by Remedios Mendoza of Manila, but the story\nitself comes from the Tagalog province of Bulakan.\n\n(NARRATOR'S NOTE.--This story was told to me by a student. He said\nthat he first heard it in one of the informal gatherings which are\nvery common in Bocawe, Bulakan, during the hot season. The young men\noften assemble at a little shop kept by a young woman, and there the\nstory-teller of the barrio tells stories. This story of Juan was told\nat one of these gatherings by an old man about fifty years old.)\n\n\nJuan is twenty years old. At this age he begins to become famous in his\nlittle barrio. He is short in stature. His eyes are neither bright nor\ndull: they are very black, and slowly roll in their sockets. His mouth\nis narrow. He has a double chin, and a short flat nose. His forehead\nis broad, and his lips are thick. His hair is black and straight. His\nbody is round like a pumpkin, and his legs are short. He seems to be\nalways tired. In spite of all these physical peculiarities, however,\nhe is invited to every bayluhan and katapusan, [96] because he is\nsure to bring with him laughter and merriment.\n\nJuan lives in a poor barrio, which consists of a few poor nipa\nhuts. It has a small chapel of stone, with a turret and bells. In\nthe courtyard in front of the chapel is erected a cross. A few nipa\ncottages are scattered along the lonely streets of the barrio. There\nis a rivulet just outside the village. Its course is hidden and lost\nin a thick forest which extends to the foot of a mountain.\n\nAt the time the story opens Juan is eating his breakfast with his\nmother. She is an old widow, whose sole ambition is to establish\nJuan in a good social position. She is constantly advising her\nson, when there is any occasion to preach, to be on the lookout\nfor a virtuous wife. She tells him that, since she is an old and\nexperienced woman, he must follow her advice. Her advice is that a\ngood wife is always quiet and tongue-tied, and does not go noisily\nabout the house. As Juan is an obedient son, he soon determines to get\nhim a good wife. After a short time Juan comes home to his mother,\nand says to her, \"Mother, I have found the girl you will like,--the\none who shall be my wife. She is speechless and motionless. Her eyes\nare staring in just one place. Though I have watched her closely for\nabout twelve hours, I have not observed the slightest motion in her\nlips and eyelids. She remained quiet in her bed, although there were\nmany noisy people in the house.\"\n\n\"And is that all?\" says his mother.\n\n\"No, mother,\" says Juan, \"her hands were very cold. She was deaf,\nand she did not answer me. This fact makes her all the lovelier,\nand I am sure you will like her. There is only one thing you did not\ntell me, however.\"\n\n\"I think,\" says the mother, \"that I advised you well.\"\n\n\"Yes, I think so too,\" says Juan. \"The girl had a stinking waxy-like\nodor.\"\n\n\"O Juan!\" exclaims his mother, \"I already suspected from your long\ndescription that you followed my instructions too literally. The girl\nyou found is a dead one. Now, remember: those who stink are dead.\"\n\n\"Thanks, mother,\" says Juan quietly, \"I will never forget that.\"\n\nA few days later, when Juan and his mother are eating their breakfast,\nJuan smells a stinking odor. He looks around the little room. As\nhe does not see any one else there, he thinks that his mother is\ndead. Then, when his mother is taking her siesta, Juan says to himself,\n\"Surely mother is dead.\" He goes out quietly and digs a grave for\nher. Then he buries her in it, and mourns for her nine days. Now Juan\nis alone in the world.\n\nOne morning, when Juan is eating his breakfast by himself, he smells\nagain a stinking odor. He looks around, and, as he does not see\nany one, he thinks that he himself is dead. There is nobody to bury\nhim. So he goes to the river, takes five or six banana-trunks, and\nmakes a raft of them. He lies down on the raft, and lets the current\nof the river carry him away. In three hours the current has carried\nhim into the woods. While he is floating through the forest, all of\na sudden he is called in a fierce voice by some one on shore. This\nman was the captain of a band of robbers. Juan does not stir in his\nplace. The second shout is accompanied by a terrible oath. Juan opens\nhis eyes. He sadly looks at the robbers, and tells them that he is\na dead man. The robbers laugh; but when Juan insists on remaining on\nthe river, the captain frightens Juan, and says that he will shoot if\nhe does not get up. As Juan does not care for the taste of bullets,\nhe goes to the bank of the river, still thinking that he is a walking\ndead body.\n\nJuan goes with the robbers into the woods. Their house is in a deserted\nspot. The captain appoints Juan their housekeeper. He tells him to\ncook rice, but orders him to keep very still and quiet, for they may\nbe caught by the Spanish soldiers (cazadores). Then the robbers go\nout on an expedition, and Juan is left alone in the house. He shuts\nthe windows, and everything is quiet and undisturbed. He even tries to\ncontrol his breathing for fear of the noise it may make. He cautiously\ntakes an earthen pot and puts rice and water into it. Then he places\nthe pot on the fire, and sits down near it. Everything is silent. But\nsuddenly a murmuring sound seems to come from the pot. (The water\nis beginning to boil.) Soon the sound seems to be very loud. Juan\nthinks that the pot is saying, \"Buluk ka.\" This expression means,\n\"You are decayed.\" So Juan gets very angry. He whispers to the pot\nto stop; but the pot does not seem to hear him, for the murmuring\nsound becomes louder and louder. At last Juan is so exasperated,\nthat he takes a piece of bamboo-bellows (ihip) and gives the pot a\nfatal blow. This puts an end to the pot, the rice, and the flames.\n\nAt noon the hungry robbers come home. They find Juan almost breathless\nin the darkest corner of the house, the pot broken, and the rice\nscattered over the floor. They ask Juan what is the matter. Juan\nsays that the naughty pot was making too much noise, and was mocking\nhim; and, as the captain bade him be careful about making a noise,\nhe struck the pot and broke it into pieces. The captain cannot help\nsmiling at Juan's foolishness, and he tells Juan to prepare a lunch\nwith anything he can find in the house.\n\nThe next day comes, and all the food is eaten. The captain gives Juan\nsome money, and tells him to go to the market to buy some earthen pots\nand some crabs. When Juan reaches the barrio, he buys all the crabs\nhe can find, and about two dozen large earthen pots. He next finds\nout that the pots are too bulky for him to carry, although they are\nnot heavy. At last he thinks of a good way to carry them. He has the\npots carried to one corner of the market, where he buys a long piece\nof rattan. He sharpens one end of the rattan and passes it through\nthe bottoms of all the pots, so that they are now very easy to be\ncarried. He slings them over his shoulder, and starts for home with\nthe pots and the crabs. Soon he comes to a large, wide river with a\nvery strong current. He sits down on the bank and wonders what is to\nbe done. He remembers that crabs are good swimmers, so he decides to\nuntie them and let them swim to the other side of the river. As he\nunties the crabs, he says, \"Now, crabs, we have to cross this broad\nriver. I know that you are good swimmers. I am a slow swimmer myself,\nand especially with these pots to carry. Please swim to the other\nside of the river as quickly as you can, for I cannot carry you. If\nyou reach the other side before I do, you may go straight home, or\nwait for me.\" With this warning, he releases the crabs one by one\nso that they may go in a straight line. He is very glad to see them\nswim so fast. Then with the help of a piece of bamboo, and after a\nlong struggle, he himself reaches the opposite shore. He looks around\nfor the crabs; but, seeing none, he says to himself, \"Perhaps they\nhave become tired of waiting for me and have gone straight home, as\nI ordered them to do. What a surprise for the captain!\" Juan is very\nglad at the decision of the crabs, and he sets out for the robbers'\nhouse, always hoping to overtake the rear of the long procession of\ncrabs. He soon reaches home. He asks the robbers if the crabs have\narrived. When Juan finds out that not one of the naughty crabs obeyed\nhim, he blames himself for his quiet nature, and swears that he will\nnever trust a crab again. The captain asks him about the pots. Juan\ntells him that they are all safe, and that the captain must thank him\nfor his wit in solving the problem of how to carry two dozen large\npots at the same time. All the robbers are eager to see what Juan's\nscheme was. When they find out what Juan has done, and see the holes\nin the bottom of all the pots, they cannot help laughing. The captain,\nhowever, addresses Juan with all the epithets found in a common slang\ndictionary. The captain now decides never to let Juan stay in the house\nalone, and from that time on takes him with them on their expeditions.\n\nSeveral days later the captain calls Juan one night, and tells him\nto get ready, for they are going to rob a certain house. They go\nthrough the forest, and soon come to a clearing, in the middle of\nwhich stands a large nipa house. While they are still in the thicket,\nthe captain calls Juan to him, and says, \"Juan, go into the silong\n[97] of the house, and see if the people are awake. Now, remember,\nif you feel something hot, it is a man; but if it is cold, it is a\nbolo. Do you understand?\" Juan answers, \"Yes,\" and obediently goes\nto the house, repeating to himself the orders of the captain. He\ncautiously goes under the house, and looks around. After a while\nsomething hot falls on his back. He quickly runs away, and begins\nto cry, \"Tao, tao!\" (\"Man, man!\") All the robbers get frightened,\nso they run away too. After a few minutes they come together. Seeing\nthat they are not pursued, the captain calls Juan, and says to him,\n\"Juan, why did you fool us? Nobody is pursuing us.\"\n\n\"Well,\" says Juan, \"I followed your orders. You said that if I felt\nsomething hot, it was a man; but if cold, it was a bolo. I went into\nthe silong. I looked up. There was a faint light, and I saw a large\nmat outlined on the floor. As I was looking at it, a hot thing fell\non my back. Then I ran away to warn you.\"\n\n\"Let us see,\" says the captain impatiently, \"what tao that is which has\nfallen on your back.\" One of the robbers lights a match. The robbers\nexamine Juan's back, and they see only a little lizard clinging to his\nworn-out camisa (loose, thin cotton coat). [98] Some of the robbers\nget angry, and some laugh at Juan's foolishness. The captain tells\nJuan that he may go away, for he is not worth anything. He also tells\nJuan not to tell anybody that he has been with them, for, if he does,\nthey will kill him.\n\nJuan leaves the band of robbers, and decides to live up in a tree,\nbecause he is all alone, he says. He takes a low bamboo table and\ngoes up into a very large mango-tree. He chooses a well-hidden place,\nand there he ties his table firmly to the branches. He spends the day\nin the neighboring towns looking for food, but at night he comes back\nto the tree and sleeps there.\n\nEarly one morning Juan wakes up and hears faint whispers. He looks\ndown, and sees two men talking very earnestly together. One is carrying\na bag of money. Juan loosens his table and lets it fall on the men. It\nmakes a loud crash, and they run away. Juan quickly climbs down the\ntree and makes off with the bag of money. He now decides to live in\ntown. After he has found a barrio that suits him, he buys a house, a\ncarabao, and a cart. He lives peacefully in his new house. Sometimes\nhe works; but he spends most of his time sleeping, for he is a very\nlazy fellow.\n\nOne morning the capitan of the town sends a town crier around to\nannounce an order to the people. The town crier says, \"The capitan\norders you all to sprinkle with water the street in front of your\nhouses.\" Juan takes a small cocoanut-shell full of water, and goes\nout and sprinkles the street. In the afternoon the capitan of the\ntown goes about the streets to see if the people have obeyed his\norders. He sees that everybody has obeyed him except Juan. He goes\nto Juan's house, and asks him why he has not sprinkled the street;\nand Juan tells him what he has done. The capitan then tells him that\nhe must use much water. As soon as the capitan has left, Juan begins\nto pour buckets of water on the street. But when the water all flows\naway, Juan thinks that his irrigation is not good enough: so he takes\nhis cart and carabao, and with their help he digs a large ditch. All\nnight long Juan works filling the ditch with water. The next morning,\nwhen the capitan sees the ditch, he becomes very angry, and summons\nJuan. Juan excuses himself by saying that the laws of the town are\nnot stated clearly. So the capitan has to let Juan go.\n\nWhen Sunday comes, Juan goes to church. In the pulpit the priest tells\nthe people to put a little cross on their street doors. When Juan\ngoes home, he takes a piece of tinting (the rib of a cocoanut-leaf)\nand makes a little cross about two inches high. When the priest makes\nhis rounds, he does not see the cross, for it is so small. He asks\nJuan where his cross is. Juan shows him; and the priest tells him\nto make a large one, for it is too small, and the evil spirits will\nnot be able to see it. Juan takes his bolo and cuts two long pieces\nof bamboo. This time his cross is so large, that the priest cannot\nsee it, either. The priest becomes so angry at Juan's stupidity, that\nhe expels him from the town. Juan good-naturedly goes away. He sells\nhis house, and with his cart and carabao he moves on to another town.\n\nHe settles in a barrio where the soil is red. Here he lives several\nweeks, but he is always longing to go back to his old home. He finally\nsays to himself that he is going there in spite of the anger of the\npriest. He fills his cart with red earth, and hitches his carabao to\nit. He sits in the middle of his cart, and slowly drives to the town\nwhere he had lived before. As he is driving down the main street\nin the afternoon, whom should he meet but the priest himself! The\npriest cries, \"Juan, so you are here again! Didn't I tell you that you\nmust never tread the soil of this town again? If you do not go away,\nI shall tell the capitan to imprison you.\"\n\n\"Dear priest,\" says Juan humbly, \"before you accuse me, use your\neyes. I am not treading on your soil. This earth which I have in my\ncart is my own.\" The priest looks in the cart. By this time there are\nmany people around them, and they too look in the cart. They laugh at\nJuan's wit. The priest wants to laugh too; but he controls himself,\nfor he is afraid that the people will not respect him any more if he\nlaughs. So he angrily threatens Juan, and tells him to leave the town\ninstantly. Poor Juan has nothing to do but go.\n\nHe sells his carabao and cart, and spends the money foolishly in\nthe neighboring villages. Soon Juan is reduced to poverty again, so\nhe decides to go back to his native town. There he finds everything\nchanged: the houses are better, and the little chapel is prettier. He\nlooks for relatives or friends, but he finds only his old grandmother,\nwho lives by herself in the field. He goes to her and tells her the\nhistory of his family. The old woman recognizes him at last, and\nasks him if he is not the Juan who buried his mother. Juan answers,\n\"Yes,\" but excuses himself by saying that he only obediently followed\nhis mother's advice.\n\nJuan now stays with his grandmother. Her hut, which is very small,\nis surrounded by a small garden of vegetables. Juan does nothing but\neat and sleep. He soon develops the bad habit of throwing things out\nof the window. His grandmother tells him that he must throw them far\naway. One morning the old woman does not find Juan, and he does not\nappear until midnight. She asks him where he has been, and he tells\nher that he went to the other side of the mountain to throw away a\nbanana-skin which was left on his plate. She tells him that he does not\nneed to go so far, that he can throw the banana-skins behind the fence.\n\nOne day early in the morning the old woman leaves Juan in charge\nof the house, for she is going to town. She tells him to cook two\nsmall measures (chupas) of rice for her, for perhaps she will be very\nhungry when she gets home. Then she goes away quite happy, thinking\nthat Juan understands her. As soon as she leaves, Juan thinks it is\ntime to begin to cook. He is surprised to find only one measure in\nthe earthen jar. He looks for the other one everywhere; but, as he\ncannot find it, he thinks his grandmother was mistaken when she told\nhim to cook two measures of rice. So he takes his bolo, goes outside,\ncuts a piece of bamboo, and makes a wooden measure just like the other\none. This takes him a long time; but when he has finished, he fills\nthe two measures with dry rice, and puts them in the fire. While\nthe measures are burning, the grandmother arrives. She calls Juan,\nand asks him if the rice is ready, for she is very hungry. Juan tells\nher that it is quite ready. The old woman sees that it is very bright\nin the house, and she fears that it is on fire. Juan says that it is\nthe two measures burning. When the old woman sees what Juan has done,\nshe becomes angry. However, she controls herself, and teaches Juan how\nto cook rice. Under the supervision of the old woman, Juan takes an\nearthen pot, cleans it, and puts rice into it. Then he puts water into\nthe pot, and finally puts the pot on the fire. The old woman goes to\nrest, telling him to watch the rice. After a while she calls to Juan,\nand says,\n\n\"Did you cover the pot [tinungtungan mo na ang paliok]?\" [99]\n\n\"No, I did not,\" says Juan.\n\n\"Cover the pot, then [tungtungan mo]!\" she cries.\n\n\"That is impossible,\" says Juan.\n\n\"Why impossible?\" cries the old woman. \"The rice will have a smoky\ntaste if you don't.\"\n\n\"All right,\" says Juan, getting up. He goes to the fireplace and thinks\nfor a little while. Then he jumps up to the rafters of the ceiling,\nwhich are but two feet above his head. He goes just above the pot,\nadjusts his feet very well, and then lets himself fall. The pot is\nbroken to pieces. The old woman wakes up at the noise of the crash,\nand says, \"What is that, Juan? Is the rice cooked?\"\n\n\"Why do you ask me that?\" says Juan impatiently. \"You told me to step\non the pot, and now you ask me if the rice is cooked!\"\n\nShe goes out to the kitchen; and when she sees her broken pot, the old\nwoman becomes truly angry. She drives Juan from the house, telling him\nthat he cannot live with her any more because he is too troublesome.\n\nJuan now goes off, and wanders from town to town. Sometimes he is\nobliged to work in order to get anything to eat. Finally he comes\nto a large town where the people wear shoes and carry umbrellas. He\nbecomes enchanted with the shoes and umbrellas: so he works hard, and\nsaves enough money to buy both. But he surprises every one who sees\nhim; for he carries his shoes dangling at his belt, and his umbrella\nclosed under his arm. Some of the more curious fellows follow after\nhim. They see that, although it rains or the sun is very hot, Juan\nnever opens his umbrella except when he sits to rest under a tree;\nand also that he never puts his shoes on when he is on dry land,\nbut only when he is crossing a river. At last they ask him why he\ndoes such foolish things. Juan says, \"Don't you know that there are\nmany worms and loose branches in a tree? If, for example, a snake\nshould fall down, well, it would hit my umbrella. As for the shoes,\nit is better for one to wear his shoes when he crosses a river,\nfor there he cannot see the ground.\" The people leave him alone;\nbut some persons think he is wise, and imitate his example.\n\nJuan goes on with his travels. At last he falls in love. He serves\nthe girl's parents, and becomes their cook. He always keeps the\nbest parts of the chicken for the girl and himself, and gives only\nthe bones to the parents. They ask him why he gives them the worst\nparts. Juan replies, \"I do that because you are our supporters. The\nbones, compared with a house, are the foundation and framework.\" The\nparents find Juan's reasoning so good, that they at once marry their\ndaughter to him. After this Juan is a good and sensible fellow,\nand does not do foolish things any more.\n\n\nNotes.\n\nThis long, loosely-constructed droll is not of any fixed length,\naccording to the narrator; adventures are added or omitted at the\ncaprice of the story-teller. It would be useless to attempt to parallel\nthe tale as a whole, because of the very nature of its composition. The\nseparate incidents, however, we may examine, pointing out analogues\nalready in print, and citing others from my own manuscript collection.\n\n(1) \"If it smells bad, it's dead.\" This joke is common among the\nTagalogs and Pampangans, and forms the basis of many of their comical\nstories. As an example I will give the opening of a story entitled\n\"Ricardo and his Adventures\" narrated by Paulo Macasaet, a Tagalog\nfrom Batangas:--\n\n\nRicardo and his Adventures.\n\nOnce there was a widow who had a son named Ricardo. One day the mother\nsaid to the boy, \"Ricardo, I want you to go to school, so that you\nmay learn something about our religion.\" Ricardo was willing enough,\nso he took his Catechism and set out. Instead of going to the school,\nhowever, he went to a neighboring pond and listened to the merry\ncroaking of the frogs. When eleven o'clock came, he went home and\ntold his mother about the real school. The poor woman was very happy,\nthinking that her son was spending his time wisely. Ricardo took great\ndelight in joining the chorus of the frogs, for his mother gave him\nfood as a reward for his diligence.\n\nOne morning the woman asked her son to read his lesson. The boy opened\nhis Catechism and croaked very loudly. His mother was glad when she\nheard that her son could croak so well, because she thought that that\nwas the way to read the book.\n\nAs Ricardo was playing with his schoolmates one day, he saw a dead\ncat. It smelled very bad, so he left the pond and went home. He\nsaid, \"Mother, I saw a cat lying near our school. It had a very bad\nodor.\" The mother said, \"My son, remember this: whenever a body smells\nbad, you may be sure that it is dead.\" Ricardo repeated the words of\nhis mother many times to himself, and learned them by heart.\n\nOne day, when he was on his way to the pond, Ricardo smelled something\nbad. He looked in every direction, but he could not find anybody. So\nhe said, \"Since I cannot find any dead body here, I must be the one\nwho is dead.\" He lay down on the ground, and said, \"Ricardo is dead! I\ncannot eat any more. O how unhappy I am!\" While he was lying there,\nhe saw a ripe guava above his head. He exclaimed, \"Delicious fruit,\nyou are very fortunate! If I were alive, I would eat you.\" He wished\nto get the fruit, but he dared not do so. After a while, when he\ncould no longer smell the stink, he got up and went home, and told\nhis mother his story.\n\n[As the rest of the story is not droll, and is in no way connected\nwith our present tale, it may be given in abstract.]\n\nOne day Ricardo learned from his mother how his father had been\nkilled by a giant who had afterwards carried away his sister. The\nboy set out in search of the giant. An old man along the way, whom he\ntreated kindly, gave him two bottles of magic water,--one that would\nmake invulnerable the man who should drink it, another that would take\naway all the strength of him on whose head it should be poured. Later\na leprous old woman to whom he gave some food presented him with\na magic saddle that would carry him through the air. So equipped,\nhe soon arrived at the cave of the giant. He succeeded in killing\nthat seven-headed monster and in freeing his sister and many other\nprisoners. Ten barrels of money were found in the cave. Of these,\nRicardo took two; the rest he gave to the prisoners he had freed. Later\nRicardo married a beautiful woman named Lucia.\n\n\n(2) Destruction of the singing rice-pot. Another Tagalog form of this\nincident, likewise connected with Juan's experiences while cook for a\nband of robbers, was collected from Singalong, Manila. It was related\nby Crisanto H. Aragon, and runs as follows:--\n\n\nJuan and the Robbers.\n\nOnce there was a young man named Juan, who left his parents to seek\nhis fortune. While he was wandering in the mountains, he reached\nthe cave of some robbers. Juan decided to be a robber, and asked the\nchief to admit him. The chief accepted Juan.\n\nOne night Juan was left alone in the cave, for his companions had gone\nto town to make a raid. Before leaving, the chief said, \"Juan, you\nwill stay here and take care of our property. If you hear a noise, take\nyour bolo and kill whoever makes that noise, for he is our enemy. Cook\nsome rice, so that when we return we may have something to eat.\"\n\nWhile Juan was cooking the rice, to his great surprise he heard a\nnoise. Faithful to the command that had been laid upon him, Juan\ntook his bolo and walked around the cave to see where the noise came\nfrom. When he reached the kitchen, he noticed that the noise was\nlouder. After a careful observation, he concluded that it was coming\nfrom the rice-pot. \"The enemies must be here,\" said Juan, pointing\nto the rice-pot; and, without a moment's hesitation or fear, Juan\nsmashed the pot into a thousand pieces. The noise stopped at once,\nand Juan was satisfied.\n\nWhen the robbers came home and asked Juan for rice, he told them what\nhad happened. The chief realized that the fault was his, so he only\nlaughed at Juan; but, from that time on, Juan was never allowed to\nstay alone in the cave.\n\nOne night the robbers decided to rob the captain of the Municipal\nPolice in a town near by. When they reached the captain's house, they\nsaw that it was empty: so they took everything they could find. Juan\nentered the captain's bedroom, but, instead of searching for valuables,\nhe took the captain's uniform and put it on. Then Juan went out to\njoin his companions. But as soon as the robbers saw the uniformed man,\nthey thought it was the captain, and ran away as fast as their legs\nwould carry them. Juan ran too, for he thought that the captain must\nbe after them. The robbers were so frightened, that they separated;\nbut Juan decided to follow the chief. Finally the chief became so\ntired, that he made up his mind to stop and fight his pursuer; but\nwhen Juan came up, the chief recognized him, and it was only then\nthat both of them felt that they had gotten rid of the real captain.\n\n\nFor a Santal story of a stupid hero joining a band of thieves, see\nA. Campbell, \"Jhorea and Jhore,\" pp. 11-12; Bompas, p. 19.\n\n(3) Adventure with the crabs. Compare \"The Adventures of Juan\" (JAFL\n20 : 106), in which Juan's mother sends her foolish son to town to\nbuy meat to eat with the boiled rice. He buys a live crab, which he\nsets down in the road and tells to go to his mother to be cooked for\ndinner. The crab promises, but, as soon as Juan's back is turned,\nruns in another direction. Clearly our version of the incident is\nsuperior to this.\n\n(4) Juan as a thief. With this incident may be compared another\nTagalog story, narrated by Adolfo Scheerer. It is entitled--\n\n\nThe Adventure of two Robbers.\n\nThere were once two robbers, who, hearing of the trip that a certain\nfamily was about to make, decided to rob them during the night. They\nwere encouraged in their purpose by the thought that everything in\nthe house would be in a state of great confusion. During the night\nthe two thieves climbed a tree which grew close by a window of this\nhouse. From this place they could easily observe what the people\ninside were doing. As they sat there waiting, they saw two servants\npacking something which seemed to be very heavy. They believed that\nthe bundle contained much money, so they decided to steal it.\n\nIn the dead of night one of the robbers went up into the house, took\nthe bundle, and passed it to his companion below. When he joined the\nother, they took to their heels, carrying the bundle between them on\ntheir shoulders. When they had gone some way, the one in the rear began\nto get curious as to what they were carrying, so he cut an opening in\nthe mat that was wrapped around the contents. To his great surprise,\nhe noticed a human toe stick out; and he at once shouted, \"Man, man,\nman!\" The one in front took this shout as a warning that some one was\nchasing them, so he ran faster. The other only continued to shout,\n\"Man, man!\" but his companion paid no attention to him. Finally his\nfoot caught in the root of a tree, and he fell down. When he understood\nthe situation, the two villains left the bundle and ran away.\n\n\n(5) Frightening robbers under tree. This incident is widespread, and\nhas made its way into many M\u00e4rchen cycles. It is distinctly comic in\nits nature. For references to its occurrence, see K\u00f6hler-Bolte, 99\nand 341 (sub \"Herabwerfen der Th\u00fcr\"); Crane, 380, note 19; Cosquin,\nI : 243 f.; and especially Bolte-Pol\u00edvka, I : 521-525 (on Grimm,\nNo. 59), episode F.\n\n(6) Walking on his own soil. This trick of Juan's we have already\nmet with in \"King Tasio,\" No. 7 (b).\n\n(7) Cooking rice-measures. Juan's misunderstanding about cooking two\nmeasures of rice is almost exactly paralleled in a Santal story in\nBompas, No. I. The story is entitled \"Bajun and Jhore,\" and this is\nthe first of a series of noodle-like incidents:--\n\nOnce upon a time there were two brothers named Bajun and Jhore. Bajun\nwas married, and one day his wife fell ill of fever. So, as he was\ngoing ploughing, Bajun told Jhore to stay at home and cook the dinner,\nand he bade him put into the pot three measures of rice. Jhore staid\nat home, and filled the pot with water and put it on to boil; then\nhe went to look for rice-measures. There was only one in the house;\nand Jhore thought, \"My brother told me to put in three measures,\nand if I only put in one, I shall get into trouble.\" So he went to a\nneighbor's house and borrowed two more measures, and put them into the\npot, and left them to boil. At noon Bajun came back from ploughing,\nand found Jhore stirring the pot, and asked him whether the rice was\nready. Jhore made no answer: so Bajun took the spoon from him, saying,\n\"Let me feel how it is getting on!\" but when he stirred with the spoon,\nhe heard a rattling noise; and when he looked into the pot, he found\nno rice, but only three wooden measures floating about. Then he turned\nand abused Jhore for his folly; but Jhore said, \"You yourself told\nme to put in three measures, and I have done so.\" So Bajun had to\nset to work and cook the rice himself, and got his dinner very late.\n\n\nThis ludicrous mistake suggests a not dissimilar droll of the Tinguian\n(Cole, 198, No. 86):--\n\nA man went to the other town. When he got there, the people were\neating bamboo sprouts (labon). He asked them what they ate, and they\nsaid pangaldanen (the bamboo ladder is called aldan). He went home and\nhad nothing to eat but rice: so he cut his ladder into small pieces,\nand cooked all day, but the bamboo was still very hard. He could\nnot wait longer, so he called his friends, and asked why he could\nnot make it like the people had in the other town. Then his friends\nlaughed and told him his mistake.\n\n\nFor an almost identical Santal story, see Bompas, No. CXXIV, \"The\nFool and his Dinner.\"\n\n(8) The last two episodes--wearing of shoes only when crossing rivers\nand raising umbrella under tree, and the division of the fowl--we have\ndiscussed in the notes to No. 7 (see pp. 63-64, [9], [8]). Add to the\nbibliography given there, Bompas, No. CXXVIII, \"The Father-in-law's\nVisit,\" which contains a close parallel to the first episode.\n\nIn conclusion I will give two other Filipino noodle stories,\nwhich, while not variants of any of those given above, have the\nsame combination of stupidity and success as that found in \"Juan the\nFool.\" The first is an Ilocano story narrated by Presentacion Bersamin\nof Bangued, Abra, and runs thus:--\n\n\nJuan Sadut.\n\nJuan Sadut was a very lazy fellow. His mother was a poor old woman,\nwho earned their living by husking rice. What she earned each day\nwas hardly enough to last them until the next. When a boy, Juan was\nleft at home to watch over their hens and chickens. One day, as his\nmother went to work, she told Juan to take care of the little chicks,\nlest a hawk should get them. Now, Juan had been told this so many\ntimes, that he had grown tired of watching chickens: consequently,\nwhen his mother went away, he tied all the chickens and hens together,\nand hung them on a tree. He did this, because he thought that no bird\nof prey could see them there. In the evening, when his mother came\nhome, she asked if everything was all right. Juan said, \"Nana, I tied\nall the hens and chickens by their legs, and hung them in that tree,\nso that they would be safe.\" The mother asked where they were. Juan\nshowed them to her, but they were all dead. The mother was angry,\nand whipped Juan very severely.\n\nTime passed on, and Juan grew up to be a man; but he was as lazy as\never. He wanted to get married, but the girl he had picked out was the\ndaughter of a rich man; and his mother told him that he was not a good\nmatch for the girl, for they were very poor, and, besides, he was too\nlazy to support a wife. Still Juan was determined to marry the girl,\nand he thought out a way to get her. One day Juan went to work in the\nfields, and earned a peseta. The next day he earned another. Then he\nsaid to his mother, \"Nana, please go to the father of Ines Cannogan\n(for such was the name of the girl) and borrow their salup (a half\ncocoanut-shell used for measuring). The mother went, and Ines asked\nher who had sent for the salup. The mother told her that her son\nJuan was a merchant that had just arrived from a successful trip. So\nthe salup was lent. When returning the measure, Juan put the two\npesetas in the husk of the cocoanut-shell, and told his mother to\ntake it back to Ines, pesetas and all. When Ines examined the salup,\nshe found the pesetas, and told her father all about them.\n\nNot long afterwards Juan sent his mother again to borrow the\nmeasure. Again Juan returned it with money sticking in the husk of\nthe shell. This he did several times, until at last Ines's father\nbelieved that Juan was very rich. Juan now had a chance to talk with\nInes's father about his daughter, and of course the old man accepted\nhis proposal immediately. So Juan and Ines were married.\n\nAfter their marriage, when the old man found out that his new\nson-in-law was not only very poor, but also very lazy, he repented\nof his rashness. However, he compelled both Juan and his wife to\ngo work on his farm. Once, when Ines was taking her siesta, many\nwild cocks and hens came to eat the rice which she had put in the\nsun to dry. Juan was too lazy to get up and drive them away, so he\ntook Ines's gold hairpin and threw it at the birds. When Ines awoke,\nshe missed her hairpin. Juan told her what he had done with it. She\nscolded him so severely, that he felt hurt, and began to weep bitterly,\nfor even his wife disliked him.\n\nThe next day Juan went to look for the hairpin at the place where\nhe had thrown it. To his great surprise, he found a bush with golden\nbranches, and on one of them was the hairpin. Immediately he called\nhis wife. They pulled up the bush, and discovered at its roots a\njar full of gold and silver money. Now Ines was very proud of her\nhusband's luck. They went to the town to tell their father of their\ngood fortune. From now on, the old man no longer hated Juan, hut\nloved him, and gave him all his property to supervise.\n\nThus Juan Sadut became a rich man without any effort. Fortune favors\nthe lazy--sometimes.\n\n\nThe other story comes from the other end of the Archipelago, from the\nprovince of Misamis. It was narrated by Antonio Cosin of Tagoloan,\nMisamis, and is a Visayan tale. As may easily be seen, it is distantly\nrelated to Grimm, No. 7, \"A Good Bargain.\" For the \"sale to animals\"\ncomic episode, see Grimm's notes; Clouston, \"Book of Noodles,\" p. 148;\nand Bolte-Pol\u00edvka, 1 : 60. For the \"sale to statue\" incident, which\nis analogous to our third episode below, see Clouston, ibid., p. 146;\nCrane, 379, note 12; Cosquin, 2 : 178. The story follows:--\n\n\nJuan Loco.\n\nA great many years ago there lived a certain fool that went by the name\nof Juan Loco. He was the son of a butcher, in so far as the following\nexperiences of his are concerned; he had many other experiences that\nare not recorded in this story.\n\nJuan could not be intrusted with anything, he was such a dunce; but one\nday he persuaded his father to let him go out and sell meat. So about\neight in the morning Juan left home with about three pesos' worth\nof pork, full of many a hopeful expectation. After having wandered\nthrough many streets, he noticed that a big horse-fly was following him\nwith an imploring murmur. Imagining that the fly wanted to buy meat,\nthis sapient vender said to it, \"Do you want to buy meat?\" The fly\nanswered with a \"buzzzzz.\" For Juan this was a sufficient answer:\nso he left one-third of the pork with the fly, saying that he was\ncoming back again for his pay. Next he met a hungry and greatly-abused\npig, and he asked it if it wanted to buy meat. The pig merely said,\n\"hack, hack,\" and gave a few angry nods, but Juan understood it to\nbe saying, \"Yes:\" so he threw it one-half of the meat he had left,\nwith the same warning as he gave the fly,--that he was coming back\nto collect the price of the meat. His third customer was himself, or\nhis reflection. Warm, tired, and thirsty from his wanderings, he came\nto a well, where he thought he would take a drink. On looking down,\nhowever, he saw a man in the bottom of the well. When Juan shouted\nto him and made gestures, the man--or his reflection and the echo of\nhis own voice--returned some sort of inarticulate sound, and made\nthe same gestures as Juan. For the third time this sufficed for a\n\"Yes.\" So Juan threw the rest of his pork down the well, and said he\nwould come back for his money.\n\nNow comes the collection, which he found to be quite easy. He\nentered a dry-goods store, where he saw a fly on the hand of the\nshop-keeper. Juan talked to the fly and demanded his money. It\ndid not answer: so he began chasing it around the room, sometimes\nstriking at it when it was on some customer's hand. At last, tired\nof the disturbance, the shop-keeper paid him off to get rid of\nhim. Next Juan came to a garden where there was a pig. With the pig\nhe encountered the same obstinate silence. He began to chase the pig,\nand he beat it whenever he was near enough to hit it. When the owner\nof the animal saw what he was doing, and realized that he was crazy,\nhe paid him off, too. Now, as to his third customer. The reflection\nin the pool simply mocked him and made him disgusted. So Juan got a\nlong pole and stirred the bottom of the well. When he found that this\ntreatment simply made his customer disappear, he began shouting at the\ntop of his voice. Finally the owner of the well came; and, to avoid\nfurther disturbance, he also paid him off, for every one could easily\nsee that the vender was crazy (loco) from the way he talked and acted.\n\nSo Juan went home in ecstasy. He received much praise from his father,\nwho promised to let him sell meat every day; and the poor fellow\ngloried in being thus praised.\n\n\nFor other noodle stories of the Filipinos, see our No. 9 and JAFL\n20 : 104-106.\n\n\n\nTALE 50\n\nJUAN AND HIS PAINTED HAT.\n\n\nNarrated by Adolfo Scheerer, a Tagalog from Manila, who heard the\nstory from their native servant some fifteen years ago.\n\n\nThere once lived a man by the name of Juan, who did nothing but fool\npeople all the time. Once, when he had only seventy pesos left in his\npockets, he determined to resort to the following scheme: he bought\na balangut hat (a very cheap straw), and painted it five different\ncolors. In the town where Juan was to operate, there were only three\nstores. He went to each one of them and deposited twenty pesos,\nsaying to the owner of each, \"I will deposit twenty pesos in your\nstore, and to-morrow afternoon I will bring some friends here with\nme. We will perhaps take some refreshments or buy some goods, but in\nany case I will see to it that the total amount of the things we take\nis not over the twenty pesos. Then, when we leave, do not ask me to\npay you for the things. I will simply make you a bow with my hat,\nand your attendants should thank me with much courtesy. That mere\nbow with my hat is to be the payment. You may keep the twenty pesos,\nbut you must also keep this little plan a secret.\" The owners of the\nthree stores promised.\n\nThe next day Juan was walking in the street with his painted hat on,\nwhen one of his friends met him. \"Halloo, Juan!\" exclaimed his friend,\n\"where did you get that funny hat?\"\n\nJuan looked serious, and said, \"Don't be foolish! Don't you know that\nthis hat is the only means I have of earning a living?\"\n\n\"Means of living?\" returned the other.\n\n\"Why, of course. I can go in any store, take anything I please,\nand pay for it with a mere bow of my hat.\"\n\nBy this time two other friends of Juan had come along, and they\ntoo were surprised to see what Juan had on his head. To convince\nthem of the marvellous character of the hat, Juan took his friends\nto one of the stores. There they sat down, and Juan ordered some\nrefreshments. They ate much, and of the best that the store could\nfurnish. After they had had enough, Juan stood up, made a bow to the\nproprietor with his hat, and then they all left. Then they visited\nanother store, where the same thing took place.\n\nThe friends of Juan were very much astonished, and each wished to\npossess the hat. One offered him a thousand pesos for it; another, two\nthousand; and the third, one-half of all his property, which amounted\nto about five thousand pesos. Juan, of course, was willing to sell it\nto the highest bidder; but when the sale was about to be concluded,\nthe buyer began to doubt the power of the hat. So he asked Juan to\ntake him to another store to prove once more the qualities of the hat,\nafter which trial, he said, he would pay him the money. Juan took\nhis friend to the third store, and the friend was now sure that the\nhat could really work wonders. So he paid Juan the five thousand pesos.\n\nWhen he had received the money, Juan left his friends, went on board\nship, and sailed away to a foreign country. One day the friend who\nhad bought the hat desired to make a showing with it. So he invited\nseveral friends, among them some ladies. He took them to one of the\nstores, and there ordered some refreshments to be served them. When\nthey had finished, the man bowed with his hat, and started to leave.\n\n\"Thank you, sir!\" said the owner of the store, \"but where is my\npayment for the refreshments you have just eaten?\"\n\nThe owner of the hat was astonished, and, thinking that perhaps he\nheld the hat in the wrong way, or else his fingers were not on the\nright color, he turned the hat around. Then he made another bow. The\nowner of the shop now became angry, and began to swear at the man. The\nother became excited, twirling the hat around, and holding it in as\nmany different ways as he could think of. Finally the shop-keeper\nordered the man arrested.\n\nWhen the owner of the hat heard how Juan had played his trick by paying\ntwenty pesos in advance, he fainted and became very sick. In the mean\ntime Juan was performing other tricks in some different country.\n\n\nNotes.\n\nThis droll was without doubt imported from Europe, where it has\na fairly wide distribution. It does not appear hitherto to have\nbeen found in the Orient. In the European forms we find it both as\na separate tale, like our story, and also as a part of the \"Master\nCheat\" cycle, which we have discussed in the notes to No. 20. For a\ncomplete list of the known occurrences of the \"hat pays\" episode, see\nBolte-Pol\u00edvka, 2 : 10-15, incident D (on Grimm, No. 61). According\nto their classification, versions from Holland, Denmark, Sweden,\nRumania, Serbo-Croatia, Poland, Russia, and Lithuania are known. See\nalso K\u00f6hler-Bolte, 246, 251 (note 1).\n\n\n\nTALE 51\n\nJUAN AND CLOTILDE.\n\n\nNarrated by Vicente Hilario, a Tagalog, who heard the story from an\nold man living in Batangas.\n\n\nIn ages vastly remote there lived in a distant land a king of such\nprowess and renown, that his name was known throughout the four regions\nof the compass. His name was Ludovico. His power was increased twofold\nby his attachment to an aged magician, to whom he was tied by strong\nbonds of friendship.\n\nLudovico had an extremely lovely daughter by the name of Clotilde. Ever\nsince his arrival at the palace the magician had been passionately\nin love with her; but his extreme old age and his somewhat haughty\nbearing were obstacles in his path to success. Whenever he made love\nto her, she turned aside, and listened instead to the thrilling tales\ntold by some wandering minstrel. The magician finally succumbed to the\ninfirmities of old age, his life made more burdensome by his repeated\ndisappointments. He left to the king three enchanted winged horses;\nto the princess, two magic necklaces of exactly the same appearance,\nof inimitable workmanship and of priceless worth. Not did the\nmagician fall to wreak vengeance on the cause of his death. Before\nhe expired, he locked Clotilde and the three magic horses in a high\ntower inaccessible to any human being. She was to remain in this\nenchanted prison until some man succeeded in setting her free.\n\nNaturally, King Ludovico wanted to see his daughter before the hour\nof his death, which was fast approaching. He offered large sums of\nmoney, together with his crown and Clotilde's hand, to anybody who\ncould set her free. Hundreds of princes tried, but in vain. The stone\nwalls of the tower were of such a height, that very few birds, even,\ncould fly over them.\n\nBut a deliverer now rose from obscurity and came into prominence. This\nman was an uneducated but persevering peasant named Juan. He\npossessed a graceful form, herculean frame, good heart, and unrivalled\ningenuity. His two learned older brothers tried to scale the walls\nof the tower, but fared no better than the others. At last Juan's\nturn came. His parents and his older brothers expostulated with him\nnot to go, for what could a man unskilled in the fine arts do? But\nJuan, in the hope of setting the princess free, paid no attention to\ntheir advice. He took as many of the biggest nails as he could find,\na very long rope, and a strong hammer. As he lived in a town several\nmiles distant from the capital, he had to make the trip on horseback.\n\nOne day Juan set out with all his equipment. On the way he met his\ndisappointed second brother returning after a vain attempt. The\nolder brother tried in every way he could to divert Juan from his\npurpose. Now, Juan's parents, actuated partly by a sense of shame if\nhe should fail, and partly by a deep-seated hatred, had poisoned his\nfood without his knowledge. When he felt hungry, he suspected them\nof some evil intention: so before eating he gave his horse some of\nhis provisions. The poor creature died on the road amidst terrible\nsufferings, and Juan was obliged to finish the journey on foot.\n\nWhen he arrived at the foot of the tower, he drove a nail into the\nwall. Then he tied one end of his rope to this spike. In this way he\nsucceeded in making a complete ladder of nails and rope to the top of\nthe tower. He looked for Clotilde, who met him with her eyes flooded\nwith tears. As a reward for his great services to her, she gave him\none of the magic necklaces. While they were whispering words of love\nin each other's ears, they heard a deafening noise at the bottom of\nthe tower. \"Rush for safety to your ladder!\" cried Clotilde. \"One of\nthe fiendish friends of the magician is going to kill you.\"\n\nBut, alas! some wanton hand had pulled out the nails; and this\nperson was none other then Juan's second brother. \"I am a lost man,\"\nsaid Juan.\n\n\"Mount one of the winged horses in the chamber adjoining mine,\" said\nClotilde. So Juan got on one of the animals without knowing where to\ngo. The horse flew from the tower with such velocity, that Juan had\nto close his eyes. His breath was almost taken away. In a few seconds,\nhowever, he was landed in a country entirely strange to his eyes.\n\nAfter long years of struggle with poverty and starvation, Juan was\nat last able to make his way back to his native country. He went\nto live in a town just outside the walls of the capital. A rich old\nman named Telesforo hired him to work on his farm. Juan's excellent\nservice and irreproachable conduct won the good will of his master,\nwho adopted him as his son. At about this time King Ludovico gave\nout proclamations stating that any one who could exactly match his\ndaughter's necklace should be his son-in-law. Thousands tried, but\nthey tried in vain. Even the most dextrous and experienced smiths were\nbaffled in their attempts to produce an exact counterfeit. When word of\nthe royal proclamations was brought to Juan, he decided to try. One day\nhe pretended to be sick, and he asked Telesforo to go to the palace to\nget Clotilde's necklace. The old man, who was all ready to serve his\nadopted son, went that very afternoon and borrowed the necklace, so\nthat he might try to copy it. When he returned with the magic article,\nJuan jumped from his bed and kissed his father. After supper Juan went\nto his room and locked himself in. Then he took from his pocket the\nnecklace which Clotilde had given him in the tower, and compared it\ncarefully with the borrowed one. When he saw that they did not differ\nin any respect, he took a piece of iron and hammered it until midnight.\n\nEarly the next morning Juan wrapped the two magic necklaces in a silk\nhandkerchief, and told the old man to take them to the king. \"By\nthe aid of the Lord!\" exclaimed Clotilde when her father the king\nunwrapped the necklaces, \"my lover is here again. This necklace,\"\nshe said, touching the one she had given Juan, \"is not a counterfeit\"\nfor it is written in the magician's book of black art that no human\nbeing shall be able to imitate either of the magic necklaces.--Where is\nthe owner of this necklace, old man?\" she said, turning to Telesforo.\n\n\"He is at home,\" said Telesforo with a bow.\n\n\"Go and bring him to the palace,\" said Clotilde.\n\nWithin a quarter of an hour Juan arrived. After paying due respect to\nthe king, Juan embraced Clotilde affectionately. They were married\nin the afternoon, and the festivities continued for nine days and\nnine nights. Juan was made crown-prince, and on the death of King\nLudovico he succeeded to the throne. King Juan and Queen Clotilde\nlived to extreme old age in peace and perfect happiness.\n\n\nNotes.\n\nThis Tagalog M\u00e4rchen appears to be closely related to an\neighteenth-century Spanish ballad by Alonso de Morales. The ballad is\nNo. 1263 in the \"Romancero General,\" and is entitled, \"Las Princesas\nEncantadas, y Deslealdad de Hermanos.\" Although in general outline the\ntwo stories are very close to each other, there are some significant\ndifferences.\n\nIn the Spanish, the king's name is Clotaldo, and he rules in Syria. The\nking builds a very high tower, and puts in it his three beautiful\ndaughters; then he calls a powerful magician to cast a spell about\nthe place, so that the tower cannot be scaled until the king wishes\nit to be. Confined in the tower with the princesses are three winged\nhorses (o sat\u00e1nicas arpias). The king then issues a proclamation that\nwhoever can reach the princesses shall be married to them. The three\nbrothers that make the attempt are knights from Denmark. The two older\nproceed to Syria on horseback, fail, and on their return home meet\ntheir youngest brother making his way leisurely in a bullock-cart. He\ntoo is going to try, and is taking with him abundant provisions,\nmany nails, and a rope. After they have tried in rain to persuade\nhim to return home, they accompany him. [The episode of the poisoned\nfood is lacking.] Juan gains the top of the tower, lowers the two\nolder princesses, and then, last of all, the youngest, who gives him\na necklace before she descends. The treacherous brothers now destroy\nJuan's means of escape, and make off with the three maidens, leaving\nhim on the tower. He mounts one of the winged horses, and it flies\nwith him to a distant country. Making his way back to Syria on foot,\nhe exchanges clothes with a drover, and appears in Clotaldo's kingdom\nin disguise, pretending to be simple-minded. The king has already\nmarried his two older daughters to Juan's treacherous brothers, and\nis now trying to persuade his youngest daughter to marry: but she\nwishes only her rescuer. She paints a necklace in every respect like\nthe one which she gave Juan, and says that she will marry only when a\nperson is found who can make a necklace exactly like the picture. The\nking sends the painting to an alchemist in the city, and orders him,\nunder penalty of death if he falls, to produce the necklace in two\nmonths. He is unable to do so, and becomes downcast. Juan, who has\nbeen in service as a porter, and is the one who carried the command\nof the king to the alchemist, asks him why he is sad. He tells the\nreason. Juan gives the alchemist his necklace. [The rest is practically\nas in our story.]\n\n\nThere is a sequel to this ballad, No. 1264, which has a close\nresemblance to the Tagalog \"Juan Ti\u00f1oso,\" already summarized in the\nnotes to No. 36.\n\nThe Spanish story, says the editor of the \"Romancero General,\" is one\nof those founded directly on Oriental material which was transmitted\nby the Arabs. It is curious that so few of these tales, which have\nbeen preserved for generations as oral tradition, have made their\nway into print. The differences noticeable between our M\u00e4rchen and\nthe ballad may be due to a tradition somewhat divergent from that on\nwhich Alonso de Morales's poem is based.\n\n\n\nTALE 52\n\nTHE POOR MAN AND HIS THREE SONS.\n\n\nNarrated by Gregorio Velasquez, a Tagalog from Pasig, Rizal. He says,\n\"This is a primitive Tagalog fable. I think. I heard it from old\npeople.\"\n\n\nOnce there lived a poor man who had three sons. When the father was on\nhis death-bed, he called his sons, and said to them, \"My sons, I shall\ndie very soon; and I shall not be able to leave you much wealth, for\nwealth I have not. But I will give each one of you something which,\nif you will only be able to find a place in which it has no equal,\nwill make you happy men.\" The father then gave to one a rooster,\nto another a cat, and to the third a scythe. Then he died.\n\nThe owner of the scythe was the first to try his fortune and test his\nfather's advice. He left his brothers, and went on a journey until\nhe came to a town where he saw the people harvesting rice by pulling\nthe stalks out of the ground. He showed the people the convenience of\nthe scythe. They were so delighted and astonished, that they offered\nto give him a large sum of money in exchange for the tool. Of course\nhe was willing to sell it, and he went home a rich man.\n\nThe owner of the rooster, seeing the good luck of his brother,\nnext resolved to try his fortune with the bird. Like his brother,\nhe travelled until he came to a town where there was no rooster. The\npeople were very much interested in the rooster's crowing, and asked\nthe owner why the bird crowed. He said that the bird told the time of\nday by its crowing. \"The first crow in the night announces midnight,\"\nhe said; \"the second, three o'clock in the morning; and the third\ncrow announces five o'clock.\" The people were very anxious to get\nthe rooster for their town, and offered to buy it. The owner was\nwilling, and he returned to his home as rich as his brother who had\nsold the scythe.\n\nThe last brother now set out to try his luck with his cat. At last\nhe came to a town where the rats were vexing the people very much. He\nshowed them the use of his cat. With wonder the people watched the cat\nkill the rats, and were astounded to see how the rats fled from this\nstrange animal. The news of the cat reached the king, who summoned\nits owner to the palace. The king asked the brother to try his cat on\nthe rats in the palace, and so the cat was turned loose. In a short\ntime all the rats had either been killed or driven away. The king\nwanted the cat, and offered to pay a large sum of money for it. So\nthe owner of the cat, after the king had paid him, went home as rich\nas his other two brothers.\n\nThus the three brothers became rich, because they followed their\nfather's wise advice: select the right place in which to trade.\n\n\nNotes.\n\nThis story, like the preceding, is clearly an importation from the\nOccident. The bibliography of the cycle to which it belongs may be\nfound in Bolte-Pol\u00edvka, 2 : 69-71 (on Grimm, No. 70). German, Breton,\nFrench, Flemish, Swedish, Catalan, Serbian, Bulgarian, Czech, Polish,\nRussian, Lithuanian, and Finnish versions have been recorded. The\nstory as a whole does not appear to have been collected from the Far\nEast hitherto, though separate tales turning on the sale of a cat in\na catless country (Dick Whittington type) are found among the Jews\nand in Africa. Bolte and Pol\u00edvka give the bibliography of this latter\ngroup of stories on pp. 71-76.\n\nThe oldest form of our story known is that found in Nicholas de\nTroyes' \"Grand Parangon des nouvelles Nouvelles,\" No. X, dating from\n1535. The three things here bequeathed by the father are a cock, a cat,\nand a sickle, as in our version. I think it probable that the tale\nwas introduced into the Philippines through the medium of a French\nreligious. The Catalan form differs from the French in mentioning a\nfourth \"heirloom,\" a raven, and was probably not the parent of our\nTagalog version.\n\n\n\nTALE 53\n\nTHE DENIED MOTHER.\n\n\nNarrated by Leopoldo Uichanco, a Tagalog from Calamba, Laguna.\n\n\n(One day little Antonio fell down and sprained his elbow. His\ngrandfather told him to put on his camisa and they would go to Tandang\nFruto, an old manghihilot (a man who pretends to correct dislocated\nbones by means of certain prayers). On their way they met a beggar\nwith a guitar. He sat down on a stone in front of a house and began\nto sing. Antonio wished to hear him, and so did the old grandfather:\nso they stopped and listened. The beggar sang the story of \"The Denied\nMother\" in Tagalog verse. The story is this:--)\n\nIn a certain country there lived a king who had a pet dog. He loved\nthe dog so much and treated it so kindly, that, wherever he went, the\ndog followed him. In the course of time the dog gave birth to three\npuppies. The most striking thing about these new-born creatures was\nthat they were real human beings in every particular. So the king\nordered them to be baptized. The eldest sister was named Feliza;\nthe second, Juana; and the youngest, Maria. When they grew up into\nbeautiful young women, they married three princes, each of a different\nkingdom. After the marriage-festivities, each went to live in the\ncountry of her husband.\n\nFeliza was very happy: she dressed elegantly, and had all that a woman\nof her rank could wish for. One day, when her husband was away from\nhome, a lean, dirty, spectre-looking dog came to her. It was Feliza's\nmother, who, after the death of her master the king, had been cast out\nof the palace. The poor dog had had nothing to eat for many days. She\nhad been driven away from every house, and had been frightened by\nmischievous boys with sticks and stones. Although Feliza's kingdom\nwas very far away, she had managed, in spite of difficulty, to reach\nit. She hoped to gain her daughter's pity. \"My daughter,\" she said,\nas she ascended the steps of the ladder(!), \"have compassion on me! I,\nyour mother, am in a very wretched condition.\"\n\n\"What care I?\" returned Feliza. \"What business have you to come\nhere? Don't you know that I will never sacrifice anything for your\nsake? Get out of here!\" And she kicked the poor dog until it fell\ntumbling to the ground. Feliza did not want her husband to find out\nthat her mother was a dog.\n\nSadly the dog went away, and decided to go to her daughter Juana's\nkingdom. The country was far away, but what else could she do? As\nJuana was coming out of the church with her husband, she saw the dog\nhurrying after her. Like Feliza, she was ashamed of her mother. She\nwhispered to one of the guards to catch the dog and tie it securely\nin a distant forest, so that it might no longer annoy her.\n\nNot long after this, Maria, the youngest daughter, was riding through\nthe forest with her husband. There they found the poor dog crying\nand yelping in a pitiful manner. Maria recognized her mother. She\ngot out of the carriage, and with her own hands untied the dog. She\nwrapped her veil around it, and ordered the carriage to turn back\nto the palace. \"Husband,\" she said as she ascended the steps of the\nroyal residence, \"this dog that I am carrying is my mother, so please\nyour Majesty.\"\n\nThe husband only said, \"Thank God!\" and not another word. Maria ordered\nthe cook to prepare delicious food for the dog. She assigned the best\nchamber in the palace to the animal. While the dog was eating with\nMaria, the prince, and the courtiers, the dining-room was suddenly\nilluminated with a bright light. The dog disappeared, and in its place\nstood a beautiful woman in glorious attire. The woman kissed Maria,\nand said, \"I am the dog your mother. God bless you, my good child!\"\n\n\nNotes.\n\nI can offer no close parallels for this somewhat savage tale, though a\nfew analogies to incidents in our story are to be found in an Indian\nstory in Frere (No. 2, \"A Funny Story\"), the first part of which may\nbe abstracted here for comparison.\n\nA certain Rajah and Ranee are sad because they have no children and\nthe little dog in the palace has no puppies; but at last the Ranee is\nconfined, and bears two puppies, while the little dog at the same time\ngives birth to two female infants. In order to keep her offspring from\nthe Ranee, who wishes to substitute her own for the dog's, the dog\ncarries its two daughters to the forest, and there rears them. When\nthey have become of marriageable age, they are found by two princes,\nwho take them away and make them their wives. For twelve years the poor\ndog looks in vain for her lost children. One day the eldest daughter\nlooks out of her window, and sees a dog running down the street. \"That\nmust be my long-lost mother!\" she exclaims to herself; and she runs\nout, gets the animal, bathes it and feeds it. The dog now wants to\ngo visit her younger daughter, although the elder tries in vain to\ndissuade her mother from going. When the younger daughter sees the dog,\nshe says, \"That must be my mother! What will my husband think of me\nif he learns that this wretched, ugly, miserable-looking dog is my\nmother?\" She orders the servants to throw stones at it and drive it\naway. Wounded in the head, the dog runs back to her elder daughter,\nbut dies, in spite of the tender care it receives. The daughter now\ntries to conceal the body until she can bury it. The husband discovers\nthe corpse of the dog, but it has become a statue of gold set with\ndiamonds and other precious stones. He asks where the treasure came\nfrom. His wife lies, and says, \"Oh, it is only a present my parents\nsent me!\" [The rest of the story has nothing to do with ours: it is\na variant of the \"Toads and Diamonds\" cycle (see notes to No. 47).]\n\n\nIt will be noticed that in the Indian tale the r\u00f4les of the daughters\nare the reverse of what they are in our story.\n\n\n\nTALE 54\n\nTOMARIND AND THE WICKED DATU.\n\n\nNarrated by Eutiquiano Garcia of Mexico. Pampanga. He says that this\nis an old Pampangan tale.\n\n\nBefore the Spanish occupation there were in the Philippines many\npetty kingdoms headed by native princes known as datus. Luzon, the\nscene of countless ravages and hard fightings of warlike tribes, was\nthe home of Datu Nebucheba. His kingdom--at first only a few square\nmiles--was greatly extended by the labor of his young brave warrior,\nTomarind. Tomarind had a very beautiful wife, with whom Datu Nebucheba\nfell in love; but the ruler kept his vile desire secret in his heart\nfor many years. Many times he thought of getting rid of his warrior\nTomarind, and thus getting possession of his beautiful wife.\n\nOne day Tomarind was sent on a dangerous errand. He was ordered\nto get an enchanted marble ball from one of the caves in a certain\nmountain. Two monsters of terrible aspect, whose joy was the burning of\nvillages, and whose delight was the killing of human beings, guarded\nthe entrance of that cave. Many persons had entered the door of that\ndeath-chamber, but nobody had come from it alive. Suspicious of the\ncoming danger, Tomarind did not go directly to the cave. He sought the\nfamous witch of Tipuca, and told her about his situation. Immediately\nthe witch performed a sort of diabolical ceremony, gave Tomarind a\nmagic cane, and sent him away. When he reached the cave, those that\nguarded the cave received Tomarind very kindly, and they delivered\nthe enchanted marble ball to him.\n\n\"To-morrow,\" said Nebucheba to himself, \"the wife of Tomarind\nwill be mine.\" Alas for him! very early the next morning Tomarind\npresented the marble ball to Datu Nebucheba. \"How quickly he executed\nmy orders!\" exclaimed Nebucheba. \"What shall I do to destroy this\nbrave man? The next time he will not escape the danger. I will ask\nhim to take a letter to my parents, who are living under ground,\nin the realm of the spirits,\" he said to himself.\n\nThe datu caused a well to be dug, and big stones to be piled near\nthe mouth of it. When everything was ready, he summoned the brave\nwarrior. He gave him the letter, and told him to start the next\nmorning. Tomarind went again to the witch of Tipuca. \"This is a very\ngreat task,\" said the witch; \"but never mind! you will get even with\nDatu Nebucheba.\" That night the witch, with the help of unseen spirits,\nmade a subterranean passage connecting the bottom of the datu's well\nwith that of Tomarind's. \"Nebucheba,\" the witch said to Tomarind,\n\"will ask you to go down into his well; and as soon as you are at the\nbottom, he will order that the pile of stones be thrown on you. Lose\nno time, but go in to the subterranean passage that I have prepared\nfor you.\" When morning came, Tomarind went to execute the orders of\nthe datu.\n\nNow, Nebucheba firmly believed that Tomarind was dead. There was\ngreat rejoicing in the datu's house. In the evening, while the\nrevelry was going on, Tomarind appeared with the pretended answer\nfrom Nebucheba's parents. The letter read, \"We wish you to come and\nsee us here. We have a very beautiful girl for you.\" Nebucheba was\ngreatly surprised. He made up his mind to go down into the well the\nnext day. He gathered all his subjects together, and said to them,\n\"I am going to see my parents. If the place there is better than the\nplace here, I shall not come back. Tomarind will be my successor.\"\n\nIn the morning Nebucheba's subjects took him to the well and lowered\nhim slowly into it. When he reached the bottom, Tomarind threw big\nstones down on him, and Nebucheba was crushed to death. The people\nnever saw him again. Tomarind became datu, and he ruled his subjects\nwith justice and equity for many years.\n\n\nNote.\n\nI know of no variants of this tale, which pretty evidently represents\nold tribal Pampangan tradition. The device by which Tomarind lures\nthe wicked datu to his death is not unlike incident J in our No. 20\n(see notes), but there is clearly no other connection between the\ntwo stories.\n\n\n\n\n\n\nPART II\n\nFABLES AND ANIMAL STORIES.\n\n\nTALE 55\n\nTHE TURTLE AND THE MONKEY.\n\n\nNarrated by Eutiquiano Garcia of Mexico, Pampanga.\n\n\nIt was mid-day. The blinding heat of the sun forced all the\nwater-loving animals--such as pigs, carabaos, and turtles--to go to\nthe river-banks and there seek to cool themselves in the water. On\nthat part of the bank where a big shady tree stood, a monkey and a\nturtle were having a good time, discussing the past, present, and\nfuture. Just then they saw a banana-stalk floating by.\n\n\"Don't you think that it would be a wise thing for us to get that\nbanana-stalk and plant it?\" said the monkey.\n\n\"Can you swim?\" replied the turtle.\n\n\"No, I can't, but you can,\" said the monkey.\n\n\"I will get the banana-tree,\" said the turtle, \"on condition that\nwe divide it. You must allow me to have the upper part, where the\nleaves are.\" The monkey agreed; but when the stalk was brought to\nshore, the monkey took the leaves himself, and gave the turtle only\nthe roots. As the humble turtle was unable to fight the monkey, all\nhe could do was to pick up his share and take it to the woods and\nplant it. It was not strange that the monkey's part died, while that\nof the turtle brought forth clusters of ripe bananas in time.\n\nWhen the monkey learned that the bananas were ripe, he went to visit\nhis friend the turtle. \"I will give you half the bananas,\" said the\nturtle, \"if you will only climb the stalk and get the fruit for me.\"\n\n\"With great pleasure,\" replied the monkey. In less than a minute he\nwas at the top of the tree. There he took his time, eating all he\ncould, and stopping now and then to throw a banana-peeling down to\nhis friend below. What could the poor turtle do? It was impossible\nfor him to climb.\n\n\"I know what I'll do!\" he said to himself. He gathered pointed sticks,\nand set them all around the base of the tree. Then he cried out to the\nmonkey, saying, \"The hunters are coming! The hunters are coming!\" The\nmonkey was very much frightened, so he jumped down in the hope of\nescaping; but he was pierced by the sharp sticks, and in a few hours\nhe died. Thus the turtle got his revenge on the selfish monkey.\n\nWhen the monkey was dead, the turtle skinned him, dried his meat, and\nsold it to the other monkeys in the neighborhood. But, in taking off\nthe skin, the turtle was very careless: he left here and there parts\nof the fur sticking to the meat; and from this fact the monkeys which\nhad bought the meat judged the turtle guilty of murder of one of their\nbrethren. So they took the turtle before their chief, and he was tried.\n\nWhen the turtle's guilt had been established, the monkey-chief ordered\nhim to be burned.\n\n\"Fire does not do me any harm,\" said the turtle. \"Don't you see the\nred part on my back? My father has burned me many times.\"\n\n\"Well, if fire doesn't harm him, cut him to pieces,\" said the\nmonkey-chief angrily.\n\n\"Neither will this punishment have any effect on me,\" continued the\nwise turtle. \"My back is full of scars. My father used to cut me over\nand over again.\"\n\n\"What can we do with him?\" said the foolish monkeys. At last the\nbrightest fellow in the group said, \"We will drown him in the lake.\"\n\nAs soon as the turtle heard this, he felt happy, for he knew that\nhe would not die in the water, However, he pretended to be very\nmuch afraid, and he implored the monkeys not to throw him into the\nlake. But he said to himself, \"I have deceived all these foolish\nmonkeys.\" Without delay the monkeys took him to the lake and threw\nhim in. The turtle dived; and then he stuck his head above the surface\nof the water, laughing very loud at them.\n\nThus the turtle's life was saved, because he had used his brains in\ndevising a means of escape.\n\n\nThe Monkey and the Turtle.\n\nNarrated by Bienvenido Gonzales of Pampanga. He heard the story from\nhis younger brother, who heard it in turn from a farmer. It is common\nin Pampanga.\n\nOnce there lived two friends,--a monkey and a turtle. One day they saw\na banana-plant floating on the water. The turtle swam out and brought\nit to land. Since it was but a single plant and they had to divide it,\nthey cut it across the middle.\n\n\"I will have the part with the leaves on,\" said the monkey, thinking\nthat the top was best. The turtle agreed and was very well pleased, but\nshe managed to conceal her joy. The monkey planted his part, the top\nof the tree; and the turtle planted hers, the roots. The monkey's plant\ndied; but that of the turtle grew, and in time bore much fine fruit.\n\nOne day, since the turtle could not get at the bananas, she asked\nthe monkey to climb the tree and bring down the bananas. In return\nfor this service she offered to give him half the fruit. The monkey\nclambered up the tree, but he ate all the fruit himself: he did not\ngive the turtle any. The turtle became very angry, waiting in vain;\nso she collected many sharp sticks, and stuck them in the trunk of the\ntree. Then she went away. When the monkey slid down to the ground,\nhe injured himself very badly on the sharp sticks; so he set off to\nfind the turtle and to revenge himself.\n\nThe monkey looked for a long time, but finally found the turtle under\na pepper-plant. As the monkey was about to strike her, she said,\n\"Keep quiet! I am guarding the king's fruits.\"\n\n\"Give me some!\" said the monkey.\n\n\"Well, I will; here are some!\" said the turtle. \"But you must promise\nme not to chew them until I am far away; for the king might see you,\nand then he would punish me.\" The monkey agreed. When the turtle was\na long way off, he began to chew the peppers. They were very hot,\nand burned his mouth badly. He was now extremely angry, and resolved\nthat it would go hard with the turtle when he should catch her.\n\nHe searched all through the woods and fields for her. At last he\nfound her near a large snake-hole. The monkey threatened to kill the\nturtle; but she said to him, \"Friend monkey, do you want to wear the\nking's belt?\"\n\n\"Why, surely! Where is it?\" said the monkey.\n\nThe turtle replied, \"It will come out very soon: watch for it!\" As\nsoon as the snake came out, the monkey caught it; but the snake\nrolled itself around his body, and squeezed him nearly to death. He\nfinally managed to get free of the snake; but he was so badly hurt,\nthat he swore he would kill the turtle as soon as he should find her.\n\nThe turtle hid herself under a cocoanut-shell. The monkey was by this\ntime very tired, so he sat down on the cocoanut-shell to rest. As he\nsat there, he began to call loudly, \"Turtle, where are you?\"\n\nThe turtle answered in a low voice, \"Here I am!\"\n\nThe monkey looked all around him, but he saw nobody. He thought that\nsome part of his body was joking him. He called the turtle again,\nand again the turtle answered him.\n\nThe monkey now said to his abdomen, \"If you answer again when I don't\ncall you, stomach, I'll punish you.\" Once more he called the turtle;\nand once more she said, \"I am here!\"\n\nThis was too much for the monkey. He seized a big stone, and began to\nhit his belly with it. He injured himself so much, that he finally\ndied.\n\n\nThe Monkey and the Turtle.\n\nNarrated by Jos\u00e9 M. Katigbak of Batangas, Batangas. This is a genuine\nTagalog story, he says, which he heard from his friend Angel Reyes.\n\nOnce upon a time there was a turtle who was very kind and patient. He\nhad many friends. Among them was a monkey, who was very selfish. He\nalways wanted to have the best part of everything.\n\nOne day the monkey went to visit the turtle. The monkey asked his\nfriend to accompany him on a journey to the next village. The turtle\nagreed, and they started early the next morning. The monkey did not\ntake much food with him, because he did not like to carry a heavy\nload. The turtle, on the contrary, took a big supply. He advised the\nmonkey to take more, but the monkey only laughed at him. After they\nhad been travelling five days, the monkey's food was all gone, so the\nturtle had to give him some. The monkey was greedy, and kept asking\nfor more all the time. \"Give me some more, friend turtle!\" he said.\n\n\"Wait a little while,\" said the turtle. \"We have just finished eating.\"\n\nAs the monkey made no reply, they travelled on. After a few minutes\nthe monkey stopped, and said, \"Can't you travel a little faster?\"\n\n\"I can't, for I have a very heavy load,\" said the turtle.\n\n\"Give me the load, and then we shall get along more rapidly,\" said\nthe monkey. The turtle handed over all his food to the monkey, who\nran away as fast as he could, leaving the turtle far behind.\n\n\"Wait for me!\" said the turtle, doing his best to catch his friend;\nbut the monkey only shouted, \"Come on!\" and scampered out of sight. The\nturtle was soon very tired and much out of breath, but he kept on. The\nmonkey climbed a tree by the roadside, and looked back. When he saw\nhis friend very far in the rear, he ate some of the food. At last\nthe turtle came up. He was very hungry, and asked the monkey for\nsomething to eat.\n\n\"Come on a little farther,\" said the selfish monkey. \"We will eat\nnear a place where we can get water.\" The turtle did not say anything,\nbut kept plodding on. The monkey ran ahead and did the same thing as\nbefore, but this time he ate all the food.\n\n\"Why did you come so late?\" said the monkey when the turtle came\nup panting.\n\n\"Because I am so hungry that I cannot walk fast,\" answered the\nturtle. \"Will you give me some food?\" he continued.\n\n\"There is no more,\" replied the monkey. \"You brought very little. I\nate all there was, and I am still hungry.\"\n\nAs the turtle had no breath to waste, he continued on the road. While\nthey were on their way, they met a hunter. The monkey saw the hunter\nand climbed a tree, but the man caught the turtle and took it home\nwith him. The monkey laughed at his friend's misfortune. But the\nhunter was kind to the turtle: he tied it near a banana-tree, and\ngave it food every hour.\n\nOne day the monkey happened to pass near the house of the hunter. When\nhe saw that his friend was tied fast, he sneered at him; but after\nhe had remained there a few hours, and had seen how the turtle was\nfed every hour, he envied the turtle's situation. So when night came,\nand the hunter was asleep, the monkey went up to the turtle, and said,\n\"Let me be in your place.\"\n\n\"No, I like this place,\" answered the turtle.\n\nThe monkey, however, kept urging and begging the turtle, so that\nfinally the turtle yielded. Then the monkey set the turtle free,\nand tied himself to the tree. The turtle went off happy; and the\nmonkey was so pleased, that he could hardly sleep during the night\nfor thinking of the food the hunter would give him in the morning.\n\nEarly the next morning the hunter woke and looked out of his window. He\ncaught sight of the monkey, and thought that the animal was stealing\nhis bananas. So he took his gun and shot him dead. Thus the turtle\nbecame free, and the monkey was killed.\n\nMORAL: Do not be selfish.\n\n\nNotes.\n\nThe story of these two opponents, the monkey and the turtle, is\nwidespread in the Philippines. In the introduction to a collection\nof Bagobo tales which includes a version of this fable, Laura Watson\nBenedict says (JAFL 26 [1913] : 14), \"The story of 'The Monkey and\nthe Turtle' is clearly modified from a Spanish source.\" In this note\nI hope to show not only that the story is native in the sense that\nit must have existed in the Islands from pre-Spanish times, but also\nthat the Bagobo version represents a connecting link between the\nother Philippine forms and the original source of the whole cycle,\na Buddhistic Jataka. Merely from the number of Philippine versions\nalready collected, it seems reasonable to suspect that the story is\nMalayan: it is found from one end of the Archipelago to the other, and\nthe wild tribes have versions as well as the civilized. In addition\nto our one Tagalog and two Pampangan versions, five other Philippine\nforms already exist in print, and may be cited for comparison. These\nare the following:--\n\n\n    (d) Bagobo, \"The Monkey and the Tortoise\" (JAFL 26 : 58).\n    (e) Visayan, \"Ca Matsin and Ca Boo-ug\" (JAFL 20 : 316).\n    (f) Tagalog, \"The Monkey and the Turtle\" (JAFL 21 : 46).\n    (g) Tinguian, \"The Turtle and the Monkey\" (Cole, 195, No. 77).\n    (k) Tagalog, Rizal's \"Monkey and the Turtle.\" [100]\n\n\nBefore discussing the origin of the story, we may examine the different\nincidents found in the Philippine versions. That they vary considerably\nmay be seen from the following list:--\n\n\nA The division of the banana-stalk: monkey takes top; and turtle,\nroots. Monkey's share dies, turtle's grows, or (A1) monkey and turtle\ntogether find banana-tree growing; turtle unable to climb, but monkey\neasily gets at the fruit.\n\nB Monkey steals turtle's bananas and will not give him any, or (B1)\nsticks banana up his anus and throws it to turtle, or (B2) drops his\nexcrement into turtle's mouth.\n\nC Turtle, in revenge, plants sharp stakes (or thorns) around base of\nthe banana-tree; and when monkey descends, he is severely injured,\nor (C1) he is killed.\n\nD Turtle sells monkey-flesh to other monkeys; either his trick is\ndiscovered accidentally by the monkeys, or (D1) the turtle jeers them\nfor eating of their kind.\n\nE Turtle is sentenced to death. He says, \"You may burn me or pound me,\nbut for pity's sake don't drown me!\" The monkeys \"drown\" the turtle,\nand he escapes.\n\nF The monkeys attempt to drink all the water in the lake, so as to\nreach the turtle: they burst themselves and perish. Or (F1) they\nget a fish to drain the pond dry; fish is punctured by a bird, water\nrushes out, and monkeys are drowned. Or (F2) monkeys summon all the\nother animals to help them drink the lake dry. The animals put leaves\nover the ends of their urethras, so that the water will not flow out;\nbut a bird pecks the leaves away, and the monkeys turn to revenge\nthemselves on the bird. (F3) They catch him and pluck out all his\nfeathers; but the bird recovers, and revenges himself as below (G).\n\nG Monkeys and other animals are enticed to a fruit-tree in a meadow,\nand are burned to death in a jungle fire kindled by the turtle and\nhis friend the bird.\n\nH Episode of guarding king's fruit-tree or bread-tree (Chile peppers).\n\nJ Episode of guarding king's belt (boa-constrictor).\n\nK Turtle deceives monkey with his answers, so that the monkey thinks\npart of his own body is mocking him. Enraged, he strikes himself with\na stone until he dies.\n\nL Turtle captured by hunter gets monkey to exchange places with him\nby pointing out the advantages of the situation. Monkey subsequently\nshot by the hunter.\n\n\nThese incidents are distributed as follows:\n\n\n    Version (a) ABC1DE\n    Version (b) ABCHJK\n    Version (c) (Opening different, but monkey greedy as in B) L\n    Version (d) A1B2C1D1EF2F3G\n    Version (e) ABC1DEF1\n    Version (f) A1BC (glass on trunk of tree) EF (monkey in his rage\n    leaps after turtle and is drowned)\n    Version (g) AB1C1 (sharp shells) DEF (monkeys dive in to catch\n    fish when they see turtle appear with one in his mouth, and are\n    drowned). Incidents K and a form of J are found in the story of\n    \"The Turtle and the Lizard\" (Cole, 196)\n\n\nThe incidents common to most of these versions are some form of\nABCDEF; and these, I think, we must consider as integral parts of the\nstory. It will be seen that one of our versions (c) properly does not\nbelong to this cycle at all, except under a very broad definition of\nthe group. In all these tales the turtle is the injured creature:\nhe is represented as patient and quiet, but clever. The monkey is\ndepicted as selfish, mischievous, insolent, but stupid. In general,\nalthough the versions differ in details, they are all the same story,\nin that they tell how a monkey insults a turtle which has done him\nno harm, and how he finally pays dearly for his insult.\n\nThe oldest account I know of, telling of the contests between\nthe monkey and the turtle, is a Buddhist birth-story, the\n\"Kacchapa-jataka,\" No. 273, which narrates how a monkey insulted a\ntortoise by thrusting his penis down the sleeping tortoise's throat,\nand how the monkey was punished. Although this particular obscene\njest is not found in any of our versions, I think that there is a\ntrace of it preserved in the Bagobo story. The passage runs thus\n(loc. cit. pp. 59-60): \"At that all the monkeys were angry [incident\nD], and ran screaming to catch the tortoise. But the tortoise hid under\nthe felled trunk of an old palma brava tree. As each monkey passed\nclose by the trunk where the tortoise lay concealed, the tortoise said,\n'Drag (or lower) your membrum! Here's a felled tree.' Thus every\nmonkey passed by clear of the trunk, until the last one came by; and\nhe was both blind and deaf. When he followed the rest, he could not\nhear the tortoise call out, and his membrum struck against the fallen\ntrunk. He stopped, and became aware of the tortoise underneath. Then\nhe screamed to the rest; and all the monkeys came running back,\nand surrounded the tortoise, threatening him.\" This incident, in its\npresent form obscure and unreasonable (it is hard to see how following\nthe tortoise's directions would have saved the monkeys from injury,\nand how the blind and deaf monkey \"became aware\" of the tortoise just\nbecause he hit the tree), probably originally represented the tortoise\nas seizing the last monkey with his teeth (present form, \"his membrum\nstruck against the fallen trunk\"), so that in this way the monkey\nbecame painfully aware of the tortoise's close proximity. Hence his\nscreams, too,--of pain. With incident B2 two other Buddhist stories\nare to be compared. The \"Mahisa-jataka,\" No. 278, tells how an impudent\nmonkey voids his excrement on a patient buffalo (the Bodhisatta) under\na tree. The vile monkey is later destroyed when he plays the same\ntrick on another bull. In the \"Kapi-jataka,\" No. 404, a bad monkey\ndrops his excrement first on the head and then into the mouth of a\npriest, who later takes revenge on the monkey by having him and all\nhis following of five hundred destroyed. All in all, the agreement\nin general outline and in some details between these Hindoo stories\nand ours justifies us, I believe, in assuming without hesitation that\nour stories are descended directly from Buddhistic fables, possibly\nthese very Jatakas. Compare also the notes to Nos. 48 and 56.\n\nFor a Celebes variant of the story of \"The Monkey and the Turtle,\"\nsee Bezemer, p. 287.\n\nThe sources of the other incidents, which I have not found in the\nBuddhistic stories, I am unable to point out. However, many of them\noccur in the beast tales of other Oriental and Occidental countries:\nfor instance, incident E is a commonplace in \"Brer Rabbit\" stories\nboth in Africa and America, whence it has made its way into the tales\nof the American Indians (see, for example, Hone\u00ff, 82; Cole, 195, note;\nD\u00e4hnhardt, 4 : 43-45); incident J and another droll episode found in\nan Ilocano story--\"king's bell\" (= beehive) motif--occur in a Milanau\ntale from Sarawak, Borneo, \"The Plandok, Deer, and the Pig\" (Roth, 1 :\n347), and in two other North Borneo stories given by Evans (p. 474),\n\"Plandok and Bear\" and \"Plandok and Tiger.\" In Malayan stories in\ngeneral, the mouse-deer (plandok) is represented as the cleverest\nof animals, taking the r\u00f4le of the rabbit in African tales, and of\nthe jackal in Hindoo. In the Ilocano story referred to, both these\nincidents--\"king's belt\" and \"king's bell\"--are found, though the\nrest of the tale belongs to the \"Carancal\" group (No. 3; see also\nNo. 4 [b]), Incident L is found among the Negroes of South Africa\n(Hone\u00ff, 84, where the two animals are a monkey and a jackal). With\nincident G compare a Tibetan story (Ralston, No. XLII), where men\ntake counsel as to how to kill a troop of monkeys that are destroying\ntheir corn. The plan is to cut down all the trees which stand about\nthe place, one Tinduka-tree only being allowed to remain. A hedge of\nthorns is drawn about the open space, and the monkeys are to be killed\ninside the enclosure when they climb the tree in search of food. The\nmonkeys escape, however; for another monkey goes and fires the village,\nthus distracting the attention of the men. Incident D, the Thyestean\nbanquet, is widespread throughout European saga and M\u00e4rchen literature:\nbut even this incident Cosquin (I : xxxix) connects with India through\nan Annamite tale. With incident F3 compare a story from British North\nBorneo (Evans, 429-430), in which the adjutant-bird (lungun) and the\ntortoise revenge themselves on monkeys. The monkeys pull out all of the\nbird's feathers while it is asleep. In two months the feathers grow in\nagain, and the bird seeks vengeance. It gets the tortoise to help it\nby placing its body in a large hole in the bottom of a boat, so that\nthe water will not leak in; the bird then sails the boat. The monkeys\nwant a ride, and the bird lets forty-one of them in. When the boat is\nout in the ocean and begins to roll, the bird advises the monkeys to\ntie their tails together two and two and sit on the edge of the boat\nto steady it. Then the bird flies away, the tortoise drops out of the\nhole, and the boat sinks. All the monkeys are drowned but the odd one.\n\n\n\nTALE 56\n\nTHE MONKEY AND THE CROCODILE.\n\n\nTagalog Version.\n\nNarrated by Engracio Abasola of Manila. He heard the story from\nhis nephew.\n\n\nOne day, while a clever monkey was searching for his food along the\nriver-bank, he saw a tall macopa-tree laden with ripe fruits. The\ntree was standing just by the shore of a river where a young crocodile\nlived. After eating all the fruit he wanted, the monkey climbed down\nthe tree. He suddenly conceived the desire of getting on the other\nside of the wide river, but he found no means by which to cross. At\nlast he saw the crocodile, who had just waked up from his siesta;\nand the monkey said to him in a friendly way, \"My dear crocodile,\nwill you do me a favor?\"\n\nThe crocodile was greatly surprised by this amicable salutation of the\nmonkey. However, he answered humbly, \"Oh, yes! If there is anything I\ncan do for you, I shall be glad to do it.\" The monkey then told the\ncrocodile that he wanted to reach the other side of the river. Then\nthe crocodile said, \"I'll take you over with all my heart. Just sit\non my back, and we'll go at once.\"\n\nWhen the monkey was firmly seated on the crocodile's back, they began\ntheir trip. In a short while they reached the middle of the stream,\nand the crocodile began to laugh aloud. \"Now, you foolish monkey!\" it\nsaid, \"I'll eat your liver and kidneys, for I'm very hungry.\" The\nmonkey became nervous; but he concealed his anxiety, and said, \"To\nbe sure! I thought myself that you might be hungry, so I prepared my\nliver and kidneys for your dinner; but unfortunately, in our haste\nto depart, I left them hanging on the macopa-tree. I'm very glad that\nyou mentioned the matter. Let us return, and I'll get you the food.\"\n\nThe foolish crocodile, convinced that the monkey was telling the\ntruth, turned back toward the shore they had just left. When they were\nnear, the monkey nimbly jumped on to the dry land and scampered up\nthe tree. When the crocodile saw how he had been deceived, he said,\n\"I am a fool.\"\n\n\nZambal Version.\n\nNarrated by Leopoldo Uichanco, a Tagalog, who heard the story from\na native of Zambales.\n\nOne stormy day a monkey was standing by the shore of a river, wondering\nhow he could get to the other side. He could not get over by himself;\nfor the water was deep, and he did not know how to swim. He looked\nabout for some logs; but all he saw was a large crocodile with its\nmouth wide open, ready to seize him. He was very much frightened;\nbut he said, \"O Mr. Crocodile! pray, do not kill me! Spare my life,\nand I will lead you to a place where you can get as many monkeys as\nwill feed you all your life.\"\n\nThe crocodile agreed, and the monkey said that the place was on the\nother side of the river. So the crocodile told him to get on his back,\nand he would carry him across. Just before they reached the bank, the\nmonkey jumped to land, ran as fast as he could, and climbed up a tree\nwhere his mate was. The crocodile could not follow, of course: so he\nreturned to the water, saying, \"The time will come when you shall pay.\"\n\nNot long afterwards the monkey found the crocodile lying motionless,\nas if dead. About the place were some low Chile pepper-bushes loaded\nwith numerous bright-red fruits like ornaments on a Christmas tree. The\nmonkey approached the crocodile, and began playing with his tail;\nbut the crocodile made a sudden spring, and seized the monkey so\ntightly that he could not escape. \"Think first, think first!\" said the\nmonkey. \"Mark you, Mr. Crocodile! I am now the cook of his Majesty the\nking. Those bright-red breads have been intrusted to my care,\" and the\nmonkey pointed to the pepper-shrubs. \"The moment you kill me, the king\nwill arrive with thousands of well-armed troops, and will punish you.\"\n\nThe crocodile was frightened by what the monkey said. \"Mr. Monkey,\nI did not mean to harm you,\" he said. \"I will set you free if you will\nlet me eat only as many pieces of bread as will relieve my hunger.\"\n\n\"Eat all you can,\" responded the monkey kindly. \"Take as many as you\nplease. They are free to you.\"\n\nWithout another word, the crocodile let the monkey go, and rushed\nat the heavily-laden bushes. The monkey slipped away secretly,\nand climbed up a tree, where he could enjoy the discomfiture of his\nvoracious friend. The crocodile began to cough, sneeze, and scratch\nhis tongue. When he rushed to the river to cool his mouth, the monkey\nonly laughed at him.\n\nMORAL: Use your own judgment; do not rely on the counsel of others,\nfor it is the father of destruction and ruin.\n\n\nNotes.\n\nLike the monkey and the turtle, the monkey and the crocodile have\nbeen traditional enemies from time immemorial. In our present group\nof stories, however, the r\u00f4les are reversed: the monkey is clever;\nthe water-animal (crocodile), cruel and stupid. Two very early\nforms of this tale are the \"Vanarinda-jataka,\" No. 57, which tells\nhow the crocodile lay on a rock to catch the monkey, and how the\nlatter outwitted the crocodile; and the \"Sumsumara-jataka,\" No. 208,\nin which a crocodile wanted the heart of a monkey, and the monkey\npretended that it was hanging on a fig-tree. From the Buddhistic\nwritings the story made its way into the famous collection known\nas the \"Kalilah and Dimnah,\" of which it forms the ninth chapter\nin De Sacy's edition, and the fifth section in the later Syriac\nversion (English translation by I. G. N. Keith-Falconer, Cambridge,\n1885). In the \"Pancatantra\" this story forms the framework for the\nfourth book. For a discussion of the variations this tale underwent\nwhen it passed over into other collections and spread through Europe,\nsee Benfey, 1 : 421 ff. Apparently Benfey did not know of these two\nBuddhistic birth-stories; but he has shown very ingeniously that most\nof the fables in the \"Pancatantra\" go back to Buddhistic writings. Nor\ncan there be any doubt in this case, either, though it is not to be\nsupposed that the five hundred and forty-seven Jatakas were invented\nby the Buddhistic scribes who wrote them down. Many of them are far\nolder than Buddhism.\n\nOur Zambal form of the story does not represent the purest version. A\nvariant much closer to the Buddhistic and close to the Tagalog is a\ntale collected by Wenceslao Vitug of Lubao, Pampanga. He says that\nthe story is very common throughout his province, and is well known\nin the Visayas. His version follows in abstract form:--\n\nA crocodile goes out to look for a monkey-liver for his wife, who is\nconfined at home. As the crocodile starts to cross a stream, a monkey\nasks for passage on its back. The crocodile gladly complies, and,\non arriving in mid-stream, laughs at the credulous monkey, and tells\nhim that he must have a monkey-liver. The monkey says, \"Why didn't you\ntell me before? There's one on a tree near the bank we just left.\" The\nsimple crocodile went back to the bank, whereupon the monkey escaped\nand scrambled up into a tree to laugh at the crocodile. The crocodile\nthen tried to \"play dead,\" but he could not fool the monkey. Next\nhe decided to go to the monkey's house. The monkey, suspecting his\ndesign, said aloud, \"When no one is in my house, it answers when I\ncall.\" The crocodile inside was foolish enough to answer when the\nmonkey called to his house, and the monkey ran away laughing.\n\n\nOur Zambal story has evidently been contaminated with the story of\n\"The Monkey and the Turtle;\" for it lacks the characteristic incident\nof the monkey-heart (or liver), and contains incident H from our\nNo. 55. However, it does preserve an allusion to the principal episode\nof the cycle,--in the ride the monkey takes on the crocodile's back\nacross the stream. Other Oriental versions of the \"heart on tree\"\nincident are the following: Chinese, S. Beal's \"Romantic Legend\nof S\u00e2kya Buddha\" (London, 1875), pp. 231-234, where a dragon takes\nthe place of the crocodile; Swahili, Steere, p. i, where, instead\nof a crocodile, we have a shark (so also Bateman, No. I); Japanese,\nW. E. Griffis's \"Japanese Fairy World,\" p. 144, where the sea-animal\nis a jelly-fish. An interesting Russian variant, in which a fox takes\nthe place of the monkey, is printed in the Cambridge Jataka, 2 : 110.\n\n\nOnce upon a time the king of the fishes was wanting in wisdom. His\nadvisers told him that, once he could get the heart of a fox, he\nwould become wise. So he sent a deputation consisting of the great\nmagnates of the sea,--whales and others. \"Our king wants your advice\non some state affairs.\" The fox, flattered, consented. A whale took\nhim on his back. On the way the waves beat upon him. At last he asked\nwhat they really wanted. They said what their king really wanted\nwas to eat his heart, by which he hoped to become clever. He said,\n\"Why didn't you tell me that before? I would gladly sacrifice my life\nfor such a worthy object. But we foxes always leave our hearts at\nhome. Take me back, and I'll fetch it. Otherwise I'm sure your king\nwill be angry.\" So they took him back. As soon as he got near to the\nshore, he leaped on land, and cried, \"Ah, you fools! Have you ever\nheard of an animal not carrying his heart with him?\" and ran off. The\nfish had to return empty.\n\n\nA reminiscence of this incident is also found in Steel-Temple, No. XXI,\n\"The Jackal and the Partridge,\" where a partridge induces a crocodile\nto carry her and the jackal across a river, and en route suggests\nthat he should upset the jackal, but at last dissuades him by saying\nthat the jackal had left his life behind him on the other shore.\n\nRelated to our Zambal story are two modern Indian folk-tales in\nwhich a jackal is substituted for the monkey (this substitution is\nanalogous to the Indian substitution of the jackal for the Philippines\nmonkey in the \"Puss-in-Boots\" cycle). In the first of these--Frere,\nNo. XXIV, \"The Alligator and the Jackal\"--we have the incident of\nthe house answering when the owner calls. In Steel-Temple, No. XXXI,\n\"The Jackal and the Crocodile,\" the jackal makes love to the crocodile,\nand induces her, under promise of marriage, to swim him across a stream\nto some fruit he wants to eat. When she has brought him back, he says\nthat he thinks it may be a long time before he can make arrangements\nfor the wedding. The crocodile, in revenge, watches till he comes\nto drink, and then seizes him by the leg. The jackal tells her\nthat she has got hold of a root instead of his leg: so she lets go,\nand he escapes. Next she goes to his den to wait for him, and shams\ndead. When the jackal sees her, he says that the dead always wag their\ntails. The crocodile wags hers, and the jackal skips off. Closely\nconnected with this last is a story by Rouse, No. 20, \"The Cunning\nJackal,\" only here the jackal's opponent is a turtle. The original,\nunadapted story runs thus as given in the notes by Mr. Rouse:--\n\nJackal sees melons on the other side of the river. Sees a\ntortoise. \"How are you and your family?\"--\"I am well, but I have\nno wife.\"-\"Why did you not tell me? Some people on the other side\nhave asked me to find a match for their daughter.\"--\"If you mean\nit, I will take you across.\" Takes him across on his back. When\nthe melons are over (gone?), the jackal dresses up a jhan-tree as a\nbride. \"There is your bride, but she is too modest to speak till I am\ngone.\" Tortoise carries him back. Calls to the stump. No answer,--Goes\nup and touches it. Finds it a tree. Vows revenge. As jackal drinks,\ncatches his leg. \"You fool! you have got hold of a stump by mistake;\nsee, here is my leg!\" pointing to stump. Tortoise leaves hold, Jackal\nescapes. Tortoise goes to jackal's den. Jackal returns, and sees\nthe footprints leading into the den. Piles dry leaves at the mouth,\nand fires them. Tortoise expires.\n\n\nCompare also a Borneo tale of a mouse-deer and a crocodile (Evans,\n475). In a Santal story (Bompas, No. CXXIII, \"The Jackal and the\nLeopards\") a jackal tricks some leopards. In the second half he\noutwits a crocodile. Crocodile seizes jackal's leg. Jackal: \"What a\nfool of a crocodile to seize a tree instead of my leg!\" Crocodile\nlets go, and jackal escapes. Crocodile hides in a straw-stack to\nwait for jackal. Jackal comes along wearing a sheep-bell it has\nfound. Crocodile says, \"What a bother! Here comes a sheep, and I\nam waiting for the jackal.\" Jackal hears the exclamation, bums the\nstraw-stack, and kills the crocodile.\n\nThe \"Vanarinda-jataka,\" No. 57, contains what I believe is the\noriginal of the \"house-answering owner\" droll episode in our Pampangan\nvariant. The monkey suspected the crocodile of lurking on the rock\nto catch him: so he shouted, \"Hi, rock!\" three times, but received\nno answer. Then he said, \"How comes it, Friend Rock, that you won't\nanswer me to-day?\" The crocodile, thinking that perhaps it was the\ncustom of the rock to return the greeting, answered for the rock;\nwhereupon the monkey knew of his presence, and escaped by a trick. The\n\"house-answering owner\" episode is also found in a Zanzibar tale of\n\"The Hare and the Lion\" (Bateman, No. 2, pp. 42-43). The hare here\nsuggests a Buddhistic source.\n\nOf all the modern Oriental forms of the story, our Tagalog version and\nPampangan variant are closest to the Jatakas, and we may conclude\nwithout hesitation that they mark a direct line of descent from\nIndia. The fact that the story is popular in many parts of the Islands\nmakes it highly improbable that it was re-introduced to the Orient\nthrough a Spanish translation of the \"Kalilah and Dimnah.\"\n\nFor further bibliography and discussion of this cycle, see D\u00e4hnhardt,\n4 : 1-26.\n\n\n\nTALE 57\n\nTHE MONKEYS AND THE DRAGON-FLIES.\n\n\nNarrated by Pedro D. L. Sorreta, a Bicol from Albay, who says that\nthe story is very common in the island of Catanduanes.\n\n\nOne day, when the sun was at the zenith and the air was very hot,\na poor dragon-fly, fatigued with her long journey, alighted to rest\non a branch of a tree in which a great many monkeys lived. While she\nwas fanning herself with her wings, a monkey approached her, and said,\n\"Aha! What are you doing here, wretched creature?\"\n\n\"O sir! I wish you would permit me to rest on this branch while\nthe sun is so hot,\" said the dragon-fly softly. \"I have been flying\nall morning, and I am so hot and tired that I can go no farther,\"\nshe added.\n\n\"Indeed!\" exclaimed the monkey in a mocking tone. \"We don't allow any\nweak creature such as you are to stay under our shelter. Go away!\" he\nsaid angrily, and, taking a dry twig, he threw it at the poor creature.\n\nThe dragon-fly, being very quick, had flown away before the cruel\nmonkey could hit her. She hurried to her brother the king, and told\nhim what had happened. The king became very angry, and resolved to\nmake war on the monkeys. So he despatched three of his soldiers to\nthe king of the monkeys with this challenge:--\n\n\n    \"The King of the Monkeys.\n\n    \"Sir,--As one of your subjects has treated my sister cruelly, I\n    am resolved to kill you and your subjects with all speed.\n\n    \"DRAGON.\"\n\n\nThe monkey-king laughed at the challenge. He said to the messengers,\n\"Let your king and his soldiers come to the battle-field, and they\nwill see how well my troops fight.\"\n\n\"You don't mean what you say, cruel king,\" answered the\nmessengers. \"You should not judge before the fight is over.\"\n\n\"What fools, what fools!\" exclaimed the king of the monkeys. \"Go\nto your ruler and tell him my answer,\" and he drove the poor little\ncreatures away.\n\nWhen the king of the dragon-flies received the reply, he immediately\nordered his soldiers to go to the battle-field, but without anything\nto fight with. Meanwhile the monkeys came, each armed with a heavy\nstick. Then the monkey-king shouted, \"Strike the flying creatures\nwith your clubs!\" When King Dragon heard this order, he commanded his\nsoldiers to alight on the foreheads of their enemies. Then the monkeys\nbegan to strike at the dragon-flies, which were on the foreheads of\ntheir companions. The dragon-flies were very quick, and were not hurt\nat all: but the monkeys were all killed. Thus the light, quick-witted\ndragon-flies won the victory over the strong but foolish monkeys.\n\n\n\nNotes.\n\nA Visayan variant, \"The Ape and the Firefly\" (JAFL 20 : 314) shows\nthe firefly making use of the same ruse the dragon-flies employ to\nget the monkeys to slay one another. The first part of this variant\nis connected with our No. 60. The \"killing fly on head\" incident we\nhave already met with in No. 9, in the notes to which I have pointed\nout Buddhistic parallels. It also occurs in No. 60 (d). In a German\nstory (Grimm, No. 68, \"The Dog and the Sparrow\") the sparrow employs\nthe same trick to bring ruin and death on a heartless wagoner who\nhas cruelly run over the dog.\n\nA closer analogue is the Celebes fable of \"The Butterfly and the Ten\nMonkeys,\" given in Bezemer, p. 292.\n\nOur story belongs to the large cycle of tales in which is represented\na war between the winged creatures of the air and the four-footed\nbeasts. In these stories, as Grimm says in his notes to No. 102, \"The\nWillow-Wren and the Bear,\" \"the leading idea is the cunning of the\nsmall creatures triumphing over the large ones .... The willow-wren\nis the ruler, for the saga accepts the least as king as readily as\nthe greatest.\" For the bibliography of the cycle and related cycles,\nsee Bolte-Pol\u00edvka, 1 : 517-519, and 2 : 435-438, to which add the\n\"Latukika-jataka,\" No. 357, which tells how a quail brought about\nthe destruction of an elephant that had killed her young ones. I am\ninclined to think that the Bicol and Visayan stories belonging to this\ngroup are native--at least, have not been derived through the Spanish.\n\nI have another Visayan story, however, relating a war between the\nland and the air creatures, which may possibly have come from the\nOccident. It was narrated by Jos\u00e9 R. Cuadra, and runs thus:--\n\n\nThe Battle between the Birds and the Beasts.\n\nA great discussion once took place between the lion, king of the\nland-animals, and the bat, king of the air-animals, over the relative\nstrength of each. The lion claimed to be more powerful than the bat,\nwhile the bat claimed to be more powerful than the lion. The final\noutcome was a declaration of war. The lion then called a general\nmeeting of all his subjects. Among them were tigers, leopards,\nelephants, carabaos, wolves, and other fierce land-animals. The carabao\nwas appointed leader of the army. Each animal in turn made a speech to\nthe king, promising a sure victory for him. At the same time the bat\nalso called a general meeting of his subjects. There were present all\nkinds of birds and insects. The leadership of the army was given to the\nbees and the wasps. Early in the morning the two opposing armies were\nassembled on the battle-field. At a given signal the battle began. The\nland-animals tried to chase the air-animals, but in vain, for they\ncould not leave the ground. The bees and wasps were busy stinging\nthe eyes and bodies of their enemy. At last the land-animals retired\ndefeated, because they could not endure longer their severe punishment.\n\n\n\nTALE 58\n\nTHE MONKEY, THE TURTLE, AND THE CROCODILE.\n\n\nNarrated by Vicente Hilario, a Tagalog from Batangas. He heard the\nstory from his father, who said that it is common among the country\npeople around Batangas town.\n\n\nThere was once a monkey who used to deceive everybody whom he met. As\nis the case with most deceivers, he had many enemies who tried to\nkill him.\n\nOne day, while he was walking in the streets of his native town, he\nmet in a by-lane a turtle and a crocodile. They were so tired that they\ncould hardly breathe. \"I'll try to deceive these slow creatures of the\nearth,\" said the monkey to himself. So said, so done. He approached\nthe crocodile and turtle, and said to them, \"My dear sirs, you are\nso tired that you can hardly move! Where did you come from?\"\n\nThe two travellers were so much affected by the kind words of the\nmonkey, that they told him all about themselves with the greatest\ncandor imaginable. They said, \"We are strangers who have just made\na long journey from our native town. We don't know where to get food\nor where to spend this cold night.\"\n\n\"I'll conduct you to a place where you can spend the night and get\nall you want to eat,\" said the monkey.\n\n\"All right,\" said the two travellers. \"Lead on! for we are very hungry\nand at the same time very tired.\"\n\n\"Follow me,\" said the crafty monkey.\n\nThe turtle and the crocodile followed the monkey, and soon he brought\nthem to a field full of ripe pumpkins. \"Eat all the pumpkins you want,\nand then rest here. Meanwhile I'll go home and take my sleep, too.\"\n\nWhile the two hungry travellers were enjoying a hearty meal, the owner\nof the plantation happened to pass by. When he saw the crocodile,\nhe called to his laborers, and told them to bring long poles and\ntheir bolos. The turtle clung to the tail of the crocodile, and away\nthey went.\n\n\"Don't cling to my tail! Don't cling to my tail!\" said the\ncrocodile. \"I cannot run fast if you cling to my tail. Let go! for\nthe men will soon overtake us.\"\n\n\"I have to cling to your tail,\" said the turtle, \"or else there will\nbe no one to push you.\"\n\nBut their attempt to escape was unsuccessful. The men overtook them\nand killed them both. Such was the unhappy end of the turtle and\nthe crocodile.\n\nMORAL: Never trust a new friend or an old enemy.\n\n\n\nNotes.\n\nI know of no exact parallels for this story, though the character\nof the monkey as depicted here is similar to that in No. 55. Compare\nwith it the r\u00f4le of the deceitful jackal in some of the South African\nstories (e.g., Metelerkamp, No. v; Hone\u00ff, 22, 24, 45, 105, etc.). This\nmay be a sort of \"compensation story,\" manufactured long ago, however,\nin which the monkey gets even with his two traditional opponents,\nthe crocodile and the turtle.\n\n\n\nTALE 59\n\nTHE IGUANA AND THE TURTLE.\n\n\nNarrated by Sixto Guico of Binalonan, Pangasinan, who says that the\nstory is fairly common among the Pangasinanes.\n\n\nOnce upon a time there lived two good friends,--an iguana and a\nturtle. They always went fishing together. One day the turtle invited\nthe iguana to go catch fish in a certain pond that he knew of. After\nthey had been there about two hours, the old man who owned the pond\ncame along. The iguana escaped, but the turtle was caught. The old\nman took the turtle home, tied a string around its neck, and fastened\nit under the house.\n\nEarly in the morning the iguana went to look for his friend the\nturtle. The iguana wandered everywhere looking for him, and finally\nhe found him under the old man's house, tied to a post.\n\n\"What are you doing here, my friend?\" said the iguana.\n\n\"That old man wants me to marry his daughter, but I do not want to\nmarry her,\" said the turtle.\n\nNow, the iguana very much wanted a wife, and he was delighted at this\nchance. So he asked the turtle to be allowed to take his place. The\nturtle consented. So the iguana released the turtle, and was tied up\nin his place. Then the turtle made off as fast as he could.\n\nWhen the old man woke up, he heard some one saying over and over again,\n\"I want to marry your daughter.\" He became angry, and went down under\nthe house to see who was talking. There he found the iguana saying,\n\"I want to marry your daughter.\" The old man picked up a big stick\nto beat its head, but the iguana cut the string and ran away.\n\nOn his way he came across the turtle again, who was listening to\nthe sound produced by the rubbing of two bamboos when the wind\nblew. \"What! are you here again?\" said the iguana.\n\n\"Be quiet!\" said the turtle. \"I am listening to the pipe of my\ngrandfather up there. Don't you hear it?\"\n\nThe iguana wanted to see the turtle's grandfather, so he climbed\nup the tree, and put his mouth between the two bamboos that were\nrubbing together. His mouth was badly pinched, and he fell down to\nthe ground. The turtle meanwhile had disappeared.\n\nMORAL: This teaches that the one who believes foolishly will be\ninjured.\n\n\nNotes.\n\nThis story is doubtless native. A Tinguian tale related to ours is\ngiven by Cole (No. 78), whose abstract runs thus:--\n\nA turtle and lizard go to stem ginger. The lizard talks so loudly\nthat he attracts the attention of the owner. The turtle hides; but the\nlizard runs, and is pursued by the man. The turtle enters the house,\nand hides under a cocoanut-shell. When the man sits on the shell, the\nturtle calls. He cannot discover source of noise, and thinks it comes\nfrom his testicles. He strikes these with a stone, and dies. The turtle\nand the lizard see a bees' nest. The lizard hastens to get it, and\nis stung. They see a bird-snare, and turtle claims it as the necklace\nof his father. Lizard runs to get it, but is caught and killed.\n\n\nSome of the incidents found in the Tinguian story we have met with\nin No. 55; e.g., episodes K, J, L, and \"king's bell.\" Indeed, there\nappears to be a close connection between the \"Monkey and Turtle\"\ngroup and this story. A Borneo tale of the mouse-deer (plandok),\nsmall turtle (kikura), long-tailed monkey (kra), and bear contains\nthe \"king's necklace\" incident, and many other situations worthy of\nnotice. A brief summary of the droll, which may be found in Roth,\n1 : 342-346, is here given:--\n\nThe Kikura deceives the Plandok with the necklace sell (snare), and\nthe Plandok is caught. When the hunter comes up, the little animal\nfeigns death, and is thrown away. Immediately it jumps up, and is\noff to revenge itself on the turtle. It entices the turtle into\na covered pit by pretending to give it a good place to sleep. Man\nexamining pitfall discovers turtle, and fastens it with a forked\nstick. Monkey comes along, exchanges places with the turtle, but\nescapes with his life by feigning dead, as did the Plandok. Monkey,\nturtle, and Plandok go fishing. Monkey steals ride across stream on\nback of good-natured fish, which he later treacherously kills. The\nthree friends prepare the fish, and Bruin comes along. Fearing the\nsize of the bear's appetite, they send him to wash the pan; and when\nhe returns, fish, monkey, turtle, and mouse-deer have disappeared.\n\n\nThe escape of snared animals and birds by shamming dead, and then\nmaking off when the bunter or fowler throws them aside as worthless,\nis commonly met with in Buddhistic fables.\n\n\n\nTALE 60\n\nTHE TRIAL AMONG THE ANIMALS.\n\n\nNarrated by Domingo Pineda of Pampanga.\n\n\nIn ancient times Sinukuan, the judge of the animals, lived in one of\nthe caves of Mount Arayat. He had formerly lived in a neighboring town;\nbut, since he was so brave and strong, the people began to envy him,\nthen to hate him. At last they made so many plots against his life,\nthat he gave up all his property and friends in the town, and went\nto live in Mount Arayat, where he devoted all his time to gaining\nthe friendship of the animals there.\n\nNow, it was not hard for Sinukuan to win the love of the animals, for\nhe had the power of changing himself into whatever form he pleased;\nand he always took the form of those animals who came to him. It\nwas not long before all the animals realized the power, wisdom,\nand justice of their good companion, so they made him their judge.\n\nOne day a bird came to Sinukuan's court, and asked Sinukuan to\npunish the frog for being so noisy during the night, while it was\ntrying to sleep. Sinukuan summoned the troublesome frog, and asked\nhim the reason for his misbehavior. The frog answered respectfully,\n\"Sir, I was only crying for help, because the turtle was carrying\nhis house on his back, and I feared that I might be buried under it.\"\n\n\"That is good enough reason,\" said Sinukuan; \"you are free.\"\n\nThe turtle was the next to be summoned to Sinukuan's court. On his\narrival, he humbly replied to the question of the judge, \"Honorable\nJudge, I carried my house with me, because the firefly was playing\nwith fire, and I was afraid he might set fire to my home. Is it not\nright to protect one's house from fire?\"\n\n\"A very good reason; you are free,\" said Sinukuan.\n\nIn the same way the firefly was brought to court the next day, and\nwhen the judge asked him why he was playing with fire, he said in\na soft voice, \"It was because I have no other means with which to\nprotect myself from the sharp-pointed dagger of the mosquito.\" This\nseemed a reasonable answer, so the firefly was liberated too.\n\nFinally the mosquito was tried; and, since he did not have any good\nreason to give for carrying his dagger, Sinukuan sentenced him\nto three days' imprisonment. The mosquito was obliged to submit;\nand it was during this confinement of the mosquito that he lost his\nvoice. Ever since, the male mosquito has had no voice; and he has\nbeen afraid to carry his dagger, for fear of greater punishment.\n\n\nThe Pugu's Case.\n\nNarrated by Bienvenido Tan of Manila, who got the story from Pampanga.\n\n\"Why, horse,\" said the pugu (a small bird), \"did you touch my eggs,\nso that now they are broken?\"\n\n\"Because,\" said the horse, \"the cock crowed, and I was startled.\"\n\n\"Why, cock,\" said the pugu, \"did you crow, so that the horse was\nstartled and broke my eggs?\"\n\n\"Because,\" said the cock, \"I saw the turtle carrying his house;\nthat made me crow.\"\n\n\"Why, turtle,\" said the pugu, \"did you carry your house with you,\nso that the cock crowed, and the horse was startled and broke my eggs?\"\n\n\"Because,\" said the turtle, \"the firefly was carrying fire, and I\nwas afraid that he would burn my house.\"\n\n\"Why, firefly,\" said the pugu, \"did you bring fire, so that the turtle\nwas frightened and carried his house, and the cock crowed when he\nsaw him, and the horse was startled and broke my eggs?\"\n\n\"Because,\" said the firefly, \"the mosquito will sting me if I have\nno light.\"\n\n\"Why, mosquito,\" said the pugu, \"did you try to sting the firefly,\nso that he had to carry fire, so that the turtle was frightened and\ncarried his house, so that the cock laughed at the turtle, so that\nthe horse was startled and broke my eggs?\"\n\n\"Because,\" said the mosquito, \"Juan put up his mosquito-net, and\nthere was nobody for me to sting except the firefly (alipatpat.)\"\n\n\"Why, Juan,\" said the pugu, \"did you put up your mosquito-net? The\nmosquito could not sting you, and tried to harm the firefly; the\nfirefly brought fire; the turtle was frightened, and carried his\nhouse with him; the cock crowed when he saw the turtle; the horse\nwas startled when he heard the cock, and broke my eggs.\"\n\n\"Because,\" said Juan, \"I did not care to lose any blood.\"\n\n\n\nWhy Mosquitoes Hum and Try to get into the Holes of our Ears.\n\nNarrated by Fermin Torralba, a Visayan from Tagbilaran, Bohol.\nHe heard the story from an old man of his province.\n\nA long time ago, when the world was much quieter and younger than it\nis now, people told and believed many strange stories about wonderful\nthings which none of us have ever seen. In those very early times,\nin the province of Bohol, there lived a creature called Mangla;\n[101] he was king of the crabs.\n\nOne night, as he was very tired and sleepy, Mangla ordered his old\nsheriff, Cagang, [102] leader of the small land-crabs, to call his\nfollowers, Bataktak, [103] before him. Although the sheriff was old,\nyet he brought them all in in a very short time. Then Mangla said\nto the Bataktak, \"You must all watch my house while I am sleeping;\nbut do not make any noise that will waken me.\" The Bataktak said,\n\"We are always ready to obey you.\" So Mangla went to sleep.\n\nWhile he was snoring, it began to rain so hard that the guards could\nnot help laughing. The king awoke very angry; but, as he was still\nvery tired and sleepy, he did not immediately ask the Bataktak why\nthey laughed. He waited till morning came. So, as soon as the sun\nshone, he called the Bataktak, and said to them, \"Why did you laugh\nlast night? Did I not tell you not to make any noise?\"\n\nThe Bataktak answered softly, \"We could not help laughing, because\nlast night we saw our old friend Hu-man [104] carrying his house\non his shoulder.\" On account of this reasonable reply, the king\npardoned the Bataktak. Then he called his sheriff, and told him to\nsummon Hu-man. In a short time he came. The king at once said to him,\n\"What did you do last night?\"\n\n\"Sir,\" replied Hu-man humbly, \"I was carrying my house, because\nAninipot [105] was bringing fire, and I was afraid that my only\ndwelling would be burned.\" This answer seemed reasonable to the king,\nso he pardoned Hu-man. Then he told his sheriff Cagang to summon\nAninipot. When Aninipot appeared, the king, with eyes flashing with\nanger, said to the culprit, \"Why were you carrying fire last night?\"\n\nAninipot was very much frightened, but he did not lose his wits. In a\ntrembling voice he answered, \"Sir, I was carrying fire, because Lamoc\n[106] was always trying to bite me. To protect myself, I am going to\ncarry fire all the time.\" The king thought that Aninipot had a good\nreason, so he pardoned him also.\n\nThe king now realized that there was a great deal of trouble brewing\nin his kingdom, of which he would not have been aware if he had\nnot been awakened by the Bataktak. So he sent his sheriff to get\nLamoc. In a short time Cagang appeared with Lamoc. But Lamoc, before\nhe left his own house, had told all his companions to follow him,\nfor he expected trouble. Before Lamoc reached the palace, the king was\nalready shouting with rage, so Lamoc approached the king and bit his\nface. Then Mangla cried out, \"It is true, what I heard from Bataktak,\nHu-man, and Aninipot!\" The king at once ordered his sheriff to kill\nLamoc; but, before Cagang could carry out the order, the companions\nof Lamoc rushed at him. He killed Lamoc, however, and then ran to\nhis home, followed by Lamoc's friends, who were bent on avenging the\nmurder. As Cagang's house was very deep under the ground, Lamoc's\nfriends could not get in, so they remained and hummed around the door.\n\nEven to-day we can see that at the doors of the houses of Cagang and\nhis followers there are many friends of Lamoc humming and trying to\ngo inside. It is said that the Lamoc mistake the holes of our ears\nfor the house of Cagang, and that that is the reason mosquitoes hum\nabout our ears now.\n\n\nA Tyrant.\n\nNarrated by Facundo Esquivel of Jaen, Nueva Ecija. This is a Tagalog\nstory.\n\nOnce there lived a tyrannical king. One of his laws prohibited the\npeople from talking loudly. Even when this law had been put in force,\nhe still was not satisfied: so he ordered the law to be enforced\namong the animals.\n\nOne of his officers once heard a frog croak. The officer caught\nthe frog and carried it before the king. The king began the trial\nby saying, \"Don't you know that there is a law prohibiting men and\nanimals from making a noise?\"\n\n\"Yes, your Majesty,\" said the frog, \"but I could not help laughing\nto see the snail carrying his house with him wherever he goes.\"\n\nThe king was satisfied with the frog's answer, so he dismissed him and\ncalled the snail. \"Why do you always carry your house with you?\" asked\nthe king.\n\n\"Because,\" said the snail, \"I am always afraid the firefly is going to\nburn it.\" The king next ordered the firefly to appear before him. The\nking then said to the firefly, \"Why do you carry fire with you always?\"\n\n\"Because the mosquitoes will bite me if I do not carry this fire,\"\nsaid the firefly. This answer seemed reasonable to the king, so he\nsummoned the mosquito. When the mosquito was asked why he was always\ntrying to bite some one, he said, \"Why, sir, I cannot live without\nbiting somebody.\"\n\nThe king was tired of the long trial, so with the mosquito he\ndetermined to end it. After hearing the answer of the mosquito,\nhe said, \"From now on you must not bite anybody. You have no right\nto do so.\" The mosquito tried to protest the sentence, but the king\nseized his mallet and determined to crush the mosquito with it. When\nthe mosquito saw what the king was going to do, he alighted on the\nforehead of the king. The king became very angry at this insult,\nand hit the mosquito hard. He killed the mosquito, but he also put\nan end to his own tyranny.\n\nMORAL: It is foolish to carry matters to extremes.\n\n\nNotes.\n\nA fifth form (e) of this \"clock\" story is \"The Bacuit's Case,\" narrated\nby W. Vitug of Lubao, Pampanga. As I have this tale only in abstract,\nI give it here in that form:--\n\nThe bacuit (small, light gray bird which haunts marshes and ponds)\nwent to the eagle-king and brought suit against the frog because the\nlatter croaked all night, thus keeping the bacuit awake. The frog said\nhe croaked for fear of the turtle, who always carried his house with\nhim. The turtle, being summoned, explained that he carried his house\nwith him for fear that the firefly would set it on fire. The firefly,\nin turn, showed that it was necessary for him to carry his lamp in\norder to find his food.\n\n\nThere is a striking agreement of incident in all these stories,\nas may be seen from the following abstracts of the versions.\n\n\n\nVersion a (Pampango), \"Trial among Animals.\"\nBird vs. frog; frog vs, turtle; turtle vs. firefly; firefly\nvs. mosquito.\n\nVersion b (Pampango), \"The Pugu's Case.\"\nPugu vs. horse; horse vs. cock; cock vs. turtle; turtle vs. firefly,\nfirefly vs. mosquito; mosquito vs. Juan.\n\nVersion c (Visayan), \"Why Mosquitoes Hum.\"\nCrab vs. frogs; frogs vs. snail; snail vs. firefly; firefly\nvs. mosquito.\n\nVersion d (Tagalog) \"A Tyrant\".\nKing's officer vs. frog; frog vs. snail; snail vs. firefly; firefly\nvs. mosquito.\n\nVersion e (Pampango), \"The Bacuit's Case.\"\nBacuit vs. frog; frog vs. turtle; turtle vs. firefly.\n\n\nWith the exception of the substitution of snail for turtle, and crab\nfor bird, in the Tagalog and Visayan versions, four of these forms (a,\nc, d, e) are practically identical. Pampango e lacks the fourth link\nin the chain (firefly vs. mosquito). Pampango b adds one link (horse\nvs. cock), and substitutes cock for frog; the method of narration\nvaries somewhat from the others, also. The punishment of the mosquito\ndiffers in a, c, and d. \"The Trial among Animals\" develops into a\n\"just-so\" story, and may be a connecting link between a Tinguian fable\n(Cole, No. 84) and two Borneo sayings (Evans, 447). In the Tinguian,\na mosquito came to bite a man. The man said, \"You are very little,\nand can do nothing to me.\" The mosquito answered, \"If you had no ears,\nI would eat you.\" The Bajan (Borneo) saying is, \"Mosquitoes do not\nmake their buzzing unless they are near men's ears; and then they say,\n'If these were not your ears, I would swallow you.'\" The Dusun version\n(Borneo) is, \"The mosquito says, 'If these were not your horns, I\nwould swallow you.'\" The \"killing fly on face\" droll episode, which\nterminates the Tagalog version (d), we have already met with twice,\nNos. 9 and 57 (q.v.). The link \"firefly vs. mosquito\" is found in\nthe Visayan story \"The Ape and the Firefly\" (JAFL 20 : 314).\n\nThere can be no question but that this cycle is native to the Islands,\nand was not imported from the Occident. A Malayan story given by Skeat\n(Fables and Folk-Tales from an Eastern Forest, 9-12), \"Who Killed\nthe Otter's Babies?\" is clearly related to our tales, at least in\nidea and method:--\n\nThe mouse-deer (plandok) is charged with killing the otter's babies\nby trampling them to death, but excuses himself by saying that he was\nfrightened because the woodpecker sounded his war-gong. In the trial\nbefore King Solomon, the above facts come out, and the woodpecker is\nasked why he sounded the war-gong.\n\nWOODPECKER. Because the great lizard was wearing his sword.\n\nGREAT LIZARD. Because the tortoise had donned his coat of mail.\n\nTORTOISE. Because King Crab was trailing his three-edged pike.\n\nKING CRAB. Because Crayfish was shouldering his lance.\n\nCRAYFISH. Because Otter was coming down to devour my children.\n\nThus the cause of the death of the otter's children is traced to the\notter himself.\n\n\nAnother Far-Eastern story from Laos (French Indo-China), entitled\n\"Right and Might\" (Fleeson, 27), is worth notice:--\n\nA deer, frightened by the noise of an owl and a cricket, flees through\nthe forest and into a stream, where it crushes a small fish almost to\ndeath. The fish complains to the court; and the deer, owl, cricket,\nand fish have a lawsuit. In the trial comes out this evidence: As the\ndeer fled, he ran into some dry grass, and the seed fell into the eye\nof a wild chicken, and the pain caused by the seed made the chicken\nfly up against a nest of red ants. Alarmed, the red ants flew out to\ndo battle, and in their haste bit a mongoose. The mongoose ran into\na vine of wild fruit, and shook several pieces of it on the head of\na hermit, who sat thinking under a tree. The hermit then asked the\nfruit why it fell, and the fruit blamed the mongoose; mongoose blamed\nants; ants blamed chicken; chicken blamed seed; seed blamed deer;\ndeer blamed owl. \"O Owl!\" asked the hermit, \"why didst thou frighten\nthe deer?\" The owl replied, \"I called but as I am accustomed to call;\nthe cricket, too, called.\" Having heard the evidence, the judge says,\n\"The cricket must replace the crushed parts of the fish and make it\nwell,\" as he, the cricket, called and frightened the deer. Since the\ncricket is smaller and weaker than the owl or the deer, he had to\nbear the penalty.\n\n\n\nTALE 61\n\nTHE GREEDY CROW.\n\n\nNarrated by Agapito O. Gaa, from Taal, Batangas. He heard the story\nfrom an old Tagalog man who is now dead.\n\n\nOne day a crow found a piece of meat on the ground. He picked it\nup and flew to the top of a tree. While he was sitting there eating\nhis meat, a kasaykasay (a small bird) passed by. She was carrying a\ndead rat, and was flying very fast. The crow called to her, and said,\n\"Kasaykasay, where did you get that dead rat that you have?\" But the\nsmall bird did not answer: she flew on her way. When the crow saw\nthat she paid no attention to him, he was very angry; and he called\nout, \"Kasaykasay, Kasaykasay, stop and give me a piece of that rat,\nor I will follow you and take the whole thing for myself!\" Still the\nsmall bird paid no attention to him. At last, full of greed and rage,\nthe crow determined to have the rat by any means. He left the meat he\nwas eating, and flew after the small creature. Although she was only\na little bird, the Kasaykasay could fly faster than the crow--so he\ncould not catch her.\n\nWhile the crow was chasing the Kasaykasay, a hawk happened to pass\nby the tree where the crow had left his meat. The hawk saw the meat,\nand at once seized it in his claws and flew away.\n\nAlthough the crow pursued the Kasaykasay a long time, he could not\novertake her: so at last he gave up his attempt, and flew back to\nthe tree where he had left his meat. But when he came to the spot,\nand found that the meat was gone, he was almost ready to die of\ndisappointment and hunger. By and by the hawk which had taken the\nmeat passed the tree again. He called to the crow, and said to him,\n\"Mr. Crow, do you know that I am the one who took your meat? If not,\nI will tell you now, and I am very sorry for you.\"\n\nThe crow did not answer the hawk, for he was so tired and weak that\nhe could hardly breathe.\n\nThe moral of this story is this: Do not be greedy. Be contented with\nwhat you have, and do not wish for what you do not own.\n\n\nNotes.\n\nThis fable appears to be distantly related to the European fable\nof \"The Dog and his Shadow.\" More closely connected, however,\nis an apologue incorporated in a Buddhistic birth-story, the\n\"Culladhanuggaha-jataka,\" No. 374. In this Indian story,--\n\nAn unfaithful wife eloping with her lover arrives at the bank of a\nstream. There the lover persuades her to strip herself, so that he\nmay carry her clothes across the stream, which he proceeds to do,\nbut never returns. Indra, seeing her plight, changes himself into\na jackal bearing a piece of meat, and goes down to the bank of the\nstream. In its waters fish are disporting; and the Indra-jackal, laying\naside his meat, plunges in after one of them. A vulture hovering\nnear seizes hold of the meat and bears it aloft; and the jackal,\nreturning unsuccessful from his fishing, is taunted by the woman,\nwho had observed all this, in the first gatha:--\n\n\n        \"O jackal so brown! most stupid are you;\n        No skill have you got, not knowledge, nor wit;\n        Your fish you have lost, your meat is all gone,\n        And now you sit grieving all poor and forlorn.\"\n\n\nTo which the Indra-jackal repeats the second gatha:--\n\n\n        \"The faults of others are easy to see,\n        But hard indeed our own are to behold;\n        Thy husband thou hast lost, and lover eke,\n        And now, I ween, thou grievest o'er thy loss.\"\n\n\nThe same story is found in the \"Pancatantra\" (V, viii; see Benfey,\nI : 468), whence it made its way into the \"Tuti-nameh.\" It does not\nappear to be known in the Occident in this form (it is lacking in the\n\"Kalilah and Dimnah\").\n\nAlthough the details of our story differ from those of the Indian\nfable of \"The Jackal and the Faithless Wife,\" the general outlines\nof the two are near enough to justify us in supposing a rather close\nconnection between them. I know of no European analogues nearly so\nclose, and am inclined to consider \"The Greedy Crow\" a native Tagalog\ntale. From the testimony of the narrator, it appears that the fable\nis not a recent importation.\n\n\n\nTALE 62\n\nTHE HUMMING-BIRD AND THE CARABAO.\n\n\nNarrated by Eusebio Lopez, a Tagalog from the province of Cavite.\n\n\nOne hot April morning a carabao (water-buffalo) was resting under the\nshade of a quinine-tree which grew near the mouth of a large river,\nwhen a humming-bird alighted on one of the small branches above him.\n\n\"How do you do, Friend Carabao?\" said the humming-bird.\n\n\"I'm very well, little Hum. Do you also feel the heat of this April\nmorning?\" replied the carabao.\n\n\"Indeed, I do, Friend Carabao! and I am so thirsty, that I have come\ndown to drink.\"\n\n\"I wonder how much you can drink!\" said the carabao jestingly. \"You\nare so small, that a drop ought to be more than enough to satisfy you.\"\n\n\"Yes, Friend Carabao?\" answered little Hum as if surprised. \"I bet\nyou that I can drink more than you can!\"\n\n\"What, you drink more than I can, you little Hum!\"\n\n\"Yes, let us try! You drink first, and we shall see.\"\n\nSo old carabao, ignorant of the trick that was being played on him,\nwalked to the bank of the river and began to drink. He drank and\ndrank and drank; but it so happened that the tide was rising, and,\nno matter how much he swallowed, the water in the river kept getting\nhigher and higher. At last he could drink no more, and the humming-bird\nbegan to tease him.\n\n\"Why, Friend Carabao, you have not drunk anything. It seems to me\nthat you have added more water to the river instead.\"\n\n\"You fool!\" answered the carabao angrily, \"can't you see that my\nstomach is almost bursting?\"\n\n\"Well, I don't know. I only know that you have added more water than\nthere was before. But it is now my turn to drink.\"\n\nBut the humming-bird only pretended to drink. He knew that the tide\nwould soon be going out, so he just put his bill in the water, and\nwaited until the tide did begin to ebb. The water of the river began to\nfall also. The carabao noticed the change, but he could not comprehend\nit. He was surprised, and agreed that he had been beaten. Little Hum\nflew away, leaving poor old Carabao stupefied and hardly able to move,\nbecause of the great quantity of water he had drunk.\n\n\nNotes.\n\nThat this story was not imported from the Occident is pretty clearly\nestablished by the existence in North Borneo of a tale almost identical\nwith it. The Borneo fable, which is told as a \"just-so\" story, and\nis entitled \"The Kandowei [rice-bird] and the Kerbau [carabao],\"\nmay be found in Evans (pp. 423-424). It runs about as follows:--\n\nThe bird said to the buffalo, \"If I were to drink the water of a\nstream, I could drink it all.\"--\"I also,\" said the buffalo, \"could\nfinish it; for I am very big, while you are very small.\"--\"Very well,\"\nsaid the bird, \"tomorrow we will drink.\" In the morning, when the water\nwas coming down in flood, the bird told the buffalo to drink first. The\nbuffalo drank and drank; but the water only came down the faster,\nand at length he was forced to stop. So the buffalo said to the bird,\n\"You can take my place and try, for I cannot finish.\" Now, the bird\nwaited till the flood had gone down; and when it had done so, he put\nhis beak into the water and pretended to drink. Then he waited till\nall the water had run away out of the stream, and said to the buffalo,\n\"See, I have finished it!\" And since the bird outwitted the buffalo\nin this manner, the buffalo has become his slave, and the bird rides\non his back.\n\n\nI know of no other Philippine versions, but I dare say that many\nexist between Luzon and Mindanao.\n\n\n\nTALE 63\n\nTHE CAMANCHILE AND THE PASSION.\n\n\nNarrated by Fernando M. Maramag of Ilagan, Isabella province. He says\nthat this is an Ilocano story.\n\n\nOnce upon a time there grew in a forest a large camanchile-tree [107]\nwith spreading branches. Near this tree grew many other trees with\nbeautiful fragrant flowers that attracted travellers. The camanchile\nhad no fragrant flowers; but still its crown was beautifully shaped,\nfor the leaves received as much light as the leaves of the other\ntrees. But the beauty of the crown proved of no attraction to\ntravellers, and they passed the tree by.\n\nOne day Camanchile exclaimed aloud, \"Oh, what a dreary life I lead! I\nwould that I had flowers like the others, so that travellers would\nvisit me often!\" A vine by the name of Passion, which grew near by,\nheard Camanchile's exclamation. Now, this vine grew fairly close\nto the ground, and consequently received \"only a small amount of\nlight. Thinking that this was its opportunity to improve its condition,\nit said, \"Camanchile, why is your life dreary?\"\n\n\"Ah, Passion!\" replied Camanchile, \"just imagine that you were\nunappreciated, as I am! Travellers never visit me, for I have no\nflowers.\"\n\n\"Oh, that's easy!\" said Passion. \"Just let me climb on you, and I'll\ndisplay on your crown my beautiful flowers. Then many persons will\ncome to see you.\" Camanchile consented, and let Passion climb up on\nhim. After a few days Passion reached the top of the tree, and soon\ncovered the crown.\n\nA few months later Camanchile realized that he was being smothered: he\ncould not get light, so he asked Passion to leave him. \"O Passion! what\npain I am in! I can't get light. Your beauty is of no value. I am\nbeing smothered: so leave me, I beg of you!\"\n\nPassion would not leave Camanchile, however, and so Camanchile died.\n\nMORAL: Be yourself.\n\n\nNote.\n\nWith this story compare the \"Palasa-jataka,\" No. 370, which tells how a\nJudas-tree was destroyed by the parasitic growth of a banyan-shoot. The\ngeneral idea is the same in both stories, though I hardly suspect that\nours is descended from the Indian. The situation of a tree choked to\ndeath by a parasite is such a commonplace in everyday experience, that\na moral story based on it might arise spontaneously almost anywhere.\n\n\n\nTALE 64\n\nAUAC AND LAMIRAN.\n\n\nNarrated by Anastacia Villegas of Arayat, Pampanga. She heard the story\nfrom her father, and says that it is well known among the Pampangans.\n\n\nOnce Auac, a hawk, stole a salted fish which was hanging in the\nsun to dry. He flew with it to a branch of a camanchile-tree,\nwhere he sat down and began to eat. As he was eating, Lamiran,\na squirrel who had his house in a hole at the foot of the tree,\nsaw Auac. Lamiran looked up, and said, \"What beautiful shiny black\nfeathers you have, Auac!\" When he heard this praise, the hawk looked\nvery dignified. Nevertheless he was much pleased. He fluttered\nhis wings. \"You are especially beautiful, Auac, when you walk; for\nyou are very graceful,\" continued the squirrel. Auac, who did not\nunderstand the trick that was being played on him, hopped along the\nbranch with the air of a king. \"I heard some one say yesterday that\nyour voice is so soft and sweet, that every one who listens to your\nsong is charmed. Please let me hear some of your notes, you handsome\nAuac!\" said the cunning Lamiran. Auac, feeling more proud and dignified\nthan ever, opened his mouth and sang, \"Uac-uac-uac-uac!\" As he uttered\nhis notes, the fish in his beak fell to the ground, and Lamiran got it.\n\nA heron which was standing on the back of a water-buffalo near by saw\nthe affair. He said, \"Auac, let me give you a piece of advice. Do\nnot always believe what others tell you, but think for yourself;\nand remember that 'ill-gotten gains never prosper.'\"\n\n\nNotes.\n\nThis is the old story of the \"Fox and Crow [and cheese],\" the\nbibliography for which is given by Jacobs (2 : 236). Jacobs sees a\nconnection between this fable and two Buddhistic apologues:--\n\n(1) The \"Jambu-khadaka-jataka,\" No. 294, in which we find a fox\n(jackal) and a crow flattering each other. The crow is eating jambus,\nwhen he is addressed thus by the jackal:--\n\n\n        \"Who may this be, whose rich and pleasant notes\n        Proclaim him best of all the singing birds,\n        Warbling so sweetly on the jambu-branch,\n        Where like a peacock he sits firm and grand!\"\n\n\nThe crow replies,--\n\n\n        \"'Tis a well-bred young gentleman who knows\n        To speak of gentlemen in terms polite!\n        Good sir,--whose shape and glossy coat reveal\n        The tiger's offspring,--eat of these, I pray!\"\n\n\nBuddha, in the form of the genius of the jambu-tree, comments thus\non their conversation:--\n\n\n        \"Too long, forsooth, I've borne the sight\n        Of these poor chatterers of lies,--\n        The refuse-eater and the offal-eater\n        Belauding each other.\"\n\n\n(2) The \"Anta-jataka,\" No. 295, in which the r\u00f4les are reversed, the\ncrow wheedling flesh from the jackal; here, too, the Buddha comments\nas above.\n\nOur Pampangan story is of particular interest because of the moralizing\nof the heron at the end, making the form close to that of the two\nJatakas. Possibly our story goes back to some old Buddhistic fable\nlike these. The squirrel (or \"wild-cat,\" as Bergafio's \"Vocabulario,\"\ndated 1732, defines lamiran) is not a very happy substitution for the\noriginal ground-animal, whatever that was; for the squirrel could reach\na fish hanging to dry almost as easily as a bird could. Besides,\nsquirrels are not carnivorous. Doubtless the older meaning of\n\"wild-cat\" should be adopted for lamiran.\n\n\n\n\n\n\nPART III\n\n\"JUST-SO\" STORIES.\n\n\nTALE 65\n\nWHY THE ANT IS NOT SO VENOMOUS AS THE SNAKE.\n\n\nNarrated by Francisco M. Africa of Lipa, Batangas. This is a Tagalog\nstory.\n\n\nGod first created the earth. Then he took a rock from the earth\nand threw it on the terrestrial surface. When the rock was broken\ninto many small pieces, he breathed into them the breath of life,\nand they became living creatures. At first these creatures, though\ndiffering in shapes and sizes, were not given different powers.\n\nAmong these creatures of God's were the snake and the ant. One day\nthe snake went to God to ask for power. It said, \"I come to thee,\nO God! to ask for thy favor. The world thou hast just created is wild\nwith confusion. I have come to ask thee to give me the special power\nto kill all those that are rebellious and troublesome.\"\n\n\"Go back to your fellow-creatures!\" answered God. \"Hereafter you are\nendowed with the power to store in your teeth this poison. When you\nbite the vile and contemptible, inject into the wound some of this\npoison, and they will be killed; but first of all, observe their\nactions, and be conscientious and thoughtful.\" Then God gave the\nsnake the poison. The snake returned to the earth in great joy.\n\nWhen the ant heard that the snake was endowed with such power, it at\nonce went to God to ask that the same privilege be granted it. The ant\nfound God on his heavenly throne, instructing his host of angels. The\nant approached God, and addressed him thus: \"O thou almighty God! my\nbrother the snake has been granted a great privilege by thee. Why\nart thou so unkind to me? Give me the same power, and I will be of\ngreat aid to the snake in destroying sinners.\" God, thinking that\nthe snake might need an assistant, gave the ant the same privilege\nthat he had given the snake.\n\nThe ant was so greatly overjoyed, that it ran as fast as it could\nto the earth. When God saw it running, he called to the ant, but it\npaid no attention to him. Then God, being very much enraged, took away\nsome of the ant's power, lest the ant might use it unreasonably. And\nso to-day the ant's bite is not so poisonous as the snake's.\n\n\n\nNotes.\n\nAnother form of this story, recorded by Andrea Silva, also of Lipa,\nBatangas, runs as follows:--\n\nIn the olden times, when this great universe was still young, the\ninhabitants of this Archipelago had a sacred belief in a superior\ngod whom they called Bathala. He was the creator of all things.\n\nOne day Bathala called the animals one by one, and bestowed upon each a\ngift, or the power of doing something. To the bird he gave the power to\nfly. Next Bathala called the ant, likewise intending to bestow on it\nmore power than on any other animals, because it was so very small;\nbut the ant was the most stupid and lazy of all creatures. It did\nnot pay any attention to the summons of the god, but pretended to\nbe deaf. Whereupon Bathala became so angry that he called the snake\nand gave to it the wonderful power that he had intended to give the\nant. \"You, Sir Snake, shall seldom be caught by any person, for you\nshall have the power of being very nimble. Besides, every one shall\nbe afraid of you.\"\n\nWhen finally the ant appeared before the god, asking him for the\ngift he had promised, Bathala said, \"O you poor, tiny, imprudent\ncreature! Since you disobeyed your god, from now on you and your\ntribe shall meet with death very often, for you shall be pinched by\nthose whom you bite.\"\n\nAnd so it is to-day that we pinch to death the ants whenever they\nbite us.\n\n\nThe narrator testified that she heard the story from an old woman in\nher town of Lipa. So far as I know, this \"just-so\" fable of \"The Ant\nand the Snake and God\" has not been recorded outside of Lipa, Batangas;\nand I am inclined to believe that it represents old local tradition.\n\n\n\nTALE 66\n\nWHY LOCUSTS ARE HARMFUL.\n\n\nNarrated by Francisco M. Africa.\n\n\nDuring the dawn of humanity, some angels headed by Satanas revolted\nagainst God. They wanted to establish a kingdom for themselves. In\na battle against the army of God, in which God himself was present,\nSatanas threw a handful of sand into God's face; but the heavenly\nmonarch just laughed, and said, \"I turn the sand back to thee. The\nparticles shall become the scourge of all ages to thee and to thy\nfollowers, O Satanas!\"\n\nNo sooner had God uttered these words than the particles of sand\nbecame a mighty swarm of locusts, that flew in all directions. Such\nwas the beginning of the pest.\n\n\nNotes.\n\nA tribal Bicol-story narrated by Maximina Navarro of Albay runs thus:--\n\n\nThe Origin of Locusts.\n\nMany years ago there lived a head man whose home was situated in a\nvery fertile valley, all the inhabitants of which he governed. He was\nnot a good ruler, however; for he was so greedy, that he wanted to\nhoard up all the rice produced by his people. Every year, therefore,\nhe squeezed from his subjects as much rice as he could get, so that\nat the end of four years his granaries were full to bursting. It\nhappened that in the fifth year the crop failed, and the people knew\nthat they should starve unless their ruler would let them have rice\nfrom his barns. At first they were afraid to go petition the head man,\nfor they feared that he would refuse them; but, when nearly one-half\nof the children had died from starvation, they agreed to send some\nrepresentatives to beg for rice.\n\nSeven men were chosen to be the ambassadors. When they reached\nthe house of the datu, for so they called their ruler, they asked\nfor admittance, crying that they wanted rice for their wives and\nchildren. When the datu heard their cry, he went to the door and\nmade a motion as if he would knock the petitioners off the ladder\nleading to the house. He lost his balance and fell, striking his\nhead sharply on the bottom of the ladder. Thinking that he was dead,\nthe seven men made no attempt to help him, but went home, proclaiming\nthat soon there would be rice enough for all.\n\nBut the datu was not dead, only badly stunned. The next morning, as he\nwas walking around his granaries, they exploded with a loud noise; and\nall the rice flew away in the form of insects, and vanished from his\nsight. This kind of insect which originated from the rice we call doron\n(from the Spanish word duro), on account of the toughness of its skin.\n\n\nA more intelligible version of this story is the following related\nby Felix de la Llana, who was told it by an old farmer of Candelaria,\nZambales. It appears to represent old Pagan tradition modified somewhat\nby Christianity.\n\n\nThe Origin of Locusts.\n\nWhen all the surface of the earth was yet a wilderness and the people\nwere very few, there lived a farmer who wished to become rich all at\nonce. So he told his wife to pray to Kayamanan, the goddess of riches,\nto give them fortune.\n\nOne night the goddess with arms extended appeared to them in a dream,\nand advised the ambitious farmer to build six large barns. Then\nshe went to the goddess of plenty, Kainomayan, and asked her to\ngive this farmer abundant crops. When the farmer harvested his rice\nthe next season, he was astounded to find that the crop more than\nfilled his six barns. So delighted was he, and so greedy, that he\nand his wife thought no more of the source of their good fortune,\nand they neglected to celebrate a feast in honor of God and his\ngoddesses. He felt like a powerful monarch, and did not wish to work\nany more. However, his riches did not last long, as we shall see.\n\nOne day the goddess Kayamanan disguised herself, and in the form of a\nbeggar came to the house of the rich farmer. She begged him to let her\nrest for a little while under his roof, for she had been travelling in\nmany countries, she said. When she asked for some remnants of rice to\neat, the ungrateful farmer said to her, \"Get off my grounds! don't come\nhere to bother me! If you don't leave at once, I shall let this dog\nloose, and you will be its food.\" The poor beggar went away without\na word, but she begged almighty God to give her the power to change\nanything to any form or creature she wished. As she was God's favorite,\nher request was granted. So she assumed her own form, and went again\nto the farmer's house. To him she said, \"You who became rich by my aid,\nand have denied food and shelter to a beggar, shall be punished. Since\nyou have neglected your duty both to the poor and to me, I therefore,\nwith the consent of the almighty God, punish you thus: your rice\nshall turn to a swarm of locusts, which will destroy all the crops\nof the farmers of your own race and those of other countries.\"\n\nThe punishment was carried out, and the farmer was left destitute.\n\n\nThis story is also known in the Tagalog province of Batangas.\n\nIn a Rumanian saga (D\u00e4hnhardt, 3 : 250) a swarm of locusts is sent\nby God to punish an emperor who would not invite any priests or nuns\nto his wedding-banquet. When the guests were about to eat the feast\nprepared, the insects appeared and devoured everything. Since that\ntime locusts have appeared whenever mankind has forgotten God.\n\n\n\nTALE 67\n\nHOW LANSONES BECAME EDIBLE.\n\n\nNarrated by Francisco M. Africa.\n\n\nOnce upon a time the fruit of the lansone-tree was very poisonous. Its\nvery juice could make a man sick with leprosy. One day a very\nreligious old man was passing through a forest to attend the fiesta\nof the neighboring town. When he reached the middle of the thick\nwood, he became very hungry and tired, and he felt that he could go\nno farther. No matter where he looked, he could see nothing but the\npoisonous lansone-trees. So he lay down on the soft grass. Hardly a\nmoment had passed, when a winged being from heaven approached him, and\nsaid, \"My good Christian pilgrim, take some of these lansone-fruits,\neat them, and you will be much relieved.\" At first the old man would\nnot do it, but the angel picked some of the fruits and handed them\nto the pilgrim. He then ate, and soon his hunger was removed. After\nthanking Heaven, he continued on his journey. Ever since this time,\nlansones have been good to eat. All the fruits still bear the marks\nof the angel's fingers.\n\n\nNotes.\n\nThe lanson (Lansium domesticum) is a small tree of Malaysia,\nextensively cultivated for its fruit, which resembles a yellow plum\n(from E. Ind. lansa). It is not native to the Philippines, and was\nprobably introduced into the Islands by the Malays in prehistoric\ntimes. Our story, which I think we must consider not imported, is\nbased on a fancied etymological connection between lanson and lason\n(Tag. for \"poison\"), and does not appear to be known except to the\nTagalogs of La Laguna province, although in Pampango also the word\nlason means \"poison.\" Lason itself is derived from the Malay rachun,\nperhaps through the Sulu lachun.\n\nTwo other Tagalog versions, both from Laguna province, also show the\ninfluence of Christianity, but vary enough from our story to be worthy\nof record here. One, related by Manuel Gallego of San Antonio, Nueva\nEcija, is entitled \"The Adam and Eve of the Tagalogs.\" Mr. Gallego\nheard the story from a farmer living in Lubang, La Laguna. It runs\nas follows:--\n\nMany hundreds of years ago, when Luzon was still uninhabited, Bathala,\nour supreme god, was envious of Laon, the god of the Visayans,\nbecause Laon had many subjects, while Bathala's kingdom was a barren\ndesert. It was within the power of Bathala to create human beings,\nbut not food for them; and so he asked for advice from Diwata, the\nsupreme god of the universe.\n\nDiwata told Bathala that the next day he would send an angel to\nearth with seeds to be planted. The promise was fulfilled, and\nBathala scattered the seeds all over Luzon. Within a short time the\nisland was covered with trees and shrubs, and was then ready for human\nhabitation. Accordingly Bathala created Adam and Eve, the ancestors of\nthe Tagalogs. In spite of the fact that they were forbidden to eat the\ngreen fruit of a certain plant, they disobeyed and ate it; so, as a\npunishment, they were poisoned and made very sick. They did not die,\nhowever. As a result of their experience, they gave the name lason\n(\"poison\") to this plant. Conscious of their fault, Adam and Eve\nimplored forgiveness of Diwata. By order of Diwata, Bathala forgave\nthe criminals; but the lason still remained poisonous. In order to\nrid it of its dangerous properties, an angel was sent to earth. He\nput the marks of his finger-nails on the surface of the pulp of each\nlason-seed, and these marks may be seen to this day. Afterwards the\nname of the plant was changed from lason to lanzon, the name by which\nit has been known ever since.\n\n\nIn the other Tagalog version, narrated by Eulogio Benitez of\nPagsanjan, La Laguna, the incident of the finger-prints is told as\na local saint-legend of Paete. The story is entitled \"How Lanzones\nbecame Edible.\"\n\nThe little town of Paete, on the southern and western shore of\nLaguna de Bay, produces more lanzones than any other town in the\nprovince. Steamers call daily at her wharves for the fruits which\nhave made her famous. In the church of this town may still be seen\nthe image of the mother of God, the Virgin Mary, leading her child.\n\nOne evening a long time ago it was discovered that the beautiful\nimage was missing from its accustomed place in the church. The news\nspread like wildfire, and all the people were in great amazement and\nconsternation. While all was confusion in the town, a heavenly sight\nwas being presented in a little place outside the municipality. A\nbeautiful woman dressed in white was walking over the grass with a\nchild in her arms. They were going towards a lanzon-tree on the other\nside of the meadow. The boy, who was evidently tired of being carried,\nasked to be put down. When the child saw the fruits scattered all over\nthe ground, he felt very thirsty, and, picking up one of the tempting\nfruits, began to open it. The mother told her son that the fruit was\npoisonous; but the child said that he was very thirsty, and could\ngo no farther if he did not have a drink. Then the mother took the\nfruit from his hands, and with her delicate white fingers pinched\nthe pulp gently. Turning to her son, she said, \"Now you may take\nthis and eat it. You will find it the most delicious and refreshing\nof all fruits.\" The child obeyed, and the fruit was indeed sweet.\n\nThis is the way by which the lanzones were transformed from a\npoisonous, dangerous fruit to a sweet, delicate food. If any one\ndiscredits this story, all he needs to do to prove its truth is\nto open up any lanzon he finds, and he will see without fall the\nfinger-prints of the Virgin.\n\n\n\nTALE 68\n\nWHY COCKS FIGHT ONE ANOTHER.\n\n\nNarrated by Francisco M. Africa.\n\n\nOnce upon a time in an unknown country there lived a royal couple\nendowed with almost all the blessings of God. Their palace was\ndecorated with all kinds of precious stones, diamonds, sapphires,\nand emeralds. They were often honored with visits from the celestial\nbeings. There was hardly an hour of the day when some sort of\njubilation or festival was not being held in the royal home. But,\nin spite of all his riches, there was a melancholy in the mind of the\nking,--a brooding, a cankering thought, that would not give him an hour\nof rest or contentment. In spite of all the favors lavished on him by\nGod, he felt miserable and uneasy. He had a happy and wealthy kingdom,\nbut--he had no heir. There was nobody to manage the government after\nhis death. Whenever the thought of death came to his mind, he fell\non his knees and implored the Almighty to give him a son: \"Have mercy\non me, O God! Give me a son to manage my kingdom after I am gone!\"\n\nOne evening an angel from Paradise came to visit him, and, on finding\nthe king at his prayers, said, \"Dry thy tears, O king! Thy royal\nprayer is heard in heaven. Thou shalt be given more than a son, but\nnot in the same shape as thou art. Thy sons shall see the light of\nday crowned with their own flesh.\" The king was so greatly overjoyed,\nthat he could not speak a single word of gratitude in reply.\n\nNot long afterward the queen gave birth to a cock that crowed on\nseeing the light of day. The couple were very glad: night and day\nthey caressed the royal babe, and they would have made for him a\ncage of gold had not God forbidden them to do so. Every year a cock\nwas born into the royal family, until the feathered sons numbered\nthirteen. But these sons were jealous of one another: each thought\nthat the others had no right to wear crowns.\n\nAt last the old king and queen died, and no one was left to manage\nthe royal demesne but the dumb sons. Thereafter the feathered orphans\nbegan fighting one another, each one trying to wrest the crown from\nthe others.\n\n\nNote.\n\nI know of no variant of this story.\n\n\n\nTALE 69\n\nWHY BATS FLY AT NIGHT.\n\n\nNarrator, Francisco M. Africa.\n\n\nMany years ago the earth was inhabited by only one man. His body was\ncomposed of minute organisms that were incessantly warring against\none another. One day this man became so weak that he could not obtain\nfood for his support. He laid himself down on some soft moss by the\nbank of a river, and there he remained till night.\n\nThe organisms that lived in his body began to fight against one another\nmost fiercely. Each ate his fellow until he became very big. At last\nthe man died, and only one organism remained alive. This organism then\nflew away, and became the ancestor of the bats. The light of day so\ndazzled his eyes, that he could not fly very far, so he decided to\nfly only at night. And ever since, his descendants, too, have hidden\nthemselves in the day-time, and come out only when it is dark.\n\n\nNote.\n\nThis somewhat unsatisfactory pourquoi story appears to represent at\nbottom a very ancient tradition. I know of no parallels; but tales\nexplaining why the bat flies at night are found among many peoples\n(e.g., D\u00e4hnhardt, 3 : 94, 267, 270; Dayrell, Nos. VII, XII).\n\n\n\nTALE 70\n\nWHY THE SUN SHINES MORE BRIGHTLY THAN THE MOON.\n\n\nA Tagalog story narrated by Francisco M. Africa.\n\n\nLong, long ago there lived a fairy with two very beautiful\ndaughters. Araw, the elder daughter, was very amiable, and had a\nkindly disposition; but Buwan, unlike her sister, was disobedient,\ncruel, and harsh. She was always finding fault with Araw. One night,\nwhen the fairy came home from her nocturnal rambles and saw Buwan\nbadly mistreating her elder sister, she asked God for help against\nher unruly daughter.\n\nBefore this time God had prepared very valuable gifts for the two\nsisters. These gifts were two enormous diamonds that could light the\nwhole universe. When God heard the prayer of the fairy, he descended to\nearth disguised as a beggar. On learning for himself how bad-tempered\nBuwan was, and how sweet and kind-hearted Araw, God gave the older\nsister her diamond as a reward. Buwan was greatly angered by this\nfavoritism on the part of the Almighty, so she went to the heavenly\nkingdom and stole one of God's diamonds. Then she returned to earth\nwith the precious stone, but there she found that her jewel was not\nso brilliant as Araw's.\n\nWhen God went back to heaven and learned what Buwan had done, he sent\ntwo angels to punish her. But the angels abused their commission:\nthey seized both sisters and hurled them into the sea. Then they threw\nthe two stones upward into the sky, and there they stuck. But Araw's\ndiamond was bigger and brighter than the one Buwan stole. Thereafter\nthe bigger jewel was called Araw (\"day\" or \"sun\"); and the smaller one,\nBuwan (\"moon\").\n\n\nNotes.\n\nA Pangasinan myth, narrated by Emilio Bulatao of San Carlos,\nPangasinan, tells how the light from the sun and the moon proceeds\nfrom two fiery palaces. The story follows:--\n\n\nThe Sun, the Moon, and the Stars.\n\nThere was once a powerful god called Ama [\"father\"], the father and\nruler of all others, and the creator of man. He had a wonderful aerial\nabode, from which he could see everything. Of all his sons, Agueo\n[\"sun, day\"] and Bulan [\"moon\"] were his two favorites, and to these\nhe gave each a fiery palace. In accordance with the wish of their\nfather, Agueo and Bulan daily passed across the earth side by side,\nand together they furnished light to mankind. Now, Agueo was of a\nmorose and taciturn disposition, but he was always very obedient to\nhis father; Bulan, on the other hand, was merry and full of mischief.\n\nOnce, when they were near the end of their day's labor, they saw\nthieves on the earth below, wishing that it were night so that they\nmight proceed with their unlawful business. Bulan, who was one of their\nkind, urged Agueo to be quick, so that the earth might soon be left in\ndarkness. As Agueo obstinately refused to be hurried, a quarrel ensued\nbetween the two brothers. Their father, who had been watching the two\nboys and had heard all that passed between them, became very angry\nwith the mischievous Bulan; and, in his wrath, he seized an enormous\nrock and hurled it whistling through the air. The rock struck the\npalace of Bulan, and was broken into thousands of pieces, which got\nperpetual light from contact with the fiery palace. These may still\nbe seen in the heavens, and they are called Bituen [\"stars\"]. Bulan\nwas forbidden to travel with Agueo any more, but was commanded to\nlight the ways of thieves henceforth with his much-dimmed fiery palace.\n\n\nA somewhat similar Pampango myth may also be given here, as it has\nnever before been printed. It was narrated by Leopoldo Layug of Guagua,\nPampanga, and is entitled \"The Sun and the Moon.\"\n\nLong ago the earth was created and ruled by Bathala. He had two\nchildren, Apolaqui and Mayari. From the eyes of these two children\nthe earth received its first light. The people, the birds of the air,\nthe animals of the mountains, and even the fishes of the sea, were\nglad because they had light, and so they were great friends of the\ntwo children.\n\nBathala loved his children tenderly, and never wanted them to be\nseparated from him. So, no matter how tired he was, he always followed\nthem in their daily walks. But as time went on, and Bathala became\nold and feeble and could no longer keep up with his active son and\ndaughter, he asked them to stay with him at all times; but they were so\nabsorbed in their pleasures, that they paid no heed to their father's\nwish. One day he became sick, and died suddenly, without leaving any\nwritten will as to the disposition of his kingdom. Now Apolaqui wanted\nto rule the earth without giving any power to his sister Mayari. She\nrefused to consent to her brother's plan, and a bitter conflict arose\nbetween them. For a long time they fought with bamboo clubs. At last\nMayari had one of her eyes put out. When Apolaqui saw what he had\ndone to his sister, he felt very sorry for her, and said that they\nshould struggle no longer, but that they should exercise equal power\non the earth, only at different times. Since that time, Apolaqui, who\nis now called the Sun, has ruled the earth during the day, and from\nhis eyes we receive bright light. Mayari, who is called the Moon,\nrules the world at night. Her light, however, is fainter than her\nbrother's, for she has but one eye.\n\n\nThis same struggle between the two great luminaries is reflected in\ntwo short cradle-songs that Pampangan mothers sing to their children\nto still them. These verses were contributed by Lorenzo Licup of\nAngeles:--\n\n\n    Ing bulan ilaning aldo\n    Mitatagalan la baho\n    Pangaras da quetang cuarto\n    Nipag sundang, mipagpusto.\n\n\n\"The Moon and the Sun chased each other above. When they came into\na room, they took their daggers from their sides and were ready to\nfight each other.\"\n\n\n    Ing aldo ilaning bulan\n    Mitatagalan la lalan\n    Pangaras da quetang Pampang\n    Mipagpustu, 't, mitabacan.\n\n\n\"The Sun and the Moon chased each other below. When they came to\na bank, they first made preparation, and then began to fight each\nother with bolos.\"\n\n\nThe two stories and the two stanzas just given appear to be genuine\nold native tradition, unmodified by Christianity.\n\nFor Tinguian, Bukidnon, Mandaya, and Visayan myths of the sun, moon,\nand stars, see M. C. Cole, 65, 124, 145, 201.\n\n\n\nTALE 71\n\nWHY THE CULING HAS A TONSURE.\n\n\nNarrated by Francisco M. Africa.\n\n\nIn a certain field there lived two birds,--Pog\u00f4 (\"quail\") and Culing\n(a small black bird that has no feathers on the top of its head). One\nday Pog\u00f4, while scratching the ground for food, met Culing. When\nCuling saw Pog\u00f4, he said in a taunting tone, \"Where are you going,\nlazy one? Be more active. Don't be as lazy as a leech!\"\n\nPog\u00f4 became very angry. \"You call me lazy!\" he said. \"You are much\nlazier than I. Let us see which can fly higher into the sky!\"\n\nThereupon Culing agreed, and he began to fly upward until he was lost\nfrom sight. He flew so high, that his head touched the surface of the\nsky. As the sky was hot, all the feathers on the top of his head were\nburned off; and ever since, the culing has had a tonsure.\n\n\nThe Culeto and the Crow.\n\nNarrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna. He\nsays, \"This tradition is a favorite one among Tagalog children. I\nhave often heard the story told by old men while I was waiting my\nturn at barber-shops in my province.\"\n\nThe culeto is a fine singer, but it is bald-headed. The natives often\ncapture it and train it to talk. Formerly this little black bird was\nnot so bald as it is to-day: its head, in fact, was covered with a\nthick growth of feathers. And the crow, too: it was not black once,\nbut its feathers were as white as starch.\n\nOnce upon a time, shortly after the Deluge, the crow was merrily\ncrowing on the branch of a tree when the culeto came by. The voice of\nthe crow was so harsh, that the culeto made fun of it. \"Good-morning,\nMr. Crow!\" said the culeto, \"I am very glad to hear you sing. Your\nvoice is so fine, that I cannot help closing my ears.\"\n\n\"Pray, think first of yourself!\" answered the crow. \"What do I care\nfor a good voice, so long as I have a strong body? Why don't you\nlaugh at yourself? See how weak and tiny you are!\"\n\n\"Weak!\" said the culeto. \"Do you call me weak? I would fly a race\neven with an eagle.\"\n\n\"Ha, ha, ha!\" laughed the crow. \"The idea of racing the eagle when\nyou do not even dare race me!\"\n\n\"Race with you! Why, you would only disgrace yourself,\" retorted\nthe culeto.\n\n\"Wait!\" answered the crow. \"Eat some more rice, drink some more water,\nfill your body with more air! And wait till you grow bigger before\nyou venture to race with me!\"\n\n\"The strength of a person,\" said the culeto, nettled, \"is not to be\njudged by his size. Don't you know that it is the smallest pepper\nthat is the hottest?\"\n\n\"Well, then,\" replied the crow, \"if you wish to race me now at your\nown risk, let us begin!\"\n\n\"One, two, three!\" counted the culeto, and up they flew. During their\nflight the two birds became separated from each other by a dense\ncloud. The culeto flew at full speed so high upward, that he knocked\nhis head very hard against the door of the sky,--so hard, in fact, that\na large piece of skin was scraped from his scalp. The crow, having lost\nhis way, flew so near the sun, that his feathers were burned black.\n\nIt is on account of this bet between the culeto and the crow that\nall the descendants of the former have been bald-headed, while all\nthe descendants of the crow have black feathers to-day.\n\n\nThe Hawk and the Coling.\n\nNarrated by Agapito Gaa of Taal, Batangas. He says that this Tagalog\nstory is well known in every town in Batangas province. He heard the\nstory from his grandfather.\n\nEarly one morning a hawk sallied forth from his nest to find something\nto eat. He flew so high that he could hardly be seen from the earth. He\nlooked down; but as he could not see anything, he flew lower and\nlower, until he came to the top of a tree. On one of the branches\nhe saw sitting quietly a coling. The hawk despised the little bird,\nand at once made up his mind to challenge him to a flight upward.\n\nSo the hawk said to the coling, \"Do you wish to fly up into the sky\nwith me to see which of us can fly the faster and the higher?\"\n\nThe coling did not answer at once, but he thought of the matter for\na while. Then he said to the hawk, \"When do you want to have the race?\"\n\n\"That is for you to decide,\" said the hawk. \"If you wish to have it\nnow, well and good.\"\n\n\"Well,\" said the coling, \"let us have it to-morrow morning before\nsunrise!\"\n\n\"All right,\" said the hawk.\n\n\"But,\" said the coling, \"each of us is to carry a load with him to\nmake the flight a little more difficult.\"\n\n\"Well, what do you want to take with you?\" said the hawk.\n\n\"I will take some salt,\" said the coling.\n\n\"Then I will take some cotton,\" replied the hawk. \"Let us meet here\nin this tree early to-morrow!\" This agreed upon, the two birds\nseparated. The hawk went to the cotton-field and got his load of\ncotton, while the coling went to the sea and got some salt.\n\nThe next morning they met in the tree, each having the object he would\ncarry with him in his flight. They asked the crow, who was present,\nto be the judge of the contest. The crow accepted the commission, and\nsaid that he would give a caw as a signal for them to start. He did so,\nand the two contestants were off. At first the hawk flew faster and\nhigher than the coling; but very soon it began to rain. The cotton on\nthe hawk's back became soaked with water, and soon was very heavy;\nbut the salt on the coling's back was soon dissolved, and then he\nhad no load at all. Under these conditions, the coling soon overtook\nthe bigger bird. For a time they flew side by side; but after a few\nminutes the coling had the best of the race, and in a little while\nlonger the hawk could no longer see his rival. But the coling flew\nso high, that at last his head touched the sun, and all the feathers\non the top were burned off. The hawk now flew down to the crow, and\nsaid that he had won the race, for the coling had fallen to the ground\ndead. But by and by the coling himself came. He showed them the top\nof his head as a proof that he had won the race. The crow gave his\ndecision in favor of the coling, and the hawk flew off disgraced.\n\nFrom that time all colings have had the tops of their heads bald to\nshow that they are the descendants of the victorious bird.\n\n\n\nNotes.\n\nThese three forms of the \"flight-contest\" incident are all from\nsouthern Luzon,--the provinces of La Laguna and Batangas. The tale\nseems to be definitely localized there. I know of its occurrence\nnowhere else in the Islands. Nor have I found any Malayan variants.\n\nFor other pourquoi stories of why certain birds are bald, see\nD\u00e4hnhardt, 3 : 11-14. D\u00e4hnhardt (ibid., 142) cites a Ceylon tale of\nthe crow and the drongo, who had a bet as to which could fly the higher\ncarrying a load. Crow selected tree-cotton for his burden; but Drongo,\nnoticing the black rain-clouds overhead, carried salt, and thus won;\nfor his load became constantly lighter, while Crow's became heavier.\n\nWith the explanation given in the second tale of this group of why the\ncrow is black, compare a Pawnee story (JAFL 6 : 126), in which a crow,\nwhich is sent to the sun to get fire, has all his feathers singed.\n\n\n\nTALE 72\n\nWHY THE COW'S SKIN IS LOOSE ON THE NECK.\n\n\nNarrated by Francisco M. Africa.\n\n\nThere was once a poor farmer who possessed a cow and a carabao. These\ntwo animals were his only wealth. Every day he led them to the field\nto plough. He worked his animals so hard, that they often complained to\nhim; but the cruel master would not even listen to their words. One day\nthe cow, who had grown tired of this kind of life, said to the carabao,\n\"Let us run away from this evil man! Though we are very dirty, he is\nnot willing for us even to take a bath. If we remain here with him,\nwe shall be as ugly and as filthy as pigs. If we run away from him,\nhowever, he will have to do his own work, and then we shall be\nrevenged. Hurry up! Let us go!\"\n\nThe spirit of the carabao was aroused: he jumped with a loud roar,\nand said, \"I too have long been meditating escape, but I hesitated\nbecause I was afraid you might not be willing to join me in flight. We\nare so ill-treated by our cruel master, that God will have pity on\nus. Come on! Let us go!\"\n\nThe two animals at once set out, running as fast as they could,\nalways trying to avoid any human beings. When they came to a river,\nthe cow said, \"We are very dirty. Let us take a bath before we go\non! The water of this river is so clean and clear, that we shall soon\nbe as clean as we were before our contemptible master got hold of us.\"\n\nThe carabao answered, \"We would better run a little farther, for\nperhaps our master is already in pursuit of us. Besides, we are very\ntired now, and I have been told that to take a bath when one is tired\ninjures the health.\"\n\n\"Don't believe that!\" returned the cow. \"Our bodies are so big,\nthat we do not need to fear sickness.\"\n\nAt last the carabao was persuaded by the arguments of the cow; and\nhe said, \"All right! Let us take off our clothes before we go into\nthe water!\"\n\nThe two animals then stripped themselves of all their clothes, then\nthey plunged into the deep, cool river. They had been in the water\nless than an hour, however, when they saw their master coming after\nthem with a big stick in his hand. They ran up to where their clothes\nwere; but in their haste the carabao put on the cow's clothes, and the\ncow got the carabao's. As soon as they were dressed, they continued\ntheir mad flight; and as their master was very tired, he had to give\nup the chase and return home disappointed.\n\nSince the carabao was larger than the cow, the skin on the cow's neck\nhas been loose ever since, because the two friends were separated\nand could never exchange clothes again. And likewise the skin on the\ncarabao's neck has been tight ever since these two animals made their\nmistake in dressing.\n\n\nThe First Loose-Skinned Cow and the First Tight-Skinned Carabao.\n\nNarrated by Amanda Morente, a Tagalog from Pinamalayan, Mindoro. She\nheard the story from an old woman of her town.\n\nMany years ago, when the people of the  world were still few in number\nand the animals took the place of servants, an old man bought a cow\nand a carabao from his neighbor. With these animals he travelled until\nhe reached the top of a mountain. There they saw a cave, and the\nold man told his servants to enter and see if there was any danger\ninside. With slow and cautious steps the carabao and the cow went\nin, examining every corner. All at once the cow perceived something\nmoving. In his fright he jumped back, and hid behind his companion;\nbut the slow-going carabao did not see the figure, and suddenly he\nfelt his hind leg seized in a strong grasp. The god of the cave had\ncaught him. Then the god of the cave spoke. His voice was terrifying,\nbut his words were kind. He told them how for many days he had been\nhungry, and he asked for meat. The cow, whose courage had by this\ntime been somewhat restored, gladly offered him some of her master's\nprovisions, which she was carrying. In return for this kindness,\nthe god gave each of the animals a dress: to the carabao he gave one\nof gold; and to the cow, one of bronze. He also invited the two to\nremain with him and be his servants.\n\nSome time after the two friends had been installed in their new home,\nthe god of the cave sent them one day to gather fruits. The carabao and\nthe cow were delighted at this prospect of a change, and they jumped\nwith joy. They rushed out into the woods; and when they came to a pond,\nthey took off their new clothes and plunged into the soft mud. While\nthey were enjoying their bath, they saw their master coming. He was\ncarrying a big stick. They knew very well that he would beat them,\nfor they had been away the whole morning. In their haste to get\ntheir clothes back on, they made a mistake: the carabao got into the\ncow's dress, and the cow into the carabao's. After that they never\nexchanged their clothes, which finally became their outer skin. So\nto-day the carabao has a tight bronze-colored skin; and the cow,\na loose golden-colored one.\n\n\nNote.\n\nLike the preceding, this story appears to be a native Tagalog tale. I\nknow of no other variants.\n\n\n\nTALE 73\n\nWHY THE MONKEY IS WISE.\n\n\nNarrated by Francisco M. Africa.\n\n\nOnce upon a time there lived a poor man who had seven sons. These\nyoung men, all except the youngest, helped their aged father with\nthe work; but the family became poorer and poorer. One day, when they\nhad exhausted all their means of support, the father called his sons\nbefore him. To every son he assigned a certain kind of work, so that\nthere might be cooperation, and hence efficiency, in the labors of the\nhumble family. To the youngest son was assigned the task of gathering\nsticks in the forest for fuel.\n\nNot long afterwards a pestilence broke out in the little town where the\nold man lived, and all his sons but the youngest died. The father was\nleft to starve on his bed, for his only living son was so ungrateful\nas not to give any help to his father in his last years. When the old\nman was about to breathe his last, he called his son to give him his\nfinal benediction; but the ungrateful boy, instead of going to his\ndying father, ran away into the woods, and the old man passed away\nwithout anybody to care for him.\n\nBut God punished the unfilial son; he cursed him; and the boy lost\nhis power of speech, and was condemned to live in the forests ever\nafter as a monkey. Thus, although monkeys cannot talk, they are wise\nbecause they are descended from a human being.\n\n\nNotes.\n\nI know of no analogues of this story, but will cite two other Filipino\nmyths accounting for the origin of monkeys. The first was narrated\nby Antonio Maceda, a Tagalog from Pagsanjan, who heard it from his\ngrandfather. The story follows.\n\n\nOrigin of the Monkey.\n\nA long time ago the world, which was divided into earth and heaven,\nwas very lonesome, for Bathala was the only living being in it. He\nlived in heaven. One day Bathala felt so lonely, that the thought of\ncreating some living beings for his companions came into his mind. He\nhad never thought of this before, although with his infinite power he\ncould do anything he pleased. So he came down to earth to get some\nclay; but he found the ground very dry, for there was no such thing\nas rain on the earth. Immediately he said, \"Let there be rain!\" and\nthe rain fell down. Then, with a large load of slippery clay, Bathala\nreturned to heaven and began the work of creation. He created men,\nbirds, plants, mountains, and rivers (sic!). While he was in the act\nof creating men, however, an accident occurred. As he was moulding\na piece of clay into the shape of a man, the mould slipped from his\nleft hand. Bathala was quick enough to grasp the back of this lifeless\nmass of clay; but the clay was so soft that it stretched out into a\nlong rope, and the mould fell into a tree. In his anger, Bathala said,\n\"I curse thee! Thou shalt have life, but thou shalt inhabit trees. The\npart of thy body that has been stretched out into a rope shall become\nthy tail.\"\n\nThe lifeless mould was at once changed into a monkey, the\ngreat-grandfather of all the monkeys.\n\n\nThe following story was written down by Sotero Albano, an Ilocano\nfrom Dingras, Ilocos Norte:--\n\n\nThe First Monkey.\n\nLong years ago there lived in a thick forest a young girl under the\ncare of the goddess of weaving. Here she lived happily and without\ncare, for everything that she wanted to eat was provided for her by\nher patroness.\n\nOne day the goddess said to the girl, \"Take this cotton, clean it,\nand make out of it a dress for yourself.\" Now, the girl knew nothing\nabout making cloth and weaving it: so she said to the goddess,\n\"When the cotton is cleaned, is it ready for use?\"\n\n\"No,\" answered her guardian; \"after it is cleaned, it must be\nbeaten.\" \"Well, after it is beaten, is it ready for use?\" said the\nlazy girl.\n\nThe goddess said that before it could be used, it would have to\nbe spun.\n\n\"Well, after it is spun,\" persisted the saucy maiden, \"is it ready\nfor use?\"\n\n\"No; it must next be woven into cloth, cut, and sewed,\" answered the\npatient goddess.\n\n\"Oh!\" said the girl, \"it will take a long time and much hard work to\nmake clothes that way. This leather hide, which you have given me to\nbeat the cotton on, will make me better clothing, because it will\nwear longer.\" So she covered herself with the leather. The goddess\nwas so angry at the girl for her laziness, that she determined that\nthe leather should not only be her dress, but also become her very\nskin. Then the goddess took the stick for beating the cotton, and,\nthrusting it between the maiden's buttocks, said to her, \"This\nstick will become a part of your body, and you will use it for\nclimbing-purposes. As a penalty for your laziness, henceforth you\nshall live in trees in the forest, and there you will find your food.\"\n\nThus originated the first monkey with a coat of leather and a tail.\n\n\nObviously connected with this Ilocano story are three Tinguian myths\nrecorded by Cole, who abstracts them thus:--\n\n(No. 65.) A lazy man, who is planting corn, constantly leans on his\nplanting-stick. It becomes a tail, and he turns into a monkey.\n\n(No. 66.) A boy is too lazy to strip sugarcane for himself. His mother,\nin anger, tells him to stick it up his anus. He does so, and becomes\na monkey.\n\n(No. 67.) A lazy girl pretends she does not know how to spin. Her\ncompanions, in disgust, tell her to stick the spinning-stick up her\nanus. She does so, and at once changes into a monkey.\n\n\nCompare also a Bagobo story collected by Miss Benedict (JAFL 26 :\n21), where a ladle becomes a monkey's tail; also an African saga in\nD\u00e4hnhardt (3 : 488).\n\nThe Filipinos have other explanatory myths which credit Lucifer with\nthe creation of monkeys and snakes.\n\n\n\nTALE 74\n\nTHE LOST NECKLACE.\n\n\nNarrated by Facundo Esquivel, a Tagalog, who heard the story from a\nfriend from Cebu. The story is Visayan.\n\n\nOnce a crow bought a fine necklace from a merchant. He was very proud\nof his purchase, which he immediately put around his neck, so that\neverybody could see it. Then he flew away, and came to a beautiful\nlittle garden, where he met his old friend the hen strutting about,\nwith her chicks following her. The hen said to him, \"Oh, what a fine\nnecklace you have! May I borrow it? I will return it to you to-morrow\nwithout fail.\"\n\nNow, the crow liked the hen: so he willingly lent her the necklace\nfor a day. The next morning, when the crow returned for his property,\nhe found the hen and her chicks scratching the ground near an old\nwall. \"Where is my necklace?\" said the crow.\n\n\"It is lost,\" said the hen. \"My chicks took it yesterday while I was\nasleep, and now they do not remember where they put it. We have been\nlooking for it all day, and yet we have not been able to find it.\"\n\n\"You must pay for it at once,\" said the crow, \"or else I shall go to\nthe king and tell him that you stole my necklace.\"\n\nThe hen was frightened at this reply, and she began to wonder how she\ncould raise the necessary money. The crow, who was on his way to a\nfiesta, at last said impatiently, \"I will take one of your chicks every\nday in payment of what you owe me. As soon as you find the necklace,\ngive it to me, and then I will stop eating your chicks.\" The hen had\nto be satisfied with this arrangement, for she feared that the crow\nwould go to the king if she refused.\n\nUnto this day, then, you can find hens and chicks together looking for\nthe lost necklace by scratching the ground; and the crows are still\nexacting payment for the lost jewel by eating chicks. It is said that\nthe hens and chickens will never cease scratching the ground until\nthe lost necklace is found.\n\n\nThe Cock and the Sparrow-Hawk.\n\nNarrated by Dolores Asuncion of Manila. She heard the story from an\nold Tagalog.\n\nLong ago the sparrow-hawk and the cock were very good friends. Once,\nwhen the cocks were going to hold a great fiesta in the neighboring\nvillage, a proud young rooster, who wished to get the reputation for\nbeing rich and consequently win him a wife, went to the sparrow-hawk,\nand said, \"My friend, please lend me your bracelet! I am going to\nour fiesta; and I wish to make some young hens there believe that I\nam rich, in order that they may love me.\"\n\nThe sparrow-hawk answered, \"With much pleasure, my friend.\"\n\nSo the cock went to the fiesta wearing the borrowed bracelet. While he\nwas dancing, however, he lost the jewel, and could find it nowhere. At\nlast he went back to the sparrow-hawk, and said, \"I am very sorry,\nmy friend, but I lost your bracelet  while I was dancing, and I can\nfind it nowhere. What do you wish me to give you in payment for it?\"\n\nThe sparrow-hawk answered, \"Since that bracelet was an heirloom, I\nvalued it very highly. You must go back to the place where you think\nyou lost it, and there look for it until you find it. In the mean\ntime I reserve the right to take from your flock a chicken whenever\nI please.\"\n\nSo, ever since that time sparrow-hawks are often seen carrying off\nyoung chickens, while the cocks have been busy scratching the ground\nto find the lost bracelet. Hens also scratch the soil, for they hate\nto lose their chicks, and they want to find the bracelet as soon as\npossible. They look up into the sky to see if the sparrow-hawk is near;\nthen they scratch the soll vigorously, and cry, \"Tac-ta-laoc!\" which\nmeans, \"Come and help me!\"\n\n\nNote.\n\nAnother Visayan variant of these two stories may be found in the\n\"Journal of American Folk-Lore\" (20 : 100), whence it has been\nreprinted by M. C. Cole (p. 212), \"The Hawk and the Hen.\" An African\nanalogue may be found in Dayrell (No. xv, p. 62).\n\n\n\nTALE 75\n\nTHE STORY OF OUR FINGERS.\n\n\nNarrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna.\n\n\n\"Why,\" said Antonio to his grandfather one day, \"does our thumb stand\nseparate from the other fingers?\"\n\n\"That is only so in our days,\" replied old Julian. \"In the days of\nlong ago the fingers of our ancestors stood together in the same\nposition. One day one of these fingers, the one we call the little\nfinger, became very hungry, and he asked the finger next to him to\ngive him some food.\n\n\"'O brother!' said the Ring-Finger in reply, 'I am hungry also;\nbut where shall we get food?'\n\n\"'Heaven is merciful,' put in the Middle-Finger, trying to comfort\nhis two brothers; 'Heaven will give us some.'\n\n\"'But, Brother Middle-Finger,' protested the Forefinger, 'what if\nHeaven gives us no food?'\n\n\"'Well, then,' interposed the Thumb, 'let us steal!'\n\n\"'Steal!' echoed the Forefinger, not at all pleased by the advice that\nhad just been given. 'Mr. Thumb knows better than to do that, I hope!'\n\n\"'That is bad policy, Mr. Thumb,' concluded the other three\nunanimously. 'Your idea is against morality, against God, against\nyourself, against everybody. Our conscience will not permit us\nto steal.'\n\n\"'Oh, no, no!' returned Thumb angrily, 'you are greatly mistaken,\nmy friends! Haven't you sense enough even to know how foolish you\nare to oppose my plan? Do you call my scheme bad policy,--to save\nyour lives and mine?'\n\n\"'Ay, if that be your plan,' said the other four fingers, 'you\ncan go your own way. As for us, we would rather starve and die than\nsteal.' Then the four virtuous brothers drove Thumb in shame out of\ntheir community, and would have nothing more to do with him.\n\n\"So that is why,\" concluded old Julian, \"we see our thumbs separated\nfrom the other four fingers. He was a thief; and the other four,\nwho were honest, did not care to live with him. And it is because\nLittle-Finger did not have enough to eat, that we see him lean and\nweak these days.\"\n\n\nNote.\n\nI know of no other Filipino accounts of why the thumb is separated\nfrom the rest of the fingers. As an interesting curiosity, however,\nI might cite a Bicol children's jingle of five lines which characterize\nbriefly the five fingers (the thumb is the last described) :--\n\n\n        Maya-mayang saday\n        Magayon na singsignan\n        Daculang mangmang\n        Atrevido\n        Hababang tao\n\n        \"Pretty little sparrow,\n        Beautiful for a ring,\n        Long but lazy fellow,\n        Froward, insolent thing,\n        Dumpy, dwarfish one.\"\n\n\n\nTALE 76\n\nWHY SNAILS CLIMB UP GRASS.\n\n\nNarrated by Jos\u00e9 E. Tomeldan of Binalonan, Pangasinan.\n\n\nLong ago, when the various kinds of animals dwelt together in a kind\nof community, a dalag (a kind of mud-fish), a dragonfly, a wasp, and\na snail agreed to live together in a common house. They furthermore\nagreed to divide up the different household duties according to\ntheir power and skill. Accordingly, Dalag, since he was the biggest\nand strongest of all, was made the head of the house. He was also\nto provide food for his little companions. Dragon-Fly was made the\nmessenger, because he was the swiftest of them all, but was too weak\nfor any other kind of work. Wasp was made the house-guard because\nof his poisonous sting. Besides being guard, he was also to keep\nthe house in repair, because he could carry bits of earth and other\nbuilding-materials. Snail was made the cook, because he was too slow\nfor any other duty except tending the house.\n\nEarly one day Dalag went out to look for food. He swam slowly here and\nthere among the water-plants, when suddenly he saw something moving\non the surface of the water. When he approached nearer, he saw that\nit was a big frog swimming helplessly among the duck-weeds. \"This\nis a big piece of sweet food for us,\" thought Dalag, and without\nhesitation he seized the frog. When he had assured himself that it\ncould not get away from him, he started to swim home. But, alas! he\nnever reached his companions; for a sharp hook was inside the frog,\nand poor Dalag was caught fast. He tried hard to free himself, but\nin rain. Soon a fisherman came, and, putting Dalag in his basket,\ntook him home and ate him.\n\nIn the mean time Dalag's three companions were anxiously waiting for\nhim. When they realized that he was lost, Dragon-Fly was sent out to\nlook for him. Before he went, Dragon-Fly spent a long time arranging\nhis neck-tie. Then he flew away, turning his head in all directions to\nlook for Dalag. At last he met Bolasi (a kind of fish whose lips always\nmove in and out on the surface of the water), and he became very angry\nbecause he thought that Bolasi was laughing at his neck-tie. Dragon-Fly\nthought that his tie must be too loose, so he tightened it. Still\nBolasi laughed every time he saw Dragon-Fly. Dragon-Fly kept drawing\nhis tie tighter and tighter, until at last he cut his own head off,\nand that was the end of him.\n\nTwo days had now passed; still Dalag and Dragon-Fly were missing from\nhome. By this time Wasp and Snail were very hungry. But Snail had the\nadvantage over Wasp; for Snail could eat mud to pass away the time,\nwhile Wasp could not eat mud, but could only draw in his belt a little\ntighter. At last Wasp could no longer endure his hunger. His abdomen\nby this time had become very slender: so he flew forth in search of\neither Dalag or Dragon-Fly. While he was flying about, his hunger\noppressed him so much, that he tightened his belt again and again,\nuntil he finally broke in two; and that was the end of Wasp.\n\nNow only Snail was left. He set out from his home, and wandered\neverywhere in search of his three companions, weeping as he went. His\nfood consisted mostly of mud. Whenever he could find a stalk of grass\nor the stem of a water-plant, Snail would climb up to look around\nand to see if any of his old friends were in sight. Even to-day the\nsnails still weep; and whenever they see a stalk of grass projecting\nabove the surface of the water, they climb up and look around, trying\nto discover their old friends.\n\n\n\nTALE 77\n\nWHY THE CUTTLE-FISH AND SQUIDS PRODUCE A BLACK LIQUID.\n\n\nNarrated by Victoria Ciudadano of Batangas. She says she heard the\nstory from an old woman. It is known by both the Tagalogs and the\nVisayans.\n\n\nA long time ago, after Bathala [108] had created the fishes, he\nassigned a certain day for all of them to meet in the Dark Sea. The\nobject of this convention was to appoint some officers. Early in the\nmorning of the day designated, the fishes were to be seen hurrying to\nthe meeting. When they reached the assembly hall, they found Bathala\nsitting on a beautiful stone, waiting for them. He called the roll\nwhen it seemed that all of the fishes were present. It was found\nthat the cuttle-fish and squid were absent, so they waited for them\na half-hour; but still they did not come. At last Bathala arose,\nand said, \"The meeting will come to order.\" After the fishes had\ntaken their proper positions, Bathala continued, \"The object of this\nmeeting is to appoint some officers and to issue their appointments.\"\n\nAt once all the fishes became very quiet and respectful, for all\nwere anxious to know what offices each was going to hold. Bathala\nappointed the sting-ray sergeant-at-arms: hence all sting-rays now have\nwhip-like tails. The crocodile was appointed cadaver-carrier: so now\nall its children have a coffin-like skin on their backs. The crab was\nmade a soldier: so to-day all its descendants have large and strong\nfore-legs. Bathala had not finished giving out his appointments when\nthe two missing members came. They at once interrupted the meeting\nby asking what it was all about. Bathala became very angry at the\ninterruption, so he scolded the sting-ray and the squid severely. The\nrebuke humiliated them so, that they agreed between themselves to\ngo get mud and throw it on the official appointments. When they\nhad gotten the mud, they came back and asked Bathala to give them\nsomething to do; but, instead of appointing them to some work, he only\nscolded them for being late. Angered, they now threw mud on all the\nappointments that had already been drawn up. This insulting act of\nthe cuttle-fish and the squid so enraged Bathala, that he stood up,\nand said in thundering tones, \"Now I shall punish you. From this time\non, you and your descendants shall carry pouches of mud with you all\nthe time. Besides, you shall be very slow in moving because of your\nheavy loads.\" The squid tried to make excuses, but Bathala became\nangrier than ever, and said, \"You are the naughtiest creature I ever\nhad. As a punishment, you and your children shall remain the same size\nas you are now.\" And all of Bathala's words have turned out to be true.\n\n\n\nTALE 78\n\nWHY COCKS HAVE COMBS ON THEIR HEADS.\n\n\nNarrated by Rosita Nieva, a Tagalog from Boac, Marinduque. She heard\nthe story from her grandmother.\n\n\nOnce upon a time there was a magician named Pablo, who had a son\ncalled Juan. Pablo was very industrious, but Juan was lazy and\ndisobedient. Juan cared for nothing but fine clothes and his own\nappearance; he would not help his father. One day Pablo went into his\nson's room to find out what he was doing. There he was, standing before\na mirror, and combing his hair. Pablo was so angry at his son, that he\nimmediately snatched the comb from his hand. Then he angrily struck\nthe boy's head with the comb, and spoke these harsh words: \"Since\nyou always want to use the comb, let it be on your head forever! I\nprefer to have no son at all. I would rather see you changed into a\nbird than to remain such a disobedient, worthless boy.\" The father\nstruck his son's head so hard, that the comb stuck deep into the\nskull. By Pablo's magic power, Juan was immediately changed into a\ncock, and the comb on his head was changed into flesh. We can see it\nto-day on the heads of all the descendants of Juan.\n\n\nNote.\n\nI know of no variants of stories Nos. 76-78.\n\n\n\nTALE 79\n\nHOW THE CROW BECAME BLACK.\n\n\nNarrated by Vicente L. Neri, a Visayan from Cagayan, Misamis. He was\ntold the story by his grandmother.\n\n\nA long time ago, when Bathala, the god of the land, was peacefully\nruling his dominions, he had many pets. Among these, his two favorites\nwere the dove and the crow. The crow was noted for its bright,\npretty plumage.\n\nOne day Bathala had a quarrel with Dumagat, the god of the\nsea. Bathala's subjects had been stealing fish, which were the subjects\nof Dumagat. When Dumagat learned of this, and could get no satisfaction\nfrom Bathala, he retaliated. He opened the big pipe through which\nthe water of the world passes, and flooded the dominions of Bathala,\nuntil nearly all the people were drowned. When the water had abated\nsomewhat, Bathala sent the crow, his favorite messenger, to find out\nwhether all his subjects had been killed. The crow flew out from the\npalace where the god lived, and soon saw the corpses of many persons\nfloating about. He descended, alighted on one, and began to eat the\ndecaying cadaver. When Bathala saw that it was late and that the crow\nhad not returned, he sent the dove on the same errand, telling the bird\nalso to find out what had become of the first messenger. The dove flew\naway, looking for any signs of life. At last he saw the crow eating\nsome of the decaying bodies. Immediately he told the crow that the\nking had sent for him, and together they flew back to Bathala's palace.\n\nWhen the two birds arrived at the king's court, the dove told Bathala\nthat the crow had been eating some dead bodies, and consequently\nhad not done what he had been sent to do. Bathala was very angry at\nthis disobedience. Without saying a word, he seized his big inkstand\nfilled with black ink and threw it at the crow, which was immediately\ncovered. Bathala then turned to the dove, and said, \"You, my dove,\nbecause of your faithfulness, shall be my favorite pet, and no longer\nshall you be a messenger.\" Then he turned to the crow, and said,\n\"You, foul bird, shall forever remain black; you shall forever be a\nscavenger, and every one shall hate you.\"\n\nSo that is why to-day the dove is loved by the people, and the crow\nhated. The crows to-day are all black, because they are descendants\nof the bird punished by Bathala.\n\n\nWhy the Crow is Black.\n\nNarrated by Ricardo Ortega, an Ilocano living in Tarlac. The story,\nhowever, is Pampangan.\n\nThe first crow that lived on the earth was a beautiful bird with a\nsweet voice. The universe was ruled over by the god Sinukuan, and\nall his subjects were either plants or animals. No human beings were\nyet in existence. Sinukuan lived in a beautiful palace surrounded with\ngardens of gold. In these gardens lived two crows who sang sweet songs,\nand did nothing but fly about among the flowers and trees. Their golden\nplumage was beautiful to see, and Sinukuan took great delight in them.\n\nOnce a terrible pestilence visited the earth, and a great many of\nSinukuan's animals began to die. In his distress and sorrow, Sinukuan\nat once set out and made a tour of his kingdom to give what relief\nhe could to his suffering subjects. After being away three days,\nhe returned to his palace, his mind weighted down by all the death\nand sickness he had seen. When he reached his garden, he called to\nhis two birds to come sing for him and relieve his mental anguish;\nbut neither of the birds came. Sinukuan went through his gardens, but\nhe called in rain. \"O birds! where are you?\" he cried. Thinking that\nperhaps they had flown away and had been attacked by the pestilence, he\ndetermined to make another trip through his kingdom and look for them.\n\nHe had not walked a mile, when, approaching a number of dead animals,\nhe saw the pair feasting on the decaying flesh. When they saw their\nmaster, they bowed their heads in shame. Had not Sinukuan restrained\nhimself, he might have killed them that very moment; but he thought\nof a better way to punish them. \"Now,\" he said, as he cursed them,\n\"from this time on, you shall be very ugly black birds; you shall\nlose your beautiful voice, and shall be able to make only a harsh cry.\"\n\nFrom that time on, those birds were black, and their offspring are\nthe crows of to-day.\n\n\nThe Dove and the Crow.\n\nNarrated by Restituto D. Carpio, a Zambal from Cabangan, Zambales.\n\nA few days after the inundation of the world, God sent a crow down\nto earth to see how deep the water was on the land. When the crow\nflew down to earth, he was surprised to see so many dead animals\neverywhere. It came to his mind that perhaps they would taste good,\nso he alighted on one of them and began to eat. He was so very much\npleased with the abundance of food about him, that he forgot all\nabout the command God had given him, and he remained on the earth.\n\nOn the third day, since the crow had not returned, God sent a dove\ndown to earth to find out the depth of the water, and to make other\nobservations of the things that had taken place on the earth. As\nthe dove was a faithful creature, she did not forget what God told\nher. When she reached the earth, she did not alight on any dead animal,\nbut alighted directly in the water. Now, the water was red from the\nblood of so many creatures that had been slain. When the dove stood\nin the bloody water, she found that it was only an inch deep. She at\nonce flew back to heaven, where, in the presence of God, she related\nwhat she had seen on earth, while the crimson color on her feet was\nevidence of the depth of the water.\n\nAfter a short time the crow returned. He came before God, who spoke\nto him thus: \"What made you so long? Why did you not return sooner\nfrom the earth?\" As the crow had no good reason to give for his delay,\nhe said nothing: he simply bent his head.\n\nGod punished the crow by putting a chain on his legs. So that to-day\nthe crow cannot walk: all he can do is to hop from place to place. The\ndove, which was faithful to God, is now the favorite pet bird the\nworld over. The red color on her feet may be seen to-day as evidence\nthat she performed her duty.\n\n\nNotes.\n\nNone of our stories presents the exact sequence of events found in\nother folk-tales of the sending-out of the raven and the dove after\nthe Deluge to measure the depth of the water; but there can be no\ndoubt that the Zambal story (c) derives immediately from one of\nthese. The Visayan account mentions a flood, but not the Deluge. In\nthe fact that the cause of the great inundation is a quarrel between\ntwo chief Pagan deities, there seems to be preserved an old native\ntradition. In the Pampangan story not only is the curse of the crow\nattributed to a Pagan deity, Sinukuan, but the occasion of the bird's\ndownfall is a pestilence. There is no mention whatever of a flood,\nnor is the dove alluded to.\n\nD\u00e4hnhardt (1 : 283-287) has discussed a number of folk-tales and\ntraditions of the punishment of the raven and the rewarding of the\ndove. These are for the most part associated with popular accounts\nof events immediately after the Deluge. Two that seem to be nearly\nrelated to our versions may be reproduced here in English:--\n\n(Polish story of the dove.) When Noah had despatched a dove from the\nArk, the bird alighted on an oak, but soiled its feet in the water of\nthe Flood, which was all red from the blood of the multitudes that\nhad been drowned. Since then, doves have all had red feet. (This\ndetail appears in part word for word in our Zambal story.)\n\n(Arabian tradition recorded by the ninth-century historian\nTabar\u00ee.) Noah said to the raven, \"Go and set foot on the earth and\nsee how deep the water is now.\" The raven flew forth. But on the\nway it found a corpse; it began to eat of it, and did not return to\nNoah. Noah, troubled, cursed the raven: \"May God make you despised of\nmankind, and may your food always be corpses!\" Then Noah sent the dove\nforth. The dove flew away, and without alighting dipped its feet in the\nwater. But the water of the Flood was salty and stinging; it burned\nthe dove's feet so that the feathers did not grow in again, and the\nskin dropped off. Those doves that have red feet without feathers are\nthe descendants of the dove that Noah sent forth. Then Noah said, \"May\nGod make you welcome among mankind!\" For this reason the dove is even\nto-day beloved of mankind. (This version is of especial interest in\nconnection with the Visayan story, which comes from Mindanao, the home\nof Mohammedanism in the Philippines. Note the close correspondences.)\n\n\nWhile it appears to me more than likely that our Filipino stories\nderive ultimately from Arabian sources through the Moros of the\nsouthern islands rather than through the Spaniards, nevertheless to\nsettle the question absolutely more variants are needed for comparison.\n\nAttention might be called to incidents peculiar to the Philippine\naccounts and not found in any of the versions cited by D\u00e4hnhardt:--\n\n(1) A deity, not Noah, sends out the birds.\n\n(2) The crows of Sinukuan (b), in addition to becoming black, are\ncondemned forever afterward to have raucous, unpleasant voices.\n\n(3) In the Visayan story Bathala makes the crow black by hurling an\ninkstand at it. This undignified detail may have been taken over from\none of the popular metrical romances (\"Baldovinos\" or \"Doce Pares\")\nin which Charlemagne loses his temper and throws an inkwell at Roland\n(see JAFL 29 : 208, 214, 215). Or it is just barely possible that\nthis popular bit of machinery became attached to our story of the\ncrow on the analogy of an Annamite tale (Landes, Contes annamites,\np. 210 f., cited by D\u00e4hnhardt, 3 : 65):--\n\nThe raven and the coq de pagode were once men in the service of the\nsaint (Confucius), who transformed them into birds as a punishment for\ndisobedience. In order to undo the punishment and to make the saint\nlaugh, the raven smeared itself all over with ink. The coq de pagode\nwished to do the same to itself, but had only enough black ink for\nhalf its body; for the rest it was obliged to use red.   Therefore the\nraven is black, and the coq de pagode is half red, half black.\n\n\n(4) In the Zambal story the crow is punished, not by being made black,\nbut by having a chain put on its legs; so that the crows to-day cannot\nwalk, but must hop from place to place.\n\nIn conclusion I will cite merely for completeness an American Indian\nversion not found in D\u00e4hnhardt. It is referred to by Sir J. G. Frazer\n(Folk-Lore in the Old Testament [1918], 1 : 297), who writes as\nfollows:--\n\n\"The same missionary [i.e., Mgr. Faraud, in Annales de la Propagation\nde la Foi, xxxvi (1864), 388 et seq.] reports a deluge legend current\namong the Crees, another tribe of the Algonquin stock in Canada;\nbut this Cree story bears clear traces of Christian influence, for\nin it the man is said to have sent forth from the canoe, first a\nraven, and second a wood-pigeon. The raven did not return, and as a\npunishment for his disobedience the bird was changed from white to\nblack; the pigeon returned with his claws full of mud, from which\nthe man inferred that the earth was dried up; so he landed.\"\n\n\nFor other folk explanations of the black color of the crow or raven,\nsee D\u00e4hnhardt, 3 : 59, 65-66, 71, 369. An entirely different account\nof how the crow's feathers, which were originally as white as starch,\nbecame black, is given in out No. 71 (b).\n\n\n\nTALE 80\n\nWHY THE OCEAN IS SALTY.\n\n\nNarrated by Jos\u00e9 M. Paredes of Bangued, Ilocos Sur. He heard the\nstory from a farmer.\n\n\nA few years after the creation of the world there lived a tall giant by\nthe name of Ang-ngalo, the only son of the god of building. Ang-ngalo\nwas a wanderer, and a lover of work. He lived in the mountains, where\nhe dug many caves. These caves he protected from the continual anger\nof Angin, the goddess of the wind, by precipices and sturdy trees.\n\nOne bright morning, while Ang-ngalo was climbing to his loftiest\ncave, he spied across the ocean--the ocean at the time was pure,\nits water being the accumulated tears of disappointed goddesses--a\nbeautiful maid. She beckoned to him, and waved her black handkerchief:\nso Ang-ngalo waded across to her through the water. The deep caverns\nin the ocean are his footprints.\n\nThis beautiful maid was Sipgnet, the goddess of the dark. She said to\nAng-ngalo, \"I am tired of my dark palace in heaven. You are a great\nbuilder. What I want you to do for me is to erect a great mansion on\nthis spot. This mansion must be built of bricks as white as snow.\"\n\nAng-ngalo could not find any bricks as white as snow: the only white\nthing there was then was salt. So he went for help to Asin, the ruler\nof the kingdom of Salt. Asin gave him pure bricks of salt, as white\nas snow. Then Ang-ngalo built hundreds of bamboo bridges across the\nocean. Millions of men were employed day and night transporting the\nwhite bricks from one side of the ocean to the other. At last the\npatience of Ocean came to an end: she could not bear to have her deep\nand quiet slumber disturbed. One day, while the men were busy carrying\nthe salt bricks across the bridges, she sent forth big waves and\ndestroyed them. The brick-carriers and their burden were buried in her\ndeep bosom. In time the salt dissolved, and today the ocean is salty.\n\n\nNote.\n\nI know of no close analogues to this etiological myth.\n\nThe hero of the tale, Ang-ngalo, is the same as the Aolo (Angalo)\nmentioned in the notes to No. 3 (p. 27, footnote). Blumentritt\n(s.v.) writes, \"Angangalo is the name of the Adam of the Ilocanos. He\nwas a giant who created the world at the order of the supreme God.\"\n\n\n\nTALE 81\n\nWHY THE SKY IS CURVED.\n\n\nNarrated by Aurelia Malvar, a Tagalog from Santo Tomas, Batangas. Her\nfather told her the story.\n\n\nMany, many years ago, when people were innocent, as soon as they died,\ntheir souls went directly to heaven. In a short time heaven was crowded\nwith souls, because nearly every one went there. One day, while God\nwas sitting on his throne, he felt it moved by some one. On looking\nup, he saw that the souls were pushing towards him, because the sky\nwas about to fall. At once he summoned five angels, and said to them,\n\"Go at once to the earth, and hold up the sky with your heads until\nI can have it repaired.\" Then God called together all his carpenters,\nand said to them, \"Repair the heavens as soon as possible.\"\n\nThe work was done; but it happened that the tallest angel was standing\nin the centre of the group; and so, ever since, the sky has been\ncurved.\n\n\nWhy the Sky is High.\n\nNarrated by Deogracias Lutero of Janiuay, Iloilo. He says that the\nstory is often heard in his barrio.\n\nIn olden days the sky was low,--so low that it could be reached by\na stick of ordinary length. The people in those days said that God\nhad created the sky in such a way that he could hear his people when\nthey called to him. In turn, God could send his blessings to earth\nas soon as men needed them. Because of this close connection between\nGod and his subjects, the people were well-provided for, and they did\nnot need to work. Whenever they wanted to eat, they would simply call\nGod. Before their request was made, almost, the food would be on the\ntable; but after the expulsion of Adam and Eve, God made men work\nfor their own living. With this change in their condition came the\ncustom of holding feasts, when the men would rest from their labors.\n\nOne day one of the chiefs, Abing by name, held a feast. Many people\ncame to enjoy it. A sayao, or native war-dance, was given in honor of\nthe men belonging to the chief, and it was acted by men brandishing\nspears. While acting, one of the actors, who was drunk, tried to show\nhis skill, but he forgot that the sky was so low. When he darted\nhis spear, he happened to pierce the sky, and one of the gods was\nwounded. This angered God the Father: so he raised the sky as we have\nit to-day, far from the earth.\n\n\nNotes.\n\nI have come across no variants of the Tagalog story of why the sky\nis curved.\n\nOur second story, however, \"Why the Sky is High,\" is without doubt\na Malayan tradition, as analogues from the Bagobos and the Pagan\ntribes of Borneo attest. Miss Benedict (JAFL 26 : 16-17) furnishes\ntwo Bagobo myths on \"Why the Sky Went Up:\"--\n\n(a) \"In the beginning the sky lay low over the earth--so low that when\nthe Mona wanted to pound their rice, they had to kneel down on the\nground to get a play for the arm. Then the poor woman called Tuglibung\nsaid to the sky, 'Go up higher! Don't you see that I cannot pound my\nrice well?' So the sky began to move upwards. When it had gone up\nabout five fathoms, the woman said again, 'Go up still more!' This\nmade the sun angry at the woman, and he rushed up very high.\"\n\n(b) \"In the beginning the sky hung so low over the earth that the\npeople could not stand upright, could not do their work. For this\nreason the man in the sky said to the sky, 'Come up!' Then the sky\nwent up to its present place.\"\n\n\nWith Miss Benedict's first version, compare Hose and McDougall\n(2 : 142):--\n\n\"According to an old man of the Long Kiputs of Borneo, the stars are\nholes in the sky made by the roots of trees in the world above the sky\nprojecting through the floor of that world. At one time, he explained,\nthe sky was close to the earth, but one day Usai, a giant, when working\nsago with a wooden mallet, accidentally struck his mallet against the\nsky; since which time the sky has been far up out of the reach of man.\"\n\n\nA different explanation of why the sky went up is current in British\nNorth Borneo. It is embodied in the story of \"The Horned Owl and the\nMoon\" (Evans, JRAI 43 : 433):--\n\n\"The moon is male and the Pwak (horned owl) is female.\n\n\"Long ago, when the sky was very low down, only a man's height from\nthe ground, the moon and the Pwak fell in love and married. At that\ntime there was a man whose wife was with child. The woman came down\nfrom the house, and as the heat of the sun struck her on the stomach,\nshe became ill, for the sky was very low. Then the man was very angry\nbecause his wife was ill, and he made seven blow-pipe arrows. Early\nthe next morning he took his blow-pipe with him and went to the place\nwhere the sun rises, and waited. Now at that time there were seven\nsuns. When they rose, he shot six of them and left one remaining;\nthen he went home. At the time the man shot the suns the Pwak was\nsitting on the house-top in the sky combing her hair. The comb fell\nfrom the sky to the ground, and the Pwak flew down to get it; but when\nshe found it, she could no longer fly back to the sky; for, while she\nhad been looking for the comb, the sky had risen to its present place;\nsince, when the man had shot the six suns, the remaining sun, being\nfrightened, ran away up into the air and took the sky with it. And so\non the present day, whenever the moon comes out, the Pwak cries to it;\nbut the moon says to it, 'What can I do, for you are down there below,\nwhile I am up here in the sky?'\"\n\n\n\nTALE 82\n\nAN UNEQUAL MATCH; OR, WHY THE CARABAO'S HOOF IS SPLIT.\n\n\nNarrated by Godofredo Rivera, a Tagalog from Pagsanjan, La Laguna.\n\n\nOnce a carabao and a turtle met on a road. They walked in the woods,\nand had a fine talk together. The turtle was a sort of humorist, and\nwas constantly giving exhibitions of his dexterity in getting food by\ntrickery. But he was especially anxious to win the friendship of the\ncarabao; for he thought that, if they were friendly, this big fellow\nwould help him whenever he got into trouble. So he said to the carabao,\n\"Let us live together and hunt out food together! thus we shall break\nthe monotony of our solitary lives.\"\n\nBut the carabao snorted when he heard this proposal; and he replied,\n\"You slow thing! you ought to live with the drones, not with a swift\nand powerful person like me.\"\n\nThe turtle was very much offended, and to get even he challenged\nthe carabao to a race. At first the carabao refused to accept the\nchallenge, for he thought it would be a disgrace for him to run\nagainst a turtle. The turtle said to the carabao, \"If you will not\nrace with me, I will go to all the forests, woods, and mountains,\nand tell all your companions and all my friends and all the animal\nkingdom that you are a coward.\"\n\nNow the carabao was persuaded; and he said, \"All right, only give me\nthree days to get ready for the race.\" The turtle was only too glad\nto have the contest put off for three days, for then he too would\nhave a chance to prepare his plans. The agreement between the turtle\nand the carabao was that the race should extend over seven hills.\n\nThe turtle at once set out to visit seven of his friends; and, by\ntelling them that if he could win this race it would be to the glory\nof the turtle kingdom, he got them to promise to help him. So the\nnext day he stationed a turtle on the top of each hill, after giving\nthem all instructions.\n\nThe third day came. Early the next morning the turtle and the carabao\nmet at the appointed hill. At a given signal the race began, and\nsoon the runners lost sight of each other. When the carabao reached\nthe second hill, he was astonished to see the turtle ahead of him,\nshouting, \"Here I am!\" After giving this yell, the turtle at once\ndisappeared. And at every hill the carabao found his enemy ahead\nof him. When the carabao was convinced at the seventh hill that he\nhad been defeated, he became so angry that he kicked the turtle. On\naccount of the hardness of its shell, the turtle was uninjured; but\nthe hoof of the carabao was split in two, because of the force of\nthe blow. And even to-day, the carabaos still bear the mark which an\nunjust action on the part of their ancestor against one whom he knew\nwas far inferior to him in strength produced on himself.\n\n\nNotes.\n\nA Pampangan story furnished by Wenceslao Vitug of Lubao, Pampanga,\nruns thus in abstract:--\n\n\nThe Deer and the Snail.\n\nSnail challenges deer to race, and stations his friends at intervals\nalong the way. Every time deer stops and calls out to see where\nhis antagonist is, a snail answers from a spot a few yards ahead of\ndeer. At the end of the course the defeated deer falls fainting. His\ngall is sucked out by the snails near him. To this day snails taste\nbitter, and the deer has no gall.\n\n\nFor a similar Visayan tale see \"The Snail and the Deer\" (JAFL 20 :\n315). A Tinguian version may be found in Cole (No. 82, p. 198).\n\nThis very widespread story is comprehensively discussed by D\u00e4hnhardt\n(4 : 46-97), who gives a large number of variants from all parts of the\nworld. The Philippine forms of it may reasonably be adjudged native,\nI believe; at any rate, they need not have been derived from Europe.\n\nA Borneo version (Evans, 475-476) not given in D\u00e4hnhardt may be\nmentioned here in conclusion. In it the plandok (mouse-deer), which\nhas deceived and brought about the deaths of all the larger animals,\nagrees to tun a race with the omong (hermit-crab). The crab stations\nthree companions at corners of the square race-course, and wins. The\nmouse-deer runs itself to death.\n\n\n\n\n\n\nAPPENDIX.\n\n[Additional notes, chiefly in the nature of American Indian, Negro,\nand Sinhalese (Ceylon) variants.]\n\n\nSupplementary Bibliography.\n\n\nBOLTE (JOHANNES) UND POL\u00cdVKA (GEORG). Anmerkungen zu den Kinder-\nund Hausm\u00e4rchen der Br\u00fcder Grimm. Vol. 3 (Nos. 121-225). Leipzig, 1918.\n\nJournal of American Folk-Lore. (Cited JAFL.)\n\n--Boas, F. Notes on Mexican Folk-Lore (JAFL 25 : 204-260). 1912.\n\n--Bolduc (E.), Tremblay (M.), and Barbeau (C.-M.). Contes populaires\ncanadiens (troisi\u00e8me s\u00e9rie) (JAFL 32 : 90-167). 1919.\n\n--Bundy, R.C. Folk-Tales from Liberia (JAFL 32 : 406-427). 1919.\n\n--Espinosa, A.M. Comparative Notes on New-Mexican and Mexican Spanish\nFolk-Tales (JAFL 27 : 211-231). 1914.\n\n----New-Mexican Spanish Folk-Lore (JAFL 27 : 105-147). 1914.\n\n----New-Mexican Spanish Folk-Lore: Folk-Tales (JAFL 24 :\n397-444). 1911.\n\n--Folk-Tales from Alabama (JAFL 32 : 397-401). 1919.\n\n--Folk-Tales from Georgia (JAFL 32 : 402-405). 1919.\n\n--Mason, J.A. Folk-Tales of the Tepecanos (JAFL 27 : 148-210). 1914.\n\n--Mechling, W. H. Stories and Songs from the Southern Atlantic\nCoastal Region of Mexico (JAFL 29 : 547-558). 1916.\n\n--Stories from Tuxtepec, Oaxaca (JAFL 25 : 199-203). 1912.\n\nParsons, E. C. Pueblo-Indian Folk-Tales, probably of Spanish\nProvenience (JAFL 31 : 216-255). 1918.\n\n--Tales from Guilford County, North Carolina (JAFL 30 :\n168-200). 1917.\n\n--Recinos, Adri\u00e1n. Cuentos populares de Guatemala (JAFL 31 :\n472-487). 1918.\n\n--Skinner, Alanson. European Tales from the Plains Ojibwa\n(JAFL 29 : 330-340). 1916.\n\n----Plains Ojibwa Tales (JAFL 32 : 280-305). 1919.\n\n--Speck, F.G. Malecite Tales (JAFL 30 : 479-485). 1917.\n\n--Stewart, Sadie E. Seven Folk-Tales from the Sea Islands, South\nCarolina (JAFL 32 : 394-396). 1919.\n\n--Teit, James. European Tales from the Upper Thompson Indians (JAFL\n29 : 301-329). 1916.\n\nLAIDLAW, GEORGE E. Ojibwa Myths and Tales (reprinted from the\nArch\u00e6ological Report, 1918).\n\nPARKER, H. Village Folk-Tales of Ceylon. London: Vol. 1, 1910; Vol. 2,\n1914; Vol. 3, 1914.\n\nPARSONS, ELSIE CLEWS. Folk-Tales of Andros Island, Bahamas (Memoirs\nof the American Folk-Lore Society, Vol. 13). New York, 1918. (Cited\nMAFLS 13.) See also under Journal of American Folk-Lore.\n\nRADIN-ESPINOSA. El Folklore de Oaxaca, recogido por Paul Radin y\npublicado por Aurelio M. Espinosa (Anales de la Escuela Internacional\nde Arqueolog\u00eda y Etnolog\u00eda Americanas). New York, 1917.\n\nSAUNI\u00c8RE, S. DE. Cuentos populares araucanos y chilenos (Revista de\nfolklore chileno, Vol. 7). Santiago de Chile, 1918.\n\nTHOMPSON, STITH. European Tales among the North American Indians\n(Colorado College Publication). Colorado Springs, 1919.\n\n\nSupplementary Notes.\n\n1. [109]\n\nDr. Boas gives the bibliography of \"Dr. Know-All\" in America in JAFL\n25 : 151.\n\nA Sinhalese variant may be found in Parker, 1 : 179-185 (No. 23).\n\n2.\n\nPage 11 (footnote). Dr. Boas informs me that petate is a\nMexican-Spanish word borrowed from the Nahuatl.\n\nFull bibliography of Grimm, No. 122 (\"Donkey Cabbages\") is given in\nBolte-Pol\u00edvka, 3 : 3-9.\n\nIn JAFL 28 : 56 is a Penobscot story containing the loss of three magic\nobjects, transportation to a distant place, escape of princess by means\nof transportation-cap, discovery by hero of magic apples, punishment\nof princess, and the recovery of the magic objects (see Thompson, 401).\n\n3.\n\nPage 25 (A). For a list of Hindoo stories in which the hero is only\na span high, see Parker, 2 : 256.\n\nPage 25-26 (B1-5). In a Biloxi tale not belonging in other respects\nto our group, the hero's uncle puts the hero to some hard tests,\nhoping to make away with him (see Thompson, 376).\n\nPage 26 (B2). The attempts to kill the hero in a well by throwing\nhuge rocks on him are found in some of the American variants of the\n\"Strong John\" cycle. (See Thompson, 435-436, for French-Canadian and\nMaliseet versions.)\n\nPage 26 (D.) In a Maliseet tale (Thompson, 340) the strong hero\nsets out on his travels with a giant cane that will hold fifty\nsalted cattle.\n\nPage 27 (E). In ten of the American Indian versions of \"John the Bear\"\nare found the extraordinary companions (see Thompson, 336-344).\n\nPage 29. With Kakarangkang's adventure inside the crocodile, compare\nan Araucano story (Sauni\u00e8re, No. 3), in which the heroine with a\nknife is swallowed by the big king of fishes. She cuts her way out,\nsaving her brother and others imprisoned.\n\n4.\n\nInterrupted-cooking episode. For a Negro version from Bahamas,\nsee MAFLS 13, No. 93; also bibliography on p. 142 (footnote). In\nhis analysis of \"John the Bear\" stories among the American Indians,\nThompson (336-342) notes this episode in Assiniboin, Tehuano, Shoshone,\nThompson River, Maliseet, Loucheux, and Micmac versions.\n\nBee-hive hoax. Three Mexican variants on this idea may be noted. In one\n(JAFL 25 : 237), rabbit pretends that the bee-hive is a school, which\nhe permits coyote to keep. In another (ibid., 206) rabbit pretends\nthat a wasp-nest is a cradle, and gets coyote to rock it. The third\nis a Cora story given in abstract by Dr. Boas (ibid., 260), which\nis nearest the form of the incident as found in our tales. Opossum\npretends that the bee-hive is a bell which coyote is to ring when\nhe hears the sky-rockets. In a New-Mexican Spanish story (JAFL 27 :\n134-135) fox tells coyote that the bee-hive is his school humming.\n\n5.\n\nParker's Sinhalese story \"The Elephant-Fool\" (3 : 100-111, No. 203)\ntells of a man who borrowed another's elephant; but the beast died\nbefore it could be returned. The borrower offers payment or another\nanimal, but the owner will accept nothing but his own elephant\nalive. Through the cleverness of his wife, the borrower is able to\nmake the obdurate man break a water-pot, and in turn demands his\nvery water-pot back unbroken. Unable to do anything else, the owner\nof the elephant says that the two debts cancel each other, and goes\naway. Parker notes that in another Sinhalese form of this story both\npersons institute law-suits. He also cites a Chinese variant (p. 111).\n\n\n6.\n\nPage 51, line 41. For bibliography of Grimm, No. 183, see\nBolte-Pol\u00edvka, 3 : 333-335.\n\nParker (2 : 247-268, No. 137) gives a Sinhalese story, with three\nvariants, which is definitely connected with our tales, and confirms my\nbelief that the \"False-Proofs\" cycle is native to southern India. In\nParker's main story the false proofs are five,--ass (voice), two\nwinnowing-trays (ears), two bundles of creepers (testicles?), a tom-tom\n(eye), and two elephant tusks (teeth). In variant b the false proofs\nare drum (roar), deer-hide rope (hair), pair of elephant tusks (teeth).\n\nFor another Sinhalese story of how a man and his wife \"bluffed\"\na terrible Yaka hiding under the bed to kill him, see Parker, 1 :\n148-149 (No. 17).\n\n7.\n\nPage 62. Analogous to the task cited from Jataka, No. 546, is one\nof the problems in the Liberian story \"Impossible vs. Impossible\"\n(JAFL 32 : 413). Problem: Make a mat from rice-grains. Solution:\nOld rice-mat demanded as pattern.--For making rope out of husks,\nand analogous tasks, see Bolte-Pol\u00edvka, 2 : 513.\n\nPage 62 (3). In Parker, No. 79, a king requires a man to put a hundred\ngourd-fruits in a hundred small-mouthed vessels. His clever daughter\ngrows them there. Parker cites a story from Swynnerton's Indian Night's\nEntertainment, in which a clever girl sends melons in jars to a prince\nand requires him to remove the melons without injuring them or the\njars. This problem is identical with one on our p. 58 (16-17).\n\nIn still another Sinhalese story a foolish king requires a Panditaya,\nunder penalty of death, to teach the royal white horse to speak. The\nwise man's daughter saves her father's life by telling him what to\nreply to the king (Parker, 1 : 199-200, No. 27).--In Parker, 3 :\n112-113 (No. 204), a country-girl meets a prince, to whose questions\nshe gives enigmatical replies. He is clever enough to interpret\nthem correctly.\n\nPage 63 (4). In Parker, 2 : 7-9 (No. 78), a king requires milk from\noxen. The clever village girl's answer is of a kind with Marcela's\n(our collection, p. 55): she sets out for the washerman's with a\nbundle of cloths, is met by the king, and tells him her father has\ncome of age in the same manner as women (i.e., he has menstruated).\n\n8.\n\nFor stealing eggs from under bird, see Bolte-Pol\u00edvka, 3 :\n57-58. Bolte-Pol\u00edvka's notes on Grimm, No. 192, include a discussion\nof both the \"Master Thief\" cycle (3 : 379-395) and the Rhampsinitus\n\"Treasure-House\" saga (3 : 395-406). Two Sinhalese variants of the\nlatter cycle, lacking in Bolte-Pol\u00edvka's bibliography, are Parker's\nNo. 189 and variant (3 : 41-46). Here the thieves are father and son;\nson cuts off father's head to prevent identification. The stories end\nwith the exposure of the body and the escape of the son, who falls\nfrom a tree when his mother bursts into laments at the sight of her\nhusband's corpse.\n\nFour American Indian versions of the \"Master Thief\" are analyzed by\nThompson (427-429),--Maliseet, Dakota, Thompson River, Wyandot.\n\nA Oaxaca version of the \"Master Thief\" is given in Radin-Espinosa,\n226-227 (No. 116): it preserves a number of features of the\nRhampsinitus story. Likewise a New-Mexican Spanish tale (JAFL 24 :\n423-424), in which, after preliminary skill-tests, the two thieves\nrob the king. The Mexican thief is caught; the Spanish thief cuts off\nhis head. The corpse, by order of the king, is carried through town,\nand the house of the mourner is marked with blood. The Spanish thief\nescapes by marking all the houses with blood. (For the bibliography\nof marking all the house-doors with chalk to prevent discovery,\nsee Bolte-Pol\u00edvka, 3 : 145, note.)\n\n9.\n\nPage 78. Not counting self. This incident occurs in a Sinhalese story\n(Parker, 1 : 258, No. 44). (See ibid., 259, for three variants from\nIndia and one from China.) Comparative bibliography of this motif is\ngiven in Bolte-Pol\u00edvka, 3 : 149 (note 1).\n\nPage 78. Killing fly on face. Sinhalese (Parker, 1 : 319-321, No. 58):\nThe stupid hero strikes with a rice-pestle at a fly on his mother's\nhead, and kills her. Wyandot (Thompson, 423): The numskull hero hits\nthe head of a sleeping child to kill mosquito, and kills child. Ojibwa\n(Laidlaw, 63): Flies on baby's head \"killed\" with rubber boot.\n\n10.\n\nPage 87. Add to the bibliography of the \"Magic Ring\" cycle three\nAmerican forms of the story,--French-Canadian, Micmac, and Maliseet\n(analyzed by Thompson, 398-399).\n\nAn interesting Sinhalese version is Parker's No. 208 (3 :\n127-131). Here a lazy prince buys a cobra, parrot, and cat. From the\nsnake-king he receives a ring by means of which he can create anything\nhe wants. He creates a palace and a princess. The princess and ring\nare stolen by an old woman acting as agent for a king who came to know\nof the beautiful princess (hair floating down-stream). Through the\naid of his faithful animals, especially the cat, which coerces the\nking of the rats, the hero recovers his wife and magic object. (See\nalso Parker's extensive notes [131-135] for other Oriental versions.)\n\n\n11.\n\nPage 114. See Bolte-Pol\u00edvka, 3 : 483-486, for notes on Grimm's fragment\n\"The Louse.\" Bolte and Pol\u00edvka (3 : 84-85) give brief notes on Grimm,\nNo. 134, mostly in the nature of addenda to their notes on Grimm,\nNo. 71, with which this story is closely related.\n\nThree American Indian variants of Grimm, No. 71, are analyzed by\nThompson (346-347).\n\nFor a Negro version from the Bahamas, see MAFLS 13, No. 20.\n\n12.\n\nPage 125, line 21. For \"Diego and Juan\" read \"Diego and Pedro.\"\n\nPage 128, note 3. Dr. Farnham presents a fuller and more recent study\nof the cycle of the \"Contending Lovers\" in Publications of the Modern\nLanguage Association, 28 (1920): 247-323.\n\nPage 128. Full bibliographical treatment of our Type I, the \"Creation\nof Woman,\" may be found in Bolte-Pol\u00edvka, 3 : 53-57.\n\nPage 133. Bibliography of Grimm, No. 124, will be found in\nBolte-Pol\u00edvka, 3 : 10-12; of Grimm, No. 129, ibid., 45-58. Bolte\nand Pol\u00edvka are of the opinion that Grimm, Nos. 71, 124, and 129,\nare all related (3 : 45).\n\nA New-Mexican Spanish variant of Grimm, No. 129 (JAFL 24 : 411-414),\ntells of three brothers sent out to learn trades. One becomes a\ncarpenter; another, a silversmith; and the third, a thief. They are\ntested by the king, who is satisfied that they have learned their\ntrades well. A Negro version from the Bahamas (MAFLS 13 : 43-44,\nNo. 23) tells of four brothers who went out and became skilled\n(tailor, robber, thief, archer). Skill-test with egg (stealing from\nnest, shooting it into four parts, stitching egg together, replacing\nunder bird). Rescue of princess stolen by dragon (stitching planks\nof shattered ship together).\n\nVery close to the Bahamas tale, except in the d\u00e9nouement, is a\nSinhalese story (Parker, 2 : 33 ff., No. 82). Four princes set out to\nlearn sciences: the first learns sooth; the second, theft; the third,\narchery; the fourth, carpentry. They are tested by their father the\nking (stealing egg from crow, cutting it with arrow, repairing it, and\nrestoring it to nest). They then search for and bring back the queen,\nwho had been stolen by a Rakshasa. They then quarrel as to who should\nhave the sovereignty. In variant a (ibid., 36-39) a nobleman's five\nsons learn sciences (soothsayer, marksman, thief, runner, physician)\nand jointly restore a dead princess to life. In variant b (39-42) seven\nprinces become skilled. In variant c four Brahmans learn sciences to\nwin the hand of a princess, and afterwards restore her to life. As\nthey cannot settle their quarrel, they all give her up. (For other\nversions, see Parker, 2 : 43-45, 157-159 [No. 109]).\n\nPage 136, line 31. For \"Tagic\" read \"Jagic.\"\n\n\n13.\n\nIn a Oaxaca story (Radin-Espinosa, 249-250, No. 137) a rich compadre\ntries with no success to advance the fortunes of his poor compadre,\nand comes to the conclusion that he who is born to be poor will always\nbe poor.\n\n14 b.\n\nA Oaxaca version of \"The Thief and his Master,\" with the\ntransformation-combat detail, is given in Radin-Espinosa, 240\n(No. 131). An analogous story has also been recorded by F. Boas\nat Zu\u00f1i.\n\nThree Sinhalese versions of \"The Magician and his Pupil\" may be found\nin Parker, 3 : 400-407 (No. 266). Many other Oriental variants are\ngiven in abstract in the notes to these stories (ibid., 408-410).\n\n15.\n\nIn JAFL 31 : 480-481 is given a Guatemala droll which is clearly\nderived from the Arabian Nights form of our story.\n\nFor additional bibliography of the tricky thief who pretends he\nhad been transformed into the ass which he has just stolen from the\nsimple peasant, see Bolte-Pol\u00edvka, 3 : 9. Related to this motif are\ntwo Oriental tales given in abstract by Parker (3 : 205-206).\n\n17.\n\nPage 161. Identical with our first task is one found in a Oaxaca\nversion (Radin-Espinosa, 223, No. 112). No. 109 in this same\ncollection is a variant of \"John the Bear.\" An excellent New-Mexican\nSpanish version of \"John the Bear\" is given by Espinosa (JAFL 24 :\n437-444). (For American Indian versions of this cycle, see Thompson,\n336-344.)\n\nPage 165. For comparative bibliography of the \"Forgotten Betrothed\"\ncycle, see Bolte-Pol\u00edvka, 2 : 516-527 (on Grimm, No. 113) ; for\nAmerican versions of the tasks and magic flight, MAFLS 13 : 54 n2;\nand for American Indian versions of this cycle as a whole. Thompson,\n370-381. In only four of the twenty Indian stories analyzed, however,\ndoes the incident of the forgetting of his fianc\u00e9e by the hero occur.\n\nThe first part of the \"Forgotten Betrothed\" cycle is found in an\nAraucano story (Sauni\u00e8re, No. 9), in which the hero takes service\nwith a supernatural being, falls in love with his daughter, performs\ntwo difficult tasks and answers three questions, and flees with her\nin a transformation-flight that ends with the death of the pursuer.\n\nIn a Negro story from Bahamas (MAFLS 13 : No. 27) are found the tasks,\nmagic-flight, and forgotten-betrothed elements.\n\n\n18.\n\nOur story is closely related to Grimm, No. 82 a (see Bolte-Pol\u00edvka,\n2 : 190-196, for text), a story derived from Mus\u00e4us. Grimm, No. 197\n(Bolte-Pol\u00edvka, 3 : 424-443), is also related. Thompson (410) cites\na Micmac version that agrees with ours in its main outlines,--a\nversion which he believes goes back to a French original. A very\nbrief Kutenai version is given in Boas, \"Kutenai Tales\" (Bulletin 59,\nBureau of American Ethnology), p. 34.\n\n19.\n\nSee Bolte-Pol\u00edvka's notes on Grimm, No. 108 (2 : 234 ff.).\n\n20.\n\nPage 196. The following American Indian variants of motifs found in\nour stories are analyzed by Thompson (419-426):--\n\nFatal imitation (G1): Maliseet (wife), Ojibwa, Dakota, Zu\u00f1i.\n\nSubstitute for execution (H): Maliseet, Ojibwa, Wyandot, Thompson\nRiver, Dakota, Tepecano, Creek, Yuchi, Jicarilla Apache, Pochulta,\nChalina, Aztec, Tuxtepec.\n\nMarine cattle (J): Micmac, Maliseet, Ojibwa, Thompson River, Dakota,\nTepecano.\n\nFrightening robbers under tree (F5): Micmac, Maliseet, Wyandot, Ojibwa\n(for Ojibwa see also Laidlaw, 196).\n\nFor a Negro (Bahamas) variant of G1, see MAFLS 13, No. 41; of F5,\nibid., No. 46. In a Oaxaca story, \"Los Dos Compadres\" (Radin-Espinosa,\n198-199, No. 101), one compadre frightens a band of robbers unwittingly\nand acquires treasure (sale-of-ashes incident). Then follows the\nincident of the borrowed measure returned with coins adhering,\nwhereupon the rich compadre tries to \"sell ashes,\" and is killed by\nthe robbers. For bibliography of the motif coins sticking to borrowed\nmeasure, see Bolte-Pol\u00edvka, 1 : 520; 2 : 6; 3 : 143 n.\n\nThe incident of frightening robbers under tree appears to be\ncharacteristic of the Pedro di Urdemales group (see JAFL 27 : 119-134,\nespecially 125, 133). For the sack-by-sea episode in the same story,\nsee ibid., 134.\n\nTo Bolte-Pol\u00edvka's bibliography of Grimm, No. 61, should be added a\nSinhalese version (Parker, 2 : 116-119, No. 101), which contains the\nrejuvenating-cudgel, sack-by-sea, and marine-cattle motifs.\n\n21.\n\nPage 206. In a Oaxaca story (Radin-Espinosa, 246, No. 134) closely\nrelated to our No. 21, a king sentences a gentleman to death for\nhaving said, \"El que tiene dinero hace lo que quiere.\" This sentiment\nis almost identical with that found in the Sicilian story by Pitr\u00e8. In\nboth, too, the device by means of which the hero discovers the hidden\nprincess is a golden eagle which gives forth beautiful music.\n\nIn a New-Mexican Spanish version (JAFL 27 : 135-137) the hero gains\naccess to the princess by means of a bronze eagle.\n\n23.\n\nPage 213. In a New-Mexican Spanish story (JAFL 27 : 128) one of the\nadventures of Pedro di Urdemales is to make a pact with the Devil in\nreturn for much money. In hell he wins his freedom by sticking the\ndemons to their chairs with varnish and then frightening them with a\ncross. This version seems nearly related to our story. In a Tepecano\ntale of the same hero (ibid., 171) Pedro frightens and beats devils\nwith a holy palm-leaf.\n\n24.\n\nPage 221. Add to Benfey's Oriental versions a Sinhalese story by Parker\n(2 : 288-291, No. 141). Parker analyzes three other Hindoo variants\nwhich should be noted.\n\nPage 222. Parker, No. 252 (3 : 339-341), \"How Maraya was put in\nthe Bottle,\" is a close variant of Grimm, No. 44. Death is finally\noutwitted by the hero, who persuades him to creep into a bottle to\ndemonstrate that he had been able to enter a closed room through a\nkeyhole. Thereafter all the hero has to do to cure a sick person is\nto place the bottle at his head! This detail of enclosing a demon in\na bottle is found in Caballero's story.\n\nIn another Sinhalese story (Parker, 3 : 185-186, No. 222) a\nwater-snake, pleased by a beggar's actions, promises to make him rich\nby creeping up the trunk of the king's tusk elephant and making the\nanimal mad. The beggar \"cures\" the elephant when he tells the snake\nto leave, and becomes wealthy.\n\n27.\n\nThompson (413-414) cites two American Indian stories, Penobscot and\nMaliseet, which open with the obtaining of a gold-dropping horse\nfrom an old man because of kindness, the loss of it at an inn at the\nbands of a rascally landlord, and the recovery of the animal through\nthe generous use of a magic cudgel. The remainder of the two stories\nis connected with the last part of the \"Golden Goose\" cycle (Grimm,\nNo. 64).\n\nPage 237. To the East Indian variants of this story add Parker,\nNo. 97 (2 : 101-104), in which an indigent man who frightens a Yaka\nobtains from the demon a magic self-filling plate, a ring which when\nsold will always return to its owner, and a gold-dropping cow. These\nare stolen from him on successive days by a Hettiy\u00e4, and worthless\nimitations substituted. Then the Yaka gives the hero a magic cudgel,\nwith which he regains his magic articles. (See Parker, ibid., 104-105,\nfor other Oriental versions.)\n\n29.\n\nPage 247. A Sinhalese story, \"The Mouse Maiden\" (Parker, 1 : 308 f.,\nNo. 54), tells of a princess in the form of a mouse who was married\nto a prince. Her permanent disenchantment is brought about by the\nburning of her mouse-jacket. Similarly in No. 223 (Parker, 3 : 187-188)\nthe youngest of seven princes is married to a female hare, which is\npermanently disenchanted when her husband burns her hare-skin. This\nstory and another cited by Parker, in which the youngest of seven\nprinces married a female monkey who in the end proved to be a fairy\nand took off her monkey-skin (Chilli: Folk Tales of Hindustan, 54),\nappear to be related to the Indian M\u00e4rchen cited by Benfey (1 : 251).\n\nFor other tales of animal-marriages with transformation, see Parker,\nNos. 151, 207 (turtle), No. 163 (snake), No. 164 (lizard), No. 165\n(frog); without transformation, No. 158 (bear), No. 159 (leopard).\n\n30.\n\nA Sinhalese variant of the \"Chastity-Wager\" story is Parker, No. 149\n(2 : 334-336).\n\n33.\n\nIn a French-Canadian version (JAFL 32 : 161-163), while a jealous\nhunchback is away from home, three other hunchbacks (unrelated to\nthe husband) apply to the wife for food. While they are eating, she\nsees her husband returning. She hides her three guests in a chest,\nwhere they are smothered. The remainder of the story is regular.\n\n35.\n\nPage 278. Our story appears to be related to some of the variants of\nGrimm, No. 22, though there is little resemblance between it and the\nGerman story itself. Compare, however, an Ojibwa tale (JAFL 29 : 337),\nin which a princess is offered in marriage to whoever can propose a\nriddle she cannot solve (in our story it is the hero who must give\nthe answer to the princess's riddle). On his way to court, the hero\nreceives magic objects. He successfully outriddles his opponent,\nbut is put in prison. He wins release and the princess's hand by\nmeans of the magic objects. (See Thompson, 415-416.)\n\n\n36.\n\nPage 283. A New-Mexican Spanish variant of \"Juan Ti\u00f1oso\" (JAFL 24 :\n403-408) combines features from \"John the Bear.\"\n\nPage 284. The \"Iron Hans\" cycle (Grimm, No. 136) Bolte and Pol\u00edvka\n(3 : 97) outline as follows:--\n\n\n(A1) A prince sets free a wild man, Iron Hans, whom his father has\ncaptured; (A2) the prince flees from the machinations of his hostile\nor wanton step-mother; (A3) the wild man bestows on a childless couple\na son, who, however, after a definite term, must be surrendered to him.\n\n(B) While with Iron Hans, whose orders he disobeys, the boy acquires\ngolden halt, and (B1) is either forgiven and restored to favor, or\n(B2) escapes on a talking horse.\n\n(C) After covering his gold hair with a hat or cloth, he takes service\nas a gardener at a king's palace, where the princess falls in love\nwith him.\n\n(D) At a tournament he appears three times on a magnificent horse\nthat Iron Hans has furnished him with, and he gains the hand of the\nking's daughter.\n\n(E) He manifests his nobility as victor in a combat, as a\ndragon-killer, as a bringer of a cure for the sick king (cf. No. 97),\nor on a hunt, where he disgraces his mocking brothers-in-law.\n\n(F) Iron Hans or the helpful horse is disenchanted.\n\n\nFor American Indian variants of the \"Iron Hans\" cycle, see Thompson,\n350-357.\n\nPage 284, line 3. For throwing of apples to intended husbands, see\nBolte-Pol\u00edvka, 2 : 381; 3 : 111.\n\nLine 16. For the branding of the brothers-in-law, see Grimm, Nos. 59,\n91, 97; also Bolte-Pol\u00edvka, 3 : 114 (note 1).\n\nJuan Ti\u00f1oso means John the Scabby. Two French versions have exactly the\nsame title, \"Jean le Teignous\" and \"Jean le Tigneux\" (Bolte-Pol\u00edvka,\n3 : 99). A somewhat distant Sinhalese relative of \"Juan Ti\u00f1oso,\"\nin which the hero is a turtle, is Parker, No. 151 (2 : 345-352).\n\nIn an Osage Indian story occurs the release of an imprisoned monster\nby a boy (Thompson, 331).\n\n38.\n\nPage 288. For bibliography of the question \"How much is the king\nworth?\" see Bolte-Pol\u00edvka, 3 : 232. The Negrito's counter-demand to\nthe king's third task (i.e., drink all the fresh water) is identical\nwith the counter-demand to the task of counting the drops in the sea\n(ibid., 3 : 231).\n\nPage 291. Bolte and Pol\u00edvka (3 : 214) emphasize the fact of the mutual\nborrowing of incidents by this cycle and the \"Clever Lass\" cycle.\n\nTwo Sinhalese stories not unlike our No. 38 are given by Parker,--\"The\nThree Questions\" (1 : 150-152), \"The Four Difficult Questions\"\n(153-154).\n\n40.\n\nPage 299, \"Pitong.\" In a Oaxaca story (Radin-Espinosa, 204, No. 104)\noccur the abandoned-children opening, corn-trail, fruit-trail, ogre's\nhouse, advice of rat, ogre pushed in oven. A Chile version of \"Le\nPetit Poucet\" is \"Pi\u00f1oncito\" (Sauni\u00e8re, 262). The following American\nIndian versions are noticed by Thompson (361-365): Thompson River (3),\nShuswap (2), Ojibwa, Maliseet, Ponka, Bellacoola, Mewan, Uintah Ute.\n\n45.\n\nFor a Negro (Bahamas) version of \"Cinderella,\" see MAFLS 13, No. 17;\nfor American Indian versions, Thompson, 384-385.\n\n47.\n\nCompare a Negro story from the Bahamas (MAFLS 13, No. 14); also a\nSinhalese tale, \"The Roll of Cotton\" (Parker, 1 : 364-366, No. 69),\nin which the two women are sisters.\n\n48.\n\nTwo Hindoo (Sinhalese) versions of the \"Puss-in-Boots\" cycle are\nParker, No. 49 (1 : 278-283) and No. 235 (3 : 243-248). These are\nof extreme importance in trying to establish the provenience of our\nstories: for in both the helpful animal is a monkey; both contain\nthe incident of the borrowed measure, the incident of the killing\nof the demon by the monkey (obscure but unmistakable in No. 49) and\nthe claiming of the monster's palace as his master's; in both the\nmonkey marries his master to a king's daughter. These two stories\ndiffer from ours in the conclusion: the master proves ungrateful,\nand the faithful monkey runs off into the forest. Again, too, in the\nopening, these two Sinhalese stories differ from ours: the monkey's\ngratitude is not motivated; the animal is not a thieving animal,\nhence there is no tar-baby device.\n\nPage 336, Tar-Baby. For the distribution of the \"Tar-Baby\" story\namong the American Indians, see Boas (JAFL 25 : 249), supplemented\nby Thompson (444-446). For Negro versions, see MAFLS 13 : Nos. 10,\n11, 12; JAFL 30 : 171, 222; Thompson, 440. Other American versions\nare Mexico (JAFL 29 : 549); Guatemala (JAFL 31 : 472 f.); Oaxaca\n(Radin-Espinosa, 120-121, 183, 197; JAFL 25 : 200, 201, 235-236).\n\n\n49.\n\nIn a Sinhalese noodle-story the foolish hero joins a band of thieves\nand tries to steal a millstone, wakening the owner of the house and\nasking him for assistance (Parker, 2 : 70-75, No. 90). In another tale\nin the same collection, No. 57 (1 : 317-318), a gang of robbers steal\na devil-dancer's box. While they are sleeping, one of their number,\na fool, puts on the costume. They awake, think he is the Devil, and\nflee, the fool pursuing and calling, \"Stay there! stay there!\" This\nstory is like our \"Juan and the Robbers\" (348-349). Compare also the\nstory cited by Parker on p. 318.\n\n50.\n\nSince writing the notes to No. 50, I have found a Sinhalese version of\nthe \"Hat-pays-landlord\" story which is essentially the same as ours,\nonly a three-cornered hat, not a painted one, is the hoax. The motive\nof the hero's trick is his desire for revenge on three sharpers who\nhave cozened him out of a bull which they pretend is a goat (Parker,\n3 : 200-205, No. 226). For this last situation, compare our No. 15\nand notes.\n\n53.\n\nIn the Sinhalese \"Story of the Bitch\" (Parker, 3 : 102-104, No. 201)\na bitch gives birth to two princesses, who marry princes. Later the\nelder daughter drives her dog-mother away when it seeks to visit her,\nbut the younger treats it kindly. The elder daughter is killed by\na cobra-bite because of her avariciousness. This version is nearly\nrelated to Miss Frere's old Deccan story.\n\n54.\n\nIn the latter part of a long Sinhalese story (Parker, No. 145)\na king conceives a passion for the hero's wife, and resorts to the\nsame ruse as the wicked datu in our story,--underground tunnel, and\nletter to parents in the underworld. The hero escapes by means of a\ncross-tunnel, returns with marvellous raiment (provided by heroine)\nand news that the king's father and mother are happy. The avaricious\nking makes the same trip, and is destroyed. Parker, No. 146 (2 :\n313-314), contains almost the identical situation.\n\n55.\n\nPage 371 (E). Probably the earliest literary version of the\ndrowning-turtle motif (undoubtedly the prototype of the brier-patch\npunishment) is Buddhistic: Jataka, No. 543. This motif occurs in a\nSinhalese story otherwise wholly unrelated to the cycle of which\nthis punishment is usually a part (Parker, No. 150, 2 : 339-340;\nsee also 343-344).\n\nFor additional bibliography of the brier-patch punishment, in many\nof the American Indian versions of which the turtle or tortoise is\nsubstituted for the rabbit, see Thompson, 446-447; JAFL 31 : 229\n(note). Thompson (440) also lists some American Negro variants.\n\nPage 372. With Jataka, No. 273, compare a Negro story from the\nBahamas (MAFLS 13 : 92, No. 45, II). Skinner (JAFL 32 : 295-297)\ngives an Ojibwa story in which occurs the \"drowning\" of the turtle\nand the biting-off of otter's testicles by the turtle. This second\ndetail appears reminiscent of the turtle's revenge discussed on our\npp. 372-373.\n\n56.\n\nPage 379. Some American versions of the house-answering-owner episode\nare the following: Oaxaca (Radin-Espinosa, 184-185; 194, rabbit and\ncoyote; JAFL 25 : 208, rabbit and crocodile); Chile (JAFL 26 : 248,\na curious modification of the motif); Mexico (JAFL 29 : 552). In\nanother Mexican story we find the episode of the rabbit crossing the\nriver on the crocodile's back (JAFL 29 : 551-552).\n\nIn a Sinhalese story of \"The Crocodile and the Jackal\" (Parker,\n1 : 380-381, No. 75), the crocodile shams dead. Jackal says, \"In\nour country dead crocodiles wag their tails.\" (This appears to me a\nvariant of the house-answering-owner motif.) Later follows the incident\nof the seizure of the foot of the jackal, who pretends crocodile has\nhold of a root. (See also Parker, No. 36 [1 : 235 f.] for deceptions\nturtle practises on jackal.)\n\n57.\n\nPage 381. A Oaxaca story (Radin-Espinosa, 190, No. 94) combines\nan account of a war between the animals and the winged creatures\n(animals defeated) with a race between the lion and the cricket.\n\n59.\n\nAmerican versions of the let-me-take-your-place motif are numerous:\nOaxaca (Radin-Espinosa, 121, 153, 183, 185, 197; JAFL 25 : 201, 236);\nMexico (JAFL 29 : 550); Tepecano (JAFL 27 : 162); Negro (JAFL 32 :\n400, 402; MAFLS 13 : Nos. 12, 33, 39).\n\n60.\n\nThe following American forms of the accumulative story may be noted:\nGuatemala (JAFL 31 : 482-483); Mexico (JAFL 25 : 219 f.); Oaxaca\n(Radin-Espinosa, 195, No. 99); New-Mexican Spanish (JAFL 27 : 138);\nTepecano (JAFL 27 : 175). See also Thompson, 453-454. The stories\nresemble ours only in general method, not at all in detail. For\ndiscussion and abstracts of some South American variants that are\ncloser to our form than are those of Central and North America,\nsee Boas (JAFL 25 : 352-353 and notes).\n\nA curious Sinhalese accumulative story, No. 251 in Parker's collection\n(3 : 336-338), tells how, when some robbers were apprehended for\ndigging into the king's palace and were sentenced, they replied that\nthe mason who made the walls was at fault, not they. The mason accused\nhis lime-mixer; the lime-mixer, a beautiful woman for having distracted\nhis attention; the woman, a goldsmith. The goldsmith is condemned, but\nby a ruse succeeds in getting a wholly innocent fat-bellied Mohammedan\ntrader executed in his place. Parker abstracts a similar story from\nsouthern India (p. 338). (See also his No. 28 [1 : 201-205] for another\nkind of \"clock-story\" nearer the type of \"The Old Woman and her Pig.\")\n\n61.\n\nPage 392. Parker's No. 107 (2 : 146-149) is an elaboration of Jataka,\nNo. 374. (For other Oriental variants of this theme, see ibid.,\n149-150.)\n\n71.\n\nFor a Negro version of a flight-contest (not etiological) between a\ncrow and a pigeon, see MAFLS 13 : No. 53.\n\n79.\n\nThe Upper Thompson Indians have a story of how the raven and the crow\nwere sent out after the Flood to find land. They did not return,\nbut fed on the corpses of the drowned people. For this reason they\nwere transformed into birds of black color, where formerly they were\nwhite-skinned (JAFL 29 : 329).\n\n82.\n\nFor bibliography of the relay-race motif among the American Indians\nsee Boas (JAFL 25 : 249; Thompson, 448-449). Thompson cites fourteen\nAmerican Indian versions, in all but two of which the winner is\nthe turtle. In one, the clever animal is a gopher; in the other, a\nfrog. For American Negro variants, see Thompson, 441; JAFL 31 : 221\n(note 2); JAFL 32 : 394. In a Negro version from Bahamas (MAFLS 13 :\nNo. 54), horse and conch race; horse is defeated, and kicks the little\nconches to death (cf. the ending of our No. 82). For a Mexican version\n(rabbit and toad) see JAFL 25 : 214-215; for Oaxaca (toad and deer),\nRadin-Espinosa, 193.\n\nIn an Araucano story (Sauni\u00e8re, No. XI) the race between the fox and\nthe crawfish does not assume the relay form.\n\n\n\n\n\n\nNOTES\n\n[1] I am greatly indebted to Professor E. Arsenio Manuel, Department\nof Anthropology, University of the Philippines, for biographical and\nother data with regard to Dean S. Fansler. Mr. E. D. Hester kindly\nfurnished additional details.\n\n[2] A common nickname for \"Juan,\" equivalent to the English \"Jack.\"\n\n[3] Datu, old native name for \"village chieftain.\"\n\n[4] Casco, a commodious wooden cargo-boat commonly used in rivers\nand propelled by poling.\n\n[5] Carabao, a gray water-buffalo used throughout the Archipelago as\na draught-animal.\n\n[6] The usual means of getting into a native grass house is a bamboo\nladder.\n\n[7] This is a common Tagalog expression, and means, \"I consider that\nyou are all inferior to me in every respect.\"\n\n[8] Petate (Sp.-Mexican), a sleeping-mat made of woven straw.\n\n[9] Cavan, a dry measure used in the Philippines, equal to about\n75 quarts.\n\n[10] Bolo, a cutlass-like knife used by the natives either for\nagricultural or war purposes.\n\n[11] The usual Filipino salute of respect for parents or grandparents.\n\n[12] This name literally means, \"only one palasan [a large plant of\nllana].\" The hero was so called because he was the strongest man in\nhis town.\n\n[13] So called because he used as a cane (Tag. tungkod) the large\ncylindrical piece of iron used for crushing sugarcane (Tag. bola).\n\n[14] Literally, \"one who can overturn a mountain.\"\n\n[15] For the \"Fee-fi-fo-fum\" phrase in folk-tales, see Bolte-Pol\u00edvka,\n1 : 289-292.\n\n[16] Literally, \"without fear, fearless.\"\n\n[17] Paridis may possibly be identified with Paderes, the strong man\nwhom Rodrigo de Villas (the Cid) meets in the woods, who uproots\na huge tree with which to fight the hero, but who is finally\novercome. Paderes and Rodrigo become fast friends. This character\noccupies a prominent place in the metrical romance entitled \"Rodrigo\nde Villas,\" which has been printed in the Pampango, Ilocano, Tagalog,\nand Bicol dialects. Aolo may be a corruption of Afigalo, represented\nin Ilocano saga as a great fisherman. Many legends told to-day by\nthe Ilocanos in connection with the Abra River, in northern Luzon,\ncentre about the heroic Afigalo.\n\n[18] Aba! a very common exclamation of surprise. It sometimes\nexpresses disgust.\n\n[19] We seem here to have a myth element explaining why the Negrito's\nhair is kinky. See notes for definition of pugut.\n\n[20] The root pugut is found in many of the dialects, and has\ntwo distinct meanings: (1) \"a Negro or Negrito of the mountains;\"\n(2) \"decapitated, or with the hands or feet cut off.\" Among the\nTagalogs, Bicols, and Visayans, the word is not used to designate a\nnight-appearing demon or monster. Tag. cafre, which is equivalent to\nIloc. pugut, is Spanish for Kaffir. Blumentritt defines cafre thus:\n\"Nombre \u00e1rabe (kafir), importado por los Espa\u00f1oles \u00f3 Portugueses;\nlo dan los campesinos Tagalos de la provincia de Tayabas \u00e1 un duende\nantrop\u00f3fago, al que no gusta la sal. En las provincias Ilocanas\ndenominan asi los Espa\u00f1oles al Pugot.\"\n\nSpeaking of the demons and spirits of northern India, W. Crooke writes\n(1 : 138) that \"some of the Bh\u00fbt [= pugut ?], like the K\u00e2fari\n[= cafre ?], the ghost of a murdered Negro, are black, and are\nparticularly dreaded.\"\n\n[21] For full translation, see Jataka, ed. by E. B. Cowell (Cambridge\nUniversity Press, 1895), 2 : 207-215; and FLJ 3 : 337 f. See also\nC. H. Tawney's discussion of the story in the Journal of Philology,\n12 : 112-119.\n\n[22] Camisa china, a thin native coat-shirt worn outside the trousers.\n\n[23] Patianac, mischievous birth-spirits that live in the woods and\nfields, and lead travellers astray at night.\n\n[24] Pagui, the sting-ray, or skate-fish. Its tail is very efficacious\nagainst evil spirits and witches, according to native belief.\n\n[25] Tuba. a wine distilled from the coco and other palm trees.\n\n[26] Typhoon (Ar. tufan), a wind of cyclonic force and extraordinary\nviolence.\n\n[27] Literally, \"Give us here in the ceiling some good food.\"\n\n[28] Manglalabas, literally, \"the one who appears;\" i.e., apparition.\n\n[29] Barrio, a small collection of houses forming a kind of suburb\nto a town.\n\n[30] Mangkukulam, an old woman endowed with the powers of a witch.\n\n[31] Paragos, a kind of rude, low sledge drawn by carabaos and used\nby farmers.\n\n[32] Pipit, a tiny bird.\n\n[33] Why peso, I cannot say. A hole the size of a peso would\naccommodate a rope, but hardly a man or a large tub. The story is\nclearly imperfect in many respects.\n\n[34] Mankukulam, see note 1, p. 53.\n\n[35] As Mr. Gardner notes, a chap-book form of \"Aladdin\" exists in\nTagalog. The full title of my copy runs thus (in translation): \"The\nWonderful story of Aladin, who got possession of the Marvelous Lamp,\nand of his Marriage with the Princess of China the Great. Manila,\n1901. (Pp. 127.)\" W. Retana, in his \"Aparato Bibliogr\u00e1fico\" (Madrid,\n1906), cites an edition before 1898 (see item No. 4161). The story\nhas also been printed in the Pampango, Ilocano, Bicol, and Visayan\ndialects.\n\n[36] From the Spanish corredor (\"runner\").\n\n[37] From the Spanish mirador (\"seer, gazer\").\n\n[38] A Tagalog boys' game played in the streets, with lines marked\noff by water (tubig).\n\n[39] From the Spanish puntador (\"gunner\").\n\n[40] From the Spanish cargador (\"carrier\").\n\n[41] From the Spanish soplador (\"ventilator, blower\").\n\n[42] From the Spanish oidor (\"hearer\"). These six proper names are\ngiven here exactly as they appear in the original narrative. Strictly\nspeaking, they are not derivatives from the Spanish: they merely\nsuggest the Spanish words from which they have been coined as\npatronymics.\n\n[43] Tuma, Tagalog, Pampangan, and Malayan for \"louse.\"\n\n[44] Perhaps from the Spanish conocer (\"to know, understand\"). For\nthe names of the other companions, see footnotes to the preceding tale.\n\n[45] In Spanish this word means \"witch, sorceress.\"\n\n[46] Whether or not these powers reside in the men themselves,\nwho have acquired them through practice, or in magic objects which\nthey find or are presented with. Benfey (loc. cit., p. 969) makes\ntwo distinct cycles on an entirely different basis from mine, both\nderived from India: the one telling of the extraordinary endowments\nof men; the other, of extraordinary properties of objects (i.e.,\nmagic objects). It seems to me a mistake, however, to make a cycle\nof this second group, for magic articles are only machinery in a\nstory. A family of folk-tales cannot turn merely on things; the magic\nobjects are only latently powerful until guided and controlled by\nthe human hero.\n\n[47] For example, \"The Grateful Dead,\" \"John the Bear,\" \"The Child\nand the Hand,\" \"The Ransomed Woman,\" etc.\n\n[48] The most recent investigation of this cycle that I know of is that\nof W. E. Farnham in connection with the sources of Chaucer's \"Parlement\nof Foules\" (in Publications of the Modem Language Association, 32 :\n502-513 [1917]). Dr. Farnham has named the cycle \"The Contending\nLovers,\" the stories of which, he says, fall into six clearly marked\ntypes. My discussion of the cycle may require some modification in\nthe light of his study; but I have printed it here as I wrote it,\nsome two years before Dr. Farnham's article came to my notice.\n\n[49] For practically this identical judgment, see the Dsanglun\n(St. Petersburg, 1843), p. 94 (cited by Benfey, 1 : 396, note 2).\n\n[50] Tag. for \"rich.\"\n\n[51] Tag. for \"poor.\"\n\n[52] A native dug-out or canoe.\n\n[53] A Spanish word meaning \"a woman who keeps a little shop or store\n[tienda].\"\n\n[54] Ca\u00f1amo, ordinarily a kind of coarse cloth made from hemp. Here\nthe word probably means the thread from which hempen ropes are made.\n\n[55] Darak, \"bran, shorts, chaff.\"\n\n[56] Mungo. a small legume about the size and shape of a lentil. Same\nas mongo.\n\n[57] Carreton, a heavy two-wheeled springless cart drawn by a carabao.\n\n[58] Hacienda, a ranch of considerable extent. The fact of Pedro's\nliving at some distance from the doctor might account for the success\nof the ruse.\n\n[59] Chupa, a measure, equal roughly to about four handfuls of\nraw rice.\n\n[60] Camotes, sweet potatoes.\n\n[61] Mongo, a variety of legume slightly smaller than the lentil\n(same as mungo).\n\n[62] This episode is found in a Tagalog folk-tale collected by Gardner\n(JAFL 20 : 304). This folk-tale, it might be noted, is based directly\non a corrido, The Story of the Life of Do\u00f1a Maria of Murcia, Manila,\n1909. The romance has been printed in Pampango and Tagalog. Retana\n(No. 4166) mentions an edition between 1860 and 1898, and one dated\n1901 (No. 4307).\n\n[63] I have the text and a complete English paraphrase of a Tagalog\nmetrical romance which combines incidents from this story with\nincidents from \"The Adarna Bird\" (supra). The romance is entitled\n\"The Story of the Life of King Don Luis, his Three Sons, and Queen\nMora. Manila 1906.\" Retana (Nos. 4190, 4362) cites editions 1860-98\nand 1902. This story contains the quest for the water of healing, the\ntwo hermits, the flight on the eagle's back, the sleeping enchanted\nqueen, the stolen favor and the theft of the slipper, the ransoming\nof the two older brothers, their treachery, the hero disguised as\nservant in his father's palace, the invasion by the magic queen and her\nrecovery of her lover the hero. This story is closely related to Groome\nNo. 55. Compare also Groome's summary of Vernaleken's Austrian story\nof the \"Accursed Garden\" (p. 232), which in some respects resembles\nthis Filipino romance more closely than does the Gypsy tale.\n\n[64] These were the leaves of a plant which the Tagalogs call Colis\n(see note 2, p. 285).\n\n[65] Tulisanes, highway robbers or bandits.\n\n[66] Salop, a dry measure of about fifteen centimetres cube.\n\n[67] Carreton, a heavy two-wheeled springless cart.\n\n[68] Sirena, a beautiful enchantress, half woman and half fish,\nwho was supposed to dwell in certain rivers. This belief is fairly\ncommon in La Laguna province, especially in the town of Pagsanjan.\n\n[69] One of the most common Tagalog proverbs.\n\n[70] Novena, a devotion consisting of prayers held for nine consecutive\ndays and asking for some special favor.\n\n[71] Novenario, the act of performing or holding a novena.\n\n[72] There seems to be an inconsistency here,--Clara was the mother\nof Id\u00f3,--or, if not an inconsistency (there might be two Claras),\nat least a useless and confusing repetition of names.\n\n[73] Cintas, a holy belt worn by women.\n\n[74] See note 1 on pagui (\"sting-ray\"), p. 43.\n\n[75] Guachinango, defined by the narrator as \"vagabond.\" The word is\nused in Cuba as a nickname for the natives of Mexico.\n\n[76] While the term duende is Spanish, the other three spirits\nmentioned--tigbalang, iki, mananangal--are good old native demons.\n\n[77] See footnote 1, p. 217.\n\n[78] Same as the Cuban isabelina.\n\n[79] The episode of a mutual cure being effected by a blind man and a\nlame man, we have already met with in two of the versions of our No. 6.\n\n[80] It may be noted, in passing, that among certain of the Tagalogs\nthe pestilence (cholera particularly) is personified as an old woman\ndressed in black, who goes about the town at night knocking for\nadmittance. If any one pays attention to her summons, the result is\nfatal to him. This evil spirit is known as salut.\n\n[81] That is, \"Purse, spit money from your throat!\"\n\n[82] Compadre and comadre, the godfather and godmother of one's child.\n\n[83] That is, \"Goat, leap about!\"\n\n[84] That is, \"Table, spread yourself!\"\n\n[85] That is, \"Cane, whip!\"\n\n[86] (Spanish) \"At him, cudgel!\"\n\n[87] Capitan. In the Philippines this word is used as a title of\naddress to a justice of the peace (gobernadorcillo). It is also used\nto designate the office itself.\n\n[88] \"Golden,\" in this story, does not mean merely \"of the color of\ngold,\" but also \"made of gold.\"\n\n[89] Banca, a native dug-out.\n\n[90] Boroka, apparently a corruption of the Spanish bruja (\"witch\").\n\n[91] Coles,--Memecylon edule Roxb. (Melastomata tace\u00e6), a common and\nwidely distributed shrub in the forests, with small purple flowers\nand small black or purple berries. It is found in the Indo-Malayan\nregion generally.\n\n[92] For this very old symbol of beauty and noble lineage, see Prato,\nZeitschrift f\u00fcr Volkskunde, 5 : 376; 6 : 28.\n\n[93] Mangrove tree.\n\n[94] The Filipinos have many mocking children's rhymes making fun of\npersonal deformities, such as pock-marks, cross-eyes, very black skin,\netc. They always raise a laugh when recited.\n\n[95] The Arabian story, I believe, is well worth study in connection\nwith the theory of the Buddhistic origin of this cycle. The r\u00f4le\nof the ape; the conflict between the good and bad jinn, the ape\nbelonging with the latter group; and the narrator's statement,\n\"All this I have received from the bounty of God, whose name be\nexalted!\"--suggest at the base of this version the struggle between\nBuddhism and Mohammedanism; with Mohammedanism triumphant, of course.\n\n[96] Bayluhan (from the Spanish baile), \"a dancing-party.\" Katapusan\n(Tag.; from tapus, \"end, finish\"), a fiesta given nine days after\nthe death of an adult, or three days after the death of a child.\n\n[97] Silong, the ground floor of a Filipino house. Usually it has\nonly a dirt floor, and is not finished off.\n\n[98] The narrator has probably made the original episode a little\nmore delicate here. There are inconsistencies in the present form\nof the story: a lizard would feel cold, not hot; besides, it would\nhardly remain clinging to Juan's coat as he rushed through the\nforest. Clearly, something other than a lizard fell on Juan.\n\n[99] Tuntung is the earthen cover of an earthen pot. The verb derived\nfrom it, tuntungan, has two meanings: one is \"to cover something,\"\nthe other is: to step on or over something.\" Hence Juan's mistake.\n\n[100] Unfortunately this work is inaccessible at present, and I\nam unable to indicate definitely its episodes. It contains nothing\nunique, however.\n\n[101] Mangla, big land-crabs.\n\n[102] Cagang, small land-crabs.\n\n[103] Bataktak, non-edible frogs.\n\n[104] Hu-man, land-snails.\n\n[105] Aninipot, fireflies.\n\n[106] Lamoc, mosquitoes.\n\n[107] Camanchile, Pithecolobium dulce Benth. (Leguminos\u00e6), a native\nof tropical America; introduced into the Philippines by the Spaniards\nprobably in the first century of Spanish occupation; now thoroughly\nnaturalized and widely distributed in the Archipelago.\n\n[108] Bathala, the Supreme Being of the ancient Tagalogs.\n\n[109] This and the serial numbers following refer to corresponding\nnumbers of tales.","title":"Filipino Popular Tales","tradition":"myth-cosmogony","translated_text":null,"word_count":208265}