Filipino Popular Tales Collected and Edited with Comparative Notes By Dean S. Fansler, 1921 PREFACE. The folk-tales in this volume, which were collected in the Philippinesduring the years from 1908 to 1914, have not appeared in printbefore. They are given to the public now in the hope that they will beno mean or uninteresting addition to the volumes of Oriental Märchenalready in existence. The Philippine archipelago, from the very natureof its geographical position and its political history, cannot but be asignificant field to the student of popular stories. Lying as it doesat the very doors of China and Japan, connected as it is ethnicallywith the Malayan and Indian civilizations, Occidentalized as it hasbeen for three centuries and more, it stands at the junction of Eastand West. It is therefore from this point of view that these taleshave been put into a form convenient for reference. Their importanceconsists in their relationship to the body of world fiction. The language in which these stories are presented is the languagein which they were collected and written down, --English. Perhapsno apology is required for not printing the vernacular herewith;nevertheless an explanation might be made. In the first place, the object in recording these tales has been a literary one, not alinguistic one. In the second place, the number of distinctly differentlanguages represented by the originals might be baffling even to thereader interested in linguistics, especially as our method of approachhas been from the point of view of cycles of stories, and not from thepoint of view of the separate tribes telling them. In the third place, the form of prose tales among the Filipinos is not stereotyped; andthere is likely to be no less variation between two Visayan versionsof the same story, or between a Tagalog and a Visayan, than betweenthe native form and the English rendering. Clearly Spanish would notbe a better medium than English: for to-day there is more English thanSpanish spoken in the Islands; besides, Spanish never penetrated intothe very lives of the peasants, as English penetrates to-day by wayof the school-house. I have endeavored to offset the disadvantagesof the foreign medium by judicious and painstaking directions to myinformants in the writing-down of the tales. Only in very rare caseswas there any modification of the original version by the teller, as a concession to Occidental standards. Whatever substitutions Ihave been able to detect I have removed. In practically every case, not only to show that these are bona fide native stories, but alsoto indicate their geographical distribution, I have given the nameof the narrator, his native town, and his province. In many cases Ihave given, in addition, the source of his information. I am firmlyconvinced that all the tales recorded here represent genuine Filipinotradition so far as the narrators are concerned, and that nothinghas been "manufactured" consciously. But what is "native, " and what is "derived"? The folklore of thewild tribes--Negritos, Bagobos, Igorots--is in its way no more"uncontaminated" than that of the Tagalogs, Pampangans, Zambals, Pangasinans, Ilocanos, Bicols, and Visayans. The traditions ofthese Christianized tribes present as survivals, adaptations, modifications, fully as many puzzling and fascinating problems asthe popular lore of the Pagan peoples. It should be remembered, that, no matter how wild and savage and isolated a tribe may be, it is impossible to prove that there has been no contact of thattribe with the outside civilized world. Conquest is not necessaryto the introduction of a story or belief. The crew of a Portuguesetrading-vessel with a genial narrator on board might conceivably bea much more successful transmitting-medium than a thousand praos fullof brown warriors come to stay. Clearly the problem of analyzing andtracing the story-literature of the Christianized tribes differs onlyin degree from that connected with the Pagan tribes. In this volumeI have treated the problem entirely from the former point of view, since there has been hitherto a tendency to neglect as of small valuethe stories of the Christianized peoples. However, for illustrativematerial I have drawn freely on works dealing with the non-Christiantribes, particularly in the case of stories that appear to be native;and I shall use the term "native" to mean merely "existent in theIslands before the Spaniards went there. " In the notes, I have attempted to answer for some of the tales thequestion as to what is native and what imported. I have not beenable to reach a decision in the case of all, because of a lack ofsufficient evidence. While the most obvious sources of importationfrom the Occident have been Spain and Portugal, the possibilityof the introduction of French, Italian, and even Belgian storiesthrough the medium of priests of those nationalities must not beoverlooked. Furthermore, there is a no inconsiderable number of Basquesailors to be found on the small inter-island steamers that connectone end of the archipelago with the other. Even a very cursory glanceat the tales in this collection reveals the fact that many of themare more or less close variants and analogues of tales distributedthroughout the world. How or when this material reached the Philippinesis hard to say. The importation of Arabian stories, for example, might have been made over many routes. The Hindoo beast-tales, too, might have quite circled the globe in their progress from east to west, and thus have been introduced to the Filipinos by the Spaniards andPortuguese. Again, the germs of a number of widespread Märchen may haveexisted in the archipelago long before the arrival of the Europeans, and, upon the introduction of Occidental civilization and culture, have undergone a development entirely consistent with the developmentthat took place in Europe, giving us as a result remarkably closeanalogues of the Western tales. This I suspect to have been the caseof some of our stories where, parallel with the localized popularversions, exist printed romances (in the vernacular) with the mediaevalflavor and setting of chivalry. To give a specific case: the Visayans, Bicols, and Tagalogs in the coast towns feared the raids of MindanaoMussulmans long before white feet trod the shores of the Islands, andmany traditions of conflicts with these pirates are embedded in theirlegends. The Spaniard came in the sixteenth century, bringing withhim stories of wars between Christians and Saracens in Europe. Oneresult of this close analogy of actual historical situation was, Ibelieve, a general tendency to levelling: that is, native traditionsof such struggles took on the color of the Spanish romances; Spanishromances, on the other hand, which were popularized in the Islands, were very likely to be "localized. " A maximum of caution and aminimum of dogmatism, then, are imperative, if one is to treat at allscientifically the relationship of the stories of a composite peoplelike the Filipinos to the stories of the rest of the world. A word might be added as to the nature of the tales. I have includedonly "hero tales, serious and droll, " beast stories and fables, and pourquoi or "just-so" stories. Myths, legends, and fairy-tales(including all kinds of spirit and demon stories) I have purposelyexcluded, in order to keep the size of the volume within reasonablelimits. I have, however, occasionally drawn upon my manuscriptcollection of these types to illustrate a native superstition orcustom. Columbia University, May, 1918. CONTENTS. I. HERO TALES AND DROLLS. 1. (a) Suan's Good Luck 1 (b) Suan Eket 22. The Charcoal-Maker who became King 103. The Story of Carancal 174. (a) Suac and his Adventures 29 (b) The Three Friends, --the Monkey, the Dog, and the Carabao 315. (a) How Suan became Rich 35 (b) The King's Decisions 376. (a) The Four Blind Brothers 42 (b) Juan the Blind Man 43 (c) Teofilo the Hunchback, and the Giant 46 (d) Juan and the Buringcantada 47 (e) The Manglalabas 497. (a) Sagacious Marcela 53 (b) King Tasio 558. (a) The Story of Zaragoza 64 (b) Juan the Peerless Robber 699. The Seven Crazy Fellows 7510. (a) Juan Manalaksan 79 (b) Juan the Poor, who became Juan the King 8111. (a) Lucas the Strong 89 (b) Juan and his Six Companions 92 (c) The Story of King Palmarin 9812. (a) The Three Brothers 116 (b) Three Brothers of Fortune 118 (c) Pablo and the Princess 120 (d) Legend of Prince Oswaldo 12213. (a) The Rich and the Poor 137 (b) Lucas the Rope-Maker 14014. (a) The King and the Dervish 144 (b) The Mysterious Book 14515. The Miraculous Cow 15016. The Clever Husband and Wife 15217. The Three Brothers 15518. Juan and his Adventures 17119. Juan wearing a Monkey's Skin 17820. (a) How Salaksak became Rich 183 (b) Clever Juan and Envious Diego 186 (c) Ruined because of Invidiousness 188 (d) The Two Friends 190 (e) Juan the Orphan 19221. Is he the Crafty Ulysses? 19722. The Reward of Kindness 20723. Pedro and Satan 21124. The Devil and the Guachinango 21425. Juan Sadut 22326. An Act of Kindness 22727. The Indolent Husband 23128. Cecilio, the Servant of Emilio 23729. Chonguita 24430. The Golden Lock 24831. Who is the Nearest Relative? 25732. With One Centavo Juan marries a Princess 26233. (a) The Three Humpbacks 265 (b) The Seven Humpbacks 26734. (a) Respect Old Age 271 (b) The Golden Rule 27135. Cochinango 27636. Pedro and the Witch 27937. The Woman and her Coles Plant 28538. A Negrito Slave 28739. Alberto and the Monsters 29140. Juan and Maria 29541. The Enchanted Prince 30142. The Prince's Dream 30443. The Wicked Woman's Reward 30944. The Magic Ring 31045. (a) Maria and the Golden Slipper 314 (b) Abadeja 31646. Juan the Poor 31947. The Fate of an Envious Woman 32348. (a) The Monkey and Juan Pusong Tambi-Tambi 326 (b) Andres the Trapper 33249. Juan the Fool 33850. Juan and his Painted Hat 35351. Juan and Clotilde 35552. The Poor Man and his Three Sons 35953. The Denied Mother 36154. Tomarind and the Wicked Datu 363 II. FABLES AND ANIMAL STORIES. 55. The Monkey and the Turtle (three versions) 36656. The Monkey and the Crocodile (two versions) 37457. The Monkeys and the Dragon-Flies 37958. The Monkey, the Turtle, and the Crocodile 38259. The Iguana and the Turtle 38360. (a) The Trial among the Animals 385 (b) The Pugu's Case 386 (c) Why Mosquitoes hum and try to get into the Holes of our Ears 387 (d) A Tyrant 38861. The Greedy Crow 39162. The Humming-Bird and the Carabao 39363. The Camanchile and the Passion 39464. Auac and Lamiran 395 III. "JUST-SO" STORIES. 65. Why the Ant is not so Venomous as the Snake 39866. Why Locusts are Harmful 39967. How Lansones became Edible 40168. Why Cocks fight One Another 40369. Why Bats fly at Night 40470. Why the Sun shines more brightly than the Moon 40471. (a) Why the Culing has a Tonsure 407 (b) The Culeto and the Crow 407 (c) The Hawk and the Coling 40872. (a) Why the Cow's Skin is Loose on the Neck 410 (b) The First Loose-Skinned Cow and the First Tight-Skinned Carabao 41173. Why the Monkey is Wise 41274. (a) The Lost Necklace 414 (b) The Cock and the Sparrow-Hawk 41575. The Story of our Fingers 41676. Why Snails climb up Grass 41777. Why the Cuttlefish and Squids produce a Black Liquid 41978. Why Cocks have Combs on their Heads 42079. (a) How the Crow became Black 420 (b) Why the Crow is Black 421 (c) The Dove and the Crow 42280. Why the Ocean is Salty 42581. (a) Why the Sky is Curved 426 (b) Why the Sky is High 42682. An Unequal Match; or, Why the Carabao's Hoof is split 428 FILIPINO STORIES GIVEN IN THE NOTES. [Only stories from my own manuscript collection are listed here. Titlesof those given in full are printed in Roman; of those given merelyin abstract, in Italics. A "(C)" after a title indicates that thestory is taken from one of the native corridos, or metrical romancesprinted in the vernacular. ] Pedro's Fortunes 15Pusong 23Cabagboc 23Sandapal 23Sandangcal 23Greedy Juan 23Juan Tapon 23Dangandangan 23Tangarangan 23Kakarangkang 29How Piro became Rich 14The Cripple and the Blind Man 51Marcela outwits the King 56Cay Calabasa (C) 57Rodolfo (C) 60Juan and his Six Friends 78Edmundo (C) 87The Three Brothers 127The Priest and his Pupil 148Abu-Hasan (C) 154Don Agustin, Don Pedro, and Don Juan (C) 169The Adarna Bird (C) (two versions) 169Pedro and the Giants 175The Monkey becomes King 182Juan the Ashes-Trader 195Colassit and Colaskel 195Juan the Poor 202Juan Bachiller (C) 202Mabait and the Duende 217The Fortunes of Andoy, an Orphan 241Peter the Violinist 241Duke Almanzor (C) 251The Seven Hunchbacked Brothers 268Juan and his Father 275Pugut Negro (C) 280Juan Tiñoso (C) 283Juan and Maria (C) 298Pitong 299The Wonderful Tree 318King Asuero and Juan the Poor (C) 322Ricardo and his Adventures 347Juan and the Robbers 348The Adventure of Two Robbers 349Juan Sadut 351Juan Loco 352The Monkey and the Crocodile 377The Battle between the Birds and the Beasts 381The Bacuit's Case 389Why the Ant is not so Venomous as the Snake 399The Origin of Locusts 399The Origin of Locusts 400The Adam and Eve of the Tagalogs 402How Lanzones became Edible 402The Sun, the Moon, and the Stars 405The Sun and the Moon 406Origin of the Monkey 413The First Monkey 413The Deer and the Snail 429 APPENDIX 431 INDEX 447 BIBLIOGRAPHY. [The following list includes only such works as are referred to inabbreviated form in the notes throughout the volume. ] AARNE, ANTTI. Vergleichende Märchenforschungen. Helsingfors, 1908. Arabian Nights' Entertainments. Translated by Sir RICHARD BURTON. 10vols. , 1885. Supplemental Nights, 6 vols. , 1886-88. Bahar-i-Danush. Translated from the Persian by JONATHAN SCOTT. 3vols. Shrewsbury, 1799. BAIN, R. NISBET. Russian Fairy Tales. From the Skazki of Polevoi. NewYork, N. D. BASILE, G. Pentamerone. Translated by Sir RICHARD BURTON. 2vols. London, 1893. BATEMAN, G. W. Zanzibar Tales. Chicago, 1901. BENFEY, THEODOR. Pantschatantra: fünf Bücher indischer Fabeln, Märchen und Erzählungen. Aus dem Sanskrit übersetzt, mit Einleitungund Anmerkungen. 2 vols. Leipzig, 1859. BLUMENTRITT, FERDINAND. Diccionario mitológico (in Retana's Archivodel bibliófilo filipino, Vol. 2, Madrid, 1896). BOLTE (JOHANNES) UND POLÍVKA (GEORG). Anmerkungen zu den Kinder-und Hausmärchen der Brüder Grimm. 2 vols. Leipzig, 1913, 1915. (CitedBolte-Polívka. ) BOMPAS, C. H. Folklore of the Santal Parganas. London, 1909. BURTON, Sir RICHARD. See Arabian Nights' Entertainments, and Basile. (BUSK. ) Sagas from the Far East; or Kalmouk and Mongolian TraditionaryTales. London, 1873. (Compiled by RACHEL HARRIETTE BUSK. ) CABALLERO, FERNAN. Cuentos y poesias populares Andaluces. Leipzig, 1866. See also Ingram. CAMPBELL, A. Santal Folk-Tales. Pokhuria, India, 1891. CAMPBELL, J. F. Popular Tales of the West Highlands. 4 vols. 1890. CAMPBELL, KILLIS. The Seven Sages of Rome. Boston, 1907. CHILD, FRANCIS J. English and Scottish Popular Ballads. 5 vols. In10 parts. Boston, 1882-98. CLOUSTON, W. A. Book of Noodles. London, 1888. (Cited Clouston 1. ) --A Group of Eastern Romances. 1889. Privately printed. (CitedClouston 2. ) --Popular Tales and Fictions. 2 vols. London, 1888. (Cited Clouston 3. ) COLE, FAY-COOPER. Traditions of the Tinguian. Chicago, 1915. (CitedCole. ) COLE, MABEL COOK. Philippine Folk Tales. Chicago, 1916. (CitedM. C. Cole. ) COMPARETTI, D. Novelline Popolari Italiane. Rome, 1875. COSQUIN, EMMANUEL. Contes Populaires de Lorraine. 2 vols. Paris (1887). CRANE, THOMAS F. Italian Popular Tales. Boston, 1885. CROOKE, W. Religion and Folklore of Northern India. 2vols. Westminster, 1896. DÄHNHARDT, OSKAR. Natursagen. Eine Sammlung naturdeutender Sagen, Märchen, Fabeln und Legenden. 4 vols. Leipzig, 1907-12. DASENT, G. W. Popular Tales from the Norse. London, N. D. (The LondonLibrary. ) DAYRELL, ELPHINSTONE. Folk Stories from Southern Nigeria, WestAfrica. London, 1910. DRACOTT, ALICE E. Simla Village Tales. London, 1906. DUNLOP, JOHN COLIN. History of Fiction. Edited by H. WILSON. 2vols. London, 1896. EVANS, IVOR H. N. Folk Stories of the Tempassuk and Tuaran Districts, British North Borneo (in the Journal of the Royal AnthropologicalInstitute of Great Britain and Ireland, 43 [1913]: 422-479). (CitedEvans. ) FANSLER, HARRIOTT E. Types of Prose Narratives. Chicago, 1911. FLEESON, KATHERINE NEVILLE. Laos Folk-Lore of Farther India. Chicago, 1899. Folk-Lore Journal. Folk-Lore Society. 7 vols. London, 1883-89. (CitedFLJ. ) Folk-Lore: A Quarterly Review, current since 1890. (Cited FL. ) FRERE, M. Old Deccan Days, or Hindoo Fairy Legends Current in SouthernIndia. London, 1868. GEROULD, G. H. The Grateful Dead. (Folk-Lore Society. ) London, 1907. Gesta Romanorum. Translated by the Rev. CHARLES SWAN. Revisededition. London, 1906. GONZENBACH, LAURA. Sicilianische Märchen. 2 vols. Leipzig, 1870. GRIMM, THE BROTHERS. Household Tales: with the Author'sNotes. Translated from the German, and edited by M. Hunt. With anIntroduction by Andrew Lang. 2 vols. London, 1884. GROOME, F. H. Gypsy Folk Tales. London, 1899. HAHN, J. G. VON. Griechische und albanesische Märchen. 2 vols. Leipzig, 1864. HARTLAND, E. S. Science of Fairy Tales. London, 1891. HONEY, JAMES A. South African Folk Tales. New York, 1910. HOSE (CHARLES) and McDOUGALL (WILLIAM). The Pagan Tribes of Borneo. 2vols. London, 1912. (Cited Hose-McDougall. ) Indian Antiquary--A Journal of Oriental Research in Archaeology, History, Literature, Languages, Philosophy, Religion, etc. Bombay(current). INGRAM, J. H. Spanish Fairy Tales. Translated from FernanCaballero. New York, N. D. JACOBS, JOSEPH. Indian Fairy Tales. New York and London, 1913. (CitedJacobs 1. ) --The Fables of Æsop. I. History of the Æsopic Fable. London, 1889. (Cited Jacobs 2. ) Jataka, or Stories of the Buddha's Former Births. Translated from thePali by various hands. Edited by E. B. COWELL. 6 vols. Cambridge, V. D. Journal of American Folk-Lore. (Cited JAFL. ) --Bayliss, Clara K. , Tagalog Folk-Tales (JAFL 21 : 45-53). --Benedict, Laura W. , Bagobo Myths (JAFL 26 : 13-63). --Chamberlain, A. F. , Notes on Tagal Folk-Lore (JAFL 15 : 196-198). --Gardner, Fletcher, Tagalog Folk-Tales (JAFL 20 : 104-116, 300-310). --Maxfield, B. L. , and Millington, W. H. , Visayan Folk-Tales (JAFL 19 :97-112; 20 : 89-103, 311-318). Journal of Philology. Journal of the Royal Asiatic Society of Bengal, N. S. (CitedJRASB. ) Katha-sarit-sagara. See Somadeva. KINGSCOTE, Mrs. HOWARD. Tales of the Sun, or Folklore of SouthernIndia. London, 1890. KITTREDGE, GEORGE L. Arthur and Gorlagon (in Harvard Studies andNotes in Philology and Literature). KNOWLES, the Rev. J. H. Folk-Tales of Kashmir. 2d ed. London, 1893. KOHLER, REINHOLD. Kleinere Schriften. I. Zur Märchenforschung. Editedby J. BOLTE. Weimar, 1898. (Cited Köhler-Bolte. ) LAL BEHARI DAY. Folk-Tales of Bengal. London, 1883. LANG, ANDREW. Custom and Myth. 2d ed. London, 1885. LEGRAND, E. Recueil de contes populaires grecs. Paris, 1881. MACCULLOCH, J. A. The Childhood of Fiction: A Study of Folk Tales andPrimitive Thought. London, 1905. MCCULLOCH, WILLIAM. Bengali Household Tales. London, 1912. MEIER, E. Deutsche Volksmärchen aus Schwaben. Stuttgart, 1852. METELERKAMP, SANNI. Outa Karel's Stories: South African Folk-LoreTales. London, 1914. MIJATOVIES, Mme. Serbian Folk-Lore. London, 1874. Orient und Occident, insbesondere in ihren gegenwärtigen Beziehungen, etc. 3 vols. Göttingen, 1860-64. Pantschatantra. See Benfey. PANZER, FRIEDRICH. Studien zur germanischenSagengeschichte. I. Beowulf. München, 1910. Persian Tales: The 1001 Days. Translated by AMBROSE PHILLIPS. 2vols. London, 1722. (References are to the 6th edition. ) PITRÈ, G. Fiabe, Novelline e Racconti Popolari Siciliane. 4vols. Palermo, 1875. PRÖHLE, H. Kinder- und Volksmärchen. Leipzig, 1853. RADLOFF, W. Proben der Volkslitteratur der Turkischen StämmeSud-Sibiriens. 6 vols. St. Petersburg, 1866-86. RALSTON, W. R. S. Russian Folk Tales. London, 1873. (Cited Ralston 1. ) --Tibetan Tales. London, 1882. (Cited Ralston 2. ) RETANA, WENCESLAO. Aparato Bibliográfico. 3 vols. Madrid, 1906. RITTERSHAUS, ADELINE. Die Neuisländischen Volksmärchen. Halle, 1902. RIVIERE, J. Recueil de contes populaires de la Kabylie. Paris, 1882. Romancero General. 2 vols. Ed. DURAN. Romania: Recueil trimestriel. Ed. Par P. MEYER et G. PARIS. Paris, current since 1872. Rondallayre. Lo Rondallayre. Quentos populars catalans, colleccionatsper Fr. Maspons y Labros. Barcelona, 1875. ROTH, H. LING. The Natives of Sarawak and British North Borneo. 2vols. London, 1896. ROUSE, W. H. D. The Talking Thrush and Other Tales from India. London, 1899. SCHIEFNER, ANTON VON. See Tibetan Tales. SCHLEICHER, AUGUST. Litauische Märchen, Sprichworte, Rätsel undLieder. Weimar, 1857. SCHNELLER, C. Märchen und Sagen aus Wälschtirol. Innsbruck, 1867. SCHOTT, ARTHUR und ALBERT. Walachische Maerchen. Stuttgart, 1845. SCOTT, JONATHAN. See Bahar-i-Danush. SELLERS, C. Tales from the Land of Nuts and Grapes. London, 1888. SKEAT, W. W. Fables and Folk-Tales from an Eastern Forest. Cambridge, 1901. (Cited Skeat 1. ) SKEAT, W. W. Malay Magic. London, 1900. (Cited Skeat 2. ) SOMADEVA. Katha-sarit-sagara. Translated into English byC. H. TAWNEY. 2 vols. Calcutta, 1880, 1884. STEEL (F. A. ) and TEMPLE (R. C. ). Wideawake Stories = Tales of thePunjab. London, 1894. (Cited Steel-Temple. ) STEERE, E. Swahili Tales. London, 1870. STOKES, MAIVE. Indian Fairy Tales. London, 1880. STRAPAROLA, GIOVAN F. Tredici piacevoli Notti. The Nights, now firsttranslated into English by W. G. WATERS. 2 vols. London, 1894. TAWNEY, C. H. See Somadeva. THORNHILL, MARK. Indian Fairy Tales. London, 1888. THORPE, B. Yule-Tide Stories. London, 1853. Thousand and One Nights. See Arabian Nights' Entertainment. Tibetan Tales. Translated from the Tibetan of the Kah-Gyur by F. ANTONVON SCHIEFNER. Done into English from the German, with an Introduction, by W. R. S. RALSTON. London, 1882. (Cited Ralston 2. ) Tootinameh; or Tales of a Parrot. Persian text with Englishtranslation. Calcutta, 1792. WALDAU, A. Böhmisches Märchenbuch. Prag, 1860. WARDROP, M. Georgian Folk Tales. London, 1894. WEBSTER, WENTWORTH. Basque Legends. London (2d ed. ), 1879. WRATISLAW, A. H. Sixty Slavonic Folk-Tales. Boston, 1890. WUK. Volksmärchen der Serben. Berlin, 1854. FILIPINO POPULAR TALES PART I HERO TALES AND DROLLS. TALE 1 SUAN'S GOOD LUCK. Narrated by Macaria Garcia. The story is popular among the Pampangans. There was once an old woman who had an only son named Suan. [2] Suanwas a clever, sharp-witted boy. His mother sent him to school. Insteadof going to school, however, Suan climbed up the tree that stood bythe roadside. As soon as his mother had passed by from the market, Suan hurried home ahead of her. When she reached home, he cried, "Mother, I know what you bought in the market to-day. " He then toldher, article by article. This same thing happened so repeatedly, that his mother began to believe in his skill as a diviner. One day the ring of the datu's [3] daughter disappeared. All the peoplein the locality searched for it, but in vain. The datu called forvolunteers to find the lost ring, and he offered his daughter's handas a prize to the one who should succeed. Suan's mother heard of theproclamation. So she went to the palace and presented Suan to the datu. "Well, Suan, to-morrow tell me where the ring is, " said the datu. "Yes, my lord, I will tell you, if you will give your soldiers overto me for to-night, " Suan replied. "You shall have everything you need, " said the datu. That evening Suan ordered the soldiers to stand around him in asemicircle. When all were ready, Suan pointed at each one of them, and said, "The ring is here, and nowhere else. " It so happened thatSuan fixed his eyes on the guilty soldier, who trembled and becamepale. "I know who has it, " said Suan. Then he ordered them to retire. Late in the night this soldier came to Suan, and said, "I will getthe ring you are in search of, and will give it to you if you willpromise me my safety. " "Give it to me, and you shall be safe, " said Suan. Very early the next morning Suan came to the palace with a turkey inhis arms. "Where is the ring?" the datu demanded. "Why, sir, it is inthis turkey's intestines, " Suan replied. The turkey was then killed, and the ring was found inside it. "You have done very well, Suan. Now you shall have my daughter's hand, "said the datu. So Suan became the princess's husband. One day the datu proposed a bet with any one who wished to proveSuan's skill. Accordingly another datu came. He offered to bet sevencascos [4] of treasure that Suan could not tell the number of seedsthat were in his orange. Suan did not know what to do. At midnighthe went secretly to the cascos. Here he heard their conversation, and from it he learned the number of seeds in the orange. In the morning Suan said boastfully, "I tell you, your orange hasnine seeds. " Thus Suan won the whole treasure. Hoping to recover his loss, the datu came again. This time he hadwith him fourteen cascos full of gold. He asked Suan to tell himwhat was inside his golden ball. Suan did not know what to say. Soin the dead of night he went out to the cascos, but he could learnnothing there. The next morning Suan was summoned into the presenceof the two datus. He had no idea whatever as to what was in the ball;so he said scornfully, "Nonsense!" "That is right, that is right!" shouted a man. "The ball contains ninecents. " Consequently Suan won the fourteen cascos full of gold. Fromnow on, nobody doubted Suan's merit. Suan Eket. Narrated by Manuel Reyes, a Tagalog from Rizal province. He heardthe story from his grandfather. Many years ago there lived in the country of Campao a boy namedSuan. While this boy was studying in a private school, it was saidthat he could not pronounce the letter x very well--he called it"eket. " So his schoolmates nick-named him "Suan Eket. " Finally Suan left school, because, whenever he went there, the otherpupils always shouted at him, "Eket, eket, eket!" He went home, and told his mother to buy him a pencil and a pad of paper. "I amthe wisest boy in our town now, " said he. One night Suan stole his father's plough, and hid it in a creek neartheir house. The next morning his father could not find his plough. "What are you looking for?" said Suan. "My plough, " answered his father. "Come here, father! I will guess where it is. " Suan took his pencil anda piece of paper. On the paper he wrote figures of various shapes. Hethen looked up, and said, -- "Ararokes, ararokes, Na na nakawes Ay na s'imburnales, "-- which meant that the plough had been stolen by a neighbor and hiddenin a creek. Suan's father looked for it in the creek near their house, and found it. In great wonder he said, "My son is truly the wisestboy in the town. " News spread that Suan was a good guesser. One day as Suan was up in a guava-tree, he saw his uncle Pedroploughing. At noon Pedro went home to eat his dinner, leaving theplough and the carabao [5] in the field. Suan got down from the treeand climbed up on the carabao's back. He guided it to a very secretplace in the mountains and hid it there. When Pedro came back, hecould not find his carabao. A man who was passing by said, "Pedro, what are you looking for?" "I am looking for my carabao. Somebody must have stolen it. " "Go toSuan, your nephew, " said the man. "He can tell you who stole yourcarabao. " So Pedro went to Suan's house, and told him to guess whohad taken his carabao. Suan took his pencil and a piece of paper. On the paper he wrote someround figures. He then looked up, and said, "Carabaues, carabaues, Na nanakawes Ay na sa bundokes, "-- which meant that the carabao was stolen by a neighbor and was hiddenin the mountain. For many days Pedro looked for it in the mountain. Atlast he found it in a very secret place. He then went to Suan's house, and told him that the carabao was truly in the mountain. In greatwonder he said, "My nephew is surely a good guesser. " One Sunday a proclamation of the king was read. It was as follows:"The princess's ring is lost. Whoever can tell who stole it shall havemy daughter for his wife; but he who tries and fails, loses his head. " When Suan's mother heard it, she immediately went to the palace, and said, "King, my son can tell you who stole your daughter's ring. " "Very well, " said the king, "I will send my carriage for your son toride to the palace in. " In great joy the woman went home. She was only ascending the ladder[6] when she shouted, "Suan Suan, my fortunate son!" "What is it, mother?" said Suan. "I told the king that you could tell him who stole the princess'sring. " "Foolish mother, do you want me to die?" said Suan, trembling. Suan had scarcely spoken these words when the king's carriage came. Thecoachman was a courtier. This man was really the one who had stolenthe princess's ring. When Suan was in the carriage, he exclaimed ingreat sorrow, "Death is at hand!" Then he blasphemed, and said aloudto himself, "You will lose your life now. " The coachman thought that Suan was addressing him. He said to himself, "I once heard that this man is a good guesser. He must know thatit was I who stole the ring, because he said that my death is athand. " So he knelt before Suan, and said, "Pity me! Don't tell theking that it was I who stole the ring!" Suan was surprised at what the coachman said. After thinking for amoment, he asked, "Where is the ring?" "Here it is. " "All right! Listen, and I will tell you what you must do in orderthat you may not be punished by the king. You must catch one of theking's geese to-night, and make it swallow the ring. " The coachman did what Suan had told him to do. He caught a goose andopened its mouth. He then dropped the ring into it, and pressed thebird's throat until it swallowed the ring. The next morning the king called Suan, and said, "Tell me now whostole my daughter's ring. " "May I have a candle? I cannot guess right if I have no candle, "said Suan. The king gave him one. He lighted it and put it on a round table. Hethen looked up and down. He went around the table several times, uttering Latin words. Lastly he said in a loud voice, "Mi domine!" "Where is the ring?" said the king. Suan replied, -- "Singsing na nawala Ninakao ang akala Ay nas' 'big ng gansa, "-- which meant that the ring was not stolen, but had been swallowed bya goose. The king ordered all the geese to be killed. In the crop ofone of them they found the ring. In great joy the king patted Suanon the back, and said, "You are truly the wisest boy in the world. " The next day there was a great entertainment, and Suan and the princesswere married. In a country on the other side of the sea was living a rich man namedMayabong. This man heard that the King of Campao had a son-in-lawwho was a good guesser. So he filled one of his cascos with goldand silver, and sailed to Campao. He went to the palace, and said, "King, is it true that your son-in-law is a good guesser?" "Yes, " said the king. "Should you like to have a contest with me? If your son-in-law cantell how many seeds these melons I have brought here contain, I willgive you that casco filled with gold and silver on the sea; but if hefails, you are to give me the same amount of money as I have brought. " The king agreed. Mayabong told him that they would meet at the publicsquare the next day. When Mayabong had gone away, the king called Suan, and said, "Mayabonghas challenged me to a contest. You are to guess how many seeds themelons he has contain. Can you do it?" Suan was ashamed to refuse;so, even though he knew that he could not tell how many seeds a meloncontained, he answered, "Yes. " When night came, Suan could not sleep. He was wondering what to do. Atlast he decided to drown himself in the sea. So he went to the shoreand got into a tub. "I must drown myself far out, so that no one mayfind my body. If they see it, they will say that I was not truly agood guesser, " he said to himself. He rowed and rowed until he wasvery tired. It so happened that he reached the place where Mayabong'scasco was anchored. There he heard somebody talking. "How many seedshas the green melon?" said one. "Five, " answered another. "How manyseeds has the yellow one?"--"Six. " When Suan heard how many seeds each melon contained, he immediatelyrowed back to shore and went home. The next morning Suan met Mayabong at the public square, asagreed. Mayabong held up a green melon, and said, "How many seedsdoes this melon contain?" "Five seeds, " answered Suan, after uttering some Latin words. The melon was cut, and was found to contain five seeds. The kingshouted, "We are right!" Mayabong then held up another melon, and said, "How many does thisone contain?" Seeing that it was the yellow melon, Suan said, "It contains six. " When the melon was cut, it was found that Suan was right again. Sohe won the contest. Now, Mayabong wanted to win his money back again. So he took a bottleand filled it with dung, and covered it tightly. He challenged theking again to a contest. But when Suan refused this time, because hehad no idea as to what was in the bottle, the king said, "I let youmarry my daughter, because I thought that you were a good guesser. Nowyou must prove that you are. If you refuse, you will lose your life. " When Mayabong asked what the bottle contained, Suan, filled with rage, picked it up and hurled it down on the floor, saying, "I considerthat you are all waste to me. " [7] When the bottle was broken, itwas found to contain waste, or dung. In great joy the king crownedSuan to succeed him. Thus Suan lived happily the rest of his lifewith his wife the princess. Notes. Two other printed variants are-- (c) "Juan the Guesser" (in H. E. Fansler's Types of Prose Narratives[Chicago, 1911], pp. 73-77). (d) "Juan Pusong" (JAFL 19 : 107-108). This story seems to be fairly widespread among the Filipinos: thereis no doubt of its popularity. The distinguishing incidents of thetype are as follows:-- A1 Lazy son decides that he will go to school no longer, and (A2)with his ABC book or a pencil and pad of paper, he has no trouble inmaking his parents think him wise. (A3) He tells his mother that he haslearned to be a prophet and can discover hidden things. (A4) He spieson his mother, and then "guesses" what she has prepared for supper. B He hides his father's plough (cattle), and then finds it forhim. (B1) Plays similar trick on his uncle, thereby establishing hisreputation as a diviner. C King's daughter loses ring, and the king sends for Juan to find itunder penalty of death if he fails, or (C1) his mother volunteersher son's services. (C2) He accidentally discovers the thief by anejaculation of sorrow, or (C3) shrewdly picks out the guilty one fromamong the soldiers. In either case he causes the ring to be hid in a secret place orswallowed by a goose (turkey), in whose body it is found the next day. D Juan marries the princess. E By overhearing a conversation, Juan is able to tell the number ofseeds in an orange (melon), and to win a large sum of money from aneighboring king who has come to bet with hero's father-in-law. F Hero required to accept another bet, as to the contents of threejars. (Method as in E, --swimming out to neighboring king's casco andoverhearing conversation. ) G Ejaculation guess as to contents of golden ball (bottle). H Afraid of being called on for further demonstration of his skill, hero burns his "magic" book. These incidents are distributed among the four forms of the storyas follows:-- Version a A1A4C1C3DEG Version b A1A2BB1C1C2DEG Version c A1A2BCC2DE(accidentally hears answer)FH Version d A1A3A4EB A concluding adventure is sometimes added to version c, "Juanthe Guesser. " King and queen of another country visit palace ofJuan's father-in-law and want their newly-born child baptized. Juanis selected to be godfather. When called upon to sign the baptismcertificate, he instantly dies of shame, pen in hand: he cannot writeeven his own name. A connection between our story and Europe at once suggestsitself. "Dr. Knowall" (Grimm, No. 98) is perhaps the best-known, though by no means the fullest, Western version. Bolte and Polívka(2 [1915] : 402) give the skeleton of the cycle as follows:-- A1 A peasant with the name of Crab (Cricket, Rat), who buys aphysician's costume and calls himself Dr. Knowall, or (A2) who wouldlike to satiate himself once with three days' eating, (B) discoversthe thieves who have stolen from a distinguished gentleman a ring(treasure), by calling out upon the entrance of the servants (or atthe end of the three days), "That is the first (second, third)!" (C)He also guesses what is in the covered dish (or closed hand) whilecommiserating himself, "Poor Crab (Cricket, Rat)!" (D1) Througha purgative he by chance helps to find a stolen horse, or (D2) hediscovers the horse that has previously been concealed by him. (E) Hegets a living among the peasants, upon whom he has made an impressionwith a short or unintelligible sermon or through the crashing-downof the pulpit, which has previously been sawed through by him. Bolte lists over a hundred and fifty stories containing one or moreincidents of this cycle. The discovery of the ring inside a domesticfowl (sometimes animal) is found in most of the European versions, as is likewise the "ejaculation guess" (our C3 and G). These two details, however, are also found in Oriental forms ofthe story, which, as a whole, have some peculiarly distinctivetraits. These (see Bolte-Polívka, 2 : 407) are (1) the rôle of thewife, (2) the collapsing of the room, (3) the burning of the magicbook. The appearance in the Philippine versions of two of these motifs(one in modified form), together with a third (the betting-contestbetween the two kings, which is undoubtedly Eastern in origin), leads us to believe that our story of "Juan the Guesser" is in largemeasure descended directly from Oriental tradition, though it mayowe something to Occidental influence. In two of our variants it is the mother who in her fond pride placesher son in jeopardy of losing his head. As the hero is a youngbachelor when the story opens, the exploitation of his prowess wouldnaturally devolve upon his mother. The burning of the magic bookis found in version c, though the incident of the collapsing of theroom or house is lacking in all our variants. The most characteristicepisode, however, in the Philippine members of this cycle, is thebetting-contest between the two kings. It is introduced five timesinto the four tales. Its only other occurrence that I know of in thiscycle is in an Arabian story cited by Cosquin (2 : 192), which follows. One day, when the king was boasting of his conjurer before some otherkings, they said to him, "We too have some diviners. Let us comparetheir wits with the wisdom of your man. " The kings then buried threepots, --one filled with milk, another with honey, and the third withpitch. The conjurers of the other kings could not say what was inthe pots. Then Asfour (the hero) was called. He turned to his wife, and said, "All this (trouble) comes of you. We could have left thecountry. The first (time) it was milk; the second, honey; the third, pitch. " The kings were dumfounded. "He has named the milk, the honey, and the pitch without hesitation, " they said, and they gave hima pension. The close resemblance between this detail and the corresponding one(F) in "Juan the Guesser" is immediately evident. The fact that thedifficulty in Juan's career is overcome, not by an "ejaculation guess, "but by a providential accident (much the same thing, however), doesnot decrease the significance of the two passages. That the betting-contest between the two kings is an Orientalconception (very likely based on actual early custom) is furtherborne out by its appearance in a remarkable group of Eastern storiesof the "Clever Lass" type (see Child, English and Scottish Ballads, 1 : 11). "The gist of these narratives, " writes Professor Child, "is that one king propounds tasks to another; in the earlier ones, with the intent to discover whether his brother-monarch enjoys the aidof such counsellors as will make an attack on him dangerous; in thelater, with the demand that he shall acquit himself satisfactorily, or suffer a forfeit: and the king is delivered from a serious straitby the sagacity either of a minister . . . Or of the daughter of hisminister, who came to her father's assistance . . . . These tasks arealways such as require ingenuity of one kind or another, whether indevising practical experiments, in contriving subterfuges, in solvingriddles, or even in constructing compliments. " One other Oriental variant of this story may be cited because of itssimilarity to two of our tales (cf. Our episodes C and C2). This isan Anamese version, printed in the "Chrestomathie cochin-chinoise"(Paris, 1872), 1 : 30:-- There was once a man who, being qualified for nothing, and notknowing how to earn a living, made up his mind one day to becomea diviner. As luck had many times served him, the public came tobelieve in his oracles. . . . He amassed a good round sum, and dayby day his success made him more bold and boastful. Once a goldentortoise disappeared from the palace of the king. As all searches forit resulted in nothing, some one mentioned the diviner to the king, and begged permission to summon him. The king ordered his litterprepared, the escort and the umbrellas of honor, and sent to havethe conjurer fetched. When the conjurer learned what was the matter, he was very much disturbed, but he could not resist the commandsof the king. Accordingly he dressed himself, entered the litter, and set out. Along the road the poor diviner continually bemoanedhis fate. Finally he cried out, "What is the use of groaning? Thestomach (bung) has caused it all; the belly (da) will suffer for it"(an Anamese proverb). Now, it happened that the two litter-bearerswere named Bung and Da, and it was they who had stolen the king's goldtortoise. When they heard the exclamation of the diviner, they believedthat they had been discovered. They begged him to have pity on them;they confessed that they had stolen the tortoise and had hidden itin the gutter. "Very well, " said the diviner, "I will spare you; Iwill say nothing; reassure yourselves. " When he reached the palace, he went through some magical performances, found the tortoise, andwas overwhelmed by the king with rewards and honors. --COSQUIN, 2 : 192. It is entirely possible that this story and our two stories containingthe same situation are connected. Trading between Manila and Indo-Chinahas been going on for centuries. The history of the Philippine story has probably been something likethis: To an early narrative about a wager between two neighboringkings or datus, in which the winner was aided by the shrewdness ofan advisor (originally having a considerable amount of real ability), were added other adventures showing how the advisor came to have hispost of honor. The germ of this story doubtless came from India viathe Malay migrations; the additional details possibly belong to amuch later period. It is, moreover, not impossible that this whole cycle of the lucky"anti-hero" grew up as a conscious antithesis to the earlier cycleof the genuinely "Clever Lass" (see No. 7 in this collection). In conclusion I might call attention to Benfey's treatment of thisdroll in "Orient und Occident" (1 : 371 et seq. ). Benfey traces thestory from the Orient, but considers that its fullest form is thatgiven in Schleicher's Lithuanian legends. The tale is also found in"Somadeva, " Chapter XXX (Tawney, 1 : 272-274). TALE 2 THE CHARCOAL-MAKER WHO BECAME KING. Narrated by José R. Perez, a Tagalog living in Manila, who heard thestory when a boy from his nurse. Once upon a time there lived a king who had one beautifuldaughter. When she was old enough to be married, her father, as wasthe custom in ancient times, made a proclamation throughout his kingdomthus: "Whosoever shall be able to bring me ten car-loads of money forten successive days shall have the hand of my beautiful daughter andalso my crown. If, however, any one undertakes and fails, he shallbe put to death. " A boy, the only son of a poor charcoal-maker, heard this announcementin his little town. He hurried home to his mother, and said thathe wanted to marry the beautiful princess and to be king of theircountry. The mother, however, paid no attention to what her foolishson had said, for she well knew that they had very little money. The next day the boy, as usual, took his hatchet and went to the forestto cut wood. He started to cut down a very huge tree, which wouldtake him several days to finish. While he was busy with his hatchet, he seemed to hear a voice saying, "Cut this tree no more. Dip yourhand into the hole of the trunk, and you will find a purse whichwill give you all the money you wish. " At first he did not pay anyattention to the voice, but finally he obeyed it. To his surprise, he got the purse, but found it empty. Disappointed, he angrily threwit away; but as the purse hit the ground, silver money rolled merrilyout of it. The youth quickly gathered up the coins; then, picking upthe purse, he started for home, filled with happiness. When he reached the house, he spread petates [8] over the floor oftheir little hut, called his mother, and began shaking the purse. Theold woman was amazed and delighted when she saw dollars coming outin what seemed to be an inexhaustible stream. She did not ask herson where he had found the purse, but was now thoroughly convincedthat he could marry the beautiful princess and be king afterwards. The next morning she ordered her son to go to the palace to informhis Majesty that he would bring him the money he demanded in exchangefor his daughter and his crown. The guard of the palace, however, thought that the youth was crazy; for he was poorly dressed and hadrude manners. Therefore he refused to let him in. But their talk wasoverheard by the king, who ordered the guard to present the youthbefore him. The king read the announcement, emphasizing the part whichsaid that in case of failure the contestant would be put to death. Tothis condition the charcoal-maker agreed. Then he asked the kingto let him have a talk with his daughter. The meeting was granted, and the youth was extremely pleased with the beauty and vivacity ofthe princess. After he had bidden her good-by, he told the king to send the carswith him to get the first ten car-loads of money. The cars were sentwith guards. The drivers and the guards of the convoy were astonishedwhen they saw the poor charcoal-maker fill the ten cars with brightnew silver dollars. The princess, too, at first was very much pleasedwith such a large sum of money. Five days went by, and the youth had not failed to send the amount ofmoney required. "Five days more, and I shall surely be married!" saidthe princess to herself. "Married? Yes, married life is like musicwithout words. But will it be in my case? My future husband is ugly, unrefined, and of low descent. But--he is rich. Yes, rich; but whatare riches if I am going to be wretched? No, I will not marry himfor all the world. I will play a trick on him. " The next day the guard informed her that the riches of the youngman were inexhaustible, for the purse from which he got his moneyseemed to be magical. When she heard this, she commanded the guard totell the young man that she wished to see him alone. Filled with joybecause of this sign of her favor, the youth hastened to the palace, conducted by the guard. The princess entertained him regally, and triedall sorts of tricks to get possession of the magical purse. At last shesucceeded in inducing him to go to sleep. While he was unconscious, thedeceitful princess stole the purse and left him alone in the chamber. When he awoke, he saw that the princess had deserted him and thathis purse was gone. "Surely I am doomed to die if I don't leave thiskingdom at once, " said he to himself. "My purse is gone, and I cannotnow fulfil my contract. " He at once hurried home, told his parents toabandon their home and town, and he himself started on a journey foranother kingdom. After much travelling, he reached mountainous places, and had eaten but little for many a day. By good luck he came across a tree heavily laden with fruits. Thetree was strange to him; but the delicious appearance of its fruit, and his hunger, tempted him to try some. While he was eating, he wasterrified to find that two horns had appeared on his forehead. He triedhis best to pull them off, but in vain. The next day he saw anothertree, whose fruit appeared even more tempting. He climbed it, pickedsome fruits, and ate them. To his surprise, his horns immediatelyfell off. He wrapped some of this fruit up in his handkerchief, and then went back to find the tree whose fruit he had eaten the daybefore. He again ate some of its fruit, and again two horns grew outof his head. Then he ate some of the other kind, and the horns felloff. Confident now that he had a means of recovering his purse, hegathered some of the horn-producing fruits, wrapped them in his shirt, and started home. By this time he had been travelling for nearly twoyears, and his face had so changed that he could not be recognizedby his own parents, or by his town-mates who had been hired by theking to search for him for execution. When he reached his town, he decided to place himself in the king'spalace as a helper of the royal cook. As he was willing to work withoutpay, he easily came to terms with the cook. One of the conditionsof their agreement was that the cook would tell him whatever theking or the king's family were talking about. After a few monthsthe charcoal-maker proved himself to be an excellent cook. In fact, he was now doing all the cooking in the palace; for the chief cookspent most of his time somewhere else, coming home only at meal times. Now comes the fun of the story. One day while the cook was gone, the youth ground up the two kinds of fruit. He mixed the kind thatproduced horns with the king's food: the other kind, which causedthe horns to fall off, he mixed with water and put into a jar. Thecook arrived, and everything was ready. The table was prepared, and the king and his family were called to eat. The queen and theking and the beautiful princess, who were used to wearing goldencrowns set with diamonds and other precious stones, were then to beseen with sharp ugly horns on their heads. When the king discoveredthat they all had horns, he summoned the cook at once, and asked, "What kind of food did you give us?" "The same food that your Highness ate a week ago, " replied the cook, who was terrified to see the royal family with horns. "Cook, go and find a doctor. Don't tell him or any one else that wehave horns. Tell the doctor that the king wants him to perform anoperation, " ordered the king. The cook set out immediately to find a doctor; but he was interceptedby the charcoal-maker, who was eager to hear the king's order. "Whereare you going? Say, cook, why are you in such a hurry? What is thematter?" "Don't bother me!" said the cook. "I am going to find a doctor. Theking and his family have horns on their heads, and I am ordered tofind a doctor who can take them off. " "I can make those horns fall off. You needn't bother to find adoctor. Here, try some of this food, cook!" said the helper, giving himsome of the same food he had prepared for the king. The cook tried it, and it was good; but, to his alarm, he felt two horns on his head. Toprevent rumors from reaching the ears of the king, the youth thengave the cook a glass of the water he had prepared, and the hornsfell off. While the charcoal-maker was playing this trick on the cook, he related the story of his magical purse, and how he had lost it. "Change your clothes, then, and get ready, and I will present you tothe king as the doctor, " said the cook. The helper then dressed himself just like a doctor of surgery, andwas conducted by the cook into the king's presence. "Doctor, I want you to do all you can, and use the best of your wisdom, to take off these horns from our heads. But before doing it, promise mefirst that you will not unfold the matter to the people; for my queen, my daughter, and I would rather die than be known to have lived withhorns. If you succeed in taking them off, you shall inherit one-halfof my kingdom and have the hand of my fair daughter, " said the king. "I do promise. But listen, O king! In order to get rid of those horns, you must undergo the severest treatment, which may cause your death, "replied the doctor. "It is no matter. If we should die, we would rather die hornless thanlive with horns, " said the king. After the agreement was written out, the doctor ordered thetreatment. The king and the queen were to be whipped until they bled, while the princess was to dance with the doctor until she becameexhausted. These were the remedies given by the doctor. While the king and queen were being whipped, the doctor who, we mustremember, was the cook's helper--went to the kitchen to get the jar ofwater which he had prepared. The cruel servants who were scourging theking and the queen took much delight in their task, and did not quituntil the king and queen were almost lifeless. The doctor forgot theroyal couple while he was dancing with the princess, and found themjust about to die. He succeeded, however, in giving them some of thefruit-water he had made ready, and the horns fell off. The princess, exhausted, also asked for a drink when she stopped dancing, and thehorns fell off her head too. A few days afterwards the king and the queen died, and the doctorsucceeded to the throne, with the beautiful princess as hiswife. Then the doctor told her that he was the poor charcoal-makerwho had owned the magic purse that she had stolen from him. As soonas he was seated on the throne, he made his friend the cook one ofhis courtiers. Although the new king was uneducated and unrefined, he welcomed all wise men to his palace as his counsellors, and hiskingdom prospered as it had never done under its previous rulers. Notes. Another Tagalog version, called "Pedro's Fortunes" and narrated byFacundo Esquivel of Nueva Ecija, represents the hero as inheritingthe inexhaustible purse from his father. Pedro, with his wealth, soon attracts the notice of the princess, who slyly wheedles his purse away from him. Bent on revenge, he setsout travelling. Hunger soon drives him to eat some beautiful blossomshe finds on a strange tree in the mountains. No sooner has he eaten, however, than horns grow out of his forehead. At first in despair, but later becoming philosophical, he eats some of the leaves of thetree. Horns disappear. Taking blossoms and leaves with him, he goeson. He finds another tree with blossoms similar to the first. Heeats: fangs from upper jaw. Eats leaves from the same tree: fangsdisappear. Takes with him specimens of both flowers and leaves. Thirdtree: blossoms tail-producing. When he reaches home, he makes adecoction of the three kinds of flowers, then goes to the palaceand sells "lemonade from Paradise. " King, queen, and princess drink:horns, fangs, tails. All efforts to remove them vain. Proclamationthat princess's hand will be given to whoever can cure the royalfamily. Disguised as a doctor, Pedro cures king, queen, and princesswith a decoction of the three kinds of leaves, first, however, demanding and getting back his purse. Pedro is married to princess. These two stories (No. 2 and the variant) belong to the type in whichthe hero loses a magic article (or three magic articles) through thetrickery of a princess, but recovers it (them) again by the aid offruits (blossoms) which, if eaten, cause bodily deformity, --leprosy, horns, a tail, a long nose, transformation into an animal, or thelike. The princess, a victim of one of these fruits, which thehero causes her to eat unwittingly, can be restored to her formerbeauty only by eating of another fruit which the hero, disguised as aphysician, supplies on condition that the magic articles first stolenbe given up. A detailed study of this cycle has been made by AnttiAarne (pp. 85-142). Aarne names the cycle "The Three Magic Articlesand the Wonderful Fruit. " After an examination of some hundred andforty-five variants of the story, all but four of which are European, he concludes that the tale arose among the Celts (British Isles andFrance) and spread eastward (p. 135), and that the farther we gofrom these two lands, the more freely are the original details ofthe story handled (p. 137). The prototype of this folk-tale Aarne reconstructs as follows(pp. 124-125):-- There are three brothers, soldiers. Each comes into the possession ofa specific magic article. One obtains a purse which is never empty;the second, a horn which when blown raises an army; and the third, amantle which transports its owner wherever he commands it to go. (Theowner of the purse begins to lead such a luxurious life, that hebecomes acquainted with the king and his family. ) The king's daughterdeprives the hero of his magic purse. He gets from his brother thesecond magic article, but the same thing happens again: the princesssteals the horn likewise. A third time the hero goes to the princess, taking the mantle given him by his brother. With the help of this, the hero succeeds in punishing the princess by transporting her toa distant island. But she cheats him again. In the magic mantle shewishes herself home, leaving him on the island. He happens upon anapple-tree. He eats some of the fruit, but notices with dismay thathorns have grown from his head. After a time he finds other apples;and when he has eaten them, the horns disappear, and he regainshis original form. Unrecognized, the youth sets out to sell to theking's daughter some of the first apples. Without suspecting any evil, she eats them, and horns appear on her head. No one is able to cureher. Then the hero appears as a foreign physician at the court ofthe king, and makes ready his cure. He gives the princess enough ofthe good apple to cause the horns to decrease in size. In this wayhe compels her to give him back the stolen articles. The Tagalog versions of the story differ considerably from thisarchetype. No brothers of the hero are mentioned. There is but onemagic object, an inexhaustible purse: hence there is no magic flightto an island. In none of Aarne's variants do we find blossoms producinghorns which may be removed only by leaves from the same tree, as in ourvariant. The tail-producing fruit is found in nine European versions(five Finnish, two Russian, two Italian), but the fang-producingblossom is peculiar only to our variant; likewise the "lemonade fromParadise" method of dispensing the extract. In thirty-five of theFinnish and Russian forms of the story the hero whips the princessto make her give up the stolen articles, or introduces whipping asa part of the cure (cf. No. 2). Both Filipino versions end with themarriage of the hero to the princess, a detail often lacking in theother versions. It is impossible to say when or whence this tale reached thePhilippines. The fact that the story does not seem to be widespreadin the Islands suggests that its introduction was recent, whilethe separate incidents point to some Finnish or Russian version assource. The only crystallized elements found in the Philippines arethe poor hero's obtaining a magic purse, his aspiring to the handof the princess, her theft of the magic object, and its recovery bymeans of horn-producing fruits. The complete story (2) seems to bemore native and less "manufactured" than the variant. Besides Aarne, for a general discussion of this cycle see Cosquin, 1 :123-132; R. Köhler's notes to Gonzenbach's No. 31, and his variants ofthis story in Zeitschrift des Vereins für Volkskunde (1896); Von Hahn, 2 : 246-247; Grimm, notes to No. 122, "Donkey Cabbages" (in Tales[ed. Hunt], 2 : 419-423). F. H. Groome's "The Seer" (No. 23), a partof which resembles very closely the literary form of the story inthe Gesta Romanorum (ch. 120), seems to have been overlooked by Aarne. TALE 3 THE STORY OF CARANCAL. Narrated by José P. Caedo, a Tagalog from Batangas, Batangas. Once upon a time there lived a couple who had long been married, but had no child. Every Sunday they went to church and begged God togive them a son. They even asked the witches in their town why Godwould not give them a child. The witches told them that they wouldhave one after a year, but that when born he would be no longer thana span. Nevertheless the couple gave thanks. After a year a son was born to them. He was very small, as thewitches had foretold, but he was stronger than any one would expectsuch a small child to be. "It is strange, " said a neighbor. "Why, he eats more food than his stomach can hold. " The boy grew larger andlarger, and the amount of food he ate became greater and greater. Whenhe became four feet tall, his daily requirements were a cavan [9]of rice and twenty-five pounds of meat and fish. "I can't imaginehow so small a person can eat so much food, " said his mother to herhusband. "He is like a grasshopper: he eats all the time. " Carancal, as the boy was called, was very strong and verykind-hearted. He was the leader of the other boys of the town, forhe could beat all of them in wrestling. After a few years the family's property had all been sold to buyfood for the boy. Day after day they became poorer and poorer, forCarancal's father had no other business but fishing. So one day whenCarancal was away playing, the wife said to her husband, "What shallwe do with Carancal? He will make us as poor as rats. It is better forus to tell him to go earn his living, for he is old enough to work. " "No, it is a shame to send him off, " said the father, "for we askedGod for him. I will take him to the forest and there kill him; andif the neighbors ask how he died, we will say that an accident befellhim while cutting trees. " Early the next morning his father led Carancal to the forest, and theybegan to cut down a very big tree. When the tree was about to fall, Carancal's father ordered the son to stand where the tree inclined;so that when it fell, Carancal was entirely buried. The fatherimmediately went home, thinking that his son had surely been killed;but when he and his wife were talking, Carancal came home with thebig tree on his shoulders. "Father, father, why did you leave me alone in the forest?" said theobedient boy. The father could not move or speak, for shame of himself. He onlyhelped his son unload the heavy burden. The mother could not speakeither, for fear Carancal might suspect their bad intentions towardhim. Accordingly she and her husband planned another scheme. The next day Carancal was invited by his father to go fishing. Theyrowed and rowed until they were far out into the blue sea. Then theyput their net into the water. "Carancal, dive down and see that ournet is sound, " said the father. Carancal obeyed. In about a minute thewater became red and began to foam. This made the old man think thathis son had been devoured by a big fish, so he rowed homeward. When hereached home, his wife anxiously asked if Carancal was dead; and thehusband said, "Yes. " They then cooked their meal and began to eat. Buttheir supper was not half finished when Carancal came in, carrying abig alligator. He again asked his father why he had left him aloneto bring such a big load. The father said, "I thought you had beenkilled by a large fish. " Carancal then asked his mother to cook hima cavan of rice, for he was tired from swimming such a long distance. The couple were now discouraged; they could not think of any wayby which to get rid of Carancal. At last the impatient woman said, "Carancal, you had better go out into the world to see what you can dotoward earning your own living. You know that we are becoming poorerand poorer. " . . . "Mother, " interrupted the boy, "I really did not wish to go awayfrom you; but, now that you drive me as if I were not your son, I cannot stay. " He paused for a moment to wipe the tears from hischeeks. "You know that I love you; but you, in turn, hate me. Whatshall I do? I am your son, and so I must not disobey you. But beforeI depart, father and mother, please give me a bolo, [10] a big bolo, to protect myself in case of danger. " The parents willingly promised that he should have one, and aftertwo days an enormous bolo five yards long was finished. Carancal tookit, kissed the hands of his parents, [11] and then went away with aheavy heart. When he had left his little village behind, he did not know which wayto go. He was like a ship without a rudder. He walked and walked untilhe came to a forest, where he met Bugtongpalasan. [12] Carancal askedhim where he was going; and Bugtongpalasan said, "I am wandering, but I do not know where to go. I have lost my parents, and they haveleft me nothing to inherit. " "Do you want to go with me?" said Carancal. "Yes, " said Bugtongpalasan. "Let us wrestle first, and the loser will carry my bolo, " said Carancalas a challenge. They wrestled; and Bugtongpalasan was defeated, so he had to carry the big bolo. Then they continued their journey until they met Tunkodbola, [13]whom Carancal also challenged to a wrestling-match. Tunkodbola laughedat Carancal, and said, "Look at this!" He twisted up a tree near by, and hurled it out of sight. "That is all right. Let us wrestle, and we will see if you can twistme, " said Carancal scornfully. So they wrestled. The earth trembled, trees were uprooted, large stones rolled about; but Tunkodbola wasdefeated. "Here, take this bolo and carry it!" said Carancal triumphantly;and they continued their journey. When they reached the top of a mountain, they saw a big man. This wasMacabuhalbundok. [14] Carancal challenged him; but Macabuhalbundokonly laughed, and pushed up a hill. As the hill fell, he said, "Lookat this hill! I gave it only a little push, and it was overthrown. " "Well, I am not a hill, " said Carancal. "I can balance myself. " Theywrestled together, and Carancal was once more the winner. The four companions now walked on together. They were all wanderingabout, not knowing where to go. When they were in the midst of a thickwood, they became hungry; so Carancal, their captain, ordered one ofthem to climb a tall tree and see if any house was nigh. Bugtongpalasandid so, and he saw a big house near the edge of the forest. They allwent to the house to see if they might not beg some food. It was a very large house; but all the windows were closed, andit seemed to be uninhabited. They knocked at the door, but no oneanswered. Then they went in, and found a table covered with deliciousfood; and as they were almost famished, they lost no time in devouringwhat seemed to have been prepared for them. After all had eaten, three of them went hunting, leaving Bugtongpalasan behind to cookmore food for them against their return. While Bugtongpalasan was cooking, he felt the earth tremble, and ina short time he saw a big giant ascending the stairs of the house, saying, "Ho, bajo tao cainco, " [15] which means "I smell a man whomI will eat. " Bugtongpalasan faced him, but what could a man do toa big giant? The monster pulled a hair out of his head and tiedBugtongpalasan to a post. Then he cooked his own meal. After eating, he went away, leaving his prisoner in the house. When the three arrived, they were very angry with Bugtongpalasanbecause no food had been prepared for them; but they untied him, and made him get the meal. Tunkodbola was the next one left behindas cook while the others went hunting, but he had the same experienceas Bugtongpalasan. Then Macabuhalbundok; but the same thing happenedto him too. It was now the turn of Carancal to try his wit, strength, andluck. Before the three left, he had them shave his head. When thegiant came and saw that Carancal's head was white, he laughed. "Itis a very fine thing to have a white head, " said the giant. "Make myhead white, too. " "Your head must be shaved to be white, " said Carancal, "and it is avery difficult thing to shave a head. " "Never mind that! I want to have my head shaved, " said the giantimpatiently. Carancal then got some ropes and wax. He tied the giant tightly toa post, and then smeared his body with wax. He next took a match andset the giant's body on fire. Thus the giant was destroyed, and thefour lived in the house as if it were their own. Not long afterwards a rumor reached their ears. It was to this effect:that in a certain kingdom on the other side of the sea lived a king whowanted to have a huge stone removed from its place. This stone was sobig that it covered much ground. The prize that would be given to theone who could remove it was the hand of the king's prettiest daughter. The four set out to try their strength. At that time there wereno boats for them to sail on, so they had to swim. After threeweeks' swimming, they landed on an island-like place in the sea, to rest. It was smooth and slippery, which made them wonder what itcould be. Carancal, accordingly, drew his bolo and thrust it intothe island. How fast the island moved after the stroke! It was notreally an island, but a very big fish. Fortunately the fish carriedthe travellers near the shores of the kingdom they were seeking. When the four arrived, they immediately presented themselves to theking, and told him that they would try to move the stone. The kingordered one of his soldiers to show them the stone. There a big crowdof people collected to watch the four strong men. The first to try was Bugtongpalasan. He could hardly budge it. ThenTunkodbola tried, but moved it only a few yards. When Macabuhalbundok'sturn came, he moved the great stone half a mile; but the king saidthat it was not satisfactory. Carancal then took hold of the ropetied to the stone, and gave a swing. In a minute the great stone wasout of sight. The king was very much pleased, and asked Carancal to choose a princessfor his wife. "I am not old enough to marry, my lord, " said Carancalsadly (sic!). "I will marry one of my companions to your daughter, however, if you are willing. " The king agreed, and Bugtongpalasanwas made a prince. The three unmarried men lived with Bugtongpalasan. By this time theywere known not only throughout the whole kingdom where they were, butalso in other countries. They had not enjoyed a year's hospitalityin Bugtongpalasan's home when a letter addressed to the four mencame. It was as follows:-- I have heard that you have superhuman strength, which I now greatlyneed. About a week ago a monster fish floated up to the shore of mytown. It is decaying, and has a most offensive odor. My men in vainhave tried to drag the fish out into the middle of the sea. I writeto inform you that if you can rid us of it, I will let one of youmarry my prettiest daughter. King Walangtacut. [16] After Carancal had read the letter, he instantly remembered thefish that had helped them in travelling. The three companions madethemselves ready, bade Bugtongpalasan good-by, and set out forWalangtacut's kingdom. They travelled on foot, for the place was notvery far away. In every town they passed through, the people cried, "Hurrah forthe strong men!" The king received them with a banquet, and all thehouses of the town were decorated with flags. In a word, every onewelcomed them. After the banquet was over, the three men marched with the king andall his counsellors, knights, dukes, and the common people to where thedecaying fish lay. In this test, too, Carancal was the only successfulone. Again he refused to marry; but as the princess was very anxious tohave a strong man for her husband, Tunkodbola was chosen by Carancal, and he became her husband. The fame of the strong men was now nearly universal. All thesurrounding kings sent congratulations. The heroes received offersof marriage from many beautiful ladies of the neighboring kingdoms. One day when Carancal and Macabuhalbundok were talking together, oneof them suggested that they go on another journey. The other agreed, and both of them made preparations. But when they were about to start, a letter from another king came, addressed to Carancal. The kingsaid in his letter that a great stone had fallen in his park. "Itis so big that I thought it was the sky that fell, " he wrote. "I amwilling to marry you to my youngest daughter if you can remove itfrom its present place, " said the king. The two friends accepted the invitation, and immediately began theirjourney. They travelled by land and sea for many a day. At lastthey reached the place. There they found the same stone which theyhad removed before. As he knew that he could not move it far enough, Macabuhalbundok did not make any attempt: Carancal was again the onewho did the work. Once more Carancal refused to marry. "I am too young yet to marry, "he said to the king. "In my place I will put my companion. " SoMacabuhalbundok was married. Carancal remained a bachelor, for he did not wish to have a wife. Thethree princes considered him as their father, though he was youngerthan any of them. For a long time Carancal lived with each of thema year in rotation. Not long after the marriage of Macabuhalbundok, the father-in-law of Bugtongpalasan died, and so Bugtongpalasan becamethe king. Then the following year Tunkodbola's father-in-law died, andTunkodbola became also a king. After many years the father-in-law ofMacabuhalbundok died, and Macabuhalbundok succeeded to the throne. ThusCarancal was the benefactor of three kings. One day Carancal thought of visiting his cruel parents and of livingwith them. So he set out, carrying with him plenty of money, whichthe three kings had given him. This time his parents did not drivehim away, for he had much wealth. Carancal lived once more with hisparents, and had three kings under him. Notes. Of this story I have eight variants, as follows:-- (a) "Pusong" (Visayan), narrated by Fermin Torralba. (b) "Cabagboc" (Bicol), narrated by Pacifico Buenconsejo. (c) "Sandapal" (Tagalog), narrated by Pilar Ejercito. (d) "Sandangcal" (Pampangan), narrated by Anastacia Villegas. (e) "Greedy Juan" (Pampangan), narrated by Wenceslao Vitug. (f) "Juan Tapon" (Ilocano), narrated by C. Gironella. (g) "Dangandangan" (Ilocano), narrated by Salvador Reyes. (h) "Tangarangan" (Ibanag), narrated by Candido Morales. The incidents of this cycle may be tabulated thus. A The hero, when born, is only a span in length, and never grows tallerthan four feet. He early develops an enormous appetite, and by thetime he is twelve years old he has eaten his parents out of everything. B Attempts of parents (or uncle) to get rid of the hero: (B1) byletting a tree fall on him, (B2) by throwing him into a deep well andthen stoning him, (B3) by commanding him to dive into a river to repaira fishing-net, (B4) by persuading him to enter wrestling-match withthe king's champion, (B5) by pushing him into the sea or by pushingrocks on him at the seashore. C Hero's first exploits: (C1) carrying tree home on his shoulders, (C2) killing crocodile in river, or king of fishes in the sea, (C3)escape from the well, (C4) defeating champion. D The hero now decides to leave home, (D1) taking with him a strongclub, an enormous bolo, or an enormous top, sword, and sheath. E On his travels he meets two (three) strong men, whom he surpassesin strength-tests; or (E1) three men, whom he hires. They all journeyalong together, seeking adventures. F Tasks of the companions: (F1) killing of troublesome giant bythe hero after the monster has worsted the two other strong men, (F2) removal of large stone from king's grounds, (F3) removal ofenormous decaying fish, (F4) killing of two giants, (F5) killingseven-headed man, (F6) battering, blowing, and running contest withking's strong men. G Hero marries off his companions, but remains single himself, and(G1) returns home to live with his parents, either for good or foronly a short time. These incidents are distributed among the different versions thus:-- No. 3 AB1B3C1C2DD1EF1F2F3GG1 Version a AB1B5D Version b C1DD1EF3F4F5GG1 Version c AB5B1B4C1C2C4 Version d AB1B2C1C3DE1F6 Version e AB1B3C1C2DG1 Version f AB4B1C1C4 Version g AB1B2C1C3DD1EF4G Version h AB1B2C1C3DD1 Up to the point where the hero leaves home, these various Filipinostories agree in the main: i. E. , the hero is a dwarf of superhumanstrength and extraordinary eating-capacity; his parents (or guardian)are driven by poverty to attempt to kill him (usually twice, sometimesthrice), but their efforts are vain; he finally determines to leavehome, often taking with him some mighty weapon. From this point on, the narratives differ widely. All are alike in this respect, however:the hero never marries. Obviously this group of stories is connectedwith two well-known European cycles of folk-tales, --"Strong Hans"and "John the Bear. " The points of resemblance will be indicatedbelow in an analysis of the incidents found in the members of ourgroup. (Variants are referred to by italicized lower-case letters thus:a [Pusong], b [Cabagboc], etc. No. 3 refers to our complete story of"Carancal. ") A Hero is born as result of childless couple's unceasing petitionsto Heaven (3, a, f, g), and is only a span in length when born (c, d, g). Three of the tales do not mention anything definite about thehero's birth (b, e, h). In all, however, his name is significant, indicating the fact that he is either a dwarf, or wonderfully strong, or a glutton (3 Carancal, from Tag. Dangkal, "a palm;" [a] Pusong, from Vis. Puso, "paunch, belly;" [b] Cabagboc, from Bicol, "strong;"[c] Sandapal, from Tag. Dapal, "a span;" [d] Sandangcal, from Pampangandangkal = Tag. ; [f] Tapon, Ilocano for "short;" [g] and [h] Tangaranganand Dangandangan, from Ilocano dangan, "a span"). A describes thehero as having "a big head and large stomach, " but as being "very, very strong, he ate a sack of corn or rice every day. " In b the hero"had great strength even when an infant. " Sandangcal (d) requireda carabao-liver every meal. In e the hero's voracious appetite ismentioned. The hero in c "would eat everything in the house, leavingno food for his parents. " Juan Tapon (f), when three years old, "usedto eat daily half a ganta of rice and a pound of meat, besides fish andvegetables;" the quantity of food he required increased steadily until, when he was fourteen, his parents could no longer support him. However, he never grew taller than a six-year-old boy. Dangandangan (g) couldwalk and talk the day he was born. He could eat one cavan of riceand one carabao daily. The hero of h was so greedy that by the timehe was a "young man" his father could no longer support him. He isdescribed as a "dwarf" In c and d there is nothing to indicate thatthe hero was not always a Tom Thumb in size. Nearly all these details may be found duplicated in Märchen of the"John the Bear" and "Strong Hans" types. For analogues, see FriedrichPanzer's Beowulf, pp. 28-33, 47-48, 50-52. In Grimm's story of the"Young Giant" (No. 90) the hero, when born, was only as big as a thumb, and for several years did not grow one hair's breadth. But a giantgot hold of him and suckled him for six years, during which time hegrew tall and strong, after the manner of giants. It is interestingto note that none of the nine Filipino versions make any reference toan animal parentage or extraordinary source of nourishment of the hero. B The poverty of the parents is the motive for their attempts on hislife in a, c, d, e, f, h. In a the mother proposes the scheme; in h, the father; in g it is the boy's uncle, by whom he had been adoptedwhen his parents died. This "unnatural parents" motif is lacking inthe European variants. B1-5 With the various attempts to destroy the hero may be discussed hisescapes (C1-3). The "falling-tree" episode occurs in all the storiesbut one (b). The events of this incident are conducted in variousways. In a, c, h, the hero is told to "catch the tree when it falls, "so that he can carry it home (in c the hero is pushed clear into theground by the weight of the tree). In d the father directs his son tostand in a certain place, "so that the tree will not fall on him;" butwhen Sandangcal sees that he is about to be crushed, he nimbly jumpsaside unobserved by his father, who thinks him killed. In f the treeis made to fall on the body of the sleeping hero. In g Darangdarang istold to stand beside the tree being cut: it falls on him. In all thestories but d the hero performs the feat of carrying home a tree on hisshoulders (C1). This episode is not uncommon in the European versions(see Panzer, op. Cit. , p. 35), but there the hero performs it whileout at service. By the process of contamination these two incidents(B1C1) have worked their way into another Filipino story not of ourcycle, --the Visayan story of "Juan the Student" (see JAFL 19 : 104). B2 Of the other methods of putting an end to the hero's life, the"well" episode is the most common. In d and h father and son goto dig a well. When it is several metres deep, the father rainsstones on the boy, who is working at the bottom, and leaves himfor dead. In g the hero is sent down a well to find a lost ring;and while he is there, stones and rocks are thrown on him by histreacherous uncle. In all three the hero escapes, wiser, but nonethe worse, for his adventure (C3). This incident is very common inEuropean members of the cycle. Bolte and Polívka (2 : 288-292) noteits occurrence in twenty-five different stories. B3 In our story of "Carancal, " as has been remarked, and in e, the father commands his son to dive into deep water to see if thefishing-net is intact. Seeing blood and foam appear on the surfaceof the water, the father goes home, confident that he is rid of hisson at last; but not long afterward, when the parents are eating, thehero appears, carrying on his shoulder a huge crocodile he has killed(C2). Analogous to this exploit is Sandapal's capture of the king ofthe fishes, after his father has faithlessly pushed him overboard intothe deep sea (c). The hero's fight under water with a monstrous fish orcrocodile, the blood and foam telling the story of a desperate strugglegoing on, reminds one strongly of Beowulf's fight with Grendel's dam. B4 In c, as a last resort, the father takes his son to the king, and has the best royal warrior fight the small boy. Sandapalconquers in five minutes. In f the father persuades his son toenter a wrestling-match held by the king. Juan easily throws all hisopponents. With this incident compare the Middle-English "Tale ofGamelyn" (ll. 183-270) and Shakespeare's "As You Like It" (act i, sc. Ii). B5 In a the father, at the instigation of his wife, pushes largerocks from a cliff down upon his son by the seashore; but the sonreturns home later, rolling an immense bowlder that threatens tocrush the house. D, D1 Satisfied that he is no longer wanted at home, the hero setsout on adventures (a, g, h), taking along with him as a weapon a bolofive yards long (3), or a mighty bolo his father had given him, --sucha one that none but the hero could wield it (g), or a short stout club(h). In b the parents are not cruel to their son. The hero leaves homewith the kindest of feeling for his father. He carries along withhim an enormous top, so heavy that four persons could not lift it, and which, when spun, could be heard for miles; a long sword madeby a blacksmith; and a wooden sheath for it made by the father. Inthe European versions of the story the weapons of the hero play animportant part (see Panzer, 39-43). In c the story ends with the saleof Sandapal to the king. In d, after Sandangcal has escaped from thewell, he comes home at night, and, finding his parents asleep, shakesthe house. Thinking it is an earthquake, they jump from the windowsin terror, and are killed. (This incident is also told as a separatestory; see JAFL 20 : 305, No. 17. ) After the hero has eaten up allthe livestock he had inherited by their death, he sells his propertyand sets out on his travels. In e the father sells his greedy son tomerchants. In f the parents finally give up attempts on their son'slife, and he goes away to join the army. E The companions--Carancal (3), Cabagboc (b), Sandangcal (d), andDangandangan (g)--meet with extraordinary men, who accompany themon their travels. Cabagboc surpasses Cabual ("Breaker") and Cagabot("Uprooter") in a contest of skill, and they agree to go with him ashis servants. Dangandangan meets two strong men, --Paridis, who uprootsforests with his hands; and Aolo, [17] the mighty fisher for sharks, whose net is so large that weights as big as mortars are needed tosink it. But neither of these two can turn the hero's bolo over, hence they become his servants. Sandangcal (d), who nowhere in thestory displays any great strength, rather only craftiness and greed, meets one at a time three strong fellows, whom he persuades to go withhim by promising to double the sum they had been working for. These menare Mountain-Destroyer, who could destroy a mountain with one blow ofhis club; Blower, who could refresh the whole world with his breath;and Messenger, whose steps were one hundred leagues apart. This story, which seems to be far removed from the other tales of the group, has obviously been influenced by stories of the "Skilful Companions"cycle (see No. 11), where the hero merely directs his servants, doing none of the work himself. On the other hand, in 3, b, g, thewonderful companions are more or less impedimenta: the hero himselfdoes all the hard work; they are merely his foil. For the "Genossen"in other Märchen of "John the Bear" type, see Panzer, 66-74; Cosquin, 1 : 9, 23-27. F1 The adventure with the demon in the house in the forest, relatedin 3, is not found in the other Filipino versions of the tale. Itis found in the Islands, however, in the form of a separate story, two widely different variants of which are printed below (4, [a]and [b]). This incident occurs in nearly all the folk-tales of the"John the Bear" type. Bolte and Polívka, in their notes to Grimm, No. 91 (2 : 301-315), indicate its appearance in one hundred andeighty-three Western and Eastern stories. As Panzer has shown (p. 77)that the mistreatment of the companions by the demon in the woodsusually takes place while the one left behind is cooking food for theothers out on the hunt, this motif might more exactly be called the"interrupted-cooking" episode than "Der Dämon im Waldhaus" (Panzer'sname for it). For Mexican and American Indian variants, see JAFL 25: 244-254, 255. Spanish and Hindoo versions are cited by Bolte andPolívka (2 : 305, 314). It is pretty clear that the episode as narrated in our stories 3 and4 owes nothing to the Spanish variants mentioned by Bolte. F2-5 The removal of an enormous stone is a task that Carancal hasto perform twice. This exhibition of superhuman strength is of apiece with the strong hero's other exploits, and has nothing incommon with the transplanting of mountains by means of magic. (F3)The removal of a monstrous decaying fish is found in b as well as in3. Cabagboc catches up the fish on the end of his sword, and hurlsthe carcass into the middle of the ocean. These exploits of therock and the fish are not unlike the feat of the Santal hero Gumda, who throws the king's elephant over seven seas (Campbell, 59). (F4)In b the task of slaying the man-eating giant falls upon Cabagboc, and his companion Uprooter, as the other comrade, Breaker, has beenmarried to the king's daughter. The giants are finally despatchedby the hero, who cuts off their heads with his sword. In g the twostrong men Paridis and Aolo are about to be slain by the man-eatinggiant against whom they have been sent by the hero to fight, when thehero suddenly appears and cuts off the monster's head with his mightybolo. (F5) The killing of a seven-headed dragon is a commonplace infolk-tales; a seven-headed man is not so usual. Cabagboc, after bothof his comrades have been given royal wives, journeys alone. He comesto a river guarded by a seven-headed man who proves invulnerable fora whole day. Then a mysterious voice tells the hero to strike themonster in the middle of the forehead, as this is the only place inwhich it can be mortally wounded. Cabagboc does so and conquers. (F6)The hero's wagering his strong men against a king's strong men willbe discussed in the notes to No. 11. The task of Pusong (a) has notbeen mentioned yet. After Pusong leaves home, he journeys by himself, and finally comes to a place where the inhabitants are feverishlybuilding fortifications against the Moros, who are threatening theisland. By lending his phenomenal strength, Pusong enables the peopleto finish their forts in one night. Out of gratitude they later makehim their leader. Months later, when the Moros make their raid, theyare defeated by Pusong, and captured with all their slaves. Among thewounded slaves are the parents of Pusong. On recognizing their son, they instantly die of shame for their past cruelty to him. Nor canthe hero bear the shock any better than they: he too falls dead. ADDITIONAL NOTES. --The three weeks' swim in 3 suggests Beowulf'sswim of a week and his fight with the sea-monsters (Beowulf 535ff. ). The mistaking of a monster fish for an island seems to be anOriental notion. It occurs in the "1001 Nights" ("First Voyage ofSindbad the Sailor;" see Lane's note 8 to this story). G The denouement. Cabagboc finally reaches home, and spends therest of his life with his parents (b); Sandapal (c) is bought by theking, and amuses the court lords and ladies by his feats of strength;Sandangcal (d) distributes ten billion pesos among his three helpers, and lives the rest of his days feasting on carabao-livers; GreedyJuan (e) comes back home with a magic money-producing goat, which heleaves to his parents, while he by chance finds a wonderful house inthe forest with plenty to eat, and there he remains; Juan Tapon (f)joins the king's army to fight a neighboring monarch; Dangandangan(g) becomes a general in the king's army; Tangarangan (h) performsmarvellous deeds abroad, but never returns home again. Two other variants remain to be noticed briefly. One of these I haveonly in abstract, the other is avowedly a confusion of two storiesby the narrator. Both are Ilocano tales. The hero's name in both isKakarangkang (from kaka, a term of respect given to either a senioror a junior; and dangkang, "a span"). In both, the hero is a greateater and prodigiously strong. The only adventure of Kakarangkangrecorded in the abstract is an adventure with a crocodile. Kakarangkanggoes fishing and hooks a crocodile; but, while trying to draw it toshore, he is thrown into the air, falls into the reptile's mouth, and is swallowed. He manages, however, to cut his way out. In theother story, besides some incidents properly belonging to the storyof "The Monkey and the Turtle" (cf. Also 4 [b]), we find this sameadventure with the crocodile, the slaying of a seven-headed giant(F5), and the removal of an enormous decaying fish (F3). The diminutivehero receives the hand of the king's daughter in return for this lastservice, --an honor which the heroes of our other versions decline. Theincident of the small hero being swallowed by an animal and ultimatelyemerging into the light of day alive, at once suggests Tom Thumb'sadventure in the cow and the wolf. For "swallow" tales in general, see Macculloch, 47-51; Bolte-Polívka, 1 : 395-398; Cosquin, 2 :150-155. The combination of the "interrupted-cooking" episode (F1), which properly belongs to the "John the Bear" cycle, with motifs from"The Monkey and the Turtle" and "The Monkey and the Crocodile" stories, will be discussed in the notes to Nos. 4, 55, and 56. TALE 4 SUAC AND HIS ADVENTURES. Narrated by Anastacia Villegas of Arayat, Pampanga, who heard thestory from her grandmother. Once upon a time, in a certain town in Pampanga, there lived a boynamed Suac. In order to try his fortune, one day he went a-hunting withSunga and Sacu in Mount Telapayong. When they reached the mountain, they spread their nets, and made their dogs ready for the chase, tosee if any wild animals would come to that place. Not long afterwardsthey captured a large hog. They took it under a large tree and killedit. Then Sunga and Suac went out into the forest again. Sacu was left to prepare their food. While he was busy cooking, he heard a voice saying, "Ha, ha! what a nice meal you arepreparing! Hurry up! I am hungry. " On looking up, Sacu saw on the topof the tree a horrible creature, --a very large black man with a longbeard. This was Pugut. Sacu said to him, "Aba! [18] I am not cooking this food for you. Mycompanions and I are hungry. " "Well, let us see who shall have it, then, " said Pugut as he camedown the tree. At first Sacu did not want to give him the food; butPugut knocked the hunter down, and before he had time to recover hadeaten up all the food. Then he climbed the tree again. When Sungaand Suac came back, Sunga said to Sacu, "Is the food ready? Here isa deer that we have caught. " Sacu answered, "When the food was ready, Pugut came and ate it all. Itried to prevent him, but in vain: I could not resist him. " "Well, " said Sunga, "let me be the cook while you and Suac are thehunters. " Then Sacu and Suac went out, and Sunga was left to cook. Thefood was no sooner ready than Pugut came again, and ate it all asbefore. So when the hunters returned, bringing a hog with them, they still had nothing to eat. Accordingly Suac was left to cook, and his companions went away tohunt again. Suac roasted the hog. Pugut smelled it. He looked down, and said, "Ha, ha! I have another cook; hurry up! boy, I am hungry. " "I pray you, please do not deprive us of this food too, " said Suac. "I must have it, for I am hungry, " said Pugut. "Otherwise I shall eatyou up. " When the hog was roasted a nice brown, Pugut came down thetree. But Suac placed the food near the fire and stood by it; and whenPugut tried to seize it, the boy pushed him into the fire. Pugut'sbeard was burnt, and it became kinky. [19] The boy then ran to adeep pit. He covered it on the top with grass. Pugut did not stay toeat the food, but followed Suac. Suac was very cunning. He stood onthe opposite side of the pit, and said, "I pray you, do not step onmy grass!" "I am going to eat you up, " said Pugut angrily, as he stepped on thegrass and fell into the pit. The boy covered the pit with stonesand earth, thinking that Pugut would perish there; but he wasmistaken. Suac had not gone far when he saw Pugut following him;but just then he saw, too, a crocodile. He stopped and resolutelywaited for Pugut, whom he gave a blow and pushed into the mouth ofthe crocodile. Thus Pugut was destroyed. Suac then took his victim's club, and returned under the tree. After awhile his companions came back. He related to them how he had overcomePugut, and then they ate. The next day they returned to town. Suac, on hearing that there was a giant who came every night intothe neighborhood to devour people, went one night to encounter thegiant. When the giant came, he said, "You are just the thing for meto eat. " But Suac gave him a deadly blow with Pugut's club, and thegiant tumbled down dead. Later Suac rid the islands of all the wild monsters, and became theruler over his people. The Three Friends, --The Monkey, the Dog, and the Carabao. Narrated by José M. Hilario, a Tagalog from Batangas, Batangas. Once there lived three friends, --a monkey, a dog, and a carabao. Theywere getting tired of city life, so they decided to go to thecountry to hunt. They took along with them rice, meat, and somekitchen utensils. The first day the carabao was left at home to cook the food, so that his two companions might have something to eat when theyreturned from the hunt. After the monkey and the dog had departed, the carabao began to fry the meat. Unfortunately the noise of thefrying was heard by the Buñgisñgis in the forest. Seeing this chanceto fill his stomach, the Buñgisñgis went up to the carabao, and said, "Well, friend, I see that you have prepared food for me. " For an answer, the carabao made a furious attack on him. The Buñgisñgiswas angered by the carabao's lack of hospitality, and, seizing himby the horn, threw him knee-deep into the earth. Then the Buñgisñgisate up all the food and disappeared. When the monkey and the dog came home, they saw that everything wasin disorder, and found their friend sunk knee-deep in the ground. Thecarabao informed them that a big strong man had come and beaten himin a fight. The three then cooked their food. The Buñgisñgis sawthem cooking, but he did not dare attack all three of them at once, for in union there is strength. The next day the dog was left behind as cook. As soon as the foodwas ready, the Buñgisñgis came and spoke to him in the same way hehad spoken to the carabao. The dog began to snarl; and the Buñgisñgis, taking offence, threw him down. The dog could not cry to his companionsfor help; for, if he did, the Buñgisñgis would certainly kill him. Sohe retired to a corner of the room and watched his unwelcome guesteat all of the food. Soon after the Buñgisñgis's departure, the monkeyand the carabao returned. They were angry to learn that the Buñgisñgishad been there again. The next day the monkey was cook; but, before cooking, he made apitfall in front of the stove. After putting away enough food forhis companions and himself, he put the rice on the stove. When theBuñgisñgis came, the monkey said very politely, "Sir, you have comejust in time. The food is ready, and I hope you'll compliment me byaccepting it. " The Buñgisñgis gladly accepted the offer, and, after sitting down ina chair, began to devour the food. The monkey took hold of a leg ofthe chair, gave a jerk, and sent his guest tumbling into the pit. Hethen filled the pit with earth, so that the Buñgisñgis was buriedwith no solemnity. When the monkey's companions arrived, they asked about theBuñgisñgis. At first the monkey was not inclined to tell them what hadhappened; but, on being urged and urged by them, he finally said thatthe Buñgisñgis was buried "there in front of the stove. " His foolishcompanions, curious, began to dig up the grave. Unfortunately theBuñgisñgis was still alive. He jumped out, and killed the dog andlamed the carabao; but the monkey climbed up a tree, and so escaped. One day while the monkey was wandering in the forest, he saw a beehiveon top of a vine. "Now I'll certainly kill you, " said some one coming towards the monkey. Turning around, the monkey saw the Buñgisñgis. "Spare me, " he said, "and I will give up my place to you. The king has appointed me toring each hour of the day that bell up there, " pointing to the topof the vine. "All right! I accept the position, " said the Buñgisñgis. "Stayhere while I find out what time it is, " said the monkey. The monkeyhad been gone a long time, and the Buñgisñgis, becoming impatient, pulled the vine. The bees immediately buzzed about him, and punishedhim for his curiosity. Maddened with pain, the Buñgisñgis went in search of the monkey, and found him playing with a boa-constrictor. "You villain! I'll nothear any excuses from you. You shall certainly die, " he said. "Don't kill me, and I will give you this belt which the king hasgiven me, " pleaded the monkey. Now, the Buñgisñgis was pleased with the beautiful colors of the belt, and wanted to possess it: so he said to the monkey, "Put the beltaround me, then, and we shall be friends. " The monkey placed the boa-constrictor around the body of theBuñgisñgis. Then he pinched the boa, which soon made an end ofhis enemy. Notes. The pugut, among the Ilocanos and Pampangos, is a nocturnal spirit, usually in the form of a gigantic Negro, terrifying, but notparticularly harmful. It corresponds to the Tagalog cafre. [20]Its power of rapid transformation, however, makes it a more or lessformidable opponent. Sometimes it takes the form of a cat with fieryeyes, a minute later appearing as a large dog. Then it will turn intoan enormous Negro smoking a large cigar, and finally disappear as aball of fire. It lives either in large trees or in abandoned housesand ruined buildings. Buñgisñgis is defined by the narrator as meaning "a large strong manthat is always laughing. " The word is derived from the root ñgisi, "to show the teeth" (Tag. ). This giant has been described to me asbeing of herculean size and strength, sly, and possessing an upperlip so large that when it is thrown back it completely covers thedemon's face. The Buñgisñgis can lift a huge animal as easily as ifit were a feather. Obviously these two superhuman demons have to be overcome withstrategy, not muscle. The heroes, consequently, are beings endowed withcleverness. After Suac has killed Pugut and has come into possessionof his victim's magic club, he easily slays a man-eating giant (seeF4 in notes to preceding tale). The tricks played on the Buñgisñgisby the monkey ("ringing the bell" and the "king's belt") are found inthe Ilocano story "Kakarangkang" and in "The Monkey and the Turtle, "but in the latter tale the monkey is the victim. It would thus seemthat a precedent for the mixture of two old formulas by the narratorof "Kakarangkang" already existed among the Tagalogs (cf. The end ofthe notes to No. 3). We have not a large enough number of variants to enable us to determinethe original form of the separate incidents combined to form the cyclesrepresented by stories Nos. 3, 4, and 55; but the evidence we haveleads to the supposition that Carancal motifs ABCDF1 are very old inthe Islands, and that these taken together probably constituted theprototype of the "Carancal" group. I cannot but believe that the"interrupted-cooking" episode, as found in the Philippines, owesnothing to European forms of "John the Bear;" for nowhere in theIslands have I found it associated with the subsequent adventurescomprising the "John the Bear" norm, --the underground pursuit of thedemon, the rescue of the princesses by the hero, the treachery of thecompanions, the miraculous escape of the hero from the underworld, and the final triumph of justice and the punishment of the traitors(see No. 17 and notes). For a Borneo story of a "Deer, Pig, and Plandok (Mouse-Deer), " seeRoth, 1 : 346. In this tale, as well as in another from BritishNorth Borneo (Evans, 471-473, "The Plandok and the Gergasi"), itis the clever plandok who alone is able to outwit the giant. In thelatter story there are seven animals, --carabao, ox, dog, stag, horse, mouse-deer, and barking-deer. The carabao and horse in turn try invain to guard fish from the gergasi (a mythical giant who carriesa spear over his shoulder). The plandok takes his turn now, afterhis two companions have been badly mishandled, and tricks the giantinto letting himself be bound and pushed into a well, because the"sky is falling. " There he is killed by the other animals when theyreturn. With this last incident compare the trick of the fox in theMongolian story in our notes to No. 48. In two other stories of thecunning of the plandok, "The Plandok and the Tiger" (Evans, 474) and"The Plandok and the Bear" (ibid. ), we meet with the "king's belt"trick and the "king's gong" trick respectively. For an additionalrecord from Borneo, see Edwin H. Gomes, "Seventeen Years among theSea Dyaks of Borneo" (Lond. , 1911), 255-261. TALE 5 HOW SUAN BECAME RICH. Narrated by Bonifacio Ynares, a Tagalog living in Pasig, Rizal. Pedro and Suan were friends. Pedro inherited a great fortune from hisparents, who had recently died; but Suan was as poor as the poorestof beggars that ever lived. Early one morning Suan went to his friend, and said, "I wonder if you have a post that you do not need. " "Yes, I have one, " said Pedro. "Why? Do you need it?" "Yes, I need one badly, to build my house. " "Very well, take it, " said Pedro. "Do not worry about paying for it. " Suan, who had not thought evil of his friend, took the post and builthis house. When it was finished, his house was found to surpass thatof his friend. This fact made Pedro so envious of Suan, that at lasthe went to him and asked Suan for the post back again. "Why, if I take it from its place, my house will be destroyed. Solet me pay you for it, or let me look for another post in the townand get it for you!" "No, " said Pedro, "I must have my own post, for I wish to use it. " Finally Suan became so greatly annoyed by his friend's insistence, that he exclaimed, "I will not give you back your post. " "Take heed, Suan! for I will accuse you before the king. " "All right! do as you please. " "We will then go to the king Monday, " said Pedro. "Very well; I am always ready. " When Monday came, both prepared to go to the palace. Pedro, who caredfor his money more than for anything else, took some silver coins alongwith him for the journey. Suan took cooked rice and fish instead. Nooncame while they were still on the road. Suan opened his package offood and began to eat. Pedro was also very hungry at this time, butno food could be bought on the way. So Suan generously invited Pedroto eat with him, and they dined together. After eating, the two resumed their journey. At last they came to ariver. The bridge over it was broken in the middle, and one had to jumpin order to get to the other side. Pedro jumped. Suan followed him, but unfortunately fell. It so happened that an old man was bathingin the river below, and Suan accidentally fell right on him. The oldman was knocked silly, and as a consequence was drowned. When Isidro, the son, who dearly loved his father, heard of the old man's death, heat once made up his mind to accuse Suan before the king. He thereforejoined the two travellers. After a while the three came to a place where they saw Barbekinhaving a hard time getting his carabao out of the mire. Suan offeredto help. He seized the carabao by the tail, and pulled with greatforce. The carabao was rescued, but its tail was broken off shortby a sudden pull of Suan. Barbekin was filled with rage because ofthe injury done to his animal: so he, too, resolved to accuse Suanbefore the king. When they came to the palace, the king said, "Why have you come here?" Pedro spoke first. "I have come, " he said, "to accuse Suan to you. Hehas one of my posts, and he won't return it to me. " On being asked if the accusation was true, Suan responded with a nod, and said in addition, "But Pedro ate a part of my rice and fish onthe way here. " "My decision, then, " said the king, "is that Suan shall give Pedrohis post, and that Pedro shall give Suan his rice and fish. " Isidro was the next to speak. "I have come here to accuse Suan. Whilemy father was bathing in the river, Suan jumped on him and killed him. " "Suan, then, must bathe in the river, " said the king, "and you mayjump on him. " When Barbekin was asked why he had come, he replied, "I wish to accuseSuan. He pulled my carabao by the tail, and it was broken off short. " "Give Suan your carabao, then, " said the king. "He shall not returnit to you until he has made its tail grow to its full length. " The accused and the accusers now took their leave of the king. "Give me the carabao now, " said Suan to Barbekin when they had gonesome distance from the palace. The carabao was young and strong, and Barbekin hated to give it up. Sohe said, "Don't take the carabao, and I will give you fifty pesos. " "No; the decision of the king must be fulfilled, " said Suan. Barbekinthen raised the sum to ninety pesos, and Suan consented to acceptthe offer. Thus Suan was rewarded for his work in helping Barbekin. When they came to the bridge, Suan went down into the river, and toldIsidro to jump on him. But the bridge was high, and Isidro was afraidto jump. Moreover, he did not know how to swim, and he feared that hewould but drown himself if he jumped. So he asked Suan to pardon him. "No, you must fulfil the decision of the king, " answered Suan. "Let me off from jumping on you, and I will give you five hundredpesos, " said Isidro. The amount appealed to Suan as being a good offer, so he accepted itand let Isidro go. As soon as Suan reached home, he took Pedro's post from his house, and started for Pedro's house, taking a razor along with him. "Hereis your post, " he said; "but you must lie down, for I am going toget my rice and fish from you. " In great fright Pedro said, "You need not return the post any more. " "No, " said Suan, "we must fulfil the decision of the king. " "If you do not insist on your demand, " said Pedro, "I will give youhalf of my riches. " "No, I must have my rice and fish. " Suan now held Pedro by theshoulder, and began to cut Pedro's abdomen with the razor. He had nosooner done that, than Pedro, in great terror, cried out, -- "Don't cut me, and you shall have all my riches!" Thus Suan became the richest man in town by using his tact andknowledge in outwitting his enemies. The King's Decisions. Narrated by José M. Hilario, a Tagalog from Batangas, who heard thestory from his father. Once a poor man named Juan was without relatives or friends. Lifeto him was a series of misfortunes. A day often passed without histasting even a mouthful of food. One day, weakened with hunger and fatigue, as he was walking alongthe road, he passed a rich man's house. It so happened that at thistime the rich man's food was being cooked. The food smelled so good, that Juan's hunger was satisfied merely with the fragrance. When therich man learned that the smell of his food had satisfied Juan, hedemanded money of Juan. Juan refused to give money, however, becausehe had none, and because he had neither tasted nor touched the richman's food. "Let's go to the king, then, " said Pedro, the rich man, "and have this matter settled!" Juan had no objection to the proposal, and the two set out for the palace. Soon they came to a place where the mire was knee-deep. There they sawa young man who was trying to help his horse out of a mud-hole. "Hey, you lazy fellows! help me to get my horse out of this hole, " saidManuel. The three tried with all their might to release the horse. Theyfinally succeeded; but unfortunately Juan had taken hold of thehorse's tail, and it was broken off when Juan gave a sudden hard pull. "You have got to pay me for injuring my horse, " said Manuel. "No, I will not give you any money, because I had no intention ofhelping you until you asked me to, " said Juan. "Well, the king will have to settle the quarrel. " Juan, who was notto be frightened by threats, went with Pedro and Manuel. Night overtook the three on their way. They had to lodge themselves inthe house of one of Pedro's friends. Juan was not allowed to come up, but was made to sleep downstairs. At midnight the pregnant wife of the host had to make water. Shewent to the place under which Juan was sleeping. Juan, being suddenlyawakened and frightened, uttered a loud shriek; and the woman, alsofrightened because she thought there were robbers or ghosts about, miscarried. The next morning the husband asked Juan why he had criedout so loud in the night. Juan said that he was frightened. "You won't fool me! Come with us to the king, " said the husband. When the four reached the palace, they easily gained access to theroyal presence. Then each one explained why he had come there. "I'll settle the first case, " said the king. He commanded the servantto fetch two silver coins and place them on the table. "Now, Pedro, come here and smell the coins. As Juan became satisfied with thesmell of your food, so now satisfy yourself with the smell of themoney. " Pedro could not say a word, though he was displeased at theunfavorable decision. "Now I'll give my decisions on the next two cases. Manuel, you mustgive your horse to Juan, and let him have it until another tailgrows. --And you, married man, must let Juan have your wife until shegives birth to another child. " Pedro, Manuel, and the married man went home discontented with thedecisions of the king, --Pedro without having received pay, Manuelwithout his horse, and the other man without his wife. Notes. These two Tagalog stories, together with another, "How Pirobecame Rich, " which is almost identical with No. 5(a), maypossibly be descended directly from an old Buddhist birth-story("Gamani-canda-jataka, " No. 257), --a tale in which W. A. Clouston(see Academy, No. 796, for Aug. 6, 1887) sees the germ of the"pound-of-flesh" incident. An abstract of the first part of this Jatakawill set forth the striking resemblance between our stories and thisold Hindoo apologue, [21] The part of the Jataka that interests usis briefly the account of how a man was haled to the king's tribunalfor injuries done unwittingly, and how the king passed judgmentthereupon. The abstract follows:-- Gamani, a certain old courtier of the ruling king's dead father, decided to earn his living by farming, as he thought that the newking should be surrounded with advisers of his own age. He took uphis abode in a village three leagues from the city, and, after therainy season was over, one day borrowed two oxen from a friend, withwhich to help him do his ploughing. In the evening he returned theoxen; but the friend being at dinner, and not inviting Gamani to eat, Gamani put the oxen in the stall, and got no formal release from hiscreditor. That night thieves stole the cattle. Next day the owner ofthe oxen discovered the theft, and decided to make Gamani pay for thebeasts. So the two set out to lay the case before the king. On theway they stopped for food at the house of a friend of Gamani's. Thewoman of the house, while climbing a ladder to the store-room for ricefor Gamani, fell and miscarried. The husband, returning that instant, accused Gamani of hitting his wife and bringing on untimely labor:so the husband set off with Gamani's first accuser to get justicefrom the king. On their way they met a horse that would not go withits groom. The owner of the horse shouted to G. To hit the horsewith something and head it back. G. Threw a stone at the animal, butbroke its leg. "Here's a king's officer for you, " shouted the man;"you've broken my horse's leg. " G. Was thus three men's prisoner. Bythis time G. Was in despair, and decided to kill himself. As soon asopportunity came, he rushed up a hill near the road, and threw himselffrom a precipice. But he fell on the back of an old basket-maker andkilled him on the spot. The son of the basket-maker accused G. Ofmurder and went along with the three other plaintiffs to the king. (Iomit here the various questions that persons whom G. Meets along theroad beg him to take to the king for an answer. ) All five appearing in the presence of the king, the owner of the oxendemanded justice. In answer to the king's question, he at first deniedhaving seen G. Return the oxen, but later admitted that he saw themin the stall. G. Was ordered to pay twenty-four pieces of money forthe oxen; but the plaintiff, for lying, was condemned to have hiseyes plucked out by G. Terrified at the prospect, he threw moneyto G. And rushed away. The judgment in the case of the second falseaccuser was this: G. Was to take his friend's wife and live with heruntil she should bear another son to take the place of the child thatmiscarried. Again G. Was bought off by the plaintiff. In the thirdcase the owner of the horse at first denied having requested G. Tohit the beast, but later admitted the truth. Judgment: G. Was to paya thousand pieces (which the king gave him) for the injured animal, but was also to tear out his false accuser's tongue. The fellow gaveG. A sum of money and departed. The fourth decision was as follows:inasmuch as G. Could not restore the dead father to life, he was totake the dead man's widow to his home and be a father to the youngbasket-maker; but he, rather than have his old home broken up, gaveG. A sum of money and hurried away. It is to be regretted that this Buddhistic birth-story was not knownto Theodor Benfey, who, in his exhaustive discussion of our presentcycle, particularly from the point of view of the "pound-of-flesh"incident (1 : 393-410), writes, "I may remark that this recital [i. E. , of the decisions], which here borders on the comic, is based uponserious traditional legends which have to do with Buddhistic casuistry"(p. 397). Benfey's fragmentary citations are not very convincing; butthis Jataka proves that his reasoning, as usual, was entirely sound. An Indo-Persian version called the "Kází of Emessa, " cited by Clouston(op. Cit. ), might be mentioned here, as it too has close resemblancesto our stories. While a merchant is being taken by a Jew before the king because themerchant will not pay his bond of a pound of flesh, he meets withthe following accidents: (1) In attempting to stop a runaway mule, heknocks out one of the animal's eyes with a stone; (2) while sleeping ona flat roof, he is aroused suddenly by an uproar in the street, and, jumping from the roof, he kills an old man below; (3) in trying topull an ass out of the mud, he pulls its tail off. The owner of themule, the sons of the dead man, and the owner of the ass, go alongwith the Jew to present their cases before the king, whose decisionsare as follows: (1') The owner of the mule, valued at 1000 dínárs, is to saw the animal in two lengthwise, and is to give the blindhalf to the merchant, who must pay 500 dínárs for it. As the ownerrefuses, he is obliged to pay the merchant 100 dínárs for bringing ina troublesome suit. (2') Merchant must stand below a roof and allowhimself to be jumped on by the sons of the dead man; but they refuseto take the risk, and are obliged to pay the merchant 100 dínársfor troubling him. (3') The owner of the tailless ass is compelledto try to pull out the tail of the Kází's mule. Naturally the animalresents such treatment, and the accuser is terribly bruised. Finally, to avoid further punishment, he says that his own animal never had atail. Hence he is forced to give the merchant 100 dínárs for bringingin a false suit. In the "Katha-sarit-sagara" (translated by C. H. Tawney, 2 : 180-181)occurs this story:-- One day, when Brahman Devabhúti had gone to bathe, his wife went intothe garden to get vegetables, and saw a donkey belonging to a washermaneating them. She took up a stick and ran after the donkey; the animal, trying to escape, fell into a pit and broke its hoof. When the masterheard of that, he came in a passion, and beat and kicked the Brahmanwoman. Accordingly she, being pregnant, had a miscarriage; but thewasherman returned home with his donkey. Her husband, hearing of it, went, in his distress, and complained to the chief magistrate of thetown. The foolish man, after hearing both sides of the case, deliveredthis judgment: "Since the donkey's hoof is broken, let the Brahmancarry the donkey's load for the washerman until the donkey is again fitfor work; and let the washerman make the Bráhman's wife pregnant again, since he made her miscarry. " When the Bráhman and his wife heard thisdecision, they, in their despair, took poison and died; and when theking heard of it, he put to death that inconsiderate judge. The Tagalog story of "How Piro became Rich, " which I have not printedhere, is identical with "How Suan became Rich, " with this exception, that a horse's tail, instead of a carabao's, is pulled off by thehero. And there is this addition: while travelling to the king's court, Piro hears cries for help coming from the woods. He rushes to the spot, and sees a young lady fighting a swarm of bees. Piro helps kill thebees with his stick, but, in doing so, injures the woman somewhatseverely. Her father, angered, joins the accusers, and requests theking that he order Piro to cure his daughter. The king rules that ifPiro is to do this, and if the young woman is to get the best care, she must become Piro's wife. For relinquishing his right to the girl, Piro receives a hundred alfonsos from the father. All in all, the close agreement between our stories and the threeEastern versions cited above makes it reasonably certain that the"Wonderful Decisions" group in the Philippines derives directlyfrom India. TALE 6 THE FOUR BLIND BROTHERS. Narrated by Eutiqiano Garcia, a Pampangan, who said he heard thestory from a boy from Misamis, Mindanao. There was once a man who had eight sons. Four of them were blind. Hethought of sending the children away, simply because he could notafford to keep them in the house any longer. Accordingly one nighthe called his eight children together, and said, "He who does notprovide for the future shall want in the present. You are big enoughand are able to support yourselves. To-morrow I shall send you awayto seek your fortunes. " When morning came, the boys bade their father good-by. The blind sonswent together in one party, and the rest in another. Now begins thepathetic story of the four blind brothers. They groped along the road, each holding the hand of the other. Aftera day of continuous walking, the four brothers were very far awayfrom their town. They had not tasted food during all that time. Inthe evening they came to a cocoanut-grove. "Here are some cocoanut-trees, " said one of them. "Let us get a bunchof cocoanuts and have something to eat!" So the eldest brother took off his camisa china [22] and climbed upone of the trees. When he reached the top, the tree broke. "Bung!" Down came the poor fellow. "One!" cried the youngestbrother. "Three more!" shouted the rest. "Don't come down until you have dropped four!" they all cried atonce. Who would answer them? Their brother lay dead on the ground. While they were waiting for the second "Bung!" the second brotherclimbed up the same tree. What had happened to the first happenedalso to him, and so to the third in turn. As soon as the youngestbrother heard the third fall, he thought of looking for his share. Hecrept about to find the cocoanuts. Alas! he discovered that his threebrothers lay dead on the ground. He went away from the place cryingvery loud. Now, his crying happened to disturb the patianac, [23] who weretrying to sleep. They went out to see what was the matter. Whenthey found the poor helpless blind man, they were very much moved, and they gave him food and shelter for the night. They also gavehim the tail of a pagui, [24] which would help him find his fortune, they said. At daybreak they showed him the way out of the grove. The blind man walked on and on, until he was hailed by a lame manresting under a shady tree. "Friend, carry me on your shoulders, and let us travel together!" said the lame man to the blind. "Willingly, " replied the blind man. They travelled for many hours, and at last came to a big, lonelyhouse. They knocked at the open door, but nobody answered. At lastthey entered, and found the place empty. While they were searchingthrough the house, the owner came. He was a two-headed giant. Theblind man and the lame man were upstairs. The giant was afraid to enter the house, but he called in a voice ofthunder, "Who's there?" "We are big men, " answered the two companions. "How big are you?" asked the giant. "We are so big that the foundation of the house shakes when we walk, "the two replied. "Give me a proof that you are really big men!" cried the giant again. "We will show you one of our hairs, " they answered, and they droppedfrom the window the tail of the pagui. The giant looked at it in wonder. He was immediately convinced thatthey were more powerful than he was. So, picking up the "hair, "the giant went away, afraid to face such antagonists in single combat. So the prediction of the patianac came true. The house and all theproperty of the giant fell into the hands of the blind man and thelame man. They lived there happily all the rest of their lives. Juan the Blind Man. Narrated by Pedro D. L. Sorreta, a Bicol from Virac, Catanduanes, where the story is common. Many years ago there lived in a little village near a thick foresteight blind men who were close friends. In spite of their physicaldefects, they were always happy, --perhaps much happier than theirfellow-villagers, for at night they would always go secretly to oneof the neighboring cocoanut-groves, where they would spend their timedrinking tuba [25] or eating young cocoanuts. One evening a severe typhoon [26] struck the little village, and mostof the cocoanut-trees were broken off at the top. The next afternoonthe joyous party went to the cocoanut-grove to steal fruits. As soonas they arrived there, seven of them climbed trees. Juan, the youngestof all, was ordered to remain below so as to count and gather in thecocoanuts his friends threw down to him. While his companions wereclimbing the trees, Juan was singing, -- "Eight friends, good friends, One fruit each eats; Good Juan here bends, Young nuts he takes. " He had no sooner repeated his verse three times than he heard a fall. "One, " he counted; and he began to sing the second verse:-- "Believe me, that everything Which man can use he must bring, No matter at all of what it's made; So, friends, a counter you need. " Crrapup! he heard another fall, which was followed by three in closesuccession. "Good!" he said, "five in all. Three more, friends, "and he raised his head as if he could see his companions. After afew minutes he heard two more falls. "Six, seven--well, only seven, " he said, as he began searching forthe cocoanuts on the ground. "One more for me, friends--one more, and every one is satisfied. " But it was his friends who had fallen;for, as the trees were only stumps, the climbers fell off when theyreached the tops. Juan, however, did not guess what had happened until he found oneof the dead bodies. Then he ran away as fast as he could. At last hestruck Justo, a lame man. After hearing Juan's story, Justo advisedJuan not to return to his village, lest he be accused of murder bythe relatives of the other men. After a long talk, the two agreed to travel together and seek aplace of refuge, for the blind man's proposal seemed a good one tothe lame man:-- "Blind man, strong legs; Lame man, good eyes; Four-footed are pigs; Four-handed are monkeys. But we'll walk on two, And we'll see with two. " So when morning dawned, they started on their journey. They had not travelled far when Justo saw a horn in the road, andtold Juan about it. Juan said, -- "Believe me, that everything Which man can use he must bring, No matter at all of what it's made; So, friend, a horn too we need. " The next thing that Justo saw was a rusted axe; and after being toldabout it, Juan repeated his little verse again, ending it with, "So, friend, an axe too we need. " A few hours later the lame man saw apiece of rope; and when the blind man knew of it, he said, -- "Bring one, bring two, bring all, The horn, the axe, the rope as well. " And last of all they found an old drum, which they took along withthem too. Soon Justo saw a very big house. They were glad, for they thoughtthat they could get something to eat there. When they came near it, they found that the door was open; but when they entered it, Justosaw nothing but bolos, spears, and shields hanging on the walls. Aftera warm discussion as to what they should do, they decided to hide inthe ceiling of the house, and remain there until the owner returned. They had no sooner made themselves comfortable than they heard somepersons coming. When Justo saw the bloody bolos and spears of themen, and the big sack of money they carried, he was terrified, for hesuspected that they were outlaws. He trembled; his hair stood on end;he could not control himself. At last he shouted, "Ay, here?" The blind man, who could not see the danger they were in, stoppedthe lame man, but not before the owners of the house had heard them. "Ho, you mosquitoes! what are you doing there?" asked the chief ofthe outlaws as he looked up at the ceiling. "Aha, you rascals! we are going to eat you all, " answered the blindman in the loudest voice he could muster. "What's that you say?" returned the chief. "Why, we have been looking for you, for we intend to eat you all up, "replied Juan; "and to show you what kind of animals we are, here isone of my teeth, " and Juan threw down the rusted axe. "Look at oneof my hairs!" continued Juan, as he threw down the rope. The outlaws were so frightened that they were almost ready to runaway. The chief could not say a single word. "Now listen, you ants, to my whistle!" said Juan, and he blewthe horn. "And to show you how big our stomachs are, hear us beatthem!" and he beat the drum. The outlaws were so frightened that theyran away. Some of them even jumped out of the windows. When the robbers were all gone, Juan and Justo went down to dividethe money; but the lame man tried to cheat the blind man, and theyhad a quarrel over the division. Justo struck Juan in the eyes withthe palm of his hand, and the blind man's eyes were opened so that hecould see. Juan kicked Justo so hard, that the lame man rolled towardone corner of the house and struck a post. His lameness was cured, so that he could stand and walk. When they saw that each had done the other a great service, theydivided the money fairly, and lived ever after together as closefriends. Teofilo the Hunchback, and the Giant. Narrated by Loreta Benavides, a Bicol student, who heard the storyfrom her aunt. Once there lived a hunchback whose name was Teofilo. He was anorphan, and used to get his food by wandering through the woods. Hehad no fixed home. Sometimes he even slept under large trees in theforest. His one blind eye, as well as his crooked body, would makealmost any one pity his miserable condition. One day, while he was wandering through the woods looking for somethingto eat, he found a piece of large rope. He was very glad; for hecould sell the rope, and in that way get money to buy food. Walkinga little farther, he found a gun leaning against a fence. This gun, he supposed, had been left there by a hunter. He was glad to haveit, too, for protection. Finally, while crossing a swampy place, he saw a duck drinking in the brook. He ran after the duck, and atlast succeeded in catching it. Now he was sure of a good meal. But it had taken him a long time to capture the duck. Night soon cameon, and he had to look for a resting-place. Fortunately he came to afield, and his eye caught a glimpse of light on the other side. He wenttowards the light, and found it to come from a house, all the windowsof which were open. He knocked at the door, but nobody answered;so he just pushed it open and entered. He then began to feel verycomfortable. He prepared his bed, and then went to sleep. He did notknow that he was in a giant's house. At midnight Teofilo was awakened by a loud voice. He made a hole inthe wall and looked out. There in the dark he saw a very tall man, taller even than the house itself. It was the giant. The giant said, "I smell some one here. " He tried to open the door, but Teofilo hadlocked it. "If you are really a strong man and braver than I, " said the giant, "let me see your hair!" Teofilo then threw out the piece of rope. The giant was surprised atits size. He then asked to see Teofilo's louse, and Teofilo threwout the duck. The giant was terrified, for he had never seen sucha large louse before. Finally the giant said, "Well, you seem to belarger than I. Let me hear your voice!" Teofilo fired his gun. When the giant heard the gun and saw itspitting fire, he trembled, for he thought that the man's salivawas burning coals. Afraid to challenge his strange guest any more, the giant ran away and disappeared forever. And so Teofilo the hunchback lived happily all the rest of his daysin the giant's house without being troubled by any one. Juan and the Buringcantada. Narrated by Pacifico Buenconsejo, a Bicol, who heard the story fromhis grandmother. A long time ago, when the Bicols had not yet been welded into onetribe, there lived a couple in the mountains of Albay who had one son, named Juan. Before the boy was five years old, his father died. AsJuan grew up, he became very lazy: he did not like to work, nor wouldhe help his mother earn their daily bread. Despite his laziness, Juan was dearly loved by his mother. She did not want him to workin the field under the hot sun. Because of his mother's indulgence, he grew lazier and lazier. Every afternoon Juan used to take a walk while his mother wasworking. She was a kind-hearted woman, and often told her son to helpanybody he met that needed help. One afternoon, while he was walkingin a field, he saw two carabaos fighting. One was gored by the other, and was about to die. Juan, mindful of what his mother told him, went between the two animals to help the wounded one. Suddenly thetwo animals gored him in the back, and he fell to the ground. A man, passing by, found him, and took him to his home. When Juan's motherlearned why her son had been gored, she was greatly distressed thather son was so foolish. Juan soon recovered, and one day he invited his mother to go withhim to look for money. He insisted so hard, that finally she agreedto accompany him. On their way they found an axe, which Juan pickedup and took along with him. They had not gone much farther, whenthey saw a long rope stretching across the road. Juan's mother didnot want him to take it, but he said that it would be of some use tothem later. By and by they came to a river, on the bank of which theyfound a large drum. Juan took this with him, too. When they had been travelling about a week, they came upon a bighouse. Juan said that he wanted to go see what was in the house, buthis mother told him that he should not go. However, he kept urging andurging, until at last his mother consented, and went with him. Whenthey reached the hall, they found it well decorated with flowers andleaves. They visited all the apartments of the house; and when theycame to the dining-room, they saw a large hole in the ceiling. Juantold his mother that they had better hide in the ceiling until theyfound out who the owner of the house was. The mother thought thatthe plan was a wise one; so they went to the ceiling, taking withthem the axe, the rope, and the drum. They had not been hiding many minutes, when the Buringcantada, agiant with one eye in the middle of his forehead and with two longtusks that projected from the sides of his mouth, came in with hisfriends and servants. When the dinner was ready, the servant calledhis master and his guests into the dining-room. While they were eating, Juan said in a loud voice, -- "Tawi cami Sa quisami Qui masiram Na ulaman. " [27] The Buringcantada was very angry to hear the voice of a man in theceiling, and he said in a thundering voice, "If you are a big manlike me, let me see one of your hairs!" Juan showed the rope from the hole in the ceiling. Astonished at the size of the hair, the Buringcantada said again, "Let me see one of your teeth!" Juan showed the axe. By this time Juan's mother was almost dead with fear, and she toldher son not to move. After a few minutes the Buringcantada said again, "Beat your stomach, and let me hear the sound of it!" When Juan beat the drum, theBuringcantada and all the guests and servants ran away in fright, for they had never heard such a sound before. Then Juan and his mother came down from the ceiling. In this housethey lived like a rich family, for they found much money in one ofthe rooms. As for the Buringcantada, he never came back to his houseafter he left it. The Manglalabas. Narrated by Arsenio Bonifacio, a Tagalog, who heard the story fromhis father. Once upon a time, in the small town of Balubad, there was a bighouse. It was inhabited by a rich family. When the head of the familydied, the house was gloomy and dark. The family wore black clothes, and was sad. Three days after the death of the father, the family began to betroubled at night by a manglalabas. [28] He threw stones at the house, broke the water-jars, and moved the beds. Some pillows were evenfound in the kitchen the next day. The second night, Manglalabasvisited the house again. He pinched the widow; but when she wokeup, she could not see anything. Manglalabas also emptied all thewater-jars. Accordingly the family decided to abandon the house. A band of brave men in that town assembled, and went to the house. Atmidnight the spirit came again, but the brave men said they were readyto fight it. Manglalabas made a great deal of noise in the house. Hepoured out all the water, kicked the doors, and asked the men who theywere. They answered, "We are fellows who are going to kill you. " Butwhen the spirit approached them, and they saw that it was a ghost, they fled away. From that time on, nobody was willing to pass a nightin that house. In a certain barrio [29] of Balubad there lived two queer men. Onewas called Bulag, because he was blind; and the other, Cuba, becausehe was hunchbacked. One day these two arranged to go to Balubad tobeg. Before they set out, they agreed that the blind man should carrythe hunchback on his shoulder to the town. So they set out. After theyhad crossed the Balubad River, Cuba said, "Stop a minute, Bulag! hereis a hatchet. " Cuba got down and picked it up. Then they proceededagain. A second time Cuba got off the blind man's shoulder, for hesaw an old gun by the roadside. He picked this up also, and took italong with him. When they reached the town, they begged at many of the houses, andfinally they came to the large abandoned house. They did not knowthat this place was haunted by a spirit. Cuba said, "Maybe no one isliving in this house;" and Bulag replied, "I think we had better stayhere for the night. " As they were afraid that somebody might come, they went up into theceiling. At midnight they were awakened by Manglalabas making a greatnoise and shouting, "I believe that there are some new persons in myhouse!" Cuba, frightened, fired the gun. The ghost thought that thenoise of the gun was some one crying. So he said, "If you are trulya big man, give me some proofs. " Then Cuba took the handle out of the hatchet and threw the head downat the ghost. Manglalabas thought that this was one of the teeth ofhis visitor, and, convinced that the intruder was a powerful person, he said, "I have a buried treasure near the barn. I wish you todig it up. The reason I come here every night is on account of thistreasure. If you will only dig it up, I will not come here any more. " The next night Bulag and Cuba dug in the ground near the barn. Therethey found many gold and silver pieces. When they were dividing theriches, Cuba kept three-fourths of the treasure for himself. Bulagsaid, "Let me see if you have divided fairly, " and, placing his handson the two piles, he found that Cuba's was much larger. Angry at the discovery, Cuba struck Bulag in the eyes, and theywere opened. When Bulag could see, he kicked Cuba in the back, andstraightway his deformity disappeared. Therefore they became friendsagain, divided the money equally, and owned the big house between them. Notes. A Pampango version, "The Cripple and the Blind Man" (I have it onlyin abstract), is almost identical with the second part of "The FourBlind Brothers. " A blind man and a cripple travel together, blindman carrying, cripple guiding. Rope, drum, hatchet, etc. But thesetwo companions do not quarrel over the distribution of the wealth:they live peacefully together. I have printed in full five of the versions, because, while theyare members of a very widespread family of tales in which a poor butvaliant hero deceives and outwits a giant, ogre, ghost, or band ofrobbers, they form a more restricted brotherhood of that large family, and the deception is of a very definite special sort. The hero and theoutwitted do not meet face to face, nor is there a contest of prowessbetween them. Merely by displaying as tokens of his size and strengthcertain seemingly useless articles which he has picked up and carriedalong with him on his travels, the hero frightens forever from theirrich home a band of robbers or a giant or a ghost, and remains inpossession of the treasures of the deceived one. Trolls, ogres, giants, robbers, dragons, are proverbially stupid, and a clever hero with more wits than brawn has no difficulty inthoroughly frightening them. Grimm's story of "The Brave Little Tailor"(No. 20), with its incidents of "cheese-squeezing, " "bird-throwing, ""pretended carrying of the oak-tree, " "springing over the cherry-tree, "and "escape from the bed, " and opening with the "seven-at-a-blow"episode, is typical of one large group of tales about a giantoutwitted. (For an enumeration of the analogues, see Bolte-Polívka, 1 : 148-165; for a fuller discussion of some of them, see Cosquin, 1 : 96-102. ) In another group the hero takes service with the giant, dragon, etc. , keeps up the deception of being superhumanly strong, but gets the monster to do all the work, and finally wins his way towealth and release (see Grimm, No. 183; Von Hahn, No. 18 and notes;Crane, 345, note 34; Dasent, Nos. V and xxxii). Then there is thegroup of stories in which the cannibal witch is popped into her ownoven, which she had been heating for her victim (cf. Grimm, No. 15;and Bolte-Polívka, 1 : 123). Our particular group of stories, however, seems to owe little ornothing to the types just mentioned. It appears to belong peculiarlyto the Orient. In fact, I do not know of its occurrence outside ofIndia and the Philippines. That the tale is well known in the Islandsat least as far north as central Luzon, our five variants attest;and that it is fairly widespread in India, --I refer particularly tothe method of the deception, for on this the whole story turns, --threeHindoo versions may be cited as evidence. (1) "The Blind Man, the Deaf Man, and the Donkey" (Frere, No. 18)presents many close correspondences to "Juan the Blind Man. " In theIndian tale a blind man and a deaf man enter into partnership. One day, while on a long walk with his friend, the deaf man sees a donkey witha large water-jar on its back. Thinking the animal will be usefulto them, they take it and the jar with them. Farther along theycollect some large black ants in a snuff-box. Overtaken by storm, they seek shelter in a large, apparently deserted house, and lockthe door; but the owner, a terrible Rakshas, returns, and loudlydemands entrance. The deaf man, looking through a chink in the wall, is greatly frightened by the appearance of the monster; but the blindman boldly says that he is Bakshas, Rakshas's father. Incredulous, the Rakshas wishes to see his father's face. Donkey's head shown. Onhis desiring to see his father's body, the huge jar is rolledwith a thundering noise past the chink in the door. Rakshas asksto hear Bakshas scream. Deaf man puts ants into the donkey's ear:the animal, bit by the insects, brays horribly, and the Rakshas fleesin fright. . . (Rakshas returns the next morning, and seeing the blindman, deaf man, and donkey, laden with treasures, leaving his house, he determines to be avenged; but by a lucky series of accidentsthe travellers succeed in discomfiting and thoroughly terrifyingthe Rakshas and his six companions summoned to help him, and travelon). In the division of the spoils, the deaf man attempts to cheatthe blind man, who in a rage gives him so tremendous a box on theear, that his hearing is restored! In return, the deaf man gives hisneighbor so hard a blow in the face, that the blind man's eyes areopened. They are both so astonished, that they become good friendsat once, and divide the wealth equally. (2) "The Brahmin Girl that married a Tiger" (Kingscote, No. X). Inthis story, three brothers, on their way to rescue their sister whohad been married to a tiger, take along with them an ass, an ant, a palmyra-tree, and a big iron washing-tub. The sister hides herbrothers and their possessions in a loft. The tiger comes home, and frightens the brothers into making a noise and thus betrayingtheir presence. He asks to hear their voice. Youngest brother putshis ant into the ear of the ass, which, when bit, begins to bawl outhorribly. Asking to see their legs, tiger is shown the trunk of thepalmyra-tree, and, on asking to see their bellies, is shown the irontub. Frightened, he runs away, and the sister is rescued. (3) "Learning and Motherwit" (McCulloch, No. Xxvi). Here Motherwit, as in the other stories, deceives a Raghoshi by means of a thick rope(shown for hair), spades (shown for finger-nails), and wet lime(shown for spittle). At last with sharp-pointed hot iron rods, Ulysses fashion, he puts out the monster's eyes. In another Bengal story, "The Ghost who was afraid of being Bagged"(Lal Behari Day, No. Xx), a barber frightens a ghost with alooking-glass and becomes rich. An interesting parallel to the incident of the death of the blindbrothers by climbing up too high on palm-trees the tops of which havebeen broken off, is to be found in the Arabian story of "The BlindThief" (JRASB 3 : 645-660, No. Iii). A thief who used to steal datesfrom off the trees became blind, but he still went on thieving. Thepeople planned to get rid of him. In the presence of the blind man, some one praised the dates of So-and-so. (Now, this tree was withered, and no longer had any leaves. ) The covetous thief, with his rope, started to climb the tree that night; but his rope slipped off overthe naked top of the palm, and he fell to the ground and was killed. The situation of a blind man and a lame man joining forces andtravelling together, the blind man carrying the lame man, who directsthe way, is found in the Gesta Romanorum, tale LXXI. Certain of the false proofs in the Filipino stories have no parallelin the Indian tales; viz. , duck for louse, gun or horn for voice, tail of sting-ray (pagui) for hair. The suggestion for this lastcomparison may have come from the belief among the Filipinos that thetail of the sting-ray is a very efficacious charm against demons andwitches. It is a "specific" against the mangkukulam. [30] On the otherhand, there are certain details of the Indian versions lacking in theFilipino, --the donkey, the palmyra-tree, the wash-tub. Neverthelessthe close agreement, not only of motifs, but of motifs in the samesequence, makes it certain beyond all reasonable doubt that the storyas we find it in the Islands (most fully represented by the Bicol"Juan the Blind Man") goes back directly to southern India, possiblyto the parent story of Miss Frere's old Deccan narrative. TALE 7 SAGACIOUS MARCELA. Narrated by Lorenzo Licup, a Pampangan. Long, long before the Spaniards came, there lived a man who had abeautiful, virtuous, and, above all, clever daughter. He was a servantof the king. Marcela, the daughter, loved her father devotedly, andalways helped him with his work. From childhood she had manifested akeen wit and undaunted spirit. She would even refuse to obey unjustorders from the king. No question was too hard for her to answer, and the king was constantly being surprised at her sagacity. One day the king conceived a plan by which he might test the ingeniousMarcela. He bade his servants procure a tiny bird and carry it to herhouse. "Tell her, " said the king, "to make twelve dishes out of thatone bird. " The servants found Marcela sewing. They told her of the order of theking. After thinking for five minutes, she took one of her pins, andsaid to the servants, "If the king can make twelve spoons out of thispin, I can also make twelve dishes out of that bird. " On receivingthe answer, the king realized that the wise Marcela had gotten thebetter of him; and he began to think of another plan to puzzle her. Again he bade his servants carry a sheep to Marcela's house. "Tellher, " he said, "to sell the sheep for six reales, and with the moneythis very same sheep must come back to me alive. " At first Marcela could not make out what the king meant for her todo. Then she thought of selling the wool only, and not the wholesheep. So she cut off the wool and sold it for six reales, and sentthe money with the live sheep back to the king. Thus she was againrelieved from a difficulty. The king by this time realized that he could not beat Marcela inpoints of subtlety. However, to amuse himself, he finally thought ofone more scheme to test her sagacity. It took him two weeks to thinkit out. Summoning a messenger, he said to him, "Go to Marcela, andtell her that I am not well, and that my physician has advised me todrink a cup of bull's milk. Therefore she must get me this medicine, or her father will lose his place in the palace. " The king also issuedan order that no one was to bathe or to wash anything in the river, for he was going to take a bath the next morning. As soon as Marcela had received the command of the king and hadheard of his second order, she said, "How easy it will be for me toanswer this silly order of the king!" That night she and her fatherkilled a pig, and smeared its blood over the sleeping-mat, blanket, and pillows. When morning came, Marcela took the stained bed-clothingto the source of the river, where the king was bathing. As soon asthe king caught sight of her, he said in a voice of thunder, "Why doyou wash your stuff in the river when you know I ordered that nobodyshould use the river to-day but me?" Marcela replied, "It is the custom, my lord, in our country, to washthe mat, pillows, and other things stained with blood, immediatelyafter a person has given birth to a child. As my father gave birth toa child last night, custom forces me to disobey your order, althoughI do it much against my will. " "Nonsense!" said the king. "The idea of a man giving birth to achild! Absurd! Ridiculous!" "My lord, " said Marcela, "it would be just as absurd to think ofgetting milk from a bull. " Then the king, recollecting his order, said, "Marcela, as you are sowitty, clever, and virtuous, I will give you my son for your husband. " King Tasio. Narrated by Leopoldo Faustino, a Tagalog, who says that the story ispopular and common among the people of La Laguna province. Juan was a servant in the palace of King Tasio. One day King Tasioheard Juan discussing with the other servants in the kitchen themanagement of the kingdom. Juan said that he knew more than anybodyelse in the palace. The king called Juan, and told him to go down tothe seashore and catch the rolling waves. "You said that you are the wisest man in the palace, " said theking. "Go and catch the waves of the sea for me. " "That's very easy, O king!" said Juan, "if you will only provide mewith a rope made of sand taken from the seashore. " The king did not know what to answer. He left Juan without sayinganything, went into his room, and began to think of some moredifficult work. The next day he called Juan. "Juan, take this small bird and makefifty kinds of food out of it, " said the king. "Yes, sir!" said Juan, "if you will only provide me with a stove, a pan, and a knife made out of this needle, " handing a needle to theking, "with which to cook the bird. " Again the king did not know whatto do. He was very angry at Juan. "Juan, get out of my palace! Don't you let me see you walking on myground around this palace without my consent!" said the king. "Very well, sir!" said Juan, and he left the palace immediately. The next day King Tasio saw Juan in front of the palace, riding onhis paragos [31] drawn by a carabao. "Did I not tell you not to stand or walk on my ground around thispalace? Why are you here now? Do you mean to mock me?" shoutedthe king. "Well, " said Juan, "will your Majesty's eyes please see whether I amstanding on your ground or not? This is my ground. " And he pointedto the earth he had on his paragos. "I took this from my orchard. " "That's enough, Juan, " said King Tasio. "I can have no morefoolishness. " The king felt very uncomfortable, because many of hiscourtiers and servants were standing there listening to his talkwith Juan. "Juan, put this squash into this jar. Be careful! See that you donot break either the squash or the jar, " said the king, as he handeda squash and a jar to Juan. Now, the neck of the jar was small, andthe squash was as big as the jar. So Juan had indeed a difficult task. Juan went home. He put a very small squash, which he had growingin his garden, inside the jar. He did not, however, cut it from thevine. After a few weeks the squash had grown big enough to fill thejar. Juan then picked off the squash enclosed in the jar, and wentto the king. He presented the jar to the king when all the servants, courtiers, and visitors from other towns were present. As soon asthe king saw the jar with the squash in it, he fainted. It was manyhours before he recovered. Notes. A third version (c), a Bicol story entitled "Marcela outwits theKing, " narrated by Gregorio Frondoso of Camarines, resembles closelythe Pampango story of Marcela, with these minor differences:-- The heroine is the daughter of the king's adviser Bernardo. To testthe girl's wit, the king sends her a mosquito he has killed, and tellsher to cook it in such a way that it will serve twelve persons. Shesends back a pin to him, with word that if he can make twelve forksfrom the pin, the mosquito will serve twelve persons. The second andthird tasks are identical with those in the Pampango version. At last, satisfied with her sagacity, the king makes her his chief counsellor. In addition to the three popular tales of the "Clever Lass" cycle, two chap-book versions of the story, containing incidents lacking inthe folk-tales, may be mentioned here:-- A Buhay nang isang pastorang tubo sa villa na naguing asaua nang harisa isang calabasa. ("Life of a Shepherdess who was born in a town, and who became the Wife of a King because of a Pumpkin. ") Manila, 1908. This story is in verse, and comprises sixty-six quatrains of12-syllable assonanced lines. It is known only in Tagalog, I believe. B Buhay na pinagdaanan ni Rodolfo na anac ni Felizardo at ni Prisca sacahariang Valencia. ("Life of Rodolfo, Son of Felizardo and Prisca, in the Kingdom of Valencia. ") Maynila, 1910. Like the preceding, this corrido is known only in Tagalog, and is written in 12-syllableassonanced lines. Of these two printed versions, I give below a literal translationof the first (A), not only because it is short (264 lines), but also because it will be seen to be closely connected with thefolk-tales. For help in making this translation I am under obligationto Mr. Salvador Unson, which I gratefully acknowledge. The second story(B) I give only in partial summary. It is much too long to be printedin full, and, besides, contains many incidents that have nothing to dowith our cycle. It will be noticed that "Rodolfo" (B) resembles ratherthe European forms of the story; while A and the three folk-talesare more Oriental, despite the conventional historical setting of A. TALE A "Cay Calabasa: The Life of a Shepherdess born in a town, who becamethe Wife of a King because of a Pumpkin. " 1. Ye holy angels in the heavens, help my tongue to express and torelate the story I will tell. 2. In early times, when Adoveneis, King of Borgoña, was still alive, he went out into the plains to hunt for deer, and accidentally becameseparated from his companions. 3. In his wandering about, he saw a hut, which had a garden surroundingit. A beautiful young maiden took care of the garden, in which weregrowing melons and pumpkins. 4. The king spoke to the maiden, and asked, "What plants are yougrowing here?" The girl replied, "I am raising pumpkins and melons. " 5. Now, the king happened to be thirsty, and asked her for buta drink. "We were hunting in the heat of the day, and I felt thisthirst come on me. " 6. The maiden replied, "O illustrious king! we have water in a meanjar, but it is surely not fitting that your Majesty should drink froma jar! 7. "If we had a jar of pure gold, in which we could put water from ablest fountain, then it would be proper for your Majesty. It is notright or worthy that you should drink from a base jar. " 8. The king replied to the girl, "Never mind the jar, provided thewater is cool. " The maiden went into the house, and presently theking drank his fill. 9. After he had drunk, he handed her back the jar; but when the maidenhad received it (in her hands), she suddenly struck it against thestaircase. The jar was shattered to bits. 10. The king saw the act and wondered at it, and in his heart hethought that the maiden had no manners. For the impudence of heraction, he decided to punish her. 11. (He said) "You see in me, the traveller, a noble king, and (youknow) that I hold the crown. Why did you shatter that jar of yours, received from my hands?" 12. The maiden replied, "The reason I broke the jar, long kept formany years by my mother, O king! is that I should not like to haveit used by another. " 13. After hearing that, the king made no reply, but returned (back)towards the city, believing in his heart that the woman to whom hehad spoken was virtuous. 14. After some time the king one day ordered a soldier to carryto the maiden a new narrow-necked jar, into which she was to put apumpkin entire. 15. He also ordered the soldier to tell the girl that she should notbreak the jar, but that the jar and pumpkin should remain entire. 16. Inasmuch as the maiden was clever, her perception good, and herunderstanding bold, she answered with another problem: she sent himback a jar that already had a pumpkin in it. 17. She delivered it to the soldier, and the upshot of her reply wasthis: "The pumpkin and the jar are whole. The king must remove thepumpkin without breaking the jar. " 18. The soldier shouldered it and went back to the king, and told himthat her answer was that he should take the pumpkin out of the jar, and leave both whole. 19. When the king saw the jar, he said nothing; but he thought inhis heart that he would send her another puzzle. 20. Again by the soldier he sent her a bottle, and requested that itbe filled with the milk of a bull. (He further added, ) that, if theorder was not complied with, she should be punished. 21. The girl's answer to the king was this: "Last night my father gavebirth to a child; and even though you order it, it is impossible forme to get (you?) any bull's milk (to-day?). " 22. Who would not wonder, when he comes to hear of it, at the languageback and forth between the king and the girl! For what man can givebirth to a child, and what bull can give milk? 23. At a great festival which the king gave, attended by knights andcounts, he sent a pipit [32] to the girl, and ordered her to cookseven dishes of it. 24. The maiden (in reply) sent the king a needle, and asked him tomake a steel frying-pan, knife, and spit out of it, which she mightuse in cooking the pipit. 25. The king again sent to her with this word: "If you are reallyvery intelligent and if you are truly wise, you will catch the wavesand bind them. " 26. The soldier returned at once to the maiden, and told her thatthe orders of the king were that she should catch and bind the waves. 27. The maiden sent back word by the soldier that it is not properto disobey a king. "Tell the king to make me a rope out of the loamI am sending. " 28. Again the soldier returned to the palace, and, taking the blackearth to the king, he said, "Make her a rope out of this loam, withwhich she will catch and bind the waves. " 29. After the soldier had delivered his message, the king was almostshaking with rage. "Who under heaven can make a rope out of loam?" 30. Now he ordered the soldier to fetch the maiden. "And for herimpudence, " he said, "I will punish her. " 31. He ordered the soldier to make haste and to return at once. Themaiden did not resist her punishment, and was placed in a well. 32. Now, this well into which she was cast lay in front of the windowof the king, so that whenever he should look out of the window hemight see her. 33. One morning, as he looked out and saw her there below him, sheasked him to give her fire. 34. The king said to her, "I am a world-famed king, and it is notmy desire to descend just because of your request. Go ask fire fromthe mountain. " 35. The girl made no answer to his jesting reply. Some time laterthe king held some games, and ordered that the maiden be taken outof the well. 36. The king told her that she was pardoned for all her offences. "Butas long as I have visitors (?), " he said, "you are to be my cook. " 37. Then this order was given to the girl: "You are to cook thefood. Everything must be well prepared. All the food must be palatableand tasty. " 38. The maiden, however, deliberately left all the food unsalted;but she fastened to the bottom of the plate the necessary salt. 39. When at the table the king and his council were not satisfiedwith the food, because there was no salt in it, the maiden was againsummoned. 40. "I ordered you to cook because you were clever; but you took nocare of the cooking. Why am I thus insulted and my honor destroyedbefore my guests?" 41. The maiden at once returned answer to the council and to hisMajesty: "Look underneath the plates; and if there is not the necessarysalt, my lord, condemn me as you see fit. " 42. She had those near the king lift their plates, and she had himlook under. The salt was found not lacking, and the king ceased fromhis contention and thought about the matter. 43. Then he said, "If you had mixed in a little with the food, thenit would have been good and palatable. Explain to me the significanceof your act. " 44. "O great king!" answered the maiden, "I can easily reply to yourquestion. By leaving the salt out, I meant me, and no one else [i. E. , she meant to suggest her own case when she was in the well]. 45. "You instructed me to get fire from the mountain. Why can younot taste this salt, which is just under the plate? 46. "Because I am an unfortunate person, an unworthy shepherdess fromthe woods. If I were a city-bred person, even though most ordinary, I should be honored in your presence. " 47. To the reply of the girl the king shook his head, and pressedhis forehead (in thought). He had fallen in love, and his heart wasoppressed. He determined to marry her. 48. They were married at once, and at once she was clothed as a queen;although she was only a lowly shepherdess, she was loved because ofthe sweetness of her voice. 49. After living together a long time, they had a quarrel: the kinghad conceived a dislike for her cleverness. 50. "Return at once to your father and mother, " he said. "Go back tothe mountains and live there. 51. "I will allow you to take with you whatever you want, --gold, silver, dresses. Take with you also two maids. " 52. The queen could not utter a word; silently she let her tearsfall. She thought that bad fortune had come upon her. 53. To be brief, the king got up from his chair and lay down in hisbed. He pretended to go to sleep in order that he might not see thequeen depart. 54. When the queen saw that the king was really sleeping, she coveredhim up (in her sorrow), and summoned the servants. 55. She ordered them to lift him up and carry him to the mountains. "Incarrying him, be careful not to wake him until the mountains arereached. " 56. They lifted the bed and took him downstairs; but when they werecarrying it out of the palace, the bed struck against the frontdoor. The king awoke in surprise. 57. He said, "What is the reason for carrying away a sleeping man?" Heasked them whether they intended to throw away their sovereign. 58. At once he summoned the guards of the palace and ordered thearrest of the servants; but they protested that they were merelyobeying the orders of the queen. 59. Then the king asked where the queen was who had ordered that. Hehad her brought before him, and demanded of her why she wished tocast him away. 60. The queen answered, reminding him thus: "My husband, my beloved, what did you tell me some time ago when you were driving me away? 61. "Did you not tell me to select whatever I might desire, includinggold and silver, and take it with me? You are my choice. 62. "Even if I should become very good and very rich, I should stillbe without honor before God and the people. 63. "It would be shameful to the Divine Word for us married people toseparate. You would be taunted by your counsellors for having marriedsome one beneath you. " 64. Her reply reminded the king that whatever might happen, they weremarried, and should remain together all their lives. 65. "Forgive me, my wife, light of my eyes! Forgive the wrongs I havedone! I am to blame for the mistake [i. E. , for my thoughtlessness]. " 66. From then on, they loved each other the more, and were happybecause they never quarrelled further. TALE B THE STORY OF RODOLFO. Rodolfo was the only son of Felizardo and Prisca, who lived inValencia. When Rodolfo was seven years old, he was sent to school, and proved to be an apt scholar; but his father died within a fewyears, and the boy was obliged to abandon his studies because ofpoverty. At the suggestion of his mother, Rodolfo one day set out forthe capital, where he sought a place in the palace as servant. In timehe was appointed head steward (mayor-domo) in the royal household. Theking became so fond of this trusty servant, whose bravery, executiveability, and cleverness he could not help noticing, that finally hedetermined to make him his son-in-law by marrying him to the princessLeocadia. When Rodolfo was offered Leocadio's hand by her father, however, he respectfully declined the honor, saying that though headmired the beauty of the princess, he did not admire her character, and could not take her as his wife. The king was so angry that heordered Rodolfo cast into prison; but after a few days' consideration, he had him released, and promised to pardon him for the insult ifwithin a month he could bring before the king as his wife just sucha virtuous woman as he had stipulated his wife should be. Rodolfo left the palace, taking with him only a pair of shoes andan umbrella. On his way he saw an old man, whom he invited to goalong with him. Shortly afterwards they saw a funeral procession, andRodolfo asked his companion whether the man that was to be buried wasstill alive. The old man did not reply, because he thought that hiscompanion was a fool. Outside the city they met many persons plantinghighland rice on a mountain-clearing (kaingin). Again Rodolfo spoke, and asked if the rice that the farmers were planting was already eaten;but the old man remained silent. In the course of their journeythey reached a shallow river. Rodolfo put on his shoes and wadedacross. When he reached the other bank, he removed his shoes againand carried them in his hand. Next they passed a great plain. Whenthey became tired from the heat, they rested by the side of the roadunder a big tree. Here Rodolfo opened his umbrella, which he had notused when they were crossing the hot plain. Once more the old manbelieved that his companion was crazy. At last the travellers reached the old man's house, but the old man didnot invite Rodolfo to spend the night with him. Rodolfo went into thehouse, however, for he saw that a young woman lived in the house. Thiswas Estela, the old man's daughter, who received the stranger verykindly. That night, when Estela set the table for supper, she gaveto her father the head and neck of the chicken, the wings to hermother, the body to Rodolfo, and the legs to herself. After eatingtheir meal, the old man and his wife left Estela and Rodolfo togetherin the dining-room. Rodolfo expressed his love for her, for he hadalready recognized her worth. When she found that he was in earnest, she said that she would accept him if her parents consented to themarriage. Then they joined the old couple in the main room; but therethe father scolded her for showing hospitality to a visitor whom heconsidered a fool. He also felt insulted for having been given onlythe head and neck of the chicken. Accordingly the old man told hisdaughter how Rodolfo had foolishly asked him if the person to be buriedwas still alive, and whether the rice that the farmers were plantingon the mountain-clearing had already been eaten. He also mentionedthe fact that Rodolfo wore his shoes only when crossing the river, and that he had opened his umbrella only when they were in the shadeof the tree. Estela, in reply, cleverly explained to her father themeaning of all Rodolfo had said and done. "The memory of a man who hasdone good during his lifetime will never be forgotten. Rodolfo wishedto know whether the man to be buried was kind to his fellow-men. Ifhe was, he will always be remembered, and he is not dead. When Rodolfoasked you whether the rice which the farmers were planting was alreadyeaten, he wished to know if those farmers had borrowed so much ricefrom their landlords that the next harvest would only be enough to payit back. In a river it is impossible to see the thorns which may hurtone's feet, so it is wise to wear shoes while crossing a river. Theidea of opening an umbrella under a tree is a very good one, becauseit forms a protection against falling branches and fruits. I willtell you why I divided the chicken as I did. I gave you the headand neck because you are the head of the family; the wings I gave mymother because she took care of me in my childhood; the body I gaveto Rodolfo, because it is courteous to please a visitor; the legs Ikept myself, because I am your feet and hands. " The anger of Estela's father was pacified by her explanation. Hewas now convinced that Rodolfo was not a fool, but a wise man, andhe invited Rodolfo to live with them. Rodolfo staid and helped withall the work about the house and in the field. At last, when the oldman realized that Rodolfo loved Estela, he gave his consent to theirmarriage; and the next day they became husband and wife. After his marriage, Rodolfo returned to Valencia, leaving Estela ather home in Babilonia, and reported to the king that he had found andtaken as his wife a virtuous woman, --The rest of the story turns on the"chastity-wager" motif, and ends with the establishment of the purityof Rodolfo's wife. (For this motif, constituting a whole story, see"The Golden Lock, " No. 30. ) An examination of the five representatives of this cycle of the "CleverLass" in the Philippines reveals at least nine distinct problems(tasks or riddles) to be solved. For most of these, parallels may befound in other Oriental and in Occidental stories. (1) Problem: catching waves of the sea. Solution: demanding rope ofsand for the work. This identical problem and solution are found ina North Borneo story, "Ginas and the Rajah" (Evans, 468-469). In the"Maha-ummagga-jataka, " No. 546, a series of nineteen tasks is set theyoung sage Mahosadha. One of these is to make a rope of sand. The wiseyouth cleverly sent some spokesmen to ask the king for a sample of theold rope, so that the new would not vary from the old. See also Child, 1 : 10-11, for a South Siberian story containing the counter-demandfor thread of sand to make shoes from stone. (2) Problem: making many kinds of food from one small bird, or twelveportions from mosquito. Solution: requiring king to make stove, pan, and bolo (or twelve forks) from needle (pin). Analogous to this taskis Bolte and Polívka's motif B3 (2 : 349), the challenge to weavea cloth out of two threads. Bolte and Polívka enumerate thirty-fiveEuropean folk-tales containing their motif B3. (3) Problem: putting large squash whole into narrow-neckedjar. Solution: hero grows squash in the jar (and sometimes demandsthat king remove the squash without breaking either it or the jar). Iknow of no other folk-tale occurrences of this task; it is not foundin any of the European stories of this cycle, and may be an additionof the Tagalog narrators. It is a common enough trick, however, to grow a squash or cucumber in a small-necked bottle. (4) Problem: getting milk from bull. Solution: hero tells king thathis father has given birth to a child. Compare "Jataka, " No. 546(tr. By Cowell and Rouse, 6 : 167-168), in which the king sends hisfattened bull to East Market-town with this message: "Here is theking's royal bull, in calf. Deliver him, and send him back with thecalf, or else there is a fine of a thousand pieces. " The solutionof this difficulty is the same as above. See also Child, 1 : 10-11, for almost identical situation. This problem and No. 1 are to befound in a Tibetan tale (Ralston 2, 138, 140-141). (5) Problem: selling lamb for a specified sum of money, and returningboth animal and coin. Solution: heroine sells only the wool. Two of these problems, (3) and (5), are soluble, and belong in kindwith the "halb-geritten" motif, where the heroine is ordered to cometo the king not clothed and not naked, not walking and not riding, not in the road and not out of the road, etc. The other three problemsare not solved at all, strictly speaking: the heroine gets out ofher difficulties by demanding of her task-master the completion ofcounter-tasks equally hard, or by showing him the absurdity of hisdemands. (See Bolte-Polívka, 2 : 362-370, for a full discussionof these subgroups. ) "In all stories of the kind, " writes Child, "the person upon whom a task is imposed stands acquitted if anotherof no less difficulty is devised which must be performed first. Thispreliminary may be something that is essential for the execution ofthe other, as in the German ballads, or equally well something thathas no kind of relation to the original requisition, as in the Englishballads. " It will be seen that in the nature of the counter-demandsthe Filipino stories agree rather with the German than the English. (6) Hero is forbidden to walk on the king's ground. To circumvent theking, hero fills a sledge with earth taken from his own orchard, andhas himself drawn into the presence of his Majesty. When challenged, the hero protests that he is not on the king's ground, but hisown. This same episode is found in "Juan the Fool, " No. 49 (q. V. ). (7) The stealing of the sleeping king by the banished wife, who haspermission to take with her from the palace what she loves best, is found only in A. This episode, however, is very common elsewhere, and forms the conclusion of more than seventy Occidental stories ofthis cycle. (See Bolte-Polívka, 2 : 349-355. ) (8) The division of the hen, found in B and also at the end of "Juanthe Fool" (No. 49), is fully discussed by Bolte and Polívka (2 :360). See also R. Köhler's notes to Gonzenbach, 2 : 205-206. Thecombination of this motif with the "chastity-wager" motif found in"Rodolfo" (B), is also met with in a Mentonais story, "La femme avisée"(Romania, 11 : 415-416). (9) For wearing of shoes only when crossing rivers, and raisingumbrella only when sleeping under a tree, see again "Juan the Fool. " Arather close parallel to this incident, as well as to the seeminglyfoolish questions Rodolfo asks Estela's father, and the daughter'swise interpretation of them, may be found in the Kashmir story, "Why the Fish laughed" (Knowles, 484-490 = Jacob 1, No. XXIV). Seealso a Tibetan story in Ralston 2 : 111; Benfey in "Ausland, " 1859, p. 487; Spence Hardy, "Manual of Buddhism, " pp. 220-227, 364. Compareespecially Bompas, No. LXXXIX, "The Bridegroom who spoke in Riddles. " Finally mention may be made of two Arabian stories overlooked by Bolteand Polívka, in one of which a woman sends supper to a stranger, andalong with the food an enigmatical message describing what she hassent. The Negress porter eats a part of the food, but delivers themessage. The stranger shrewdly guesses its meaning, and sends back areply that convicts the Negress of theft of a part of the gift. Theother story opens with the "bride-wager" riddle, and later enumeratesmany instances of the ingenuity of the clever young wife. See Phillottand Azoo, "Some Arab Folk-Tales from Hazramaut, " Nos. I and XVII(in JRASB 2 [1906] : 399-439). Benfey (Ausland, 1859, passim) traces the story of the "Clever Lass"back to India. The original situation consisted of the testing of thesagacity of a minister who had fallen into disgrace. This ministeraids his royal master in a riddle-contest with a neighboring hostileking. Later in the development of the cycle these sagacity tests weretransferred to a wife who helps her husband, or to a maiden who helpsher father, out of similar difficulties. (Compare the last part of mynote to No. 1 in this collection. ) Bolte and Polívka, however (2 :373) seem to think it probable that the last part of the story--themarriage of the heroine, her expulsion, and her theft of the sleepingking--was native to Europe. The Filipino folk-tales belonging to this cycle appear to go backdirectly to India as a source. Incident 4 (see above) seems to meconclusive evidence, as this is a purely Oriental conception, beingrecorded only in India, Tibet, and South Siberia. The chap-book version(A) doubtless owes much to popular tradition in the Islands, althoughthe anonymous author, in his "Preface to the Reader, " says that he hasderived his story from a book (unnamed), --hañgo sa novela. I have notbeen able to trace his original; there is no Spanish form of the tale, so far as I know. Compare with this whole cycle No. 38, "A Negrito Slave, " and the notes. TALE 8 THE STORY OF ZARAGOZA. Narrated by Teodato P. Macabulos, a Tagalog from Manila. Years and years ago there lived in a village a poor couple, Luis andMaria. Luis was lazy and selfish, while Maria was hard-working anddutiful. Three children had been born to this pair, but none had livedlong enough to be baptized. The wife was once more about to be blessedwith a child, and Luis made up his mind what he should do to save itslife. Soon the day came when Maria bore her second son. Luis, fearingthat this child, like the others, would die unchristened, decided tohave it baptized the very next morning. Maria was very glad to knowof her husband's determination, for she believed that the early deathsof their other children were probably due to delay in baptizing them. The next morning Luis, with the infant in his arms, hastened tothe church; but in his haste he forgot to ask his wife who shouldstand as godfather. As he was considering this oversight, a strangeman passed by, whom he asked, "Will you be so kind as to act as mychild's godfather?" "With all my heart, " was the stranger's reply. They then entered the church, and the child was named Luis, after hisfather. When the services were over, Luis entreated Zaragoza--suchwas the name of the godfather--to dine at his house. As Zaragozahad just arrived in that village for the first time, he was but tooready to accept the invitation. Now, Zaragoza was a kind-hearted man, and soon won the confidence of his host and hostess, who invited himto remain with them for several days. Luis and Zaragoza became closefriends, and often consulted each other on matters of importance. One evening, as the two friends were conversing, their talk turnedupon the affairs of the kingdom. Luis told his friend how the kingoppressed the people by levying heavy taxes on all sorts of property, and for that reason was very rich. Zaragoza, moved by the news, decided to avenge the wrongs of the people. Luis hesitated, for hecould think of no sure means of punishing the tyrannical monarch. ThenZaragoza suggested that they should try to steal the king's treasure, which was hidden in a cellar of the palace. Luis was much pleased withthe project, for he thought that it was Zaragoza's plan for them toenrich themselves and live in comfort and luxury. Accordingly, one evening the two friends, with a pick-axe, a hoe, and a shovel, directed their way towards the palace. They approachedthe cellar by a small door, and then began to dig in the ground atthe foot of the cellar wall. After a few hours of steady work, theysucceeded in making an excavation leading into the interior. Zaragozaentered, and gathered up as many bags of money as he and Luis couldcarry. During the night they made several trips to the cellar, eachtime taking back to their house as much money as they could manage. Fora long time the secret way was not discovered, and the two friendslost no opportunity of increasing their already great hoard. Zaragozagave away freely much of his share to the poor; but his friend wasselfish, and kept constantly admonishing him not to be too liberal. In time the king observed that the bulk of his treasure wasconsiderably reduced, and he ordered his soldiers to find out what hadcaused the disappearance of so much money. Upon close examination, the soldiers discovered the secret passage; and the king, enraged, summoned his counsellors to discuss what should be done to punishthe thief. In the mean time the two friends were earnestly discussing whetherthey should get more bags of money, or should refrain from makingfurther thefts. Zaragoza suggested that they would better first getin touch with the secret deliberations of the court before makinganother attempt. Luis, however, as if called by fate, insisted thatthey should make one more visit to the king's cellar, and then inquireabout the unrest at court. Persuaded against his better judgment, Zaragoza followed his friend to the palace, and saw that their secretpassage was in the same condition as they had lately left it. Luislowered himself into the hole; but lo! the whiz of an arrow was heard, and then a faint cry from Luis. "What is the matter? Are you hurt?" asked Zaragoza. "I am dying! Take care of my son!" These were Luis's last words. Zaragoza knew not what to do. He tried to pull up the dead body of hisfriend; but in vain, for it was firmly caught between two heavy blocksof wood, and was pierced by many arrows. But Zaragoza was shrewd;and, fearing the consequences of the discovery of Luis's corpse, he cut off the dead man's head and hurried home with it, leavingthe body behind. He broke the fatal news to Maria, whose grief wasboundless. She asked him why he had mutilated her husband's body, andhe satisfied her by telling her that they would be betrayed if Luiswere recognized. Taking young Luis in her arms, Maria said, "For thesake of your godson, see that his father's body is properly buried. " "Upon my word of honor, I promise to do as you wish, " was Zaragoza'sreply. Meantime the king was discussing the theft with his advisers. Finally, wishing to identify the criminal, the king decreed that the body shouldbe carried through the principal streets of the city and neighboringvillages, followed by a train of soldiers, who were instructed toarrest any person who should show sympathy for the dead man. Earlyone morning the military procession started out, and passed throughthe main streets of the city. When the procession arrived beforeZaragoza's house, it happened that Maria was at the window, and, seeing the body of her husband, she cried, "O my husband!" Seeing the soldiers entering their house, Zaragoza asked, "What isyour pleasure?" "We want to arrest that woman, " was the answer of the chief ofthe guard. "Why? She has not committed any crime. " "She is the widow of that dead man. Her words betrayed her, for sheexclaimed that the dead man was her husband. " "Who is her husband? That remark was meant for me, because I hadunintentionally hurt our young son, " said Zaragoza smiling. The soldiers believed his words, and went on their way. Reaching apublic place when it was almost night, they decided to stay thereuntil the next morning. Zaragoza saw his opportunity. He disguisedhimself as a priest and went to the place, taking with him a bottleof wine mixed with a strong narcotic. When he arrived, he said thathe was a priest, and, being afraid of robbers, wished to pass thenight with some soldiers. The soldiers were glad to have with them, as they thought, a pious man, whose stories would inspire them todo good. After they had talked a while, Zaragoza offered his bottleof wine to the soldiers, who freely drank from it. As was expected, they soon all fell asleep, and Zaragoza succeeded in stealing thecorpse of Luis. He took it home and buried it in that same placewhere he had buried the head. The following morning the soldiers woke up, and were surprised to seethat the priest and the corpse were gone. The king soon knew how hisscheme had failed. Then he thought of another plan. He ordered that asheep covered with precious metal should be let loose in the streets, and that it should be followed by a spy, whose duty it was to watchfrom a distance, and, in case any one attempted to catch the sheep, to ascertain the house of that person, and then report to the palace. Having received his orders, the spy let loose the sheep, and followedit at a distance. Nobody else dared even to make a remark about theanimal; but when Zaragoza saw it, he drove it into his yard. The spy, following instructions, marked the door of Zaragoza's house with across, and hastened to the palace. The spy assured the soldiers thatthey would be able to capture the criminal; but when they began tolook for the house, they found that all the houses were similarlymarked with crosses. For the third time the king had failed; and, giving up all hopes ofcatching the thief, he issued a proclamation pardoning the man whohad committed the theft, provided he would present himself to theking within three days. Hearing the royal proclamation, Zaragozawent before the king, and confessed that he was the perpetrator ofall the thefts that had caused so much trouble in the court. True tohis word, the king did not punish him. Instead, the king promisedto give Zaragoza a title of nobility if he could trick Don Juan, the richest merchant in the city, out of his most valuable goods. When he knew of the desire of the king, Zaragoza looked for a fool, whom he could use as his instrument. He soon found one, whom hemanaged to teach to say "Si" (Spanish for "yes") whenever askeda question. Dressing the fool in the guise of a bishop, Zaragozatook a carriage and drove to the store of D. Juan. There he beganto ask the fool such questions as these: "Does your grace wish tohave this? Does not your grace think that this is cheap?" to all ofwhich the fool's answer was "Si. " At last, when the carriage waswell loaded, Zaragoza said, "I will first take these things home, and then return with the money for them;" to which the fool replied, "Si. " When Zaragoza reached the palace with the rich goods, he waspraised by the king for his sagacity. After a while D. Juan the merchant found out that what he thoughtwas a bishop was really a fool. So he went to the king and asked thathe be given justice. Moved by pity, the king restored all the goodsthat had been stolen, and D. Juan wondered how his Majesty had comeinto possession of his lost property. Once more the king wanted to test Zaragoza's ability. Accordingly hetold him to bring to the palace an old hermit who lived in a cave inthe neighboring mountains. At first Zaragoza tried to persuade Tubalto pay the visit to the king, but in vain. Having failed in his firstattempt, Zaragoza determined to play a trick on the old hermit. Hesecretly placed an iron cage near the mouth of Tubal's cave, and thenin the guise of an angel he stood on a high cliff and shouted, -- "Tubal, Tubal, hear ye me!" Tubal, hearing the call, came out of his cave, and, seeing what hethought was an angel, knelt down. Then Zaragoza shouted, -- "I know that you are very religious, and have come to reward yourpiety. The gates of heaven are open, and I will lead you thither. Goenter that cage, and you will see the way to heaven. " Tubal meekly obeyed; but when he was in the cage, he did not see themiracle he expected. Instead, he was placed in a carriage and broughtbefore the king. Thoroughly satisfied now, the king released Tubal, and fulfilled his promise toward Zaragoza. Zaragoza was knighted, and placed among the chief advisers of the kingdom. After he had beenraised to this high rank, he called to his side Maria and his godson, and they lived happily under the protection of one who became themost upright and generous man of the realm. Juan the Peerless Robber. Narrated by Vicente M. Hilario, a Tagalog from Batangas, who heardthe story from a Batangas student. Not many centuries after Charlemagne died, there lived in Europea famous brigand named Juan. From childhood he had been known as"the deceitful Juan, " "the unrivalled pilferer, " "the treacherousJuan. " When he was twenty, he was forced to flee from his native land, to which he never returned. He visited Africa, where he became acquainted with a famous Ethiopianrobber named Pedro. Not long after they had met, a dispute arosebetween them as to which was the more skilful pickpocket. They decidedto have a test. They stood face to face, and the Ethiopian was firstto try his skill. "Hey!" exclaimed Juan to Pedro, "don't take my handkerchief out ofmy pocket!" It was now Juan's turn. He unbuckled Pedro's belt and slipped it intohis own pocket. "What's the matter with you, Juan?" said Pedro aftera few minutes. "Why don't you go ahead and steal something?" "Ha, ha, ha!" said Juan. "Whose belt is this?" Pedro generously admitted that he had been defeated. Although these two thieves were united by strong ties of commoninterest, nevertheless their diverse characteristics and traitsproduced trouble at times. Pedro was dull, honorable, and frank;Juan was hawk-eyed and double-faced. Pedro had so large a body and soawkward and shambling a gait, that Juan could not help laughing at himand saying sarcastic things to him. Juan was good-looking and graceful. While they were travelling about in northern Africa, they heardthe heralds of the King of Tunis make the following proclamation:"A big bag of money will be given to the captor of the greatest robberin the country. " The two friends, particularly Juan, were struck bythis announcement. That night Juan secretly stole out of his room. Taking with him along rope, he climbed up to the roof of the palace. After making ahole as large as a peso [33] in the roof, he lowered himself intothe building by means of the rope. He found the room filled with bagsof gold and silver, pearls, carbuncles, diamonds, and other preciousstones. He took the smallest bag he could find, and, after climbingout of the hole, went home quickly. When Pedro heard Juan's thrilling report of the untold riches, hedecided to visit the palace the following night. Early in the morningJuan went again to the palace, taking with him a large tub. Afterlowering it into the room, he departed without delay. At nightfall hereturned to the palace and filled the tub with boiling water. He hadno sooner done this than Pedro arrived. Pedro was so eager to get thewealth, that he made no use of the rope, but jumped immediately intothe room when he reached the small opening his treacherous friendhad made in the roof. Alas! instead of falling on bags of money, Pedro fell into the fatal tub of water, and perished. An hour later Juan went to look for his friend, whom he founddead. The next day he notified the king of the capture and death ofthe greatest of African robbers. "You have done well, " said the kingto Juan. "This man was the chief of all the African highwaymen. Takeyour bag of money. " After putting his gold in a safe place, Juan went out in search offurther adventures. On one of his walks, he heard that a certainwealthy and devout abbot had been praying for two days and nightsthat the angel of the lord might come and take him to heaven. Juanprovided himself with two strong wings. On the third night he madea hole as large as a peso through the dome of the church. Calling the abbot, Juan said, "I have been sent by the Lord to takeyou to heaven. Come with me, and bring all your wealth. " The abbot put all his money into the bag. "Now get into the bag, "said Juan, "and we will go. " The old man promptly obeyed. "Where are we now?" said he, after anhour's "flight. " "We are within one thousand miles of the abode of the blessed, "was Juan's reply. Twenty minutes later, and they were in Juan's cave. "Come out of thebag, and behold my rude abode?" said Juan to the old man. The abbotwas astounded at the sight. When he heard Juan's story, he advisedhim to abandon his evil ways. Juan listened to the counsels of hisnew friend. He became a good man, and he and the abbot lived togetheruntil their death. Notes. The story of "Zaragoza" is of particular interest, because itdefinitely combines an old form of the "Rhampsinitus" story with the"Master Thief" cycle. In his notes to No. 11, "The Two Thieves, " ofhis collection of "Gypsy Folk Tales, " F. H. Groome observes, "(The)'Two Thieves' is so curious a combination of the 'Rhampsinitus'story in Herodotus and of Grimm's 'Master Thief, ' that I am morethan inclined to regard it as the lost original, which, according toCampbell of Islay, 'it were vain to look for in any modern work orin any modern age. '" By "lost original" Mr. Groome doubtless meantthe common ancestor of these two very widespread and for the mostpart quite distinct cycles, "Rhampsinitus" and the "Master Thief. " Both of these groups of stories about clever thieves have been madethe subjects Of investigation. The fullest bibliographical studyof the "Rhampsinitus" saga is that by Killis Campbell, "The SevenSages of Rome" (Boston, 1907), pp. Lxxxv-xc. Others have treated thecycle more or less discursively: R. Köhler, "Ueber J. F. Campbell'sSammlung gälischer Märchen, " No. XVII (d) (in Orient und Occident, 2[1864] : 303-313); Sir George Cox, "The Migration of Popular Stories"(in Fraser's Magazine, July, 1880, pp. 96-111); W. A. Clouston, "Popular Tales and Fictions" (London, 1887), 2 : 115-165. Seealso F. H. Groome, 48-53; McCulloch, 161, note 9; and Campbell'sbibliography. The "Master Thief" cycle has been examined in greatdetail as to the component elements of the story by Cosquin (2 :274-281, 364-365). See also Grimm's notes to the "Master Thief, "No. 192 (2 : 464); and J. G. Von Hahn, 2 : 178-183. F. Max Müller believed that the story of the "Master Thief" had itsorigin in the Sanscrit droll of "The Brahman and the Goat" (Hitopadesa, IV, 10 = Panchatantra, III, 3), which was brought to Europe through theArabic translation of the "Hitopadesa. " Further, he did not believethat the "Master Thief" story had anything to do with Herodotus'saccount of the theft of Rhampsinitus's treasure (see Chips from aGerman Workshop [New York, 1869], 2 : 228). Wilhelm Grimm, however, in his notes to No. 192 of the "Kinder- und Hausmärchen, " says, "The well-known story in Herodotus (ii, 121) . . . Is nearly relatedto this. " As Sir G. W. Cox remarks (op. Cit. , p. 98), it is not easyto discern any real affinity either between the Hitopadesa tale andthe European traditions of the "Master Thief, " or between the latterand the "Rhampsinitus" story. M. Cosquin seems to see at least onepoint of contact between the two cycles: "The idea of the episodeof the theft of the horse, or at least of the means which the thiefuses to steal the horse away . . . . Might well have been borrowed fromHerodotus's story . . . Of Rhampsinitus" (Contes de Lorraine, 2 : 277). A brief analysis of the characteristic incidents of these two"thieving" cycles will be of some assistance, perhaps, in determiningwhether or not there were originally any definite points of contactbetween the two. The elements of the "Rhampsinitus" story follow:-- A Two sons of king's late architect plan to rob the royaltreasure-house. (A1 In some variants of the story the robbers are a town thief anda country thief. ) A2 They gain an entrance by removing a secret stone, a knowledge ofwhich their father had bequeathed them before he died. B The king discovers the theft, and sets a snare for the robbers. C Robbers return; eldest caught inextricably. To prevent discovery, the younger brother cuts off the head of the older, takes it away, and buries it. D The king attempts to find the confederate by exposing the headlesscorpse on the outer wall of the palace. D1 The younger thief steals the body by making the guards drunk. Healso shaves the right side of the sleeping guards' beards. E King makes second attempt to discover confederate. He sends hisdaughter as a common courtesan, hoping that he can find the thief;for she is to require all her lovers to tell the story of their livesbefore enjoying her favors. E1 The younger thief visits her and tells his story; when she triesto detain him, however, he escapes by leaving in her hand the handof a dead man he had taken along with him for just such a contingency. F The king, baffled, now offers to pardon and reward the thief if hewill discover himself. The thief gives himself up, and is married tothe princess. In some of the later forms of the story the king makes various otherattempts to discover the culprit before acknowledging himself defeated, and is met with more subtle counter-moves on the part of the thief:(D2) King orders that any one found showing sympathy for the corpseas it hangs up shall be arrested; (D3) by the trick of the brokenwater-jar or milk-jar, the widow of the dead robber is able to mournhim unsuspected. (D4) The widow involuntarily wails as the corpse isbeing dragged through the street past her house; but the thief quicklycuts himself with a knife, and thus explains her cry when the guardscome to arrest her. They are satisfied with the explanation. (E2)The king scatters gold-pieces in the street, and gives orders toarrest any one seen picking them up; (E3) the thief, with pitchor wax on the soles of his shoes, walks up and down the road, and, unobserved, gathers in the money. (E4) The king turns loose in thecity a gold-adorned animal, and orders the arrest of any person seencapturing it. The thief steals it as in D1, or is observed and hishouse-door marked. Then as in E6. (E5) Old woman begging for "hind'sflesh" or "camel-grease" finds his house; but the thief suspects herand kills her; or (E6) she gets away, after marking the house-doorso that it may be recognized again. But the thief sees the mark, andproceeds to mark similarly all the other doors in the street. (E7)The king puts a prohibitive price on meat, thinking that only thethief will be able to buy; but the thief steals a joint. However many the changes and additions of this sort (king's movefollowed by thief's move) rung in, almost all of the stories dealingwith the robbery of the king's treasury end with the pardon of thethief and his exaltation to high rank in the royal household. Innone of the score of versions of the "Rhampsinitus" story cited byClouston is the thief subjected to any further tests of his prowessafter he has been pardoned by the king. We shall return to this point. The "Master Thief" cycle has much less to do with our stories thanhas the "Rhampsinitus" cycle: hence we shall merely enumerate theincidents to be found in it. (For bibliography of stories containingthese situations, see Cosquin. ) A Hero, the youngest of three brothers, becomes a thief. For variousreasons (the motives are different in Grimm 192, and Dasent xxxv)he displays his skill:-- B1 Theft of the purse (conducted as a droll: the youngapprentice-thief, noodle-like, brings back purse to robber-gang afterthrowing away the money). B2 Theft of cattle being driven to the fair. This trick is usuallyconducted in one of four ways: (a) two shoes in road; (b) hanging self;(c) bawling in the wood like a strayed ox; (d) exciting peasant'scuriosity, --"comedy of comedies, " "wonder of wonders. " B3 Theft of the horse. This is usually accomplished by the disguisedthief making the grooms drunk. B4 Stealing of a live person and carrying him in a sack to the onewho gave the order. (The thief disguises himself as an angel, andpromises to conduct his victim to heaven. ) Other instances of the "Master Thief's" cleverness, not found inCosquin, are-- B5 Stealing sheet or coverlet from sleeping person (Grimm, Dasent). B6 Stealing roast from spit while whole family is guarding it (Dasent). We may now examine the members of the "Rhampsinitus" group that containsituations clearly belonging to the "Master Thief" formula. Theseare as follows:-- Groome, No. II, "The Two Thieves, " B2 (d), B4. F. Liebrecht in a Cyprus story (Jahrb. F. Rom. Und eng. Lit. , 13 : 367-374 = Legrand, Contes grecs, p. 205), "The Master Thief, " B2(a, c, d). Wardrop, No. XIV, "The Two Thieves, " B4. Radloff, in a Tartar story (IV, p. 193), B4. Prym and Socin, in a Syriac story (II, No. 42), B4. It seems very likely that the Georgian, Tartar, and Syriac storiesare nearly related to one another. The Roumanian gypsy tale, too, itwill be noted, adds to the "Rhampsinitus" formula the incident of thetheft of a person in a sack. This latter story, again, is connectedwith the Georgian tale, in that the opening is identical in both. Onethief meets another, and challenges him to steal the eggs (feathers)from a bird without disturbing it. While he is doing so, he is in turnrobbed unawares of his drawers by the first thief. (Compare Grimm, No. 129; a Kashmir story in Knowles, 110-112; and a Kabylie story, Rivière, 13. ) The number of tales combining the two cycles of the "Master Thief"and "Rhampsinitus's Treasure-House" is so small compared with thenumber of "pure" versions of each cycle, that we are led to thinkit very unlikely that there ever was a "lost original. " There seemsto be no evidence whatsoever that these two cycles had a commonancestor. Besides the fact that the number of stories in which thecontamination is found is relatively very small, there is also tobe considered the fact that these few examples are recent. No oneis known to have existed more than seventy-five years ago. Hence the"snowball" theory will better explain the composite nature of the gypsyversion and our story of "Zaragoza" than a "missing-link" theory. Thesetwo cycles, consisting as they do of a series of tests of skill, arepeculiarly fitted to be interlocked. The wonder is, not that they havebecome combined in a few cases, but that they have remained separatein so many more, particularly as both stories are very widespread;and, given the ingredients, this is a combination that could havebeen made independently by many story-tellers. Could not the ideaoccur to more than one narrator that it is a greater feat to steal aliving person (B4) than a corpse (D1), a piece of roast meat guardedby a person who knows that the thief is coming (B6) than a piece ofraw meat from an unsuspecting butcher (E7)? All in all, it appearsto me much more likely that the droll and certainly later cycle ofthe "Master Thief" grew out of the more serious and earlier cycle of"Rhampsinitus's Treasure-House" (by the same process as is suggestedin the notes to No. 1 of this present collection) than that the twoare branches from the same trunk. In any case, our two stories make the combination. When or whencethese Tagalog versions arose I cannot say. Nor need they be analyzedin detail, as the texts are before us in full. I will merely callattention to the fact that in "Zaragoza" the king sets a snare(cf. Herodotus) for the thief, instead of the more common barrel ofpitch. There is something decidedly primitive about this trap whichshoots arrows into its victim. Zaragoza's trick whereby he foolsthe rich merchant has an analogue in Knowles's Kashmir story of"The Day-Thief and the Night-Thief" (p. 298). "Juan the Peerless Robber, " garbled and unsatisfactory as it isin detail and perverted in dénouement, presents the interestingcombination of the skill-contest between the two thieves (see above), the treachery of one (cf. The Persian Bahar-i-Danush, 2 : 225-248), and the stealing of the abbot in a sack. TALE 9 THE SEVEN CRAZY FELLOWS. Narrated by Cipriano Seráfica, from Mangaldan. Pangasinan. Once there were living in the country in the northern part of Luzonseven crazy fellows, named Juan, Felipe, Mateo, Pedro, Francisco, Eulalio, and Jacinto. They were happy all the day long. One morning Felipe asked his friends to go fishing. They staid at theCagayan River a long time. About two o'clock in the afternoon Mateosaid to his companions, "We are hungry; let us go home!" "Before we go, " said Juan, "let us count ourselves, to see that weare all here!" He counted; but because he forgot to count himself, he found that they were only six, and said that one of them had beendrowned. Thereupon they all dived into the river to look for theirlost companion; and when they came out, Francisco counted to see ifhe had been found; but he, too, left himself out, so in they divedagain. Jacinto said that they should not go home until they had foundthe one who was lost. While they were diving, an old man passed by. Heasked the fools what they were diving for. They said that one of themhad been drowned. "How many were you at first?" said the old man. They said that they were seven. "All right, " said the old man. "Dive in, and I will count you. " Theydived, and he found that they were seven. Since he had found theirlost companion, he asked them to come with him. When they reached the old man's house, he selected Mateo and Franciscoto look after his old wife; Eulalio he chose to be water-carrier;Pedro, cook; Jacinto, wood-carrier; and Juan and Felipe, his companionsin hunting. When the next day came, the old man said that he was going hunting, and he told Juan and Felipe to bring along rice with them. In a littlewhile they reached the mountains, and he told the two fools to cookthe rice at ten o'clock. He then went up the mountain with his dogsto catch a deer. Now, his two companions, who had been left at thefoot of the mountain, had never seen a deer. When Felipe saw a deerstanding under a tree, he thought that the antlers of the deer werethe branches of a small tree without leaves: so he hung his hat andbag of rice on them, but the deer immediately ran away. When theold man came back, he asked if the rice was ready. Felipe told himthat he had hung his hat and the rice on a tree that ran away. Theold man was angry, and said, "That tree you saw was the antlers ofa deer. We'll have to go home now, for we have nothing to eat. " Meanwhile the five crazy fellows who had been left at home were notidle. Eulalio went to get a pail of water. When he reached the welland saw his image in the water, he nodded, and the reflection noddedback at him. He did this over and over again; until finally, becomingtired, he jumped into the water, and was drowned. Jacinto was sentto gather small sticks, but he only destroyed the fence around thegarden. Pedro cooked a chicken without removing the feathers. He alsolet the chicken burn until it was as black as coal. Mateo and Franciscotried to keep the flies off the face of their old mistress. They soonbecame tired, because the flies kept coming back; so they took bigsticks to kill them with. When a fly lighted on the nose of the oldwoman, they struck at it so hard that they killed her. She died withseemingly a smile on her face. The two fools said to each other thatthe old woman was very much pleased that they had killed the fly. When the old man and his two companions reached home, the old manasked Pedro if there was any food to eat. Pedro said that it was in thepot. The old man looked in and saw the charred chicken and feathers. Hewas very angry at the cook. Then he went in to see his wife, andfound her dead. He asked Mateo and Francisco what they had done tothe old woman. They said that they had only been killing flies thattried to trouble her, and that she was very much pleased by their work. The next thing the crazy fellows had to do was to make a coffin forthe dead woman; but they made it flat, and in such a way that therewas nothing to prevent the corpse from falling off. The old man toldthem to carry the body to the church; but on their way they ran, and the body rolled off the flat coffin. They said to each other thatrunning was a good thing, for it made their burden lighter. When the priest found that the corpse was missing, he told the sixcrazy fellows to go back and get the body. While they were walkingtoward the house, they saw an old woman picking up sticks by theroadside. "Old woman, what are you doing here?" they said. "The priest wantsto see you. " While they were binding her, she cried out to her husband, "Ah! hereare some bad boys trying to take me to the church. " But her husbandsaid that the crazy fellows were only trying to tease her. When theyreached the church with this old woman, the priest, who was also crazy, performed the burial-ceremony over her. She cried out that she wasalive; but the priest answered that since he had her burial-fee, he did not care whether she was alive or not. So they buried thisold woman in the ground. When they were returning home, they saw the corpse that had fallenfrom the coffin on their way to the church. Francisco cried that itwas the ghost of the old woman. Terribly frightened, they ran awayin different directions, and became scattered all over Luzon. Notes. I have a Bicol variant, "Juan and his Six Friends, " narrated byMaximina Navarro, which is much like the story of "The Seven CrazyFellows. " In the Bicol form, Juan and his six crazy companions go bathing inthe river. Episode of the miscounting. On the way home, the seven, sad because of the loss of one of their number, meet another sad youngman, who says that his mother is dying and that he is on his way tofetch a priest. He begs the seven to hurry to his home and stay withhis mother until he returns. They go and sit by her. Juan mistakesa large mole on her forehead for a fly, and tries in vain to brushit away. Finally he "kills it" with a big piece of bamboo. The son, returning and finding his mother dead, asks the seven to take herand bury her. They wrap the body in a mat, but on the way to thecemetery the body falls out. They return to look for the corpse, but take the wrong road. They see an old woman cutting ferns; and, thinking that she is the first old woman trying to deceive them, theythrow stones at her. The story ends with the burial of this secondold woman, whom the seven admonish, as they put her into the ground, "never to deceive any one again. " These two noodle stories are obviously drawn from a common source. Themain incidents to be found in them are (1) the miscounting of theswimmers and the subsequent correct reckoning by a stranger (thissecond part lacking in the Bicol variant); (2) the killing of the flyon the old woman's face; (3) the loss of the corpse and the burialof the old fagot-gathering woman by mistake. (1) The incident of not counting one's self is found in a numberof Eastern stories (see Clouston 1, 28-33; Grimm, 2 : 441). For aKashmir droll recording a similar situation, where a townsman findsten peasants weeping because they cannot account for the loss of oneof their companions, see Knowles, 322-323. (2) Killing of fly on face is a very old incident, and assumes variousforms. In a Buddhist birth-story (Jataka, 44), a mosquito lights on aman's head. The foolish son attempts to kill it with an axe. In another(Jataka, 45) the son uses a pestle. Italian stories containing thisepisode will be found in Crane, 293-294 (see also Crane, 380, notes13-15). In a Bicol fable relating a war between the monkeys and thedragon-flies, the dragon-flies easily defeat the monkeys, who killone another in their attempts to slay their enemies, that have, at theorder of their king, alighted on the monkeys' heads (see No. 57). Fullbibliography for this incident may be found in Bolte-Polívka, 1 : 519. (3) The killing of a living person thought to be a corpse come tolife occurs in "The Three Humpbacks" (see No. 33 and notes). Our story as a whole seems to owe nothing to European forms, though ithas some faint general resemblances to the "Seven Swabians" (Grimm, No. 119). All three incidents of our story are found separatelyin India. Their combination may have taken place in the Islands, or even before the Malay migration. TALE 10 JUAN MANALAKSAN. Narrated by Anicio Pascual of Arayat, Pampanga, who heard the storyfrom an old Pampangan woman. Once upon a time there lived in a certain village a brave and powerfuldatu who had only one son. The son was called Pedro. In the sameplace lived a poor wood-cutter whose name was Juan Manalaksan. Pedrowas rich, and had no work to do. He often diverted himself by huntingdeer and wild boars in the forests and mountains. Juan got his livingby cutting trees in the forests. One day the datu and his son went to the mountain to hunt. Theytook with them many dogs and guns. They did not take any food, however, for they felt sure of catching something to eat for theirdinner. When they reached the mountain, Pedro killed a deer. By noonthey had become tired and hungry, so they went to a shady place tocook their game. While he was eating, Pedro choked on a piece ofmeat. The father cried out loudly, for he did not know what to dofor his dying son. Juan, who was cutting wood near by, heard theshout. He ran quickly to help Pedro, and by pulling the piece ofmeat out of his throat he saved Pedro's life. Pedro was grateful, and said to Juan, "To-morrow come to my palace, and I will give youa reward for helping me. " The next morning Juan set out for the palace. On his way he met anold woman, who asked him where he was going. "I am going to Pedro's house to get my reward, " said Juan. "Do notaccept any reward of money or wealth, " said the old woman, "but askPedro to give you the glass which he keeps in his right armpit. Theglass is magical. It is as large as a peso, and has a small hole inthe centre. If you push a small stick through the hole, giants whocan give you anything you want will surround you. " Then the old womanleft Juan, and went on her way. As soon as Juan reached the palace, Pedro said to him, "Go to thatroom and get all the money you want. " But Juan answered, "I do not want you to give me any money. All Iwant is the glass which you keep in your right armpit. " "Very well, " said Pedro, "here it is. " When Juan had received theglass, he hurried back home. Juan reached his hut in the woods, and found his mother starving. Hequickly thought of his magic glass, and, punching a small stickthrough the hole in the glass, he found himself surrounded by giants. "Be quick, and get me some food for my mother!" he said to them. Fora few minutes the giants were gone, but soon they came again withtheir hands full of food. Juan took it and gave it to his mother;but she ate so much, that she became sick, and died. In a neighboring village ruled another powerful datu, who had abeautiful daughter. One day the datu fell very ill. As no doctor couldcure him, he sent his soldiers around the country to say that the manwho could cure him should have his daughter for a wife. Juan heardthe news, and, relying on his charm, went to cure the datu. On hisway, he asked the giants for medicine to cure the sick ruler. Whenhe reached the palace, the datu said to him, "If I am not cured, you shall be killed. " Juan agreed to the conditions, and told thedatu to swallow the medicine which he gave him. The datu did so, and at once became well again. The next morning Juan was married to the datu's daughter. Juan tookhis wife to live with him in his small hut in the woods. One day he went to the forest to cut trees, leaving his wife andmagic glass at home. While Juan was away in the forest, Pedro orderedsome of his soldiers to go get the wood-cutter's wife and magicglass. When Juan returned in the evening, he found wife and glassgone. One of his neighbors told him that his wife had been takenaway by some soldiers. Juan was very angry, but he could not avengehimself without his magical glass. At last he decided to go to his father-in-law and tell him all thathad happened to his wife. On his way there, he met an old mankukulam, [34] who asked him where he was going. Juan did not tell her, butrelated to her all that had happened to his wife and glass while hewas in the forest cutting trees. The mankukulam said that she couldhelp him. She told him to go to a certain tree and catch the kingof the cats. She furthermore advised him, "Always keep the cat withyou. " Juan followed her advice. One day Pedro's father commanded his soldiers to cut off the ears ofall the men in the village, and said that if any one refused to havehis ears cut off, he should be placed in a room full of rats. Thesoldiers did as they were ordered, and in time came to Juan's house;but, as Juan was unwilling to lose his ears, he was seized and placedin a room full of rats. But he had his cat with him all the time. Assoon as he was shut up in the room, he turned his cat loose. Whenthe rats saw that they would all be killed, they said to Juan, "If you will tie your cat up there in the corner, we will help youget whatever you want. " Juan tied his cat up, and then said to the rats, "Bring me all theglasses in this village. " The rats immediately scampered away to obeyhim. Soon each of them returned with a glass in its mouth. One ofthem was carrying the magical glass. When Juan had his charm in hishands again, he pushed a small stick through the hole in the glass, and ordered the giants to kill Pedro and his father, and bring himhis wife again. Thus Juan got his wife back. They lived happily together till theydied. Juan the Poor, Who became Juan the King. Narrated by Amando Clemente, a Tagalog, who heard the story fromhis aunt. Once upon a time there lived in a small hut at the edge of a forest afather and son. The poverty of that family gave the son his name, --Juanthe Poor. As the father was old and feeble, Juan had to take careof the household affairs; but there were times when he did not wantto work. One day, while Juan was lying behind their fireplace, his fathercalled him, and told him to go to the forest and get some fire-wood. "Very well, " said Juan, but he did not move from his place. After a while the father came to see if his son had gone, but he foundhim still lying on the floor. "When will you go get that fire-wood, Juan?" "Right now, father, " answered the boy. The old man returned to hisroom. As he wanted to make sure, however, whether his son had goneor not, he again went to see. When he found Juan in the same positionas before, he became very angry, and said, -- "Juan, if I come out again and find you still here, I shall surelygive you a whipping. " Juan knew well that his father would punish himif he did not go; so he rose up suddenly, took his axe, and went tothe forest. When he came to the forest, he marked every tree that he thought wouldbe good for fuel, and then he began cutting. While he was choppingat one of the trees, he saw that it had a hole in the trunk, and inthe hole he saw something glistening. Thinking that there might begold inside the hole, he hastened to cut the tree down; but a monstercame out of the hole as soon as the tree fell. When Juan saw the unexpected being, he raised his axe to kill themonster. Before giving the blow, he exclaimed, "Aha! Now is the timefor you to die. " The monster moved backward when it saw the blow ready to fall, and said, -- "Good sir, forbear, And my life spare, If you wish a happy life And, besides, a pretty wife. " Juan lowered his axe, and said, "Oho! is that so?" "Yes, I swear, " answered the monster. "But what is it, and where is it?" said Juan, raising his axe, andfeigning to be angry, for he was anxious to get what the monsterpromised him. The monster told Juan to take from the middle of histongue a white oval stone. From it he could ask for and get whatever hewanted to have. Juan opened the monster's mouth and took the valuablestone. Immediately the monster disappeared. The young man then tested the virtues of his charm by asking it forsome men to help him work. As soon as he had spoken the last word ofhis command, there appeared many persons, some of whom cut down trees, while others carried the wood to his house. When Juan was sure thathis house was surrounded by piles of fire-wood, he dismissed themen, hurried home, and lay down again behind the fireplace. He hadnot been there long, when his father came to see if he had done hiswork. When the old man saw his son stretched out on the floor, he said, "Juan have we fire-wood now?" "Just look out of the window and see, father!" said Juan. Great wasthe surprise of the old man when he saw the large piles of wood abouthis house. The next day Juan, remembering the pretty wife of which the monsterhad spoken, went to the king's palace, and told the king that hewanted to marry his daughter. The king smiled scornfully when he sawthe rustic appearance of the suitor, and said, "If you will do whatI shall ask you to do, I will let you marry my daughter. " "What are your Majesty's commands for me?" said Juan. "Build me acastle in the middle of the bay; but know, that, if it is not finishedin three days' time, you lose your head, " said the king sternly. Juanpromised to do the work. Two days had gone by, yet Juan had not yet commenced his work. Forthat reason the king believed that Juan did not object to losing hislife; but at midnight of the third day, Juan bade his stone build afort in the middle of the bay. The next morning, while the king was taking his bath, cannon-shotswere heard. After a while Juan appeared before the palace, dressedlike a prince. When he saw the king, he said, "The fort is ready foryour inspection. " "If that is true, you shall be my son-in-law, " said the king. Afterbreakfast the king, with his daughter, visited the fort, which pleasedthem very much. The following day the ceremonies of Juan's marriagewith the princess Maria were held with much pomp and solemnity. Shortly after Juan's wedding a war broke out. Juan led the army of theking his father-in-law to the battlefield, and with the help of hismagical stone he conquered his mighty enemy. The defeated generalwent home full of sorrow. As he had never been defeated before, he thought that Juan must possess some supernatural power. When hereached home, therefore, he issued a proclamation which stated thatany one who could get Juan's power for him should have one-half ofhis property as a reward. A certain witch, who knew of Juan's secret, heard of theproclamation. She flew to the general, and told him that she coulddo what he wanted done. On his agreeing, she flew to Juan's houseone hot afternoon, where she found Maria alone, for Juan had goneout hunting. The old woman smiled when she saw Maria, and said, "Do you not recognize me, pretty Maria? I am the one who nursed youwhen you were a baby. " The princess was surprised at what the witch said, for she thoughtthat the old woman was a beggar. Nevertheless she believed what thewitch told her, treated the repulsive woman kindly, and offered hercake and wine; but the witch told Maria not to go to any trouble, and ordered her to rest. So Maria lay down to take a siesta. Withgreat show of kindness, the witch fanned the princess till she fellasleep. While Maria was sleeping, the old woman took from underneaththe pillow the magical stone, which Juan had forgotten to take alongwith him. Then she flew to the general, and gave the charm to him. He, in turn, rewarded the old woman with one-half his riches. Meanwhile, as Juan was enjoying his hunt in the forest, a huge birdswooped down on him and seized his horse and clothes. When the birdflew away, his inner garments were changed back again into his oldwood-cutter's clothes. Full of anxiety at this ill omen, and fearingthat some misfortune had befallen his wife, he hastened home on footas best he could. When he reached his house, he found it vacant. Thenhe went to the king's palace, but that too he found deserted. For hisstone he did not know where to look. After a few minutes of reflection, he came to the conclusion that all his troubles were caused by thegeneral whom he had defeated in battle. He also suspected that theofficer had somehow or other got possession of his magical stone. Poor Juan then began walking toward the country where the generallived. Before he could reach that country, he had to cross threemountains. While he was crossing the first mountain, a cat camerunning after him, and knocked him down. He was so angry at theanimal, that he ran after it, seized it, and dashed its life outagainst a rock. When he was crossing the second mountain, the samecat appeared and knocked him down a second time. Again Juan seized theanimal and killed it, as before; but the same cat that he had killedtwice before tumbled him down a third time while he was crossing thethird mountain. Filled with curiosity, Juan caught the animal again:but, instead of killing it this time, he put it inside the bag hewas carrying, and took it along with him. After many hours of tiresome walking, Juan arrived at the castle ofthe general, and knocked at the door. The general asked him what hewanted. Juan answered, "I am a poor beggar, who will be thankful if Ican have only a mouthful of rice. " The general, however, recognizedJuan. He called his servants, and said, "Take this wretched fellowto the cell of rats. " The cell in which Juan was imprisoned was very dark; and as soon asthe door was closed, the rats began to bite him. But Juan did notsuffer much from them; for, remembering his cat, he let it loose. Thecat killed all the rats except their king, which came out of the holelast of all. When the cat saw the king of the rats, it spoke thus:"Now you shall die if you do not promise to get for Juan his magicalstone, which your master has stolen. " "Spare my life, and you shall have the stone!" said the king ofthe rats. "Go and get it, then!" said the cat. The king of the rats ranquickly to the room of the general, and took Juan's magical stonefrom the table. As soon as Juan had obtained his stone, and after he had thanked theking of the rats, he said to his stone, "Pretty stone, destroy thishouse with the general and his subjects, and release my father-in-lawand wife from their prison. " Suddenly the earth trembled and a big noise was heard. Not longafterwards Juan saw the castle destroyed, the general and his subjectsdead, and his wife and his father-in-law free. Taking with him the cat and the king of the rats, Juan went homehappily with Maria his wife and the king his father-in-law. After thedeath of the king, Juan ascended to the throne, and ruled wisely. Helived long happily with his lovely wife. Notes. These two stories belong to the "Magic Ring" cycle, and are connectedwith the well-known "Aladdin" tale. Antti Aarne (pp. 1-82) reconstructsthe original formula of this type, which was about as follows:-- A youth buys the life of a dog and a cat, liberates a serpent, andreceives from its parent a wishing-stone, by means of which he buildshimself a magnificent castle and wins as his wife a princess. But athief steals the stone and removes castle and wife over the sea. Thenthe dog and the cat swim across the ocean, catch a mouse, and compelit to fetch the stone from out of the mouth of the thief. Upon theirreturn journey, cat and dog quarrel, and the stone falls into thesea. After they have obtained it again with the help of a frog, they bring it to their master, who wishes his castle and wife backonce more. In nearly every detail our stories vary from this norm: (1) The herodoes not buy the life of any animals, (2) he does not acquire the charmfrom a grateful serpent that he has unselfishly saved from death, (3)the dog does not appear at all, (4) castle and wife are not transportedbeyond the sea, (5) the cat does not serve the hero voluntarily outof gratitude, (6) the hero himself journeys to recover his stolencharm. And yet there can be no doubt of the connection of our storieswith this cycle. The acquirement of a charm, through the help of whichthe hero performs a difficult task under penalty of death, and thuswins the hand of a ruler's daughter; the theft of the charm and thedisappearance of the wife; the search, which is finally brought to asuccessful close through the help of a cat and the king of the rats;the recovery of wife and charm, and the death of the hero's enemies, these details in combination are unmistakable proofs. Most of the characteristic details, however, of the "Magic Ring"cycle are to be found in the Philippines, although they are lackingin these two stories. For instance, in No. 26 the hero buys the lifeof a snake for five cents, and is rewarded by the king of the serpentswith a magic wishing-cloth (cf. E. Steere, 403). In a Visayan pourquoistory, "Why Dogs wag their Tails" (see JAFL 20 : 98-100), we have avariant of the situation of the helpful dog and cat carrying a ringacross a body of water, the quarrel in mid-stream, and the loss ofthe charm. In the same volume (pp. 117-118) is to be found a Tagalogfolk-version of the "Aladdin" tale. [35] Neither "Juan Manalaksan" nor "Juan the Poor, who became Juan theKing, " can be traced, I believe, to any of the hundred and sixty-threeparticular forms of the story cited by Aarne. The differences indetail are too many. The last part of Pedroso's Portuguese folk-tale, No. Xxx, is like (b), in that the hero himself seeks the thief, takesalong with him a cat, is recognized by the thief and imprisoned, andby means of the cat threatens the king of the rats, who recovers thecharm for him. But the first part is entirely different: the charmis an apple obtained from a hind, and the hero's wife is not stolenalong with the charm. No Spanish version has been recorded. It is notimpossible that the story in the Philippines is prehistoric. "JuanManalaksan, " which the narrator took down exactly as it was told tohim, clearly dates back to a time when the tribe had its own nativedatu government, possibly to a time even before the Pampangans migratedto the Philippines. The whole "equipment" of this story is primitive toa degree. Moreover, the nature of the charm in both stories--a pieceof glass and an oval stone instead of the more usual ring--points tothe primitiveness of our versions, as does likewise the fact that thecharm is not stolen from the hero by his wife, but by some other person(see Aarne, pp. 43, 45). For further discussions of this cycle of folk-tales, and its relationto the Arabian literary version, see Aarne, 61 et seq. Compare alsoMacculloch, 201-202, 237-238; Groome, 218-220; Clouston's "Variantsof Button's Supplemental Arabian Nights, " pp. 564-575; Bolte-Polívka, 2 : 451-458; Benfey, 1 : 211 ff. Add to Aarne's and Bolte's listsWratislaw, No. 54. See also Dähnhardt, 4 : 147-160. In conclusion, I may add in the way of an Appendix, as it were, a briefsynopsis of a Tagalog romance entitled "Story of Edmundo, Son of Mercedin the Kingdom of France; taken from a novela and composed by one whoenjoys writing the Tagalog language. Manila 1909. " This verse-form ofa story at bottom the same as our two folk-tales is doubtless muchmore recent than our folk-tales themselves, and is possibly basedon them directly, despite the anonymous author's statement as to theunnamed novela that was his source. In the following summary of the"Story of Edmundo, " the numbers in parentheses refer to stanzas ofthe original Tagalog text. "Edmundo. " In Villa Amante there lived a poor widow, Merced by name, who had towork very hard to keep her only son, the infant Edmundo, alive. Herpiety and industry were rewarded, however; and by the time theboy was seven years old, she was able to clothe him well and sendhim to school. Her brother Tonio undertook the instruction of theyouth. Edmundo had a good head, and made rapid progress. (7-41) One day Merced fell sick, and, although she recovered in a short time, Edmundo decided to give up studying and to help his mother earn theirliving. He became a wood-cutter. (42-53) At last fortune came to him. In one of his wanderings in the forest insearch of dry wood, he happened upon an enormous python. He would havefled in terror had not the snake spoken to him, to his amazement, andrequested him to pull from its throat the stag which was choking it. Heperformed the service for the reptile, and in turn was invited to thecave where it lived. Out of gratitude the python gave Edmundo a magicmirror that would furnish the possessor with whatever he wanted. Withthe help of this charm, mother and son soon had everything they neededto make them happy. (54-91) At about this time King Romualdo of France decided to look for ahusband for his daughter, the beautiful Leonora. He was unable to pickout a son-in-law from the many suitors who presented themselves; andso he had it proclaimed at a concourse of all the youths of the realm, "Whoever can fill my cellar with money before morning shall have thehand of Leonora. " Edmundo was the only one to accept the challenge, for failure to perform the task meant death. At midnight he tookhis enchanted mirror and commanded it to fill the king's cellarwith money. In the morning the king was astonished at the sight, but there was no way of avoiding the marriage. So Leonora became thewife of the lowly-born wood-cutter. The young couple went to VillaAmante to live. There, to astonish his wife, Edmundo had a palacebuilt in one night. She was dumfounded to awake in the morning andfind herself in a magnificent home; and when she asked him aboutit, he confided to her the secret of his wonderful charm. Later, to gratify the humor of the king, who visited him, Edmundo orderedhis mirror to transport the palace to a seacoast town. There he andhis wife lived very happily together. (92-211) One day Leonora noticed from her window two vessels sailing towards thetown. Her fears and premonitions were so great, that Edmundo, to calmher, sank the ships by means of his magic power. But the sinking ofthese vessels brought misfortunes. Their owner, the Sultan of Turkey, learned of the magic mirror possessed by Edmundo (how he got thisinformation is not stated), and hired an old woman to go to Francein the guise of a beggar and steal the charm. She was successfulin getting it, and then returned with it to her master. The Sultanthen invaded France, and with the talisman, by which he called to hisaid six invincible giants, conquered the country. He took the king, queen, and Leonora as captives back with him to Turkey. Edmundo wasleft in France to look after the affairs of the country. (212-296) Edmundo became melancholy, and at last decided to seek his wife. Heleft his mother and his servant behind, and took with him only adiamond ring of Leonora's, his cat, and his dog. While walking alongthe seashore, wondering how he could cross the ocean, he saw a hugefish washed up on the sand. The fish requested him to drag it to thewater. When Edmundo had done so, the fish told him to get on its back, and promised to carry him to Leonora. So done. The fish swam rapidlythrough the water, Edmundo holding his dog and cat in his breast. Thedog was soon washed "overboard, " but the cat clung to him. After aride of a day and a night, the fish landed him on a strange shore. Ithappened to be the coast of Turkey. (297-313) Edmundo stopped at an inn, pretending to be a shipwreckedmerchant. There he decided to stay for a while, and there he foundout the situation of Leonora in this wise. Now, it happened thatthe Sultan used to send to this inn for choice dishes for Leonora, whom he was keeping close captive. By inquiry Edmundo learned of theclose proximity of his wife, and one day he managed to insert herring into one of the eggs that were to be taken back to her. Sheguessed that he was near; and, in order to communicate with him, she requested permission of the king to walk with her maid in thegarden that was close by the inn. She saw Edmundo, and smiled on him;but the maid noticed the greeting, and reported it to the Sultan. TheSultan ordered the man summoned; and when he recognized Edmundo, he had him imprisoned and put in stocks. (314-350) Edmundo was now in despair, and thought it better to die than live;but his faithful cat, which had followed him unnoticed to the prison, saved him. In the jail there were many rats. That night the cat beganto kill these relentlessly, until the captain of the rats, fearingthat his whole race would be exterminated, requested Edmundo to tie uphis cat and spare them. Edmundo promised to do so on condition thatthe rat bring him the small gold-rimmed mirror in the possession ofthe Sultan. At dawn the rat captain arrived with the mirror betweenits teeth. Out of gratitude Edmundo now had his mirror bring to lifeall the rats that had been slain. (351-366) Then he ordered before him his wife, the king, the queen, the crown andsceptre of France. All, including the other prisoners of the Sultan, were transported back to France. At the same time the Sultan's palaceand prison were destroyed. Next morning, when the Grand Sultan awoke, he was enraged to find himself outwitted; but what could he do? Evenif he were able to jump as high as the sky, he could not bring backLeonora. (367-376) When the French Court returned to France, Edmundo was crowned successorto the throne: the delight of every one was unbounded. (377-414) The last six stanzas are occupied with the author'sleave-taking. (415-420) Groome (pp. 219-220) summarizes a Roumanian-Gypsy story, "The StolenOx, " from Dr. Barbu Constantinescu's collection (Bucharest, 1878), which, while but a fragment, appears to be connected with this cycleof the "Magic Ring, " and presents a curious parallel to a situation in"Edmundo:"-- ". . . The lad serves the farmer faithfully, and at the end of his termsets off home. On his way he lights on a dragon, and in the snake'smouth is a stag. Nine years had that snake the stag in its mouth, andbeen trying to swallow it, but could not because of its horns. Now, that snake was a prince; and seeing the lad, whom God had sent his way, 'Lad, ' said the snake, 'relieve me of this stag's horns, for I've beengoing about nine years with it in my mouth. ' So the lad broke off thehorns, and the snake swallowed the stag. 'My lad, tie me round yourneck and carry me to my father, for he doesn't know where I am. ' Sohe carried him to his father, and his father rewarded him. " It is curious to see this identical situation of the hero winning hismagic reward by saving some person or animal from choking appearing inRoumania and the Philippines, and in connection, too, with incidentsfrom the "Magic Ring" cycle. The resemblance can hardly be fortuitous. TALE 11 LUCAS THE STRONG. Narrated by Paulo Macasaet, a Tagalog, who heard the story from aTagalog farmer. Once there was a man who had three sons, --Juan, Pedro, andLucas. His wife died when his children were young. Unlike most ofhis countrymen, he did not marry again, but spent his time in takingcare of his children. The father could not give his sons a propereducation, because he was poor; so the boys grew up in ignoranceand superstition. They had no conception of European clothes andshoes. Juan and Pedro were hard workers, but Lucas was lazy. Thefather loved his youngest son Lucas, nevertheless; but Juan and Pedrohad little use for their brother. The lazy boy used to ramble aboutthe forests and along river-banks looking for guavas and birds' nests. One day, when Lucas was in the woods, he saw a boa-constrictor[Tag. Sawang bitin]. He knew that this reptile carried the centre ofits strength in the horny appendage at the end of its tail. Lucaswished very much to become strong, because the men of strength inhis barrio were the most influential. So he decided to rob the boaof its charm. He approached the snake like a cat, and then with hissharp teeth bit off the end of its tail, and ran away with all hismight. The boa followed him, but could not overtake him; for Lucaswas a fast runner, and, besides, the snake had lost its strength. Lucas soon became the strongest man in his barrio. He surprisedeverybody when he defeated the man who used to be the Hercules ofthe place. One day the king issued a proclamation: "He who can give the monarcha carriage made of gold shall have the princess for his wife. " WhenJuan and Pedro heard this royal announcement, they were very anxiousto get the carriage and receive the reward. Juan was the first to try his luck. He went to a neighboring mountainand began to dig for gold. While he was eating his lunch at noon, an old leper with her child approached him, and humbly begged him togive her something to eat. "No, the food I have here is just enough for me. Go away! You arevery dirty, " said Juan with disgust. The wretched old woman, with tears in her eyes, left the place. Afterhe had worked for three weeks, Juan became discouraged, gave up hisscheme of winning the princess, and returned home. Pedro followed his brother, but he had no better luck than Juan. Hewas also unkind to the old leper. Lucas now tried his fortune. The day after his arrival at the mountain, when he was eating, the old woman appeared, and asked him to give hersome food. Lucas gave the woman half of his meat. The leper thankedhim, and promised that she would give him not only the carriage madeof gold, but also a pair of shoes, a coat, and some trousers. Shethen bade Lucas good-by. Nine days passed, and yet the woman had not come. Lucas grew tiredof waiting, and in his heart began to accuse the woman of beingungrateful. He repented very much the kindness he had shown the oldleper. Finally she appeared to Lucas, and told him what he had beenthinking about her. "Do not think that I shall not fulfil my promise, "she said. "You shall have them all. " To the great astonishment ofLucas, the woman disappeared again. The next day he saw the goldencarriage being drawn by a pair of fine fat horses; and in the carriagewere the shoes, the coat, and the trousers. The old woman appeared, and showed the young man how to wear the shoes and clothes. Then he entered the carriage and was driven toward the palace. Onhis way he met a man. "Who are you?" said Lucas. "I am Runner, son of the good runner, " was the answer. "Let us wrestle!" said Lucas. "I want to try your strength. If youdefeat me, I will give you a hundred pesos; but if I prove to be thestronger, you must come with me. " "All right, let us wrestle!" said Runner. The struggle lasted forten minutes, and Lucas was the victor. They drove on. They met another man. When Lucas asked him who he was, the man said, "I am Sharpshooter, son of the famous shooter. " Lucas wrestled withthis man too, and overcame him because of his superhuman strength. SoSharpshooter went along with Lucas and Runner. Soon they came up to another man. "What is your name?" said Lucas. "My name is Farsight. I am son of the great Sharp-Eyes. " Lucas proposeda wrestling-match with Farsight, who was conquered, and so obligedto go along with the other three. Last of all, the party met Blower, "son of the great blower. " Helikewise became one of the servants of Lucas. When Lucas reached the palace, he appeared before the king, and interms of great submission he told the monarch that he had come fortwo reasons, --first, to present his Majesty with the golden carriage;second, to receive the reward which his Majesty had promised. The king said, "I will let you marry my daughter provided that you canmore quickly than my messenger bring to me a bottle of the water thatgives youth and health to every one. It is found at the foot of theseventh mountain from this one, " he said, pointing to the mountainnearest to the imperial city. "But here is another provision, "continued the king: "if you accept the challenge and are defeated, you are to lose your head. " "I will try, O king!" responded Lucassorrowfully. The king then ordered his messenger, a giant, to fetch a bottle ofthe precious water. Lucas bade the monarch good-by, and then returnedto his four friends. "Runner, son of the good runner, hasten to theseventh mountain and get me a bottle of the water that gives youthand health!" Runner ran with all his might, and caught up with the giant; butthe giant secretly put a gold ring in Runner's bottle to make himsleep. Two days passed, but Runner had not yet arrived. Then Lucascried, "Farsight, son of the great Sharp-Eyes, see where the giantand Runner are!" The faithful servant looked, and he saw Runner sleeping, and thegiant very near the city. When he had been told the state of affairs, Lucas called Blower, and ordered him to blow the giant back. Theking's messenger was carried to the eighth mountain. Then Lucas said, "Sharpshooter, son of the famous shooter, shootthe head of the bottle so that Runner will wake up!" The man shotskilfully; Runner jumped to his feet, ran and got the precious water, and arrived in the city in twelve hours. Lucas presented the waterto the king, and the monarch was obliged to accept the young man ashis son-in-law. The wedding-day was a time of great rejoicing. Everybody wasenthusiastic about Lucas except the king. The third day after thenuptials, the giant reached the palace. He said that he was very nearthe city when a heavy wind blew him back to the eighth mountain. Juan and His Six Companions. Narrated by Vicente M. Hilario, a Tagalog from Batangas, who heardthe story from an old woman from Balayan. Not very long after the death of our Saviour on Calvary, there lived ina far-away land a powerful king named Jaime. By judicious usurpationsand matrimonial alliances, this wise monarch extended his alreadyvast dominions to the utmost limits. Instead of ruling his realm asa despot, however, he devoted himself to the task of establishing astrong government based on moderation and justice. By his marvellousdiplomacy he won to his side counts, dukes, and lesser princes. Tocrown his happiness, he had an extremely lovely daughter, whose namewas Maria. Neither Venus nor Helen of Troy could compare with her inbeauty. Numerous suitors of noble birth from far and near vied withone another in spending fortunes on this pearl of the kingdom; butMaria regarded all suitors with aversion, and her father was perplexedas to how to get her a husband without seeming to show favoritism. After consulting gravely with his advisers, the monarch gave out thisproclamation: "He who shall succeed in getting the golden egg fromthe moss-grown oak in yonder mountain shall be my son-in-law and heir. " This egg, whose origin nobody knew anything about, rendered itspossessor very formidable. When the proclamation had been made public, the whole kingdom was seized with wild enthusiasm; for, though the taskwas hazardous, yet it seemed performable and easy to the reckless. Forfive days and five nights crowds of lovers, adventurers, and ruffiansset sail for the "Mountain of the Golden Egg, " as it was called; butnone of the enterprisers ever reached the place. Some were shipwrecked;others were driven by adverse winds and currents to strange lands, where they perished miserably; and the rest were forced to returnbecause of the horrible sights of broken planks and mangled bodies. Some days after the return of the last set of adventurers, threebrothers rose from obscurity to try their fortunes in this dangerousenterprise. They were Pedro, Fernando, and Juan. They had beenorphans since they were boys, and had grown up amid much sufferingand hardship. The three brothers agreed that Pedro should try first; Fernando second;and Juan last, provided the others did not succeed. After supplyinghimself with plenty of food, a good boat, a sword, and a sharp axe, Pedro embraced his brothers and departed, never to return. He tooka longer and safer route than that of his predecessors. He had nosooner arrived at the mountain than an old gray-headed man in tatteredclothes came limping towards him and asking for help; but the selfishPedro turned a deaf ear to the supplications of the old man, whom hepushed away with much disrespect. Ignorant of his doom, and regardlessof his irreverence, Pedro walked on with hasty steps and high animalspirits. But lo! when his axe struck the oak, a large piece of woodbroke off and hit him in the right temple, killing him instantly. Fernando suffered the same fate as his haughty brother. Juan alone remained. He was the destined possessor of the egg, andthe conqueror of King Jaime. Juan's piety, simplicity, and goodnesshad won for him the good-will of many persons of distinction. Afterinvoking God's help, he set sail for the mountain, where he safelyarrived at noon. He met the same old man, and he bathed, dressed, and fed him. The old man thanked Juan, and said, "You shall be amplyrequited, " and immediately disappeared. With one stroke of his axeJuan broke the oak in two; and in a circular hole lined with downhe found the golden egg. In the afternoon he went to King Jaime, to whom he presented the much-coveted egg. But the shrewd and successful monarch did not want to have a rusticson-in-law. "You shall not marry my daughter, " he said, "unless youbring me a golden ship. " The next morning Juan, very disconsolate, went to the mountainagain. The old man appeared to him, and said, "Why are you dejected, my son?" Juan related everything that had happened. "Dry your eyes and listen to me, " said the old man. "Not very farfrom this place you will find your ship all splendidly equipped. Gothere at once!" The old man disappeared, and Juan ran with all possible speed towhere the ship was lying. He went on deck, and a few minutes laterthe ship began to move smoothly over stumps and stones. While he was thus travelling along, Juan all of a sudden saw a manrunning around the mountain in less than a minute. "Corrin Corron, [36] son of the great runner!" shouted Juan, "what are you doing?" Theman stopped, and said, "I'm taking my daily exercise. " "Never mind that!" said Juan, "come up here and rest!" And CorrinCorron readily accepted the offer. Pretty soon Juan saw another man standing on the summit of a highhill and gazing intently at some distant object. "Mirin Miron, [37]son of the great Farsight!" said Juan, "what are you doing?" "I'm watching a game of tubigan [38] seven miles away, " answeredthe other. "Never mind!" said Juan, "come up here and eat with me!" And MirinMiron gladly went on deck. After a while Juan saw a hunter with gun levelled. "Puntin Punton, [39] son of the great Sureshot!" said Juan, "what are you doing?" "Three miles away there is a bat-fly annoying a sheep. I want to killthat insect. " "Let the creature go, " said Juan, "and come with me!" And PuntinPunton, too, joined the party. Not long after, Juan saw a man carrying a mountain on hisshoulders. "Carguin Cargon, [40] son of the great Strong-Back!" shoutedJuan, "what are you doing?" "I'm going to carry this mountain to the other side of the countryto build a dam across the river, " said the man. "Don't exert yourself so much, " said Juan. "Come up here and takesome refreshment!" The brawny carrier threw aside his load; and, as the mountain hit the ground, the whole kingdom was shaken soviolently that the inhabitants thought that all the volcanoes hadsimultaneously burst into eruption. By and by the ship came to a place where Juan saw youngflourishing trees falling to the ground, with branches twisted andbroken. "Friends, " said Juan, "is a storm blowing?" "No, sir!" answered the sailors, amazed at the sight. "Master Juan, " shouted Mirin Miron, "sitting on the summit of yondermountain, " pointing to a peak three miles away, "is a man blowingwith all his might. " "He is a naughty fellow, " muttered Juan to himself; "he will destroyall the lumber-trees in this region if we do not stop him. " Prettysoon Juan himself saw the mischievous man, and said, "Soplin Soplon, [41] son of the great Blast-Blower, what are you doing?" "Oh, I'm just exercising my lungs and trumpeter's muscles, " repliedthe other. "Come along with us!" After blowing down a long line of trees likegrain before a hurricane, Soplin Soplon went on board. As the ship neared the capital, Juan saw a man lying on a bed ofrushes, with his ear to the ground. "What are you doing, friend?" saidJuan. "I'm listening to the plaintive strains of a young man mourningover the grave of his deceased sweetheart, and to the touchinglove-ditties of a moonstruck lover, " answered the man. "Where arethose two men?" asked Juan. "They are in a city twelve miles away, " said the other. "Never mind, Oirin Oiron, [42] son of the great Hear-All!" said Juan. "Come up andrest on a more comfortable bed! My divans superabound. " When OirinOiron was on board, Juan said to the helmsman, "To the capital!" In the evening the magnificent ship, with sails of silk and damask, masts of gold heavily studded with rare gems, and covered with thickplates of gold and silver, arrived at the palace gate. Early in the morning King Jaime received Juan, but this time morecoldly and arrogantly than ever. The princess bathed before breakof day. With cheeks suffused with the rosy tint of the morning, golden tresses hanging in beautiful curls over her white shoulders, hands as delicate as those of a new-born babe, eyes merrier thanthe humming-bird, and dressed in a rich outer garment displaying herlovely figure at its best, she stood beside the throne. Such was theappearance of this lovely mortal, who kindled an inextinguishableflame in the heart of Juan. After doffing his bonnet and bowing to the king, Juan said, "Will yougive me the hand of your daughter?" Everybody present was amazed. Theprincess's face was successively pale and rosy. Juan immediatelyunderstood her heart as he stood gazing at her. "Never!" said the king after a few minutes. "You shall never havemy daughter. " "Farewell, then, until we meet again!" said Juan as he departed. When the ship was beyond the frontier of Jaime's kingdom, Juansaid, "Carguin Cargon, overturn the king's realm. " Carguin Cargonobeyed. Many houses were destroyed, and hundreds of people were crushedto death. When the ship was within seven miles of the city, Oirin Oironheard the king say, "I'll give my daughter in marriage to Juan if hewill restore my kingdom. " Oirin Oiron told Juan what he had heard. Then Juan ordered Carguin Cargon to rebuild the kingdom; but whenthe work was done, Jaime again refused to fulfil his promise. Juanwent away very angry. Again the kingdom was overturned, and moreproperty and lives were destroyed. Again Oirin Oiron heard the kingmake a promise, again the kingdom was rebuilt, and again the kingwas obstinate. Juan went away again red with anger. After they had been travellingfor an hour, Oirin Oiron heard the tramp of horses and the clash ofspears and shields. "I can see King Jaime's vast host in hot pursuitof us, " said Mirin Miron. "Where is the army?" said Juan. "It is ninemiles away, " responded Mirin Miron. "Let the army approach, " said Soplin Soplon. When the immense host waswithin eight hundred yards of the ship, Soplin Soplon blew forcibleblasts, which scattered the soldiers and horses in all directionslike chaff before a wind. Of this formidable army only a handful ofmen survived, and these were crippled for life. Again the king sued for peace, and promised the hand of his daughterto Juan. This time he kept his word, and Juan and Maria were marriedamidst the most imposing ceremonies. That very day King Jaime abdicatedin favor of his more powerful son-in-law. On the site of the destroyedhouses were built larger and more handsome ones. The lumber thatwas needed was obtained by Soplin Soplon and Carguin Cargon from themountains: Soplin Soplon felled the trees with his mighty blasts, andCarguin Cargon carried the huge logs to the city. Juan made CorrinCorron his royal messenger, and Soplin Soplon commander-in-chief ofthe raw troops, which later became a powerful army. The other fourfriends were assigned to high positions in the government. The royal couple and the six gifted men led a glorious life. Theyconquered new lands, and ruled their kingdom well. The Story of King Palmarin. Paraphrased from the vernacular by Anastacia Villegas of Arayat, Pampanga. [NOTE. --While the following story is not, strictly speaking, a folk-tale, since it is a native student's close paraphrase ofa Pampango corrido, or metrical romance, it is typically Filipinoin many respects, and is closely connected with the two foregoingfolk-tales. Moreover, it presents significant features lacking inthe other stories. As it is too long to be relegated to the notes, I take the liberty of printing it here in full. My justification isthe fact that, after all, sagas, or printed folk-tales, are only thecrystallized sources--or products, as the case may be--of folk-tales. ] Long, long ago, the kingdom of Marsella was ruled over by the worthyKing Palmarin and his wife Isberta. They were attentive to their duty, and kind to their subjects, whose love they won. All Marsella admiredthe goodness and generosity of the king. To whatever he wanted, his counsellors agreed; and because of his good judgment, his reignwas peaceful. Time came when the queen gave birth to a child. The whole kingdomrejoiced, and a great feast was prepared. "Let the feast lastsix months, " said Zetnaen, chief adviser. The new baby was a girlof peerless beauty. The holy bishop was summoned to baptize thechild. As the Virgin Mary was the patron saint of the king and queen, they asked the worthy prelate to name the little princess Maria;and so she was named. One day the king went to hunt in the mountains. There was no forest orcave that the party did not visit. All the animals in the mountainswere thrown into confusion when they heard the great noise. Bears, tigers, and lions came out of their dens. As soon as these wild beastsreached the plain, they began to pursue the king and his men. The noiseand confusion cannot be imagined. By the help of God, the king and hismen put to flight their savage foes; and when the chase was ended, nobody had been hurt. After the hunters had been gathered togetherby the sound of the trumpet, they all returned home, thankful thatno one had been injured. The king, however, had unwittingly lost hisfavorite reliquary. When King Palmarin reached Marsella and discovered that his locketwas missing, he at once sent many of his soldiers back to look forit. They searched all parts of the mountain and even the valley. Atlast they returned to the capital, and said to the king, "We, whomyour Majesty commanded to look for the reliquary, have come to tellyou that, after a thorough search through the entire forest and valley, we have not been able to find it. " The king was very sad to hear thisreport; but he kept his sorrow to himself, and did not reveal hisheart to his counsellors. He grieved, not because of the value of thereliquary, but because it had been handed down to him by his father, whose will and recommendations it contained. As time went on, the king forgot his lost reliquary. He ceasedlooking for it. His daughter the princess was now grown up. She wasbeautiful, happy, good-natured, and modest. Those who saw her saidthat she was not inferior even to Elsa, Judith, or Anne Boleyn. Now, the king wished his daughter to marry, so that there might be someone to inherit his throne when he died. He made his desire known tohis counsellors. He told them that, if they agreed, he would issueproclamations throughout the whole kingdom and the neighboring cities, towns, and villages. While this meeting with his council was goingon, the king stood up to powder his face. He took his powder-caseout of his pocket; but when he opened it, there inside he found, tohis surprise, a tuma. [43] He could not imagine how this tiny insecthad got into his box to eat the powder. Feeling very much ashamed, he did not powder his face: he merely closed the box. The meetingwas adjourned without being finished; for when the king stood up, the counsellors rose from their seats and silently left the room. The king retired to his room, and opened his powder-case to look atthe tuma again. He was thoroughly astonished to find that what hadbeen but a tiny insect a moment before now filled the whole box. Hewas indeed perplexed; so he consulted God. Then it came to his mindto take the tuma from the box and place it in the cellar of the palace. After three days the king found that a miracle had happened. Thecellar was filled with the tuma. He was not a little surprised. Hesaid to himself, "What a wonderful animal it is! In three days it hasgrown to such an enormous size! If I let it live, I fear that it willdestroy the whole kingdom. " Then he heard a voice saying, "You need not fear, for the tumayou nourish shall not produce bad fruit. But if you let it live, it will have a long life, and will fill all of Marsella with itshuge body. Listen to me, and obey what I tell you! Let the tuma bekilled. Burn all its flesh, but save its skin. Use the skin for thecovers of a drum. When you have done all these things, write to allyour neighboring kingdoms and bet with them. Let them guess the kindof skin out of which the heads of the drum are made. If you will butobey me, and take care not to let any one know what I have told you, you will become very rich. " Then the voice ceased. The king comprehended well all that the voice had told him: so hecalled his Negro servant, and led him secretly into his room. The kingthen said softly, "Let no one know of the secret that I am to discloseto you, and you shall profit by it. I have a tuma which accidentallygot into my powder-case. One day I put the insect into the cellar, where it has grown to an enormous size. Now, my command to you isto kill the tuma, burn all its flesh, and clean its skin. Then havethe skin made into a drum. When everything is done perfectly, I willrepay you. " Accordingly the Negro servant killed the tuma. He followed minutelythe king's directions. When the drum was finished, he presented itto the king. Instead of receiving the promised reward, however, thepoor Negro was instantly put to death, for the king feared that hemight betray the secret. King Palmarin then summoned all his counsellors. He said to them, "I want you to spread the news of my desire. " Taking out the drumand putting it on the table, he continued: "Let all the villages, cities, and kingdoms know of the wager. Any one who can guess ofwhat skin the covers of this drum are made, be he rich or poor, ifhe is unmarried, he shall be my son-in-law. But if he fails to guessaright, his property shall be forfeited to the crown if he is rich;he shall lose his head if he is poor. " The counsellors proclaimed the edict. Many rich nobles, lords, princes, and knights heard of it. All those who ventured lost their fortune, for they could not guess what the drum was made of. So the king gainedmuch wealth. Among them there was one particularly rich, who declaredto the king his great desire to win the princess's hand. King Palmarinsaid to this knight, "Examine the drum carefully. " After looking atit closely, he said, "This drum is made of sheep's hide. "--"Yourobservation has deceived you, " said the king. "Now all the wealthyou have brought with you shall be mine. " "What can I do if fortune turns against me?" said the knight. "Let your Majesty send his servants to get all my property fromthe ship. " The names of the hides of all known animals were given, but no oneguessed correctly. At last some of those who had been defeated saidto the king, "Of what is the drum made?" "I cannot tell you yet, " replied the king. In one of the villages where the edict was proclaimed there lived ayoung man named Juan. He was an orphan. After the death of his parents, the property he had inherited from them he gave to the poor. One dayme met the king's messengers, who explained the edict minutely to him, so that he might tell about it to others. Don Juan then went away. Hewas sad, for he had no wealth to take with him to Marsella. Thoughhe had inherited much property, he had given away most of it, so thatnow very little was left to him. One day, while he was looking about his farm, he saw all of a suddensome dead persons lying prostrate in the thicket. They had beenmurdered by bandits. He hired men to bury these corpses decently inthe sacred ground, and paid the priest to celebrate masses for theirsouls. He then returned home sad, meditating on his bad luck. At midnight, while he was sleeping soundly, he heard a voicesaying to him, "Go to Marsella and take part in the wager of KingPalmarin. Do not be troubled because you have no riches. Your horsesare enough. Equip them in the best way you can. " Then the voice ceased. Don Juan felt very glad. The next morning he prepared materials forequipping his horses, and hired laborers, whom he paid double so as tohasten the work. The harnesses were of pure gold, decorated with pearlsand rubies. The saddle-cloths were embroidered. Two of the horses(they were all very fat, and had long manes) were hazel-colored, two were spotted, two were orange-colored, and one was white. Wheneverything was ready, Don Juan mounted the white one, and loaded onthe other six his baggage. God rewarded Don Juan for what he had done to the dead bodies. Hecalled St. Michael, and said to him, "Go to purgatory and get sixof the souls who were benefited by Don Juan, for now is the time forthem to repay him. They shall go back to the world to meet Don Juanon his way, follow him to Marsella, and provide him with everythinghe needs. They must not leave him until you call them back, forthere are many serious dangers on his way. " The angel went on hiserrand. He selected six souls, and told them to return to the worldto help Don Juan. The spirits were glad to go, for they longed torepay their benefactor. Don Juan was now on his journey. As he rode along, the birds in theforest sang to cheer him, so that the long journey might not tirehim. By and by he saw a man in the middle of the forest, lying onhis face. "Grandpa, what are you doing there?" said Juan. "I am observing the world. Are you not a nobleman? Whither areyou bound?" "To Marsella, " replied Don Juan. "To bet? If that is your purpose, you are sure to lose, for it iscertain that you cannot guess of what the drum is made, " interruptedthe man. "I entreat you to tell me the right answer, if you know it, " saidDon Juan. "I will not only tell it to you, but I will also accompany you. Thatis why I am here. I was waiting for you to pass, " said the man. "Grandpa, I'm astonished. You must be a prophet. " "You are right. I am the sage prophet Noet Noen, [44] who will gowith you to King Palmarin. " "I appreciate your help and am grateful to you, grandpa, " said DonJuan. "You had better ride on one of the horses. " Noet Noen and Don Juan rode on together. The prophet then related toJuan the whole story of the tuma that had got into the powder-caseof the king. While the two travellers were talking, they saw a mansitting under a tree. As it was very hot, they dismounted so thattheir horses might rest. Don Juan was surprised at the stranger. Hewas whistling; and every time he whistled, the wind blew strong, so that the trees in the forest were broken off. This man was SuplaSupling, a companion and friend of Noet Noen. "Supla Supling, why are you here?" said Noet Noen. "To follow you, " was the reply. "If that is your desire, " said Don Juan, "you will please mount oneof the horses. " So the three men went on their journey. They had notgone far when they met a man walking alone. Noet Noen said to him, "What are you here for? Come along with us!" This man was Miran Miron, who had a wonderfully loud voice. When he shouted, his sound wasmore sonorous than thunder. He also had very keen sight. He couldsee clearly an object, though it were covered with a cover a hundredyards thick. When the four travellers had gone a little farther, they saw a manwalking swiftly on one leg. They spurred up their horses to overtakehim, but in vain. At last Noet Noen said, "I think that is my friendCuran Curing, so there is little hope of our catching him. " "Let me call him!" said Miran Miron, and he shouted. When Curan Curing heard the voice, he stopped, so they reachedhim. Miran Miron said to him, "You are in a great hurry. Where areyou going?" "You know that I cannot stop my feet when I walk, " said Curan Curing. "Why do you hold up one of your legs as if it were in pain?" saidDon Juan. "Do not be surprised at my walking on one foot; for, if I should letloose the other one, I should walk straight out of the world. " "Will you join us, Curan Curing?" said Noet Noen. "Oh, yes! Let me have a horse! If I should walk, you might lose meon account of my speed, " replied Curan Curing. So the five adventurers went on together. As it soon grew very warm, they stopped to rest under a tree. Then they saw a wounded deer coming toward them. As they were hungry, they killed it and cooked it. While they were eating, the hunterPunta Punting came. He said, "Have you seen a wounded deer?" "Oh, yes! here it is. We are eating it already, " said Supla Supling, "for we are very hungry. " "I'm glad that the deer I wounded relieves your hunger, " said PuntaPunting. "What are you all doing here? Where are you going? Why don'tyou take me with you?" "If that is your wish, we are very glad to have you, " said Don Juan. The little party rode on, but suddenly stopped; for a mountain waswalking toward them. As it approached, they saw that a man was carryingthe mountain. Don Juan was not a little surprised at this astonishingfeat of strength. "Where have you been, Carguen Cargon? Where didyou get that mountain?" said Noet Noen. "I took it from behind the church of Candaba, for I want to transfer ithere, where the land is level. This mountain is not fitted for Candaba;for the natives, rich or poor, build their houses out of wood, --eventhe poorest, who cannot afford such luxury. They desolate its forests, for they cut down even the young trees. " Then with a great thunderCarguen Cargon dropped his burden on the land of Arayat, just behindthe church. On account of its immense size, this mountain reachedclear to de la Paz. The slopes reached Calumpit, and its base was inview of Apalit. Thus we see that Mount Alaya (Arayat) has come fromCandaba. The original site of this mountain became a river, swamps, and brooks. Now Candaba has many ponds. "Friend, I entreat you to come with us!" said Noet Noen. "I shall be glad to go with you, if I shall only have the opportunityof serving you with my strength, " replied Carguen Cargon. Now the little band of seven travelled on. When they came near thegates of Marsella, Noet Noen said, "Let us rest here first!" Therethey hired a house, where they staid at the expense of Don Juan. The next morning Don Juan made himself ready to go on alone. Leadinghis horses, he was about to start for the palace, when Noet Noencalled to him, and said, "Be sure not to forget the name of the skinI told you. Put it in the depths of your heart. " "Have no fear that I shall forget, " said Don Juan. "Furthermore, Don Juan, I want you to undertake to do whatever the king may ask ofyou. Do not refuse. No matter how hard the task the king may imposeon you, do not hesitate to undertake it; for God Almighty is evermerciful, and will help you. If the king requires you to do anything, just come back here and let me know of it. Now you may go. Takecourage, for God loves a person who suffers, " said Noet Noen. "Good-by to every one of you!" said Don Juan to his companions. Thenhe went on his journey. When he reached the palace, he asked thesoldier who was on guard to announce him to the king. When the kingheard of the message, he said to the soldier, "Let him come in, ifhis purpose is to bet; but assure him that, if he loses, he shallalso lose his life. " Then the soldier went back to the gate, and said to the stranger, "The king admits you into his presence. " Don Juan entered the palace. He saluted the king. "What is it thatyou want? Tell it to me, so that I may know, " said the king. "O king! pardon me for disturbing your Majesty. It is the edict yourHighness issued that gives me the right to come here, and that has mademe forget my inferiority; for I do rely entirely on the fact that yourword in the proclamation will never be broken. So now I hope, that, if fortune goes with me, your Majesty will carry out his promise. " These words made the king laugh, for he was sure that there was noone who could beat him in the wager: so he said, "What property haveyou with you that you wish to risk?" Don Juan replied, "Six horses, of which your Highness can make use. " The king looked out the window, and there he saw Don Juan'shorses. King Palmarin was much pleased at their beauty, sleekness, andelegance of equipment. Turning to Don Juan, he said, "Do you reallywish to bet? I feel as if you were already beaten. Princes and wisekings have taken part in the wager, and all have lost. I tell youabout them because I do not want you to repent in the end. Moreover, I have pity for your life and your property. " "What can I do if fortune turns against me? I will never lay thefault on anybody. " "Well, " said the king, leading Don Juan to the table where the drumwas, "try your skill. " Holding and sounding the drum, and pretending to examine it carefully, Juan said softly to the king, "I think that it is made of the skinof a tuma, " and he went on relating to the king the whole story ofthe tuma from the time it got into his powder-case, until the kingfinally interrupted, "Enough! You have beaten me. " "I am glad if I have. I hope that the terms of the proclamation willbe fulfilled, " said Don Juan. The king remarked, "You are not fitted to join my royal family. Sucha low person as you would disgrace me, and humble my dynasty. So takeyour horses with you and go back to your country. " "O king! I am not at fault in the least. It is your Majesty who issuedthe edict that any one, rich or poor, who could beat you in the wager, should be wedded to your daughter. Now I only cling to the right yourMajesty has given me, " returned Don Juan. "I had been thinking thatthe proclamation your Highness signed would be kept; for it is knownfar and wide that you are a king. " By this answer King Palmarin was perplexed. He stopped for a moment toconsider the matter. Then the thought of getting rid of Don Juan--thatis, of killing him--came into his mind: so he said, "Though you arefar below my family, if you can do what I shall ask you to do now, I will admit you into the royal line. " "I am always ready to obey your Majesty's command, " said Don Juan. "I had a reliquary, which I inherited from my royal father. I lostit while I was hunting once in the forest twenty years ago. Now Iwant you to look for it. I will give you three days. If you do notfind it in that time, you shall be severely punished, " said the king. Don Juan left the court and returned to his companions. He told themwhat had passed between him and the king in the palace. Noet Noenencouraged him, and said, "Do not be sad! for by the aid of God thereliquary shall be found. Remember, there is nothing difficult if youcall on God. --What do you say, comrades? It is now time for you tohelp Don Juan, so as to distract him from his sorrow. --Miran Miron, as you have keen eyes, it will not take you long to find it. Try yourbest, and look everywhere. " "Trust me; I'll be responsible for finding it, " said MiranMiron. "To-morrow I will set out in quest of it. " As to the king, he was at ease, for he was sure that Don Juan couldnot find the reliquary. The next day Miran Miron set out in search of the reliquary, whichhe found covered with thirty yards of earth. He dug out the earthuntil he reached the locket; then he returned to his companions, and delivered it to Don Juan. His comrades, seeing him rejoice atthe sight of the reliquary, said, "Again we have beaten the king. " Noet Noen said, "Don Juan, to-morrow take King Palmarin his reliquary. " The next day Don Juan set out for the court. When he reached thepalace, he saluted the king, who was astonished. "How! Don Juan, have you given up so soon? How goes the quest?" "Here, I have found the reliquary, " said Don Juan, taking it out andputting it on the table. Then he continued, "Let your Majesty examineto see if it is the right one. " The king looked at it carefully. Indeed, it was his own reliquary. Hesaid to himself, "What a wonder Don Juan is! In two days without anydifficulty he has found the reliquary. I did not even tell him theexact place where I lost it, and many people failed to come across itas soon as it was missed. Here in Marsella he has no equal. " Then hesaid to Don Juan, "I am astonished at the ability you have shown. Thereis no tongue that can express my gratitude to you for bringing meback my reliquary, the delight of my heart. " Don Juan replied, "If there is yet something to be done, let yourHighness command his loyal vassal, who is always ready to obey. " "If that is so, in order that you may obtain what you wish, " saidthe king, "go to Rome and take my letter to the Pope. Wait for hisanswer. I will also send another person to carry the same message. Theone who comes after the other shall receive death as a punishment, "said the king. "Your loyal subject will try to obey you, " said Don Juan. So the king wrote two letters to the holy Pope, and gave one to DonJuan, who immediately left the palace and went to his friends. Hewas sad, meditating on his fate. The king's messenger, Bruja, [45] set out for Rome that very moment. Hewas told to use his charm and to hurry up. So he went flying swiftly, like an arrow shot from a bow. When Don Juan reached his comrades, he said, "I gave the reliquaryto the king. Now he wants me to go to Rome to deliver this letterto the Pope and wait for his answer. At the same time the king hassent another messenger. If I come after his arrival in Marsella, I shall lose my life. You see what a hard task the king has givenme. I do not know very well the way to Rome, and, besides, the wiseBruja is winged. " "Do not worry, " said Noet Noen. "If God will, we shall defeat theking. Even if he has Bruja to send, you have some one also: so pluckup your courage!" "What do you say, Curan Curing? Show your skill, and go to Rome flyinglike the wind, " said Noet Noen. "Do not be troubled, Don Juan, " said Curan Curing. "I will carry theletter even to the gates of heaven. For me a journey to Rome is notfar--in just one leap I shall be there. Give me the letter. To-morrowI will set out. To-day I will rest, so that I can walk fast. " Don Juangave Curan Curing the letter, and they all went to sleep. Perhaps bythis time Bruja had already arrived at Rome. The next morning Curan Curing started on his journey to deliverthe letter to the Pope. When he was half way to Rome, he met Brujawalking very swiftly, and already returning to Marsella. "Are youDon Juan?" said Bruja, "and are you just going to Rome now? You arebeaten. Do not waste your energy any more. If you walk like that, you cannot reach Rome in two months. " Bruja spoke so, because Curan Curing was walking on only one leg. Butwhen he heard these words, he let loose his other leg and went fasterthan a bullet. He arrived almost instantly at Rome, and deliveredthe letter to the holy Pope, who, after reading it, wrote an answerand gave it to the messenger. Curan Curing then made his way back towards his companions. He went asfast as the wind, and overtook Bruja on the road. "What! Are you stillhere? What is the matter? How is it that you have not reached Marsellayet? Where is that boast of yours, that I am already beaten? Now Iam sure that you will disappoint your king, who relies too much uponyour skill, " said Curan Curing. Bruja, fearing that he should be defeated, for Don Juan's messengerwas very spry, planned to trick Curan Curing. So Bruja said, "Friend, let us rest here a while! I have a little wine with me. We will drinkit, if it pleases you, and take a little rest while the sun is so hot. " "Oh, yes! if you have some wine. It will be a fine thing for us todrink to quench our thirst, " replied Curan Curing. The wine was no sooner handed to him than he fell asleep. Then Brujaput on one of Curan Curing's fingers a ring, so as to insure victoryfor the king. Whoever had Bruja's ring would sleep soundly and neverwake as long as the charmed ring was on his finger. So Bruja, witha light heart, flew away and left the sleeping messenger. Brujaflew so swiftly, that in a moment he was seen by Curan Curing'scompanions. When they saw the king's messenger coming swiftly nearthem, they felt very sad. But as soon as Supla Supling was sure thatit was Bruja flying through the air toward them, he said, "Let memanage him! I will make his journey longer. I will blow him back, so that he will not win. " Supla Supling then breathed deeply andblew. Bruja was carried back beyond Rome. How Don Juan's companionsrejoiced! Bruja did not sleep during the whole night: he was tryinghis best to reach Marsella. The next morning Noet Noen said, "I never thought that our friendCuran Curing would be so slow. He has not come yet. Bruja has made himdrink wine and has put him to sleep. The trickish fellow has placedon one of Curan Curing's fingers a magic ring, which keeps him in aprofound sleep. " When Punta Punting heard Noet Noen's words, he shot his arrow, thoughhe could not see the object he was aiming at. But the ring was hit, and the arrow returned to its master with the magic ring on it. Suchwas the virtue of Punta Punting's arrow. As for Curan Curing, he wasawakened. He felt the ring being moved from his finger; but the charmwas still working in him, and he fell asleep again. Noet Noen, knowing that Curan Curing was again asleep, called MiranMiron, and said, "Pray, wake the sleeper under the tree !" Miran Miron then shouted. Curan Curing awoke suddenly, frightenedat the noise. Now, being wide awake, he realized the trick Brujahad played on him. He looked to see if he still had the Pope'sletter. Luckily Bruja had not stolen it. Curan Curing then beganhis journey. Though he went faster than the lightning, he could notovertake Bruja, who was very far ahead of him. In the mean time Brujawas seen by Miran Miron. He was enraged, and cried out loud. When SuplaSupling heard his friend shout, he blew strongly. Bruja got stuckin the sky: he was scorched by the glowing sun. Not long afterwardsCuran Curing arrived, and gave the letter to Don Juan. Don Juan at once set out for Marsella. When he reached the palace, he delivered the Pope's letter to the king. The king, realizing thathe was beaten, said to Don Juan, "Though you have won, I will notgrant your request, for you are too inferior. You may go. " Don Juan replied, "Great King, nobody ordered your Highness to issuethe decree to which your hand did sign your name. I trusted yourword, and I ventured to take part in the wager. Now, honorable king, my complaint is that your Majesty breaks his word. " The king was meditating as to what to do next to check Don Juan. Atlast he said, "I want you to show me some more of your wisdom. Ifyou can sail on dry land, and I can see your ship to-morrow morningmoored here in front of the palace, I will believe in your power andwisdom. So you may go. My subjects, the queen, and I will be here tosee you sail on dry land to-morrow morning. " Don Juan did not complain at all. He rose from his seat, sad andmelancholy, and bade the king good-by. When he reached his companions, Noet Noen said, "You need not speak. I know what is the matter. Iwill manage the business, and all our comrades will help, so that oursailing on dry land to-morrow will not be delayed. --Carguen Cargon, my friend, go to the inn and fetch a large strong ship. " Carguen Cargon went on his errand. It was not long before he found theright ship. So, shouldering it, he brought it back to his companions. The next day everything was ready for the journey. Noet Noen said, "You will be in charge of the rudder, Carguen Cargon, so that the shipmay go smoothly. --Supla Supling, sit at the stern and blow the sails, so that we may go fast. --The rest of us will serve as mariners. Cry'Happy voyage!' as soon as we enter the city. " Accordingly Supla Supling blew the sails. The wind roared, and manytrees fell down. The little band sailed through the kingdom. All thepeople who saw them were wondering. They said, "Were this deed notby enchantment, they could not sail on dry land. Where do you thinkthis ship came from, if not from the land of enchanters?" When the sailors reached the city, they found King Palmarin lookingout of the window of his palace. Don Juan then disembarked fromhis ship and went before the king to greet him. Don Juan said, "Your Majesty's servant is here. He is ready to obey your will: so, if there is anything more to be done, let your Highness order him. " The king felt ashamed for being a liar, and did not ask Don Juan toperform any more miracles. "Don Juan, I have now seen your wonderfulwisdom. You may return to your country, for I will not give you thehand of my daughter, " said King Palmarin. "Farewell, O king! Your own order has caused all that hashappened. Though I have not succeeded in accomplishing my purpose, I have no reason to be ashamed to face anybody. What troubles me is, that, in spite of your widespread reputation for honor, you do notkeep even one of your thousand million words. After some one hasdone you some service, you turn him away. Farewell, king! To my owncountry I will return, " said Don Juan as he left the palace. The king did not say anything, for he realized the truth of theknight's statement. Don Juan went to the boat. He and his companionssailed back to their station. As they passed out of the city, thepeople hailed them. His companions cheered him up and encouragedhim. When they arrived at their lodging-place, Noet Noen said, "Letus stay a little longer and wait for God's aid, which He always givesto the humble! All that has happened is God's will, so do not worry, Don Juan. " "I will do whatever you wish, " said Don Juan. So they staid in the ship. Several months passed by, but nothing washeard. At last the Moors invaded Marsella. They put to death manyof the inhabitants, and shut up the king and the rest of his men injail. He, the queen, and the princess grieved very much, for theysuffered many hardships in their narrow prison. When news of thisconquest reached the seven, Noet Noen said to his companions, "Now isour turn to help Marsella. Use all your skill; for in driving awaythe Moors we serve a double purpose: first, we help the Christians;second, Don Juan. " "Let me be general!" said Curan Curing. "If I rush at the Moors, they will not know what to do. " Supla Supling said, "As for me, no Moor can stay near me, for I willblow him away, and he will be lost in the air. " "Though I have no weapons, no one can face me in battle withouttumbling down in fear, " said Miran Miron. Carguen Cargon joined in. "I will pull up a tree and carry it withme; so that, even if all the Moors unite against me, they shall lieprostrate before me. " "My arrow is enough for me to face Moors with, " said Punta Punting. At the command of Noet Noen they set out. Curan Curing walked withone leg; still he was far ahead of his companions. He then would stop, return to his friends, and say impatiently, "Hurry up!" At last they told him that he would be overtired. "The general oughtto get weary if he commands, " said Curan Curing. "But I shall neverget tired from walking at this rate!" When they arrived at Marsella, Noet Noen encouraged hiscompanions. Carguen Cargon pulled up a tree fifteen yards tall and sixyards in circumference. He rushed at the Moors, and, by swinging thetree constantly, he swept away the enemy. Curan Curing walked withboth his legs. He crushed the enemy, who fell dead as he stepped onthem. Miran Miron shouted. His loud voice frightened the Moors. PuntaPunting shot with his arrow. Whenever it had killed a Moor, it returnedto its master. After many Moors had fallen, the rest could not maintainthe fight, and they fled. Noet Noen then gathered together his men, and said, "Let us look for the king!" They opened all the jails and freed the prisoners. The six victorscried, "Hurrah for Don Juan!" and said to the released persons, "All of you who have been held prisoners must thank Don Juan; for, were it not for him, we should not have come to your aid. " "Who is this benefactor? We wish to know to whom we owe our lives, "said the king. Noet Noen said, "By God's will we gained the victory. It is Don Juanwho brought us here to save you from the hands of the infidels. Sohe is indeed the benefactor. " "Don Juan!" the crowd then shouted. "Our lives we owe to you. --Hurrahfor our savior! Hurrah for the whole kingdom!" The king, queen, princess, counsellors, and the victors went to thepalace. They were all happy. When they had taken their seats, the kingspoke thus: "What shall we give the victor? As for me, even the wholekingdom is too small a reward for saving us. Lend me your advice. " Noet Noen answered, "Let me make a suggestion, O king! You alreadyknow what Don Juan desires. Do him justice, for he not only beat you inthe wager, but also succeeded in accomplishing all your commands. Nowhe saves you and your kingdom, and restores you to power. Let yourissued decree be carried out. " The king then consulted the queen, and said that the stranger was right. The counsellors said, "King, Don Juan deserves the reward named inthe edict; for, were it not for him, your people and even you wouldnow be slaves. " So at last the king agreed, and, as a bishop was present, themarriage was performed immediately. After the marriage ceremony, the king said, "Hear me, counsellors! As I am now too old to rule, and can no longer perform the duty of king, I am going to abdicatein favor of my son-in-law. --Don Juan, on your head I lay the crownwith its sceptre. Do whatever you will, for you are now full king. " The queen rose from her seat, and, taking off the diadem from herhead, she placed it on her daughter, saying, "My darling, receivethe diadem of the kingdom, so that all may recognize you as their newqueen. " All the counsellors then rose, and shouted, "Hurrah for thenew couple! May God give them long lives! May they be successful!" Theentire kingdom rejoiced, and held banquets. When Don Juan had become king, he made a trip with his sixcompanions throughout the entire kingdom, giving alms to the needyand sick. When the royal visit was over, he returned with his friendsto the palace. Then Noet Noen said to the king, "Our king, Don Juan, do not be astonished at what I am going to tell you. Since you havenow got what you wanted, we now bid you farewell. " "Why are you going away? What is there in me that you do not like? Praydo not leave me until I have repaid you!" He then called each of thesix, and expressed his great gratitude to him, and begged him notto go away. "I will even abdicate the throne if you want me to, " DonJuan said, "for your departure will kill me. " The queen also beggedthe six men not to leave. At last Noet Noen said, "Don Juan, long have we lived together; yetyou know not whence we come, for we have never told you. We cannot beabsent from there much longer. " The prophet then related minutely tothe king who they were, and why they had come to his aid. Then thesix men disappeared. Notes. The course of events common to these three stories is this: A kingproclaims that he will give the hand of his daughter to the one whocan furnish him with a very costly or marvellous conveyance. The pooryoung hero, because of his kindness to a wretched old man or woman (orcorpse), is given the wonderful conveyance. On his way to the palaceto present his gift, he meets certain extraordinary men, whom he takesalong with him as companions. The king, realizing the low birth of thehero, refuses the hand of his daughter until additional tasks havebeen performed. With the help of his companions, the hero performsthese, and finally weds the princess. This group of stories was almostcertainly imported into the Philippines from Europe, where analoguesof it abound. I know of no significant Eastern variants. Parallelsto certain incidents can be found in Malayan and Filipino lore, but the cycle as a whole is clearly not native to the Islands. In a broad sense, our stories belong to the "Bride Wager" formula(see Von Hahn, 1 : 54, Nos. 23 and 24). The requirement that asuitor shall guess correctly the kind of skin from which a certaindrum-head is made (usually a louse-skin) is to be found in Italian(Basile, 1 : 5; cf. Gonzenbach, No. 22; Schneller, No. 31), Spanish(Caballero, trans, by J. H. Ingram, "The Hunchback"), German (Grimm, 2 : 467, "The Louse, " where the princess makes a dress, not a drum, from the skin of the miraculous insect). Only Basile's story combinesthe louse-skin motif with the wonderful companions, --a combinationfound in our "King Palmarin. " There seems to be no close connection, however, between these two tales. Although Oriental Märchen turningon this motif of the louse-skin drum are lacking, the Filipino corridoneed not have got the conception from Europe: it is Malayan. In a listof the Jelebu regalia occurs this item: "The royal drums (gendangnaubat); said to be 'headed' with the skins of lice (kulit tuma)"(see Skeat 2, 27). We have already met with the extraordinary companions (No. 3;see especially variant d, "Sandangcal, " which relates a contestbetween the hero's runner and the king's messenger). For the formula, see Bolte-Polívka's notes to Grimm, No. 71. Benfey (Ausland, 1858, pp. 1038 et seq. , 1067 et seq. ) believes the "Skilful Companions"cycle as represented by Grimm, Nos. 71 and 134; Basile, Nos. 28 and36; Straparola, 4 : 1, etc. --to be a kind of humorous derivativeof the cycle we shall call the "Rival Brothers" (q. V. , No. 12 ofthis collection), and which he shows to have spread into Europefrom India. There are significant differences, however, betweenthese two groups; and Benfey's treatment of them together causesconfusion. In the "Skilful Companions" cycle, the extraordinary menare in reality servants of the hero, who sets out and wins the handof a princess. They are picked up by chance. In the "Rival Brothers"cycle, on the other hand, the three (or four) brothers set out to learntrades and to win their fortunes, often wonderful objects of magic;the brothers meet later by appointment, combine their skill to succora princess, and then quarrel as to which deserves her most. In storiesof the "Strong Hans" type (e. G. , Grimm, No. 166) or "John the Bear"(Cosquin, No. 1), where the extraordinary companions also appear, they turn out to be rascals, who faithlessly desert the hero. Inour stories, however, the specially-endowed men are supplied by agrateful supernatural being, to help the kind-hearted hero win in hiscontests with the stubborn king. (Compare Gonzenbach's Sicilian story, No. 74, which includes a thankful saint, with characteristics of the"Grateful Dead, " a "Land-and-water Ship, " and "Skilful Companions. ") The names of the companions in "King Palmarin" and "Juan and hisSix Friends" are clearly derived from the Spanish. In Caballero'sstory of "Lucifer's Ear" we find these names: Carguin ("carrier"), Oidin ("hearer"), Soplin ("sigher or blower"). All three occur in"Juan and his Six Friends. " In the three Filipino tales the totalnumber of different strong men is only seven, --Know-All, Blower, Farsight, Runner, Hunter, Carrier, Sharp-Ear. This close conformity, when we consider the wide variety to be found in the European stories(see Bolte-Polívka, 2 : 87-94; Panzer, Beowulf, 66-74), suggests anultimate common source for our variants. The phrase "Soplin Soplon, son of the great blower" (in "Juan and his Six Friends") is almostan exact translation of "Soplin Soplon, hijo del buen soplador"(Caballero, "Lucifer's Ear"). This same locution in the vernacularis found in the Tagalog folk-tale of "Lucas the Strong. " The ship that will sail on land is often met with in Europeanstories. See R. Köhler, "Orient und Occident, " 2 : 296-299; alsohis notes to Gonzenbach, No. 74. Compare also the Argonaut saga;and Bolte-Polívka, 2 : 87-95 passim. In two of our stories the hero's runner is almost defeated bythe king's messenger, who treacherously makes use of a magicsleep-producing ring. One of the other companions, however, discoversthe trick, and the skilful hunter awakens the sleeper with a well-aimedshot. For this feat of Sharpshooter's, see Gonzenbach, No. 74; Grimm, No. 71; Meier, No. 8; Ey, Harzmärchenbuch, 116. Of native beliefs found in our stories, two are deserving ofcomment. The method by which Lucas becomes possessed of great strengthreflects a notion held by certain old Tagalogs. Some of the men aroundCalamba, Laguna province, make an incision in the wrist and put init a small white bone taken from the end of the tail of the sawangbitin (a species of boa). The cut is then sewed up. Those who havea talisman of this sort believe that at night it travels all overthe body and produces extraordinary strength. (For similar Malayansuperstitions, see Skeat 2, 303-304. ) The legend (in "King Palmarin")about the origin of Mount Arayat and the swamp of Candaba is but oneof many still told by old Pampangans. Its insertion into a romancewith European setting is an instance of the Filipino romance writers'utter disregard or ignorance of geographical propriety. In conclusion, attention may be called to the fact that whilethese three stories have the same basic framework, each has its ownpeculiar variations. The testimony of the narrator of "Juan and hisSix Companions, " that his informant, an old Balayan woman, said thatthe story was very popular in her section of the country, is a bit ofevidence that the tale has been known in the Philippines for decades, probably. Whether or not her form of the story was derived froma printed account, I am unable to say; but I suspect that it was;the diction sounds "bookish. " Nevertheless I have found no externalevidence of a Tagalog corrido treating the story we have printed. TALE 12 THE THREE BROTHERS. Narrated by Clodualdo Garcia, an llocano, who was told the story byhis mother when he was a small boy. There was once an old woman who had three sons. The father died whenTito, the youngest brother, was only five years old; and the mother wasleft alone to bring up her three boys. The family was very poor; butthe good woman worked hard, and her sons grew into sturdy young men. One day the mother called her sons before her, and said, "Now, my sons, as you see my strength is failing me, I want each of you to go intothe world to seek his fortune. After nine years, come back home andshow me what you have learned to do. " The three brothers consented, and resolved to leave home the very next morning. Early the following day the three brothers--An-no the oldest, Bertothe second, and Tito the youngest--bade their mother good-by, andset out on their travels. They followed a wide road until they cameto a place where it branched in three directions. Here they stoppedand consulted. It was at last agreed that An-no should take the northbranch, Berto the south branch, and Tito the east branch. Before theyseparated, An-no proposed that at the end of the nine years they shouldall meet at the cross-roads before presenting themselves to theirmother. Then each, wishing the others good luck, proceeded on his way. Well, to make a long story short, at the end of the nine years thethree brothers met again at the place designated. Each of them toldwhat he had learned during that time. An-no had been in the company ofglass-makers, and he had learned the art of glass-making. Berto hadbeen employed in a shipyard, and during the nine years had become anexpert boat-builder. The youngest brother, unfortunately, had falleninto the company of bad men, some notorious robbers. While he waswith this band, he became the best and most skilful robber in thegang. After each had heard of the others' fortunes, they started fortheir home. Their mother felt very glad to have all her sons withher once more. Shortly after this family had been re-united, the king issued aproclamation stating that his daughter, the beautiful princess Amelia, had been kidnapped by a brave stranger, and that whoever could giveany information about her and restore her to the palace should beallowed to marry her. When the three brothers heard this news, theyresolved to use their knowledge and skill to find the missing princess. An-no had brought home with him a spy-glass in which everything hiddenfrom the eyes of men could be seen. With this instrument, he told hisbrothers, he could locate the princess. He looked through his glass, and saw her confined in a tower on an island. When An-no had giventhis information to the king, the next question was how to rescueher. "We'll do the rest, " said the two younger brothers. Accordingly Berto built a ship. When it was finished, the threebrothers boarded her and sailed to the island where the princesswas confined; but there they found the tower very closely guarded byarmed soldiers, so that it seemed impossible to get into it. "Well, that is easy, " said Tito. "You stay here and wait for my return. Iwill bring the princess with me. " The famous young robber then went to work to steal theprincess. Through his skill he succeeded in rescuing her and bringingher to the ship. Then the four sailed directly for the king'spalace. The beautiful princess was restored to her father. With greatjoy the king received them, and a great feast was held in the palacein honor of the rescue of his daughter. After the feast the king askedthe three brothers to which of them he should give his daughter'shand. Each claimed the reward, and a quarrel arose among them. Theking, seeing that all had played important parts in the rescue of theprincess, decided not to bestow his daughter on any of them. Instead, he gave half his wealth to be divided equally among An-no, Berto, and Tito. Three Brothers of Fortune. Narrated by Eugenio Estayo, a Pangasinan, who heard the story fromToribio Serafica, a native of Rosales, Pangasinan. In former times there lived in a certain village a wealthy man whohad three sons, --Suan, Iloy, and Ambo. As this man was a lover ofeducation, he sent all his boys to another town to school. But thesethree brothers did not study: they spent their time in idleness andextravagance. When vacation came, they were ashamed to go back totheir home town, because they did not know anything; so, instead, they wandered from town to town seeking their fortunes. In the course of their travels they met an old woman broken withage. "Should you like to buy this book, my grandsons?" asked the oldwoman as she stopped them. "What is the virtue of that book, grandmother?" asked Ambo. "My grandsons, " replied she, "if you want to restore a dead personto life, just open this book before him, and in an instant he willbe revived. " Without questioning her further, Ambo at once boughtthe book. Then the three continued their journey. Again they met an old woman selling a mat. Now, Iloy was desirous ofpossessing a charm, so he asked the old woman what virtue the mat had. "Why, if you want to travel through the air, " she said, "just stepon it, and in an instant you will be where you desire to go. " Iloydid not hesitate, but bought the mat at once. Now, Suan was the only one who had no charm. They had not gone far, however, before he saw two stones, which once in a while wouldmeet and unite to form one round black stone, and then separateagain. Believing that these stones possessed some magical power, Suan picked them up; for it occurred to him that with them he wouldbe able to unite things of the same or similar kind. This belief ofhis came true, as we shall see. These three brothers, each possessing a charm, were very happy. Theywent on their way light-hearted. Not long afterward they came upona crowd of persons weeping over the dead body of a beautiful younglady. Ambo told the parents of the young woman that he would restoreher to life if they would pay him a reasonable sum of money. As theygladly agreed, Ambo opened his book, and the dead lady was broughtback to life. Ambo was paid all the money he asked; but as soon as hehad received his reward, Iloy placed his mat on the ground, and toldhis two brothers to hold the young woman and step on the mat. Theydid so, and in an instant all four were transported to the seashore. From that place they took ship to another country; but when they werein the middle of the sea, a severe storm came, and their boat waswrecked. All on board would have been drowned had not Suan repairedthe broken planks with his two magical stones. When they landed, aquarrel arose among the three brothers as to which one was entitledto the young woman. Ambo said, "I am the one who should have her, for it was I who restoredher to life. " "But if it had not been for me, we should not have the lady with us, "said Iloy. "And if it had not been for me, " said Suan, "we should all be dead now, and nobody could have her. " As they could not come to any agreement, they took the questionbefore the king. He decided to divide the young woman into threeparts to be distributed among the three brothers. His judgment wascarried out. When each had received his share, Iloy and Ambo werediscontented because their portions were useless, so they threw themaway; but Suan picked up the shares of his two brothers and unitedthem with his own. The young woman was brought to life again, andlived happily with Suan. So, after all, Suan was the most fortunate. Pablo and the Princess. Narrated by Dolores Zafra, a Tagalog from La Laguna. She heard thestory from her father. Once upon a time there lived three friends, --Pedro, Juan, andPablo. One morning they met at the junction of three roads. Whilethey were talking, Pedro said, "Let each of us take one of theseroads and set out to find his fortune! there is nothing for us todo in our town. " The other two agreed. After they had embraced andwished each other good luck, they went their several ways. Beforeseparating, however, they promised one another to meet again in thesame plate, with the arrangement that the first who came should waitfor the others. Pedro took the road to the right. After three months' travelling, sometimes over mountains, sometimes through towns, he met an oldman. The old man asked him for food, for he was very hungry. Pedrogave him some bread, for that was all he had. The old man thanked theyouth very much, and said, "In return for your kindness I will giveyou this carpet. It looks like an ordinary carpet, but it has greatvirtue. Whoever sits on it may be transported instantly to any placehe desires to be. " Pedro received the carpet gladly and thanked theold man. Then the old man went on his way, and Pedro wandered aboutthe town. At last, thinking of his two friends, he seated himself onhis carpet and was transported to the crossroads, where he sat downto wait for Juan and Pablo. Juan had taken the road to the left. After he had travelled for threemonths and a half, he, too, met an old man. This old man asked theyouth for something to eat, as he was very hungry, he said. So Juan, kind-heartedly, shared with him the bread he was going to eat for hisdinner. As a return for his generosity, the old man gave him a book, and said, "This book may seem to you of no value; but when you know ofits peculiar properties, you will be astonished. By reading in it youwill be able to know everything that is happening in the world at alltimes. " Juan was overjoyed with his present. After thanking the oldman and bidding him good-by, the youth returned to the meeting-placeat the cross-roads, where he met Pedro. The two waited for Pablo. Pablo took the road in the middle, and, after travelling four months, he also met an old man, to whom he gave the bread he was going to eatfor his dinner. "As you have been very kind to me, " said the old man, "I will give you this ivory tube as a present. Perhaps you will saythat it is worthless, if you look only at the outside; but when youknow its value, you will say that the one who possesses it is masterof a great treasure. It cures all sick persons of every disease, and, even if the patient is dying, it will restore him instantly toperfect health if you will but blow through one end of the tube intothe sick person's nose. " Pablo thanked the old man heartily for hisgift, and then set out for the meeting-place. He joined his friendswithout mishap. The three friends congratulated one another at having met againin safety and good health. Then they told one another about theirfortunes. While Pedro was looking in Juan's book, he read that acertain princess in a distant kingdom was very sick, and that the kingher father had given orders that any person in the world who could curehis daughter should be her husband and his heir. When Pedro told hiscompanions the news, they at once decided to go to that kingdom. Theyseated themselves on the carpet, and were transported in a flash tothe king's palace. After they had been led into the room of the sickprincess, Pablo took his tube and blew through one end of it into hernose. She immediately opened her eyes, sat up, and began to talk. Then, as she wanted to dress, the three friends retired. While the princess was dressing, Pablo, Juan, and Pedro went beforethe king, and told him how they had learned that the princess was sick, how they had been transported there, and who had cured her. The king, having heard all each had to say in his own favor, at last spoke thuswisely to them:-- "It is true, Pablo, that you are the one who cured my daughter; butlet me ask you whether you could have contrived to cure her if youhad not known from Juan's book that she was sick, and if Pedro'scarpet had not brought you here without delay. --Your book, Juan, revealed to you that my daughter was sick; but the knowledge of herillness would have been of no service had it not been for Pedro'scarpet and Pablo's tube. And it is just the same way with your carpet, Pedro. --So I cannot grant the princess to any one of you, since eachhas had an equal share in her cure. As this is the case, I will chooseanother means of deciding. Go and procure, each one of you, a bow andan arrow. I will hang up the inflorescence of a banana-plant. This willrepresent the heart of my daughter. The one who shoots it in the middleshall be the husband of my daughter, and the heir of my kingdom. " The first to shoot was Pedro, whose arrow passed directly through themiddle of the banana-flower. He was very glad. Juan shot second. Hisarrow passed through the same hole Pedro's arrow had made. Now camePablo's turn; but when Pablo's turn came, he refused to shoot, sayingthat if the banana-flower represented the heart of the princess, he could not shoot it, for he loved her too dearly. When the king heard this answer, he said, "Since Pablo really lovesmy daughter, while Pedro and Juan do not, for they shot at the flowerthat represents her heart, Pablo shall marry the princess. " And so Pablo married the king's daughter, and in time became king ofthat country. Legend of Prince Oswaldo. Narrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna. Once upon a time, on a moonlight night, three young men were walkingmonotonously along a solitary country road. Just where they weregoing nobody could tell: but when they came to a place where the roadbranched into three, they stopped there like nails attracted by apowerful magnet. At this crossroads a helpless old man lay groaningas if in mortal pain. At the sight of the travellers he tried toraise his head, but in vain. The three companions then ran to him, helped him up, and fed him a part of the rice they had with them. The sick old man gradually regained strength, and at last could speakto them. He thanked them, gave each of the companions a hundred pesos, and said, "Each one of you shall take one of these branch-roads. Atthe end of it is a house where they are selling something. Withthese hundred pesos that I am giving each of you, you shall buy thefirst thing that you see there. " The three youths accepted the money, and promised to obey the old man's directions. Pedro, who took the left branch, soon came to the house describedby the old man. The owner of the house was selling a rain-coat. "Howmuch does the coat cost?" Pedro asked the landlord. "One hundred pesos, no more, no less. " "Of what value is it?" said Pedro. "It will take you wherever you wish to go. " So Pedro paid the price, took the rain-coat, and returned. Diego, who took the middle road, arrived at another house. The ownerof this house was selling a book. "How much does your book cost?" Diegoinquired of the owner. "One hundred pesos, no more, no less. " "Of what value is it?" "It will tell you what is going on in all parts of the world. " SoDiego paid the price, took the book, and returned. Juan, who took the third road, reached still another house. The ownerof the house was selling a bottle that contained some violet-coloredliquid. "How much does the bottle cost?" said Juan. "One hundred pesos, no more, no less. " "Of what value is it?" "It brings the dead back to life, " was the answer. Juan paid the price, took the bottle, and returned. The three travellers met again in the same place where they hadseparated; but the old man was now nowhere to be found. The first totell of his adventure was Diego. "Oh, see what I have!" he shoutedas he came in sight of his companions. "It tells everything that isgoing on in the world. Let me show you!" He opened the book and readwhat appeared on the page: "'The beautiful princess of Berengena isdead. Her parents, relatives, and friends grieve at her loss. '" "Good!" answered Juan. "Then there is an occasion for us to testthis bottle. It restores the dead back to life. Oh, but the kingdomof Berengena is far away! The princess will be long buried before weget there. " "Then we shall have occasion to use my rain-coat, " said Pedro. "Itwill take us wherever we wish to go. Let us try it! We shall receivea big reward from the king. We shall return home with a casco fullof money. To Berengena at once!" He wrapped the rain-coat about allthree of them, and wished them in Berengena. Within a few minutesthey reached that country. The princess was already in the church, where her parents were weeping over her. Everybody in the church woredeep mourning. When the three strangers boldly entered the church, the guard at thedoor arrested them, for they had on red clothes. When Juan protested, and said that the princess was not dead, the guard immediately tookhim to the king; but the king, when he heard what Juan had said, called him a fool. "She is only sleeping, " said Juan. "Let me wake her up!" "She is dead, " answered the king angrily. "On your life, don't youdare touch her!" "I will hold my head responsible for the truth of my statement, " saidJuan. "Let me wake her up, or rather, not to offend your Majesty, restore her to life!" "Well, I will let you do as you please, " said the king; "but ifyour attempt fails, you will lose your head. On the other hand, should you be successful, I will give you the princess for a wife, and you shall be my heir. " Blinded by his love for the beautiful princess, Juan said that he wouldrestore her to life. "May you be successful!" said the king; and then, raising his voice, he continued, "Everybody here present is to bearwitness that I, the King of Berengena, do hereby confirm an agreementwith this unknown stranger. I will allow this man to try the knowledgehe pretends to possess of restoring the princess to life. But thereis this condition to be understood: if he is successful, I will marryhim to the princess, and he is to be my heir; but should he fail, his head is forfeit. " The announcement having been made, Juan was conducted to the coffin. Henow first realized what he was undertaking. What if the bottle wasfalse! What if he should fail! Would not his head be dangling from theropes of the scaffold, to be hailed by the multitude as the remainsof a blockhead, a dunce, and a fool? The coffin was opened. Withthese meditations in his mind, Juan tremblingly uncorked his bottleof violet liquid, and held it under the nose of the princess. He heldthe bottle there for some time, but she gave no signs of life. An hourlonger, still no trace of life. After hours of waiting, the peoplebegan to grow impatient. The king scratched his head, the guardswere ready to seize him; the scaffold was waiting for him. "Namelessstranger!" thundered the king, with indignant eyes, "upon your honor, tell us the truth! Can you do it, or not? Speak. I command it!" Juan trembled all the more. He did not know what to say, but hecontinued to hold the bottle under the nose of the princess. Hadhe not been afraid of the consequences, he would have given up andentreated the king for mercy. He fixed his eyes on the corpse, butdid not speak. "Are you trying to joke us?" said the king, his eyesflashing with rage. "Speak! I command!" Just as Juan was about to reply, he saw the right hand of the princessmove. He bade the king wait. Soon the princess moved her other hand andopened her eyes. Her cheeks were fresh and rosy as ever. She staredabout, and exclaimed in surprise, "Oh, where am I? Where am I? Am Idreaming? No, there is my father, there is my mother, there is mybrother. " The king was fully satisfied. He embraced his daughter, and then turned to Juan, saying, "Stranger, can't you favor us nowwith your name?" With all the rustic courtesy he knew, Juan replied to the king, told his name, and said that he was a poor laborer in a barrio faraway. The king only smiled, and ordered Juan's clothes to be exchangedfor prince's garments, so that the celebration of his marriage withthe princess might take place at once. "Long live Juan! Long livethe princess!" the people shouted. When Diego and Juan heard the shout, they could not help feelingcheated. They made their way through the crowd, and said to the king, "Great Majesty, pray hear us! In the name of justice, pray hear us!" "Who calls?" asked the king of a guard near by. "Bring him here!" Theguard obeyed, and led the two men before the king. "What is the matter?" asked the king of the two. "Your Majesty shall know, " responded Diego. "If it had not been formy book, we could not have known that the princess was dead. Our homeis far away, and it was only because of my magic book that we knewof the events that were going on here. " "And his Majesty shall be informed, " seconded Pedro, "that Juan'sgood luck is due to my rain-coat. Neither Diego's book nor Juan'sbottle could have done anything had not my raincoat carried us hereso quickly. I am the one who should marry the princess. " The king was overwhelmed: he did not know what to do. Each of the threehad a good reason, but all three could not marry the princess. Eventhe counsellors of the king could not decide upon the matter. While they were puzzling over it, an old man sprang forth fromthe crowd of spectators, and declared that he would settle thedifficulty. "Young men, " he said, addressing Juan, Pedro, and Diego, "none of you shall marry the princess. --You, Juan, shall not marryher, because you intended to obtain your fortunes regardless ofyour companions who have been helping you to get them. --And you, Pedro and Diego, shall not have the princess, because you did notaccept your misfortune quietly and thank God for it. --None of youshall have her. I will marry her myself. " The princess wept. How could the fairest maiden of Berengena marryan old man! "What right have you to claim her?" said the king in scorn. "I am the one who showed these three companions where to get theirbottle, rain-coat, and book, " said the old man. "I am the one whogave each of them a hundred pesos. I am the capitalist: the interestis mine. " The old man was right; the crowd clapped their hands; andthe princess could do nothing but yield. Bitterly weeping, she gaveher hand to the old man, who seemed to be her grandfather, and theywere married by the priest. The king almost fainted. But just now the sun began to rise, its soft beams filtering throughthe eastern windows of the church. The newly-married couple wereled from the altar to be taken home to the palace; but, just asthey were descending the steps that lead down from the altar, thewhole church was flooded with light. All present were stupefied. Theglorious illumination did not last long. When the people recovered, they found that their princess was walking with her husband, not anold man, however, but a gallant young prince. The king recognizedhim. He kissed him, for they were old-time acquaintances. The king'snew son-in-law was none other than Prince Oswaldo, who had just beenset free from the bonds of enchantment by his marriage. He had beena former suitor of the princess, but had been enchanted by a magician. With magnificent ceremony the king's son-in-law was conducted tothe royal residence. He was seated on the throne, the crown andsceptre were transferred to him, and he was hailed as King Oswaldoof Berengena. Notes. I have still a fifth Filipino story (e) of three brothers setting outto seek their fortunes, their rich father promising his estate to theson who should show most skill in the profession he had chosen. ThisBicol version, which was narrated by Simeon Paz of Nueva Caceres, Camarines, contains a long introduction telling how the youngestbrother was cruelly treated by the two older. After the three haveleft home in search of professions, the older brothers try to killthe youngest, but he escapes. In his wanderings he meets with an oldhermit, who, on hearing the boy's story, presents him with a magicbooklet and dagger. These articles can furnish their possessor withwhatever he wishes. At the appointed time the three brothers meet againat home, and each demonstrates his skill. The oldest, who has becomean expert blacksmith, shoes a horse running at full speed. The secondbrother, a barber, trims the hair of a running man. The youngest causesa beautiful palace to appear instantly. The father, somewhat unfairly, perhaps, bestows his estate on the youngest, who has really displayedno skill at all. These five Filipino stories belong to a large group of tales to whichwe may give the name of the "Rival Brothers. " This cycle assumesvarious forms; but the two things that identify the relationshipof the members are the rivalry of the brothers and the conundrum or"problem" ending of the stories. Within this cycle we can distinguishat least three simple, distinct types, and a compound fourth made upof parts of two of the others. These four types may be very generallyoutlined as follows: (I) A number of artisans (usually not brothers), by working cumulatively, as it were, make and bring to life a beautifulwoman; they then quarrel as to which one has really produced her andis therefore entitled to have her. (II) Through the combined skill ofthree suitors (sometimes brothers, oftener not), a maiden is savedfrom death, and the three quarrel over the possession of her. Thedifficulty is solved satisfactorily by her father or by some oneelse appointed to judge. (III) A father promises his wealth to theson that shall become most skilful in his profession; the three sonsseek their fortunes, and at an appointed time return, and are testedby their father. He judges which is most worthy of the estate. (IV)A combination of the first part of the third type with the second. Benfey (in Ausland, 1858 : 969, 995, 1017, 1038, 1067) has madea somewhat exhaustive study of the Märchen, which he calls "DasMärchen von den Menschen mit den wunderbaren Eigenschaften. " As amatter of fact, he examines particularly the stories of our typeII (see above), to which he connects the folk-tales of our typesIII and IV as a later popular development. As has been said in thenotes to No. 11 Benfey thinks that the "Skilful Companions" cycleis a droll or comic offshoot of this much older group. Our type I hedoes not discuss at all, possibly thinking that it is not a part ofthe "Rival Brothers" cycle. It strikes me, however, as being a partfully as much as is the "Skilful Companions" cycle, which is perhapsmore nearly related to the "Bride Wager" group than to the "RivalBrothers. " Professor G. L. Kittredge, in his "Arthur and Gorlagon"(Harvard Studies and Notes in Philology and Literature, No. 8), 226, has likewise failed to differentiate clearly the two cycles, and his outline of the "Skilful Companions" is that of our typeII of the "Rival Brothers. " I am far from wishing to quarrel overnomenclature, --possibly "Rival Brothers" is no better name for thegroup of tales under discussion than is "Skilful Companions, "--but, as G. H. Gerould has remarked ("The Grateful Dead, " Folk-Lore Society, 1907 : 126, note 3), Kittredge's analysis would not hold for allvariants, even when uncompounded. However, Mr. Gerould does notattempt to explain the cause of the confusion, nor was he called uponto do so in his study of an entirely distinct cycle. Consequently, as no one else has yet done so, for the sake of clearness, I proposea division of the large family of sagas and folk-tales dealing withmen endowed with extraordinary powers [46] into at least two cycles, --the "Rival Brothers" and the "Skilful Companions" (see No. 11). Theformer of these, which is the group discussed here, I subdivide, as has already been indicated, into four types. Of intermixtures ofthese types with other cycles we shall not concern ourselves here, though they have been many. [47] We now turn to an examination ofthe four types. [48] (I) Type I had its origin in India, doubtless. The oldest form seems tobe that found in the Sanscrit "Vetâlapancavinçati, " No. 22, whence itwas incorporated into Somadeva's story collection (twelfth century)called the "Kathásaritságara. " An outline of this last version(Tawney's translation, 2 : 348-350) is as follows. Story of the Four Brahman Brothers who Resuscitated the Lion. Four Bráhman brothers, sons of a very poor man, leave home tobeg. After their state has become even more miserable, they decideto separate and to search through the earth for some magic power. So, fixing upon a trysting-place, they leave one another, one going east, one west, one north, one south. In the course of time they meet again, and each tells of his accomplishments: the first can immediatelyproduce on a bit of bone the flesh of that animal; the second canproduce on that flesh skin and hair appropriate to that animal; thethird can create the limbs of the animal after the flesh, skin, andhair have been formed; the fourth can endow the completed carcass withlife. The four now go into the forest to find a piece of bone withwhich to test their skill; they find one, but are ignorant that itis the bone of a lion. The first Brahman covers the bone with flesh;the second gives it skin and hair; the third completes the animalby supplying appropriate limbs; the fourth endows it with life. Theterrible beast, springing up, charges the four brothers and slaysthem on the spot. The question which the vetála now asks the king is, "Which of thesefour was guilty in respect of the lion who slew them all?" KingVikramasena answers, "The one that gave life to the lion is guilty. Theothers produced flesh, skin, hair, and limbs without knowing what kindof animal they were making. Therefore, being ignorant, they were notguilty. But the fourth, seeing the complete lion's shape before him, was guilty of their death, because he gave the creature life. " The "Pancatantra" version (v, 4) varies slightly. Here, as in thepreceding, there are four brothers, but only three of them possessall knowledge; the fourth possesses common sense. The first brotherjoins together the bones of a lion; the second covers them withskin, flesh, and blood; the third is about to give the animal life, when the fourth brother--he who possessed common sense--says, "Ifyou raise him to life, he will kill us all. " Finding that the thirdbrother will not desist from his intention, the fourth climbs a treeand saves himself, while his three brothers are torn to pieces. Fora modern Indian popular form, see Thornhill, 289. In the Persian "Tûtî-nâmah" (No. 5) the story assumes a decidedlydifferent form, as may be seen from the following abstract. (I thinkthat there can be no doubt, however, that this tale was inspiredby some redaction of "Vetâlapancavinçati, " No. 22, not unlikely incombination with "Vetâlapancavinçati, " No. 2. ) The Goldsmith, the Carpenter, the Tailor, and the Hermit who Quarrelledabout a Wooden Woman. A goldsmith, a carpenter, a tailor, and a hermit, travelling together, come to a desert place where they must spend the night. They decidethat each shall take a watch during the night as guard. The carpenter'sturn is first: to prevent sleep he carves out a wooden figure. Whenhis turn comes, the goldsmith shows his skill by preparing jewels andadorning the puppet. The tailor's turn is next: he sees the beautifulwooden woman decked with exquisite jewels, but naked; consequentlyhe makes neat clothes becoming a bride, and dresses her. When thehermit's turn to watch comes, he prays to God that the figure mayhave life; and it begins to speak like a human being. In the morning all four fall desperately in love with the woman, and each claims her as his. Finally they come to a fifth person, and refer the matter to him. He claims her to be his wife, who hasbeen seduced from his house, and hails the four travellers before thecutwal. But the cutwal falls in love with the woman, says that sheis his brother's wife, accuses the five of his brother's murder, andcarries them before the cazi. The cazi, no less enamoured, says thatthe woman is his bondmaid, who had absconded with much money. Afterthe seven have disputed and wrangled a long time, an old man in thecrowd that has meantime gathered suggests that the case be laid beforethe Tree of Decision, which can be found in a certain town. When theyhave all come before the tree with the woman, the tree divides, thewoman runs into the cleft, the tree unites, and she has disappearedforever. A voice from the tree then says, "Everything returns to itsfirst principles. " The seven suitors are overwhelmed with shame. A Mongolian form, to be found in the Ardschi-Bordschi saga (seeBusk, 298-304), seems to furnish the link of connection between the"Tûtî-nâmah" version and "Vetâlapancavinçati, " Nos. 22 and 2:-- Who Invented Woman? Four shepherd youths pasture their flocks near one another, and whenthey have time amuse themselves together. One day one of them therealone, to pass away the time, takes wood and sculptures it until hehas fashioned a beautiful female form. When he sees what he has done, he cares no more for his companions, but goes his way. The next daythe second youth comes alone to the place, and, finding the image, hepaints it fair with the five colors, and goes his way. On the thirdday the third youth finds the statue, and infuses into it wit andunderstanding. He, too, cares no more to sport with his companions, and goes his way. On the fourth day the fourth youth finds the figure, and, breathing softly into its lips, behold! he gives it a soul thatcan be loved, --a beautiful woman. When the other three see what has happened, they come back and demandpossession of her by right of invention. Each urges his claim; butthey can come to no decision, and so they lay the matter before theking. The question is, Who has invented the woman, and to whom doesshe belong by right? The answer of the king is as follows: "The firstyouth stands in the place of a father to her; the second youth, whohas tinted her fairly, stands in the place of a mother; the third, is he not Lama (Buddhist priest, hence instructor)? The fourth hasgiven her a soul that can be loved, and it is he alone who has reallymade her. She belongs to him, and therefore he is her husband. " I cannot refrain from giving a résumé of "Vetâlapancavinçati, "No. 2, because it has been overlooked by Benfey, and seems to be ofno little significance in connection with our cycle: it establishesthe connection between types I and II. This abstract is taken fromTawney's translation of Somadeva's redaction, 2 : 242-244:-- Story of the Three Young Brahmans who Restored a Dead Lady to Life. Bráhman Agnisvámin has a beautiful daughter, Mandáravatí. Three youngBráhmans, equally matched in accomplishments, come to Agnisvámin, anddemand the daughter, each for himself. Her father refuses, fearing tocause the death of any one of them. Mandáravatí remains unmarried. Thethree suitors stay at her house day and night, living on the sight ofher. Then Mandáravatí suddenly dies of a fever. The three Bráhmanstake her body to the cemetery and burn it. One builds a hut there, and makes her ashes his bed; the second takes her bones, and goeswith them to the sacred river Ganges; the third becomes an ascetic, and sets out travelling. While roaming about, the third suitor reaches a village, where he isentertained by a Bráhman. From him the ascetic steals a magic bookthat will restore life to dead ashes. (He has seen its power provedafter his hostess, in a fit of anger, throws her crying child intothe fire. ) With his magic book he returns to the cemetery before thesecond suitor has thrown the maiden's bones into the river. Afterhaving the first Bráhman remove the hut he had erected, the ascetic, reading the charm and throwing some dust on the ashes of Mandáravatí, causes the maiden to rise up alive, more beautiful than ever. Thenthe three quarrel about her, each claiming her as his own. The firstsays, "She is mine, for I preserved her ashes and resuscitated herby asceticism. " The second says, "She belongs to me, for she wasproduced by the efficacy of sacred bathing-places. " The third says, "She is my wife, for she was won by the power of my charm. " The vetâla, who has been telling the story, now puts the question toKing Vikramasena. The king rules as follows: "The third Bráhman mustbe considered as her father; the second, as her son; and the first, as her husband, for he lay in the cemetery embracing her ashes, which was an act of deep affection. " A modern link is the Georgian folk-tale of "The King and the Apple"(Wardrop, No. XVI), in which the king's magic apple tells threeriddle-stories to the wonderful boy:-- (1) A woman is travelling with her husband and brother. The partymeets brigands, and the two men are decapitated. Their heads arerestored to them by the woman through the help of a magic herbrevealed to her by a mouse. However, she gets her husband's head onher brother's body. Q. --Which man is the right husband? A. --The onewith the husband's head. (2) A joiner, a tailor, and a priest are travelling. When night comes, they appoint three watches. The joiner, for amusement, cuts down atree and carves out a man. The tailor, in his turn, takes off hisclothes and dresses the figure. The priest, when his turn comes, prays for a soul for the image, and the figure becomes alive. Q. -Whomade the man? A. --He who gave him the soul. (3) A diviner, a physician, and a swift runner are met together. Thediviner says, "There is a certain prince ill with such and sucha disease. " The physician says, "I know a cure. " The swift runnersays, "I will run with it. " The physician prepares the medicine, the runner runs with it, and the prince is cured. Q. --Who cured theking's son? A. --He who made the medicine. These three stories, with their framework, appear to be descended inpart from the Ardschi-Bordschi saga. A connection between the thirdand our type II is obvious. A Bohemian form of this type is No. 4 of Wratislaw's collection. (II) Type II, according to Benfey, also originated in India. Theoldest known form of the story is the "Vetâlapancavinçati, " No. 5. Abrief summary of Somadeva's version, "The Story of Somaprabhá andher Three Suitors" (Tawney, 2 : 258-260), may be given here:-- In Ujjayiní there lived a Bráhman who had an excellent son and abeautiful proud daughter. When the time for her to be married came, she told her mother to give the following message to her father andher brother: "I am to be given in marriage only to a person possessedof heroism, knowledge, or magic power. " A noble Brahman (No. 1) in time came to the father and asked forhis daughter's hand. When told of the conditions, he said, "I ampossessed of magic power, " and to demonstrate, he made a chariot andtook the father for a ride in the clouds. Then Harisvámin, the father, promised his daughter to the Bráhman possessed of magic power, andset the marriage day seven days hence. Another Bráhman (No. 2) came and asked the son for his sister'shand. When told the conditions, he said that he was a hero, and hedisplayed his skill in the use of weapons. The brother, ignorant ofwhat his father had done, promised his sister's hand to this man, and by the advice of an astrologer he selected the same day for thewedding as his father had selected. A third Bráhman (No. 3) on that same day asked the mother for herdaughter's hand, saying that he was possessed of wisdom. Ignorant ofwhat her husband and her son had done, she questioned this Bráhmanabout the past and the future, and at length promised him herdaughter's hand on the same seventh day. On the same day, then, three bridegrooms appeared, and, strange to say, on that very day the bride disappeared. No. 3, with his knowledge, discovered that she had been carried off by a Rákshasa. No. 1 made achariot equipped with weapons, and the three suitors and Harisváminwere carried to the Rákshasa's abode. There No. 2 fought and killed thedemon, and all returned with the maiden. A dispute then arose amongthe Bráhmans as to which was entitled to the maiden's hand. Each setforth his claim. The vetâla, who has been telling the story, now makes King Vikramasenadecide which deserves the girl. The king says that the girl ought tobe given to No. 2, who risked his life in battle to save her. Nos. 1and 3 were only instruments; calculators and artificers are alwayssubordinate to others. The story next passed over into Mongolia, growing by the way. Theversion in the "Siddhi-Kür, " No. 13, is interesting, because itshows our story already linked up with another cycle, the "TrueBrothers. " Only the last part, which begins approximately wherethe companions miss the rich youth, corresponds to the Sanscritabove. (This Mongolian version may be found in English in Busk, 105-114. ) The story then moved westward, and we next meet itin the Persian and the Turkish "Tûtî-nâmah, " "The Story of theBeautiful Zehra. " (For an English rendering from the Persian, see"The Tootinameh; or, Tales of a Parrot, " Persian text with Englishtranslation [Calcutta, 1792], pp. 111-114. ) W. A. Clouston (Clouston 3, 2 : 277-288) has discussed this group ofstories, and gives abstracts of a number of variants that Benfey doesnot mention: Dozon, "Albanian Tales, " No. 4; a Persian manuscript textof the "Sindibád Náma;" a Japanese legend known as early as the tenthcentury; the "1001 Nights" story of "Prince Ahmed and the Peri Bánú;"Powell and Magnussen's "Icelandic Legends, " pp. 348-354, "The Storyof the Three Princes;" Von Hahn, "Contes Populaires Grecs" (Athensand Copenhagen, 1879), No. II, p. 98. Of these he says (p. 285), "We have probably the original of all these different versions in thefifth of the 'Vetálapanchavinsati, '"--but hardly from No. 5 alone, probably in combination with Nos. 2 and 22 (cf. Above). At least, the Arabian, Icelandic, and Greek forms cited by Clouston includethe search for trades or magic objects by rival brothers, a detailnot found in No. 5, but occurring in Nos. 22 and 2. Clouston callsattention to the fact that in No. 5 and in the "Tûtî-nâmah" version thedamsel is not represented as being ill, while in the "Sindibád-Námá"and in the Arabian version she is so represented. (III) The third type seems to be of European origin. It is perhapsbest represented by Grimm, No. 124, "The Three Brothers. " In hisnotes, Grimm calls this story an old lying and jesting tale, and saysthat it is apparently very widespread. He cites few analogues of it, however. He does mention an old one (sixteenth century) which seemsto be the parent of the German story. It is Philippe d'Alcripe's"Trois frères, excellens ouvriers de leurs mestiers" (No. 1 in the1853 Paris edition, Biblioth. Elzevirien). As in Grimm, the threeskilled brothers in the French tale are a barber, a horse-shoer, anda swordsman; and the performances of skill are identical in the twostories. The French version, however, ends with the display of skill:no decision is made as to which is entitled to receive the "petitemaison, " the property that the father wishes to leave to the son whoproves himself to be the best craftsman. Our fifth story, the Bicolvariant, clearly belongs to this type, although it has undergone somemodifications, and has been influenced by contact with other cycles. (IV) The fourth type represents the form to which our four printedstories most closely approximate. As remarked above, it is acombination of the third and the second types. This combinationappears to have been developed in Europe, although, as may be seenfrom the analysis of "Vetâlapancavincati, " No. 2, it might easily havebeen suggested by the Sanscrit. Compare also the "Siddhi-Kür" formof type II, where, although not brothers, and six in number insteadof three, the six comrades set out to seek their fortunes. But herethere is no suggestion of the six acquiring skill: they have thatbefore they separate. The earliest known European version of this type is Morlini's, Nov. 30(about 1520). His Latin was translated by Straparola (about 1553)in the "Tredici piacevoli Notti, " VII, 5. In outline his version runsabout as follows:-- Three brothers, sons of a poor man, voluntarily leave home to seektheir fortunes, promising to return in ten years. After determining ona meeting-place, they separate. The first takes service with soldiers, and becomes expert in the art of war: he can scale walls, dagger inhand. The second becomes a master shipwright. The third spends histime in the woods, and becomes skilled in the tongues of birds. Afterten years they meet again, as appointed. While they are sitting inan inn, the youngest hears a bird say that there is a great treasurehidden by the corner-stone of the inn. This they dig up, and returnas wealthy men to their father's house. Another bird announces the imprisonment of the beautiful Aglea in atower on an island in the Ægean Sea. She is guarded by a serpent. Thesecond brother builds a swift ship, in which all three sail to theisland. There the first brother climbs the tower, rescues Aglea, andplunders all the serpent's treasure. With the wealth and the ladythe three return. A dispute now arises as to which brother has thebest claim over her. The matter is left undecided by the story-teller. At the beginning of the seventeenth century, Basile, working verylikely on oral tradition, and independent of Straparola (with whosework he does not appear to have been acquainted), gives anotherversion, "Pentamerone, " v, 7:-- Pacione, a poor father, sends his five good-for-nothing sons out intothe world for one year to learn a craft. They return at the appointedtime. During the year the eldest son has learned thieving; the secondhas learned boat-building; the third, how to shoot with the cross-bow;the fourth has learned of an herb that will cause the dead to rise;the fifth has learned the language of birds. While the five sons areeating with their father, the youngest son hears sparrows saying that aghoul has stolen the princess, daughter of the King of Autogolfo. Thefather suggests that his five sons go to her rescue. So a boat isbuilt, the princess is stolen from the ghoul, the ghoul pursues andis blinded by a shot from the bow, the princess falls in a dead faintand is restored by the life-giving herb. After the five brothers havereturned the princess to her father, they dispute as to who did thegreatest deed of prowess, so as to be worthy of being her husband. Herfather the king decides the dispute by giving his daughter to Pacione, because he is the parent-stem of all these branches. Benfey thinks that the brother who knows of the life-restoring herbis an original addition of Basile's or of his immediate source; butthis character is to be found in the cycle from earliest times (see"Vetâlapancavinçati, " No. 2; and "Siddhi-Kür, " No. 13). The story is next found as a Märchen pretty well scattered throughoutEurope. German, Russian, Bohemian, Italian, Greek, and Serbian formsare known (see Benfey's article, and Grimm's notes to No. 129). Wemay examine briefly six interesting versions not mentioned by Benfeyor Grimm:-- Greek (Von Hahn, No. 47). --A king with three sons wishes to marryoff the eldest. He seeks a suitable wife for the prince; but whenshe is found and brought to the court, she is so beautiful, that allthree brothers want her. To decide their dispute, the king, on advice, sends them abroad, promising the hand of the princess to the one whoshall bring back the most valuable article. The three brothers setout; they separate at Adrianople, agreeing to meet there again at anappointed time. On his travels, the eldest buys a telescope throughwhich he can see anything he wishes to see. The second buys an orangethat will restore to life the dying if the sick person but smellsof the fruit. The third buys a magic transportation-carpet. They allmeet as agreed. By means of the telescope one of the brothers learnsthat the princess is dying. The magic carpet carries them all homeinstantaneously, and the orange cures the maiden. A quarrel arisesas to which brother deserves her hand. The king, unable to decide, marries her himself. Bohemian (Waldau [Prag, 1860], "Das Weise Urteil"). --In this there arethree rival brothers. One has a magic mirror; another, a magic chariot;and the third, three magic apples. The first finds out that the ladyis desperately ill; the second takes himself and his rivals to her;and the third restores her to health. A dispute arising, an old mandecides that the third brother should have her, as his apples wereconsumed as medicine, while the other two still have their chariot andmirror respectively. (Compare the decision in the Georgian folk-taleunder type II. ) Serbian (Mme. Mijatovies, 230 ff. , "The Three Suitors"). --Threenoblemen seek the hand of a princess. As the king cannot make achoice, he says to the three, "Go travel about the world. The one whobrings home the most remarkable thing shall be my son-in-law. " As inthe Greek story, one gets a transportation-carpet; another, a magictelescope; and the third, a wonder-working ointment that will cure alldiseases and even bring the dead to life. The three noblemen meet, learn through the telescope of the princess's mortal illness, and, hastening to her side with the help of the magic carpet, cure herwith the ointment. A dispute arises as to which suitor shall haveher. The king decides that each has as good a claim as the others, and persuades all to give up the idea of marrying the princess. Theydo so, go to a far-off desert, and become hermits, while the kingmarries his daughter to another noble. The story does not end here, but thus much is all we are interested in. Italian Tyrolese (Schneller, No. 14, "Die Drei Liebhaber"). --This storyis like Von Hahn, No. 47. The magic objects are an apple, a chair, and a mirror. In the magic mirror the three suitors see the brideon the point of death. They are carried to her in the magic chair, and she is saved by means of the apple. The story ends as a riddle:Who married the maiden? Icelandic (Rittershaus, No. XLIII, "Die drei Freier um eineBraut"). --This story, which closely follows the "1001 Nights" versionand is probably derived from it, agrees in the first part with VonHahn, No. 47. When a folk-tribunal is called to decide which brothermost deserves the princess and is unable to agree, the king proposesanother test, --a shooting-match. The princess is to be given to the onewho can shoot his arrow the farthest. The youngest really wins; but, ashis arrow goes out of sight and cannot be found, the princess is givento the second brother. From this point on, the adventures of the heroare derived from another cycle that does not belong with our group. Icelandic (Rittershaus, No. XLII, "Die Kunstreichen Brüder"). --Althoughthis story is very different from any of ours, I call attention toit here because Dr. Rittershaus says (p. 181) that in it we have, "in allerdings verwischter Form, das Märchen von 'der Menschenmit den wunderbaren Eigenschaften, '" and she refers to Benfey's"Ausland" article. The collector states, however, that the story isso different from the other Märchen belonging to this family, that nofurther parallels can be adduced. As a matter of fact, this Icelandicstory is a combination of the "Skilful Companions" cycle with the"Child and the Hand" cycle. For this combined Märchen, see Kittredge, "Arthur and Gorlagon, " 222-227. It might be noted, in passing, that a connection between this type ofthe "Rival Brothers" and the "Skilful Companions" cycle is establishedthrough Gonzenbach's Sicilian story of "The Seven Brothers who hadMagic Articles, " No. 45. (See Köhler's notes to this tale and alsoto No. 74; to Widter-Wolf, No. 6 [Jahrb. F. Rom. Und eng. Lit. , VII];and to V. Tagic, No. 46 [Köhler-Bolte, 438-440]. ) I have not attempted to give an exhaustive bibliographical accountof this cycle of the "Rival Brothers, " but have merely suggestedpoints that seem to me particularly significant in its history anddevelopment. So far as our four Filipino examples are concerned, Ithink that it is perfectly clear that in their present form, at least, they have been derived from Europe. There is so much divergence amongthem, however, and they are so widely separated from one anothergeographically, that it would be fruitless to search for a commonancestor of the four. The Ilocano story is the best in outline, and is fairly close to Grimm, No. 129, though there are only three brothers in the Filipino tale, andthere is no skill contest held by the mother before the youths set outto rescue the princess. The all-seeing telescope and the clever thief, however, are found in both. The solution at the end is the same: theking keeps his daughter, and divides half a kingdom among her rescuers. The Pangasinan tale has obviously been garbled. The use of two magicarticles with properties so nearly the same, the taking ship by thethree brothers when they had a transportation-mat at their service, and finally the inhuman decision of the king, [49]--all suggest eithera confusion of stories, or a contamination of old native analogies, or crude manufacture on the part of some narrator. It may be remarked, however, that the life-restoring book is analogous to the magic bookin "Vetâlapancavinçati, " No. 2, while the repairing of the shatteredship by means of the magic stones suggests the stitching-together ofthe planks in Grimm, No. 129. The setting appears to be modern. In the first Tagalog story (c) the three men are not brothers. Theyare given the magic objects as a reward for kindness. The sentimentaldénouement reads somewhat smug and strained after all three men havebeen represented as equally kind-hearted. The shooting-contest witharrows to decide the question, however, may be reminiscent of the"1001 Nights" version. For the resuscitating flute in droll stories, see Bolte-Polívka's notes to Grimm, No. 61 (episode G1). The book ofknowledge suggests the magic book in the Pangasinan version. TALE 13 THE RICH AND THE POOR. Narrated by José L. Gomez, a Tagalog from Rizal province. Once upon a time there lived in the town of Pasig two honest men whowere intimate friends. They were called Mayaman [50] and Mahirap, [51] because one was much richer than the other. One pleasant afternoon these two men made up their minds to take along walk into the neighboring woods. Here, while they were talkinghappily about their respective fortunes, they saw in the distancea poor wood-cutter, who was very busy cutting and collecting fagotsfor sale. This wood-cutter lived in a mean cottage on the outskirtsof a little town on the opposite shore of the lake, and he maintainedhis family by selling pieces of wood gathered from this forest. When they saw the poor man, Mayaman said to his friend, "Now, whichone of us can make that wood-cutter rich?" "Well, even though I am much poorer than you, " said Mahirap, "I canmake him rich with just the few cents I have in my pocket. " They agreed, however, that Mayaman should be the first to try to makethe poor man rich. So Mayaman called out to the wood-cutter, and said, "Do you want to be rich, my good man?" "Certainly, master, I should like to be rich, so that my family mightnot want anything, " said the wood-cutter. Pointing to his large house in the distance, Mayaman said, "Allright. Come to my house this evening on your way home, and I willgive you four bags of my money. If you don't become rich on them, come back, and I will give you some more. " The wood-cutter was overjoyed at his good luck, and in the eveningwent to Mayaman's house, where he received the money. He placedthe bags in the bottom of his banca, [52] and sailed home. When hereached his little cottage, he spread out all the gold and silvermoney on the floor. He was delighted at possessing such wealth, anddetermined first of all to buy household articles with it; but somedishonest neighbors, soon finding out that the wood-cutter had muchmoney in the house, secretly stole the bags. Then the wood-cutter, remembering the rich man's promise, hastilyprepared his banca and sailed across to Pasig. When Mayaman saw thewood-cutter, he said, "Are you rich now, my good man?" "O kind master!" said the wood-cutter, "I am not yet rich, for someone stole my bags of money. " "Well, here are four more bags. See that you take better care of them. " The wood-cutter reached home safely with this new wealth; butunfortunately it was stolen, too, during the night. Three more times he went to Mayaman, and every time received fourbags of money; but every time was it stolen from him by his neighbors. Finally, on his sixth application, Mayaman did not give the wood-cuttermoney, but presented him with a beautiful ring. "This ring willpreserve you from harm, " he said, "and will give you everythingyou ask for. With it you can become the richest man in town; but becareful not to lose it!" While the wood-cutter was sailing home that evening, he thought hewould try the ring by asking it for some food. So he said, "Beautifulring, give me food! for I am hungry. " In an instant twelve differentkinds of food appeared in his banca, and he ate heartily. But after hehad eaten, the wind calmed down: so he said to the ring, "O beautifulring! blow my banca very hard, so that I may reach home quickly. " Hehad no sooner spoken than the wind rose suddenly. The sail and mast ofhis little boat were blown away, and the banca itself sank. Forgettingall about his ring, the unfortunate man had to swim for his life. Hereached the shore safely, but was greatly distressed to find that hehad lost his valuable ring. So he decided to go back to Mayaman andtell him all about his loss. The next day he borrowed a banca and sailed to Pasig; but when Mayamanhad heard his story, he said, "My good man, I have nothing more togive you. " Then Mayaman turned to his friend Mahirap, and said, "Itis your turn now, Mahirap. See what you can do for this poor man toenrich him. " Mahirap gave the poor wood-cutter five centavos, --allhe had in his pocket, --and told him to go to the market and buy afish with it for his supper. The wood-cutter was disappointed at receiving so small an amount, and sailed homeward in a very downcast mood; but when he arrived athis town, he went straight to the market. As he was walking around thefish-stalls, he saw a very fine fat fish. So he said to the tendera, [53] "How much must I pay for that fat fish?" "Well, five centavos is all I'll ask you for it, " said she. "Oh, I have only five centavos; and if I give them all to you, Ishall have no money to buy rice with. So please let me have the fishfor three!" said the wood-cutter. But the tendera refused to sell thefish for three centavos; and the wood-cutter was obliged to give allhis money for it, for the fish was so fine and fat that he could notleave it. When he went home and opened the fish to clean it, what do you supposehe found inside? Why, no other thing than the precious ring he hadlost in the lake! He was so rejoiced at getting back his treasure, that he walked up and down the streets, talking out loud to his ring:-- "Ha, ha, ha, ha! I have found you now; You are here, and nowhere else. " When his neighbors who had stolen his bags of money from him heardthese words, they thought that the wood-cutter had found out that theywere the thieves, and was addressing these words to them. They ran upto him with all the bags of money, and said, "O wood-cutter! pardonus for our misdoings! Here are all the bags of money that we stolefrom you. " With his money and the ring, the wood-cutter soon became the richestman in his town. He lived happily with his wife the rest of his days, and left a large heritage to his children. So Mahirap, with five centavos only, succeeded in making thewood-cutter rich. Lucas the Rope-maker. Narrated by Elisa Cordero, a Tagalog from Pagsanjan, Laguna. MissCordero says that the story is well known and is old. Luis and Isco were intimate friends. They lived in a country calledBagdad. Though these two friends had been brought up together in thesame school, their ideas were different. Luis believed that gentlenessand kindness were the second heaven, while Isco's belief was thatwealth was the source of happiness and peace in life. One day, while they were eating, Isco said, "Don't you believe, myfriend, that a rich man, however cruel he may be, is known everywhereand has great power over all his people? A poor man may be gentleand kind, but then he is disdainfully looked upon by his neighbors. " "Oh, " answered Luis, "I know it, but to me everybody is the same. Ilove them all, and I am not enchanted by anything that glisters. " "My friend, " said Isco, "our conversation is becoming serious. Letus take a walk this afternoon and see how these theories work out inthe lives of men. " That afternoon Luis and Isco went to a town called Cohija. On theirway they saw a rope-maker, Lucas by name, who by his condition showedhis great suffering from poverty. He approached Lucas and gave him aroll of paper money, saying, "Now, Lucas, take this money and spendit judiciously. " Lucas was overjoyed: he hardly knew what to do. When he reached home, he related to his wife Zelima what had happened to him. As has beensaid, Lucas was very poor and was a rope-maker. He had six littlechildren to support; but he had no money with which to feed them, norcould he get anything from his rope-making. Some days he could notsell even a yard of rope. When Lucas received the money from Luis, and had gone home and told his wife, he immediately went out againto buy food. He had one hundred pesos in paper money. He bought twopounds of meat, and a roll of cañamo; [54] and as there was some moremoney left, he put it in one of the corners of his hat. Unfortunately, as he was walking home, an eagle was attracted by the smell of themeat, and began flying about his head. He frightened the bird away;but it flew so fast that its claws became entangled in his hat, which was snatched off his head and carried away some distance. Whenhe searched for the money, it was gone. He could not find it anywhere. Lucas went home very sad. When his wife learned the cause of hissorrow, she became very angry. She scolded her husband roundly. Assoon as the family had eaten the meat Lucas bought, they were as pooras before. They were even pale because of hunger. One day Luis and Isco decided to visit Lucas and see how he wasgetting along. It happened that while they were passing in the samestreet as before, they saw Lucas weeping under a mango-tree near hissmall house. "What is the matter?" said Luis. "Why are you crying?" Poor Lucas told them all that had happened to him, --how the money waslost, and how his wife had scolded him. At first Luis did not believethe rope-maker's story, and became angry at him. At last, however, when he perceived that Lucas was telling the truth, he pardoned himand gave him a thousand pesos. Lucas returned home with delight, but his wife and children were not inthe house. They were out asking alms from their neighbors. Lucas thenhid the bulk of the money in an empty jar in the corner of the room, and then went out to buy food for his wife and children. While he wasgone, his wife and children returned. They had not yet eaten anything. Not long afterward a man came along selling rice. Zelima said to him, "Sir, can't you give us a little something to appease our hunger? I'llgive you some darak [55] in exchange. " "Oh, yes!" said the man, "I'll give you some rice, but you do notneed to give me anything. " Zelima took the rice gladly; and as she was looking for somethingwith which to repay the man, she happened to see the empty jar inwhich her husband had secretly put his money. She filled the jar withdarak and gave it to the rice-seller. When Lucas came home, he was very happy. He told his wife about themoney he had hidden. But when he found out that the money was gone, he was in despair: he did not know what to do. He scolded his wifefor her carelessness. As he could not endure to see the suffering ofhis children, he tried to kill himself, but his children preventedhim. At last he concluded to be quiet; for he thought, "If I hurt mywife, and she becomes sick, I can't stand it. I must take care of her. " Two months passed by, and Luis and Isco again visited their friendLucas. While they were walking in the street, Luis found a big pieceof lead. He picked it up and put it in his pocket. When they reachedLucas's house, they were astonished to see him in a more wretchedcondition than before. Luis asked what was the matter. Lucas relatedto him all that had occurred; but Luis just said, "Oh, no! you arefooling us. We will not believe you. " Lucas was very sad. He askedpardon of Luis for his carelessness, and said, "Don't increase theburden of my suffering by your scolding!" Now, Luis was by nature gentle and pitiful. He could not endure tosee his friend suffering. So he gave him the lead he had found inthe street, saying, "Now, take care of that! Maybe your wealth willcome from it. " Luis accepted the lead unwillingly, for he thoughtthat Luis was mocking him. When Lucas went into the house, he threw the lead away in the corner, and went to sleep. During the night a neighbor knocked at their door, asking for a piece of lead for her husband. The neighbor said, "Myhusband is going fishing early in the morning, and he asked me to buyhim some lead for his line, but I forgot it. I know he will scold me ifI don't have some ready for him. " Lucas, who was wakened by the talk, told his wife to get the lead he had thrown in the corner. When Zelimafound it, she gave it to their neighbor, who went away happy, promisingthat she would bring them the first fish her husband should catch. The next morning Lucas woke very late. The neighbor was already therewith a big fish, and Zelima was happy at having so much to eat. Whileshe was cleaning the fish, she found a bright stone inside it. As shedid not know of the value of the stone, she gave it to her youngestson to play with; but when the other children saw it, they quarrelledwith their brother, and tried to take it away from him. Lucas, too, was ignorant of the fact that the stone was worth anything. In front of their house lived a rich man named Don Juan. When heheard the noise of his neighbor's children quarrelling, he senthis wife to see what was the matter. Don Juan's wife saw the stone, and wanted to have it very much. She asked Zelima to sell it to her, but Zelima said that she would wait and ask her husband. The richman's wife went home and told her husband about the jewel. He wentto Lucas's house, and offered the rope-maker a thousand pesos for thestone; but Lucas refused, for now he suspected that it was worth morethan that. At last he sold it for twenty thousand pesos. Lucas was now a rich man. He bought clothes for his wife and children, renewed his house, which was falling to pieces, and bought a machinefor making rope. As his business increased, he bought anothermachine. But although Lucas was the richest man in town, he was verykind. His house was open to every comer. He supported crippled persons, and gave alms to the poor. When Luis and Isco visited Lucas the last time, they were surprisedand at the same time delighted to see him so rich. Lucas did not knowhow to thank them. He gave a banquet in honor of these two men. Afterthe feast was over, Lucas told his friends every detail of all thathad happened to him, how he had lent the lead, how his wife had foundthe stone in the fish, and how a rich man had bought it for twentythousand pesos. Luis was now convinced that Lucas was honest, and had told the truthon former occasions. Lucas lived in his big house happily and inpeace with his wife and children. Notes. These two Tagalog stories are probably derived from the same ultimatesource; the second, "Lucas the Rope-Maker, " being very much closer tothe original. That source is the "History of Khevajah Hasan al-Habbal"in the "Arabian Nights Entertainments" (see Burton's translation, Supplemental Nights, III : 341-366). There is also a Tagalog literaryversion of this story, --"Life of a Rope-maker in the Kingdom ofBagdad, " by Franz Molteni. I have at present no copy of this chap-book;but the work may safely be dated 1902-05, as those were the years inwhich Molteni published. This story follows faithfully the "ArabianNights" tale. The two rich friends are Saadi and Saad, and the nameof the rope-maker is Cojia Hasan. Our second folk-tale (b) seems to stand half way between this literaryversion and "The Rich and the Poor, "--not chronologically, to be sure, but so far as fidelity to the Arabian story is concerned. Although theevents are practically the same in (b) and in Molteni, the proper namesdiffer throughout. It is possible that (b) derives from an earlierTagalog literary version that is no longer extant. (a) is definitelylocalized on Laguna de Bay, and the story as a whole seems thoroughlynative. It is likely much older than either of the other two forms. A Bengal tale somewhat similar to these is to be found in McCulloch's"Bengali Household Tales, " No. III; it is also connected withthe Dr. Knowall cycle (our No. 1). Caballero has a Spanish story(see Ingram, "Dame Fortune and Don Money"). For a discussion of thecontinuously unlucky hero, see Clouston 2, 489-493. In Ralston 1, I95f. , may be found a group of stories dealing with luck. Compare alsoThorpe's "Yule-tide Stories, " 460 f. , for the North German story of"The Three Gifts. " For the "ejaculation guess" in No. 13(a), see notes to No. 1 (pp. 7-8). TALE 14 THE KING AND THE DERVISH. Narrated by José M. Hilario of Batangas, Batangas, who heard thestory from his father, a Tagalog. Once there lived a young and brave king with his gentle and lovingwife. Both had enjoyed an easy, comfortable, and, best of all, happylife. The king ruled his people well. The queen was a good wife as wellas a good sovereign: she always cheered her husband when he was sad. One day a dervish came to the palace. He told the king that hepossessed magical power, and straightway they became friends. Thisdervish had the power to leave his body and enter that of a deadanimal or person. Now, the king was fond of hunting, and once hetook his new friend with him to shoot deer. After a few hours ofhard chasing, they succeeded in killing a buck. To show his power, the dervish left his body and entered that of the dead deer. Then heresumed his former shape. The king was very anxious to be able to dothe same thing; whereupon the dervish gave him minute instructions, and taught him the necessary charms. Then the king left his body, and took possession of that of the deer. In an instant the dervishentered the king's body and went home as the monarch. He gave ordersthat a deer with certain marks should be hunted out and killed. Thetrue king was very unhappy, especially when he saw his own men chasinghim to take his life. In his wanderings through the forest, he saw a dead nightingale. Heleft the deer's body and entered the bird's. Now he was safe, sohe flew to his palace. He sang so sweetly, that the queen orderedher attendants to catch him. He gladly allowed himself to be caught, and to be cared for by the queen. Whenever the dervish took the birdin his hands, the bird pecked him; but the beautiful singer alwaysshowed signs of satisfaction when the queen smoothed his plumage. Not long after the bird's capture, a dog died in the palace. Theking underwent another change: he left the bird's body and enteredthat of the dog. On waking up in the morning, the queen found thather pet was dead. She began to weep. Unable to see her so sad, thedervish comforted her, and told her that he would give the birdlife again. Consequently he left the king's body and entered thebird's. Seeing his chance, the real king left the dog's body andresumed his original form. He then went at once to the cage and killedthe ungrateful bird, the dervish. The tender queen protested against the king's act of cruelty; but whenshe heard that she had been deceived by the dervish, she died of grief. The Mysterious Book. Narrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna. Once upon a time there lived a poor father and a poor son. The fatherwas very old, and was named Pedro. The son's name was Juan. Althoughthey were very poor, Juan was afraid of work. One day the two did not have a single grain of rice in the houseto eat. Juan now realized that he would have to find some work, or he and his father would starve. So he went to a neighboring townto seek a master. He at last found one in the person of Don Luzano, a fine gentleman of fortune. Don Luzano treated Juan like a son. As time went on, Don Luzano becameso confident in Juan's honesty, that he began to intrust him with themost precious valuables in the house. One morning Don Luzano wentout hunting. He left Juan alone in the house, as usual. While Juanwas sweeping and cleaning his master's room, he caught sight of ahighly polished box lying behind the post in the corner. Curious tofind out what was inside, he opened the box. There appeared anotherbox. He opened this box, and another box still was disclosed. One boxappeared after another until Juan came to the seventh. This last onecontained a small triangular-shaped book bound in gold and decoratedwith diamonds and other precious gems. Disregarding the consequencesthat might follow, Juan picked up the book and opened it. Lo! at onceJuan was carried by the book up into the air. And when he looked back, whom did he see? No other than Don Luzano pursuing him, with eyesfull of rage. He had an enormous deadly-looking bolo in his hand. As Don Luzano was a big man, he could fly faster than little Juan. Soonthe boy was but a few yards in front of his antagonist. It should alsobe known that the book had the wonderful power of changing anybodywho had laid his hands on it, or who had learned by heart one ofits chapters, into whatever form that person wished to assume. Juansoon found this fact out. In an instant Juan had disappeared, and inhis place was a little steed galloping as fast as he could down thestreet. Again, there was Don Luzano after him in the form of a bigfast mule, with bubbling and foaming mouth, and eyes flashing withhate. The mule ran so fast, that every minute seemed to be bringingJuan nearer his grave. Seeing his danger, Juan changed himself into a bird, --a pretty littlebird. No sooner had he done so than he saw Don Luzano in the formof a big hawk about to swoop down on him. Then Juan suddenly leapedinto a well he was flying over, and there became a little fish. DonLuzano assumed the form of a big fish, and kept up the chase; but thelittle fish entered a small crack in the wall of the well, where thebig fish could not pursue him farther. So Don Luzano had to give upand go home in great disappointment. The well in which Juan found himself belonged to three beautifulprincesses. One morning, while they were looking into the water, theysaw the little fish with its seven-colored scales, moving gracefullythrough the water. The eldest of the maidens lowered her bait, butthe fish would not see it. The second sister tried her skill. Thefish bit the bait; but, just as it was being drawn out of the water, it suddenly released its hold. Now the youngest sister's turn came. Thefish allowed itself to be caught and held in the tender hands of thisbeautiful girl. She placed the little fish in a golden basin of waterand took it to her room, where she cared for it very tenderly. Several months later the king issued a proclamation throughout hisrealm and other neighboring kingdoms, saying that the youngestprincess was sick. "To any one who can cure her, " he said, "Ipromise to give one-half of my kingdom. " The most skilful doctorshad already done the best they could, but all their efforts were invain. The princess seemed to grow worse and worse every day. "Ay, what foolishness!" exclaimed Don Luzano when he heard the news ofthe sick princess. "The sickness! Pshaw! That's no sickness, neverin the wide world!" The following morning there was Don Luzano speaking with the king. "Ipromise to cure her, " said Don Luzano. "I have already cured manysimilar cases. " "And your remedy will do her no harm?" asked the king after somehesitation. "No harm, sir, no harm. Rely on my honor. " "Very well. And you shall have half of my kingdom if you aresuccessful. " "No, I thank you, your Majesty. I, being a faithful subject, need nopayment whatever for any of my poor services. As a token from you, however, I should like to have the fish that the princess keeps inher room. " "O my faithful subject!" exclaimed the king in joy. "How good youare! Will you have nothing except a poor worthless fish?" "No more" that's enough. " "Well, then, " returned the king, "prepare your remedy, and on thethird day we shall apply it to the princess. You can go home now, and you may be sure that you shall have the fish. " Don Luzano took his leave of the king, and then went home. On the thirdday this daring magician came back to the palace to apply his remedyto the princess. Before he began any part of the treatment, however, he requested that the fish be given to him. The king consented tohis request: but as he was about to dip his hand into the basin, the princess boldly stopped him. She pretended to be angry on theground that Don Luzano would soil with his hands the golden basin ofthe monarch. She told him to hold out his hands, and she would pourthe fish into them. Don Luzano did as he was told: but, before thefish could reach his hands, the pretty creature jumped out. No fishnow could be seen, but in its stead was a beautiful gold ring adorningthe finger of the princess. Don Luzano tried to snatch the ring, but, as the princess jerked her hand back, the ring fell to the floor, and in its place were countless little mungo [56] seeds scatteredabout the room. Don Luzano instantly took the form of a greedy crow, devouring the seeds with extraordinary speed. Juan, who was containedin one of the seeds that had rolled beneath the feet of the princess, suddenly became a cat, and, rushing out, attacked the bird. As soonas you could wink your eyes or snap your fingers, the crow was dead, miserably torn to pieces. In place of the cat stood Juan in anembroidered suit, looking like a gay young prince. "This is my beloved, " confessed the princess to her father as shepointed to Juan. The king forgave his daughter for concealing fromhim the real condition of her life, and he gladly welcomed his newson-in-law. Prince Juan, as we shall now call our friend, was destinedto a life of peace and joy. He was rid of his formidable antagonist;he had a beautiful princess (who was no longer sick) for a wife; andhe had an excellent chance of inheriting the throne. There is no more. Notes. A third form (c) I have only in abstract; it is entitled "The Priestand his Pupil:"-- A boy learns a number of magic tricks from the priest, his master. Hechanges himself into a hog, and is sold to the priest; then he runsaway, transforms himself into a horse, and is again sold to hismaster for much money. The horse breaks loose and runs off. Thepriest now realizes the truth, and, transforming himself into ahorse, pursues the first horse. When they come to a river, thefirst horse becomes a small fish, and the second a large fish, andthe chase continues. Then the two fish become birds wheeling aloft, the larger chasing the smaller. As he flies over the palace of theKing of Persia, the boy becomes a small cocoanut-ring, and dropson to the finger of the princess. The defeated priest returns home, and threatens the King of Persia with war if he will not give up thering. When the priest calls at the court, the boy has changed himselffrom a ring into a dog. The priest is told that he shall have thering provided he becomes a duck. Immediately when he has complied, the dog seizes him and kills him. The hero later weds the princess. A fourth form (d) is the Tagalog story "The Battle of the Enchanters, "printed in JAFL 20 : 309-310. Both of these variants (c and d) bear a close resemblance to oursecond story of "The Mysterious Book, " and all three probably go backto a common source; but that source is not the "Arabian Nights" (asGardner hints, JAFL 20 : 309, note), although the second calendar'stale in that collection represents one form of the "TransformationCombat" cycle. These three Filipino variants are members of the largefamily of Oriental and European folk-tales of which the Norse "FarmerWeathersky" (Dasent, No. XLI) or the German "The Thief and his Master"(Grimm, No. 68) may be taken as representatives. The essential elementsof this form of the "Transformation Combat" cycle have been noted byBolte-Polívka (2 : 61) as follows:-- A A father gives his son up to a magician to be taught, the conditionbeing that the father at the end of a year must be able to recognizehis son in animal form. B The son secretly learns magic and thieving. C In the form of a dog, ox, horse, he allows his father to sell him, finally to the magician himself, to whom the father, contrary todirections, also hands over the bridle. D1 The son, however, succeeds in slipping off the bridle, and (D2)overcomes the magician in a transformation combat (hare, fish, bird, etc. ). D3 Usually, after the hero has flown in the guise of a birdto a princess and is concealed by her in the form of a ring, themagician appears to the king her father, who has become sick, anddemands the ring as payment for a cure. The princess drops the ring, and there lies in its place a pile of millet-seed, which the magicianas a hen starts to pick up; but the hero quickly turns himself intoa fox, and bites off the hen's head. With slight variations from the formula as given above, these elementsare distributed thus in our stories:-- (b) BD2D3 (c) BCD2D3 (d) BCD1D3 Bolte and Polívka (2 : 66) cite a number of Oriental versions ofthe story (Hindoo and Arabian) which in their main outlines arepractically identical with our variants. In the absence of the storyin any Spanish version, it seems most reasonable to look to India asthe source of our tales; unless, as is possible, they were introducedinto the Islands from Straparola (viii, 5), whose collection of storiesmight have found their way there through the Spaniards. For furtherdiscussions of this cycle, see Macculloch, 164-166; Clouston 3, 1 :413 ff. ; Köhler-Bolte, 1 : 138 ff. , 556 f. ; Benfey, 1 : 410-413. Our first story, "The King who became a Deer, a Nightingale, and a Dog, " while containing the "transformation combat" betweenmagician and pupil, differs from the other members of this group inone important respect: the transformation cannot take place unlessthere is a dead body for the transformer's spirit to enter. It isalso to be noted that, as soon as a spirit leaves a body, that bodybecomes dead. There can be no doubt that this story of ours is derivedfrom the 57th to the 60th "Days" in the "1001 Days" (Persian Tales, 1 : 212 ff. ; Cabinet des Fées, XlV, p. 326 f. ), the story of PrinceFadlallah. For other variants of this cycle, see Benfey, 1 : 122 f. , especially 126. The Persian story might have reached the Philippinesthrough the medium of the French translation, of which our taleappears to be little more than the baldest abstract. Benfey explains the "transformation combat" as originating in thedisputes between Buddhists and Brahmans. Doubtless the story firstgrew up in India. A very ancient Oriental analogue, which has nothitherto been pointed out, I believe, is the Hebrew account ofAaron's magical contest with the Egyptian sorcerers (see Exodus, vii, 9-12). Compare also the betting-contest between the two kingsin No. 1 of this collection, and see the notes. TALE 15 THE MIRACULOUS COW. Narrated by Adela Hidalgo, a Tagalog from Manila, who heard the storyfrom another Tagalog student. There was once a farmer driving home from his farm in hiscarreton. [57] He had tied his cow to the back of his cart, as he wasaccustomed to do every evening on his way home. While he was goingalong the road, two boys saw him. They were Felipe and Ambrosio. Felipewhispered to Ambrosio, "Do you see the cow tied to the back of thatcarreton? Well, if you will untie it, I will take it to our house. " Ambrosio approached the carreton slowly, and untied the cow. He handedthe rope to Felipe, and then tied himself in the place of the animal. "Come on, Ambrosio! Don't be foolish! Come on with me!" whisperedFelipe impatiently. "No, leave me alone! Go home, and I will soon be there!" answeredthe cunning Ambrosio. After a while the farmer happened to look back. What a surprisefor him! He was frightened to find a boy instead of his cow tiedto the carreton. "Why are you there? Where is my cow?" he shoutedfuriously. "Rascal, give me my cow!" "Oh, don't be angry with me!" said Ambrosio. "Wait a minute, and Iwill tell you my story. Once, when I was a small boy, my mother becamevery angry with me. She cursed me, and suddenly I was transformedinto a cow; and now I am changed back into my own shape. It is notmy fault that you bought me: I could not tell you not to do so, forI could not speak at the time. Now, generous farmer, please give memy freedom! for I am very anxious to see my old home again. " The farmer did not know what to do, for he was very sorry to lose hiscow. When he reached home, he told his wife the story. Now, his wifewas a kind-hearted woman; so, after thinking a few minutes, she said, "Husband, what can we do? We ought to set him free. It is by thegreat mercy of God that he has been restored to his former self. " So the wily boy got off. He rejoined his friend, and they had a goodlaugh over the two simple folks. Notes. Like the preceding, this story is of Oriental origin. It musthave grown up among a people to whom the idea of metempsychosiswas well known, but who at the same time held a skeptical view ofthat doctrine. Whether or not this droll reached the Philippines byway of the Iberian Peninsula, is hard to say definitely. A Spanishfolk-tale narrating practically the same incident is to be foundin C. Sellers, pp. 1 ff. : "The Ingenious Student. " There the shrewdbut poverty-stricken Juan Rivas steals a mule from the pack-train ofa simple-minded muleteer; and while the companions escape with theanimal and sell it, Juan puts on the saddle and bridle, and takes theplace of the stolen beast. His explanation that he has just fulfilleda long period of punishment imposed on him by Mother Church satisfiesthe astonished mule-owner, and Juan escapes with only the admonitionnever again to incur the wrath of his spiritual Mother. The oldest version with which I am familiar is the "Arabian Nights"anecdote of "The Simpleton and the Sharper" (Burton's translation, v : 83). This story is practically identical with ours, except thatthe Filipino version lacks the additional final comical touch of theArabian. The owner of the ass, after the adventure with the sharper, went to the market to buy another beast, "and, lo! he beheld hisown ass for sale. And when he recognized it, he advanced to it, and, putting his mouth to its ear, said, 'Wo to thee, O unlucky! Doubtlessthou hast returned to intoxication and beaten thy mother again. ByAllah, I will never again buy thee!'" The sharper had previouslygiven as the reason of his transformation the fact that his mother hadcursed him when he, in a fit of drunkenness, had beaten her. Cloustontells this story in his "Book of Noodles" (81-83). Stories of the transformation of a child into an animal becauseof a parent's curse are found all over Europe. This motif is alsowidespread in the Philippines among both the Christian and the Pagantribes. It is usually incorporated in an origin story, such as "TheOrigin of Monkeys. " For this belief among a non-Christian people innorthern Luzon, see Cole, Nos. 65-67. None of these tales, however, assume the droll form: they are told as serious etiological myths. TALE 16 THE CLEVER HUSBAND AND WIFE. Narrated by Elisa Cordero, a Tagalog from Pagsanjan, La Laguna. Sheheard the story from her servant. Pedro had been living as a servant in a doctor's house for more thannine years. He wanted very much to have a wife, but he had no businessof any kind on which to support one. One day he felt very sad. His look of dejection did not escape thenotice of his master, who said, "What is the matter, my boy? Why doyou look so sad? Is there anything I can do to comfort you?" "Oh, yes!" said Pedro. "What do you want me to do?" asked the doctor. "Master, " the man replied, "I want a wife, but I have no money tosupport one. " "Oh, don't worry about money!" replied his master. "Be ready to-morrow, and I will let you marry the woman you love. " The next day the wedding was held. The doctor let the couple live in acottage not far from his hacienda, [58] and he gave them two hundredpieces of gold. When they received the money, they hardly knew whatto do with it, as Pedro had never had any business of any sort. "Whatshall we do after we have spent all our money?" asked the wife. "Oh, we can ask the doctor for more, " answered Pedro. Years passed by, and one day the couple had not even a cent withwhich to buy food. So Pedro went to the doctor and asked him for somemoney. The doctor, who had always been kind to them, gave him twentypieces of gold; but these did not last very long, and it was not manydays before the money was all spent. The husband and wife now thoughtof another way by which they could get money from the doctor. Early one day Pedro went to the doctor's house weeping. He said thathis wife had died, and that he had nothing with which to pay for herburial. (He had rubbed onion-juice on his eyes, so that he lookedas if he were really crying. ) When the doctor heard Pedro's story, he pitied the man, and said to him, "What was the matter with yourwife? How long was she sick?" "For two days, " answered Pedro. "Two days!" exclaimed the doctor, "why did you not call me, then? Weshould have been able to save her. Well, take this money and see thatshe gets a decent burial. " Pedro returned home in good spirits. He found his wife Marta waitingfor him at the door, and they were happy once more; but in a month themoney was all used up, and they were on the point of starving again. Now, the doctor had a married sister whom Pedro and his wife hadworked for off and on after their marriage. Pedro told his wife to goto the doctor's sister, and tell her that he was dead and that shehad no money to pay for the burial. Marta set out, as she was told;and when she arrived at the sister's house, the woman said to her, "Marta, why are you crying?" "My husband is dead, and I have no money to pay for his burial, "said Marta, weeping. "You have served us well, so take this money and see that masses aresaid for your husband's soul, " said the kind-hearted mistress. That evening the doctor visited his sister to see her son who wassick. The sister told him that Marta's husband had died. "No, " answeredthe doctor, "it was Marta who died. " They argued and argued, butcould not agree; so they finally decided to send one of the doctor'sservants to see which one was dead. When Pedro saw the servant coming, he told his wife to lie flat and stiff in the bed as if she were dead;and when the servant entered, Pedro showed him his dead wife. The servant returned, and told the doctor and his sister that it wasMarta who was dead; but the sister would not believe him, for shesaid that perhaps he was joking. So they sent another servant. Thistime Marta made Pedro lie down stiff and flat in the bed; and whenthe servant entered the house, he saw the man lying as if dead. So hehurried back and told the doctor and his sister what he had seen. Nowneither knew what to believe. The next morning, therefore, the doctorand his sister together visited the cottage of Pedro. They foundthe couple both lying as if dead. After examining them, however, the doctor realized that they were merely feigning death. He wasso pleased by the joke, and so glad to find his old servants alive, that he took them home with him and made them stay at his house. Notes. This droll seems to be derived from the "1001 Nights" (271st to 290thnights of the Breslau edition, "The Story of Abu-l-hasan the Wag, orthe Sleeper Awakened"). The Arabian story is not only more detailed, but contains much preliminary matter that is altogether lacking inour story. In fact, the two are so dissimilar, except for the trickthe husband and wife play on their benefactor to get more money, that it is hard to demonstrate a historical connection between the two. I have in text and translation (the latter unpublished) a Tagalogmetrical version of the Arabian story. This metrical version, whichis told in 1240 lines, is entitled (in translation) "The Story ofAbu-Hasan, Who dreamed when he was Awake. Poem by Franz Molteni. Firstedition, Manila. " Although this work is not dated, it probably appearedafter 1900. In general, the Tagalog poem agrees with the "1001 Nights"story, though it differs in details. An analysis of the differencesin the first part of the narratives need not concern us here, as ourfolk-tale is connected with only the last third of the romance. In the metrical version, after Abu, through the favor of the sultan, has been married to Nuzhat, one of the ladies-in-waiting, the newcouple begin to live extravagantly, and soon exhaust the dowry andwedding gifts. Then after much deliberation Abu decides to go tothe sultan, tell him that Nuzhat his wife is dead, and ask formoney for her burial. The ruse succeeds; Abu returns home witha thousand ounces of gold. He at once counsels his wife to go tothe sultana with a similar story that he is dead and that money isneeded for his funeral. Nuzhat, too, receives a thousand ounces fromthe sultana. The sultan now visits his wife, and tells her of thedeath of Nuzhat. She insists that it is Abu who is dead, and theyargue violently about the matter. Finally the sultan decides to sendone of his servants to report the truth. When Abu sees the servantcoming, he bids his wife lie on the bier, and the servant is shownher corpse. He reports that it is Nuzhat who is dead. The sultanais enraged at the servant's statement, and sends her nurse for thetruth. This time Abu lies on the bier, and Nuzhat shows his body tothe nurse. When the old woman returns with her contradictory story, the sultan's servant calls her a black falsifying witch. At last thesultan and sultana themselves go to see. Both Abu and Nuzhat are foundlying as if dead. The sultan and his wife now argue so violently asto which of their favorites died first, that the deceitful couple, fearful of the outcome, kneel before their rulers, confess the trick, and beg forgiveness. The royal pair laugh at the joke, and give Abuand his wife enough to support them the rest of their days. The last part of the Arabian story is substantially as given above, only Nuzhat goes first to the sultana with the account of Abu'sdeath, after which Abu visits the sultan and tells him of Nuzhat'sdeath. Then follows the quarrel between the sultan and his wife overthe contradictory reports brought back by the two messengers. Allfour go in person to discover the truth. Both Nuzhat and Abu arefound dead. Sultan: "I would give a thousand pieces of gold to knowwhich died first. " Abu jumps up, says that he died first, and claimsthe reward. Ending as above. This story of Abu is also told as a folk-tale in Simla, northern India(Dracott, 166-173), where it retains the Arabic title, "Abul Hussain, "and is almost identical with the "1001 Nights" version. In the Simlatale, however, the despatching of servants to learn which one is reallydead is lacking. The sultan and his wife together go to Abul's house, and find both dead. "If we could only find out which died first!" etc. Our story, the Tagalog folk-tale, is told almost as an anecdote. Thesultan has been transformed into a doctor; the sultana, into thedoctor's sister; Abu, into a poor servant, Pedro; and Nuzhat, intoMarta. The glitter of the Oriental harem has vanished, as indeed hasalso the first two-thirds of the story. The descent in setting andlanguage has been so great, that I am inclined to suspect that thisdroll has existed--at least, in one family--for a long time. It couldhardly have been derived from Molteni's poetic version. For the samesort of relationship between another folk-tale and an "Arabian Nights"story, see No. 13 and the notes. TALE 17 THE THREE BROTHERS. Narrated by Gregorio Frondoso, a Bicol from Tigaon, Camarines. Thenarrator says, "This story was told to me by an old man who happenedto stay at our house one night. He was a traveller. I was then alittle boy. " Once upon a time, when wishing was having, there dwelt in the joyousvillage of Delight a poor farmer, Tetong, with his loving wifeMaria. His earning for a day's toil was just enough to sustain them;yet they were peaceful and happy. Nevertheless they thought that theirhappiness could not be complete unless they had at least one child. Somorning and night they would kneel before their rustic altar and prayGod to grant them their desire. As they were faithful in their purpose, their wish was fulfilled. A son was born to them, and joy filledtheir hearts. The couple's love for their child grew so intense, that they craved for another, and then for still another. The Lordwas mindful of their prayers; and so, as time went on, two more sonswere born to them. The second son they named Felipe; and the youngest, Juan. The name of the oldest was Pedro. All three boys were lovelyand handsome, and they greatly delighted their parents. In the course of time, however, when they were about eight, seven, and six years old, Pedro, Felipe, and Juan became monstrously greateaters. Each would eat at a single meal six or seven chupas [59]of rice: consequently their father was obliged to work very hard, for he had five mouths to feed. In this state of affairs, Tetongfelt that, although these children had been born to him and his wifeas an increase of their happiness, they would finally exhaust whatlittle he had. Nor was Maria any the less aware of the gluttony ofher sons. By degrees their love for their sons ripened into hatred, and at last Tetong resolved to do away with his children. One night, while he and his wife were sitting before their dim lightand their three sons were asleep, Tetong said to his wife, "Do younot think it would be better to get rid of our sons? As you see, weare daily becoming poorer and poorer because of them. I have decidedto cast them away into some distant wild forest, where they may feedthemselves on fruits or roots. " On hearing these words of her husband, Maria turned pale: her blood rancold in her veins. But what could she do? She felt the same distressas her husband. After a few moments of silence, she replied in afaltering voice, "My husband, you may do as you wish. " AccordinglyTetong made ready the necessary provisions for the journey, whichconsisted of a sack of rice and some preserved fish. The next morning, on the pretext of planting camotes [60] and cornon the hill some thirty miles away from the village, he ordered hissons to accompany him. When they came to a forest, their father ledthem through a circuitous path, and at last took them to the hill. Assoon as they arrived there, each set to work: one cut down trees, another built a shed, and the others cleared a piece of land in whichto plant the camotes and corn. After two weeks their provisions were almost used up. Tetong thencalled his sons together, and said to them, "My sons, we have verylittle to eat now. I am going to leave you for some days: I am goingback to our village to get rice and fish. Be very good to one another, and continue working, for our camotes will soon have roots, and ourcorn ears. " Having said these words, he blessed them and left. Days, weeks, and months elapsed, but Tetong did not reappear. The cornbore ears, and the camotes produced big sound roots; but these were notsufficient to support the three brothers. Nor did they know the wayback to their home. At last, realizing that their father and motherdid not care for them any more, they agreed to wander about and lookfor food. They roved through woods, thickets, and jungles. At last, fatigued and with bodies tired and bruised, they came to a wide river, on the bank of which they stopped to rest. While they were bewailingtheir unhappy lot, they caught sight, on the other side of the river, of banana-trees with bunches of ripe fruit. They determined to getthose fruits; but, as they knew nothing about swimming, they had to cutdown bamboos and join them together to bridge the stream. So great wastheir hunger, that each ate three bunches of the ripe bananas. Afterthey had satisfied their hunger, they continued on their way refreshed. Soon they came upon a dark abyss. Curious to know what it mightcontain, the three brothers looked down into it, but they could notsee the bottom. Not contented, however, with only seeing into thewell, they decided to go to the very bottom: so they gathered vinesand connected them into a rope. Pedro was the first to make the attempt, but he could not stand thedarkness. Then Felipe tried; but he too became frightened, and couldnot stay long in the dark. At last Juan's turn came. He went down tothe very bottom of the abyss, where he found a vast plain covered withtrees and bushes and shrubs. On one side he saw at a short distance agreen house. He approached the house, and saw a most beautiful ladysitting at the door. When she saw him, she said to him in friendlytones, "Hail, Juan! I wonder at your coming, for no earthly creaturehas ever before been here. However, you are welcome to my house. " Withwords of compliment Juan accepted her invitation, and entered thehouse. He was kindly received by that lady, Maria. They fell in lovewith each other, and she agreed to go with Juan to his home. They had talked together but a short while, when Maria suddenly toldJuan to hide, for her guardian, the giant, was coming. Soon the monsterappeared, and said to Maria in a terrible voice, "You are concealingsome one. I smell human flesh. " She denied that she was, but thegiant searched all corners of the house. At last Juan was found, and he boldly fought with the monster. He received many wounds, butthey were easily healed by Maria's magic medicine. After a terrificstruggle, the giant was killed. Maria applauded Juan's valor. Shegave him food, and related stories to him while he was eating. Shealso told him of her neighbor Isabella, none the less beautiful thanshe. Juan, in turn, told her of many things in his own home that werenot found in that subterranean plain. When he had finished eating and had recovered his strength, Juan saidthat they had better take Isabella along with them too. Maria agreedto this. Accordingly Juan set out to get Isabella. When he came toher house, she was looking out the window. As soon as she saw him, she exclaimed in a friendly manner, "O Juan! what have you come herefor? Since my birth I have never seen an earthly creature like you!" "Madam, " returned Juan in a low voice, "my appearance before you isdue to some Invisible Being I cannot describe to you. " The momentIsabella heard these words, she blushed. "Juan, " she said, "come up!" Juan entered, and related to her his unfortunate lot, and how he hadfound the abyss. Finally, struck with Isabella's fascinating beauty, Juan expressed his love for her. They had not been talking longtogether, when footsteps were heard approaching nearer and nearer. Itwas her guardian, the seven-headed monster. "Isabella, " it growled, with an angry look about, "some human creature must be somewhere inthe house. " "There is nobody in the house but me, " she exclaimed. The monster, however, insisted. Seeking all about the house, it at last discoveredJuan, who at once attacked with his sword. In this encounter he wasalso successful, cutting off all the seven heads of the monster. With great joy Juan and Isabella returned to Maria's house. Then thethree went to the foot of the well. There Juan found the vine stillsuspended. He tied one end of it around Isabella's waist, and then shewas pulled up by the two brothers waiting above. When they saw her, Pedro and Felipe each claimed her, saying almost at the same time, "What a beauty! She is mine. " Isabella assured them that there wereother ladies below prettier than she. When he heard these words, Felipe dropped one end of the vine again. When Maria reached the topof the well, Felipe felt glad, and claimed her for himself. As the twobrothers each had a maiden now, they would not drop the vine a thirdtime; but finally Maria persuaded them to do so. On seeing only theirbrother's figure, however, the two unfeeling brothers let go of thevine, and Juan plunged back into the darkness. "O my friends!" saidMaria, weeping, "this is not the way to treat a brother. Had it notbeen for him, we should not be here now. " Then she took her magic comb, saying to it, "Comb, if you find Juan dead, revive him; if his legsand arms are broken, restore them. " Then she dropped it down the well. By means of this magic comb, Juan was brought back to life. Themoment he was able to move his limbs, he groped his way in the dark, and finally he found himself in the same subterranean plain again. Ashe knew of no way to get back to earth, he made up his mind to accepthis fate. As he was lazily strolling about, he came to a leafy tree withspreading branches. He climbed up to take a siesta among its freshbranches. Just as he closed his eyes, he heard a voice calling, "Juan, Juan! Wake up! Go to the Land of the Pilgrims, for thereyour lot awaits you. " He opened his eyes and looked about him, buthe saw nothing. "It is only a bird, " he said, "that is disturbingmy sleep. " So he shut his eyes again. After some moments the samevoice was heard again from the top of the tree. He looked up, but hecould not see any one. However, the voice continued calling to himso loudly, that he could not sleep. So he descended from the tree tofind that land. In his wanderings he met an old man wearing very ragged, worn-outclothes. Juan asked him about the Land of the Pilgrims. The old mansaid to him, "Here, take this piece of cloth, which, as you see, I havetorn off my garment, and show it to a hermit you will find living ata little distance from here. Then tell him your wish. " Juan took thecloth and went to the hermit. When the hermit saw Juan entering hiscourtyard without permission, he was very angry. "Hermit, " said Juan, "I have come here on a very important mission. While I was sleepingamong the branches of a tree, a bird sang to me repeatedly that I mustgo to the Land of the Pilgrims, where my lot awaits me. I resolvedto look for this land. On my way I met an old man, who gave me thispiece of cloth and told me to show it to you and ask you about thisplace I have mentioned. " When the hermit saw the cloth, his angerwas turned into sorrow and kindness. "Juan, " he said, "I have beenhere a long time, but I have never seen that old man. " Now, this hermit had in his care all species of animals. He summonedthem all into his courtyard, and asked each about the Land of thePilgrims; but none could give any information. When he had asked themall in vain, the hermit told Juan to go to another hermit living somedistance away. Accordingly Juan left to find this hermit. At first, like the other, this hermit was angry on seeing Juan; but when he saw the piece ofcloth, his anger was turned into pity and sorrow. Juan told him whathe was looking for, and the hermit sounded a loud trumpet. In a momentthere was an instantaneous rushing of birds of every description. Heasked every one about the Land of the Pilgrims, but not one knew ofthe place. But just as Juan was about to leave, suddenly there came aneagle swooping down into the courtyard. When asked if it knew of theLand of the Pilgrims, it nodded its head. The hermit then ordered it tobear Juan to the Land of the Pilgrims. It willingly obeyed, and flewacross seas and over mountains with Juan on its back. After Juan hadbeen carried to the wished-for land, the eagle returned to its master. Here Juan lived with a poor couple, who cared for him as if he weretheir own child, and he served them in turn. He asked them aboutthe land they were living in. They told him that it was governed bya tyrannical king who had a beautiful daughter. They said that manyprinces who courted her had been put to death because they had failedto fulfil the tasks required of them. When Juan heard of this beautifulprincess, he said to himself, "This is the lot that awaits me. Sheis to be my wife. " So, in spite of the dangers he ran the risk of, he resolved to woo her. One day, when her tutors were away, he made a kite, to which hefastened a letter addressed to the princess, and flew it. While she wasstrolling about in her garden, the kite suddenly swooped down beforeher. She was surprised, and wondered. "What impudent knave, " she said, "ventures to let fall his kite in my garden?" She stepped towards thekite, looked at it, and saw the letter written in bold hand. She readit. After a few moments' hesitation, she replaced it with a letterof her own in which she told him to come under the window of her tower. When he came there, the princess spoke to him in this manner: "Juan, if you really love me, you must undergo hardships. Show yourselfto my father to-morrow, and agree to do all that he commands you todo. Then come back to me. " Juan willingly promised to undertake anydifficulties for her sake. The next morning Juan waited at the stairway of the king's palace. Theking said to him, "Who are you, and what do you come here for?" "O king! I am Juan, and I have come here to marry your daughter. " "Very well, Juan, you can have your wish if you perform the task Iset you. Take these grains of wheat and plant them in that hill, and to-morrow morning bring me, out of these same grains, newlybaked bread for my breakfast. Then you shall be married immediatelyto my daughter. But if you fail to accomplish this task, you shallbe beheaded. " Juan bowed his head low, and left. Sorrowful he appeared beforethe princess. "What's the matter, Juan?" she said. "O my dear princess! your father has imposed on me a task impossibleto perform. He gave me these grains of wheat to be planted in thathill, and to-morrow he expects a newly baked loaf of bread from them. " "Don't worry, Juan. Go home now, and to-morrow show yourself to myfather. The bread will be ready when he awakes. " The next morning Juan repaired to the palace, and was glad to find thebread already on the table. When the king woke up, he was astonishedto see that Juan had performed the task. "Now, Juan, " said the king, "one more task for you. Under my windowI have two big jars, --one full of mongo, [61] the other of very finesand. I will mix them, and you have to assort them so that each kindis in its proper jar again. " Juan promised to fulfil this task. Hepassed by the window of the princess, and told her what the king hadsaid. "Go home and come back here to-morrow, " she said to him. "Theking will find the mongo and sand in their proper jars. " The next morning Juan went back to the palace. The king, just arisenfrom bed, looked out of the window, and was astounded to see the mongoand sand perfectly assorted. "Well, Juan, " said the king, "you havesuccessfully performed the tasks I required of you. But I have onething more to ask of you. Yesterday afternoon, while my wife and Iwere walking along the seashore, my gold ring fell into the water. Iwant you to find it, and bring it to me to-morrow morning. " "Your desire shall be fulfilled, O king!" replied Juan. He told the princess of the king's wish. "Come here tomorrow justbefore dawn, " she said, "and bring a big basin and a bolo. We willgo together to find the ring. " Just before dawn the next day he went to her tower, where she waswaiting for him in the disguise of a village maid. They went to theseashore where the ring was supposed to have been lost. There theprincess Maria--that was her name--said to him, "Now take your basinand bolo and cut me to pieces. Pour out the chopped mass into thewater in which my father's ring was dropped, but take care not tolet a single piece of the flesh fall to the ground!" On hearing these words, Juan stood dumfounded, and began to weep. Thenin an imploring tone he said, "O my beloved! I would rather have youchop my body than chop yours. " "If you love me, " she said, "do as I tell you. " Then Juan reluctantly seized the bolo, and with closed eyes cut herbody to pieces and poured the mass into the water where the ring wassupposed to be. In five minutes there rose from the water the princesswith the ring on her finger. But Juan fell asleep; and before he awoke, the ring fell into the water again. "Oh, how little you love me!" she exclaimed. "The ring fell becauseyou did not catch it quickly from my finger. Cut up my body as before, and pour the mass of flesh into the water again. " Accordingly Juancut her to pieces a second time, and again poured the mass into thewater. Then in a short time Maria rose from the water with the ringon her finger; but Juan fell asleep again, and again the ring fellback into the water. Now Maria was angry: so she cut a gash on his finger, and told himto cut her body to pieces and pour the mass out as before. At lastthe ring was found again. This time Juan was awake, and he quicklycaught the ring as she rose from the water. That morning Juan went before the king and presented the ring tohim. When the monarch saw it, he was greatly astonished, and said tohimself, "How does he accomplish all the tasks I have given him? Surelyhe must be a man of supernatural powers. " Raising his head, he saidto Juan, "Juan, you are indeed the man who deserves the hand of mydaughter; but I want you to do me one more service. This will be thelast. Fetch me my horse, for I want to go out hunting to-day. " Now, this horse could run just as fast as the wind. It was a very wildhorse, too, and no one could catch it except the king himself andthe princess. Juan promised, however, and repaired to Maria's tower. When shelearned her father's wish, she went with Juan and helped him catchthe horse. After they had caught it, she caught hers too. Then theyreturned to the palace. Juan and Maria now agreed to run away. Soafter Juan had tied the king's horse near the stairway, they mountedMaria's horse and rode off rapidly. When the king could not find his daughter, he got on his horseand started in pursuit of Juan and Maria, who were now some milesahead. But the king's horse ran so fast, that in a few minutes he hadalmost overtaken the fugitives. Maria, seeing her father behind them, dropped her comb, and in the wink of an eye a thick grove of bamboosblocked the king's way. By his order, a road was made through thebamboo in a very short time. Then he continued his chase; but justas he was about to overtake them a second time, Maria flung downher ring, and there rose up seven high hills behind them. The kingwas thus delayed again; but his horse shot over these hills as fastas the wind, so that in a few minutes he was once more in sight ofthe fugitives. This time Maria turned around and spat. Immediatelya wide sea appeared behind them. The king gave up his pursuit, andonly uttered these words: "O ungrateful daughter!" Then he turnedback to his palace. The young lovers continued their journey until they came to a smallvillage. Here they decided to be married, so they at once went tothe village priest. He married them that very day. Juan and Marianow determined to live in that place the rest of their lives, so theybought a house and a piece of land. As time went by, Juan thought ofhis parents. One day he asked permission from his wife to visit his father andmother. "You may go, " she said; "but remember not to let a single dropof your father's or mother's tears fall on your cheeks, for you willforget me if you do. " Promising to remember her words, Juan set out. When his parents saw him, they were so glad that they embraced him andalmost bathed him with tears of joy. Juan forgot Maria. It happenedthat on the day Juan reached home, Felipe, his brother, was marriedto Maria, the subterranean lady, and a feast was being held in thefamily circle. The moment Maria recognized Juan, whom she lovedmost, she annulled her marriage with Felipe, and wanted to marryJuan. Accordingly the village was called to settle the question, and Maria and Juan were married that same day. The merrymaking anddancing continued. In the mean time there came, to the surprise of every one, a beautifulprincess riding in a golden carriage drawn by fine horses. She wasinvited to the dance. While the people were enjoying themselvesdancing and singing, they were suddenly drawn together around thisprincess to see what she was doing. She was sitting in the middleof the hall. Before her she had a dog chained. Then she began to askthe dog these questions:-- "Did you not serve a certain king for his daughter?" "No!" answered the dog. "Did he not give you grains of wheat to be planted in a hill, andthe morning following you were to give him newly baked bread madefrom the wheat?" "No!" "Did he not mix together two jars of mongo and sand, then orderyou to assort them so that the mongo was in one jar and the sand inthe other?" "No!" "Do you not remember when you and a princess went together to theseashore to find the ring of her father, and when you cut her bodyto pieces and poured the chopped mass into the water?" When Juan, who was watching, heard this last question, he rushed fromthe ring of people that surrounded her and knelt before her, saying, "Omy most precious wife! I implore your forgiveness!" Then the new-comer, who was none other than Maria, Juan's true wife, embraced him, andtheir former love was restored. So the feast went on. To the greatjoy of Felipe, Maria, the subterranean lady, was given back to him;and the two couples lived happily the rest of their lives. Notes. This story, which is a mixture of well-known motifs and incidents, really falls into two parts, though an attempt is made at the end tobind them together. The first part, ending with the treachery of thebrothers after the hero has made his underground journey and rescuedthe two beautiful maidens from their giant captors, has resemblancesto parts of the "Bear's Son" cycle. The second half of the story is awell-developed member of the "Forgotten Betrothed" cycle, preserving, in fact, all the characteristic incidents, and also prefacing to thiswhole section details that form a transition between it and part 1. Iam unable to point out any European parallels to the story as a whole, but analogues of both parts are very numerous. As the latter halfconstitutes the major portion of our story, we shall consider it first. The fundamental and characteristic incidents of the "ForgottenBetrothed" cycle (sometimes called the "True Bride" cycle) are asfollows:-- A The performance by the hero of difficult tasks through the help ofthe loved one, who is usually the daughter of a magician. B The magic flight of the couple, either with transformations ofthemselves or with the casting behind them of obstacles to retardthe pursuer. C The forgetting of the bride by the hero because he breaks a taboo(the cause of the forgetting is usually a parental kiss, which thehero should have avoided). D The re-awakened memory of the hero during his marriage ceremony orwedding feast with a new bride, either through the conversation ofthe true bride with an animal or through the true bride's kiss. Insome forms of the story, the hero's memory is restored on the thirdof three nights sold to the heroine by the venial second bride. [62] E The marriage of the hero and heroine. Andrew Lang (Custom and Myth, 2d ed. , 87-102) traces incidents A andB as far back as the myth of Jason, the earliest literary referenceto which is in the Iliad (vii, 467; XXIII, 747). But this story doesnot contain the last three incidents: clearly they have come fromsome other source, and have been joined to the first two, --a naturalprocess in the development of a folk-tale. The episode of the magicflight is very widely distributed: Lang mentions Zulu, Gaelic, Norse, Malagasy, Russian, Italian, and Japanese versions. Of the magic flightcombined with the performance of difficult tasks set by the girl'sfather, the stories are no less widely scattered: Greece, Madagascar, Scotland, Russia, Italy, North America (Algonquins), Finland, Samoa(p. 94). The only reasonable explanation of these resemblances, according to Lang, is the theory of transmission; and if Mr. Lang, the champion of the "anthropological theory, " must needs explain inthis rather business-like way a comparatively simple tale, what butthe transmission theory can explain far more complicated stories offive or six distinct incidents in the same sequence? The "Forgotten Betrothed" cycle was clearly invented but once; when orwhere, we shall not attempt to say. But that its excellent combinationof rapid, marvellous, and pathetic situations has made it a tale ofalmost universal appeal, is attested to by the scores of variants thathave been collected within the last half-century and more. In his notesto Campbell's Gaelic story, "The Battle of the Birds, " No. 2, Köhlercites Norwegian, Swedish, Italian, German, and Hungarian versions(Orient und Occident, 2 : 107). Ralston (pp. 132-133), Cosquin (2 :No. 32 and notes), Crane (No. XV and notes, pp. 343-344), Bolte (inhis additions to Köhler, 1 : 170-174), and Bolte-Polívka (to Nos. 51, 56, 113) have added very full bibliographies. It is unnecessary hereto list all the variants of this story that have been collected, butwe will examine some of the analogues to our tale from the point ofview of the separate incidents. After the hero of our present story has been deserted by histreacherous brothers, and has found himself once more in theunder-world, he is told by a mysterious voice to go to the Land of thePilgrims, where he will find his fate. He meets an old man, who directshim to a hermit. The hermit, in turn, directs the youth to anotherhermit, who learns from an eagle where the Land of the Pilgrims is, and directs the bird to carry the youth thither. While the story doesnot state that the Land of the Pilgrims is on the "upper-world, " wemust suppose that it is, and that the eagle is the means whereby thehero escapes from the underground kingdom. In a large number of membersof the "Bear's Son" cycle, to which, as has been said, the first partof our story belongs, this is the usual means of escape. The incidentis also found in a large number of tales not connected otherwisewith this group (see Cosquin, 2 : 141-144). It is sometimes combinedwith the quest for the water of life, with which in turn is connectedthe situation of the hero's being referred from one guide to another(giants, sages, hermits, etc. ), as in our story (cf. Grimm, No. 97, and notes; also Bolte-Polívka to No. 97, especially 2 : 400; Thorpe, 158; Tawney, 1 : 206; Persian Tales, 2 : 171). This whole sectionappears to have been introduced as a transition between parts 1 and 2. The second part of our story opens with the "bride-wager" incident(see Von Hahn, 1 : 54, "Oenomaosformel"), though I can point to noparallel of Juan's method of making love to the princess; that is, by means of a letter conveyed by a kite. The tasks which the hero is obliged to perform vary greatly in thedifferent members of the "Forgotten Betrothed" cycle. Juan has toplant wheat and bake bread from the ripened grain in twenty-four hours, separate a jar of mongo from a jar of sand, and fetch a ring from thesea. The first task imposed by the king has analogies in a number ofEuropean tales. In Groome's No. 34 the Devil says to the hero, "Hereis one more task for you: drain the marsh, and plough it, and sow it, and to-morrow bring me roasted maize" (p. 106). In Groome's No. 7 theking says to the old man, "See this great forest! Fell it all, and makeit a level field; and plough it for me, and break up all the earth;and sow it with millet by to-morrow morning. And mark well what I tellyou: you must bring me a cake [made from the ripened millet-seed, clearly; see p. 23] made with sweet milk. " Cosquin (2 : 24) cites aCatalan and a Basque story in which the hero has not only to fell agreat forest, but to sow grain and harvest it. In kind this is the samesort of impossible task imposed on Truth in a Visayan story (JAFL 19 :100-102), where the hero has to beget, and the princess his wife tobring forth, in one night, three children. Helpful eagles solve thisdifficulty for Truth by conveying to him three newly-born babes. Thesecond task is a well-known one, and is found in many members of the"Grateful Animals" cycle. Usually it is ants, which the hero hasearlier spared, that perform the service of separating two kinds ofseed, etc. (see Tawney, 1 : 361 and note). The mixture of sand andmongo, in our story, is not a very happy conception. Originally it musthave been either gravel and mongo, or else mongo and some other kind oflentil nearly resembling it in size. The third task, with the method ofaccomplishing it, is perhaps the most interesting of all. In a Samoanstory of the "Forgotten Betrothed" cycle (Lang, op. Cit. , p. 98), theheroine bids the hero cut her body into pieces and cast them into thesea. There she becomes a fish and recovers the ring. In a Catalan tale(Rondallayre, 1 : 41) the hero is also required to fetch a ring fromthe bottom of the sea. His loved one tells him to cut her to pieces, taking care not to let any part drop to the ground, and to throw allinto the water. In spite of all his care, he lets fall to earth onedrop of blood. The heroine recovers the ring, but lacks the firstjoint of her little finger when she resumes her original shape. The "magic flight" is discussed by Cosquin (1 : 152-154) and Macculloch(167 ff. ). Two kinds of transformation are to be noted in connectionwith this escape: the pursued either transform themselves, andthus escape detection by the pursuer, or else cast behind them magicobjects, which turn into retarding and finally insurmountable obstaclesin the path of the pursuer. In our story the transformations are ofthe second type, as they are in the story of "Pedro and the Witch"(No. 36). So far as I know, the first type does not occur in Filipinofolk-tales. Both types are found frequently in Occidental Märchen, but in Oriental stories the second seems to predominate over the first(see Cosquin's citations of Oriental occurrences of this incident). InSomadeva (Tawney, 1 : 355 ff. ) we have two flights and both typesof escape. As to the details of the flight itself in our story, we may note that the comb becoming a thicket of thorns has manyanalogues. The ring becoming seven mountains suggests with its magicnumber an Oriental origin. With spittle turning into a lake or sea, compare similar transformations of drops of water and a bladder fullof water (Macculloch, 171-172). The incident of the "forgetting of the betrothed" is usually motivatedwith some sort of broken taboo. When the hero desires to visit hisparents, and leaves his sweetheart outside the city, she usuallywarns him not to allow himself to be kissed. In a Gaelic Märchen heis forbidden to speak; sometimes he is warned by his wife not to eat, etc. (Köhler-Bolte, 172). In our story the taboo is somewhat unusual:the hero is to allow no tears of joy shed by his parents to fall onhis cheeks. The idea behind this charge, however, is the same as thatbehind the forbidden kiss. With the taboo forbidding the partakingof food, compare the episode of the "Lotus-Eaters" in the Odyssey. In most of the Märchen of this group the re-awakening of the memoryof the hero is accomplished through the conversation of two birds(doves or hens) which the forgotten betrothed manages to introduceinto the presence of her lover just before he is married to another(Köhler-Bolte, 172; Rittershaus, 150). In our story the heroine asksa dog questions about the tasks she had helped the hero perform. Ican point to no exact parallel of this situation, though it agreesin general with the methods used in the other members of the group. For the first part of our story (with the exception of theintroduction), compare Köhler-Bolte, 292-296, 537-543; Gonzenbach, No. 58 and notes; F. Panzer's "Beowulf, " passim. See also the notesto Nos. 3 and 4 of this collection. In connection with our story as a whole, I will cite in conclusion twonative metrical romances that preserve many of the incidents we havebeen discussing. The first is a Pangasinan romance (of which I have notthe text) entitled "Don Agustin, Don Pedro, and Don Juan. " This storycontains the pursuit by the three princes of a snake to cure the sickking their father (the "quest" motif), the descent into the well bythe youngest brother, his fight with monsters in the underworld andhis rescue of three princesses, the treachery of the older brothers, the final rescue of the hero by the youngest princess. While thisstory lacks the "forgotten-betrothed" motif, it is unquestionablyrelated with the first part of our folk-tale, [63] The second romance, which is one of the most popular and widespreadin the Islands, having been printed in at least five of thedialects, --Tagalog, Pampango, Visayan, Ilocano, and Bicol, --I willsynopsize briefly, because it is either the source of our folk-taleor has been derived from it. The fact that not all the literaryversions agree entirely, and that the story as a folk-tale seems tobe so universally known, makes it seem more likely that the secondalternative expresses the truth; i. E. , that the romance has beenderived from the folk-tale. In the Tagalog version the title runsthus: "The Story of Three Princes, sons of King Fernando and QueenValeriana in the Kingdom of Berbania. The Adarna Bird. " The poem islong, containing 4136 octosyllabic lines. The date of my copy is 1906;but Retana mentions an edition before 1898 (No. 4169). Briefly thestory runs as follows:-- King Fernando of Berbania has three sons, --Diego, Pedro, and Juan. Onenight the king dreams that Juan was killed by robbers. He immediatelybecomes sick, and a skilful physician tells him that the magic Adarnabird is the only thing that can cure his illness. Diego sets out tofind the bird, but is unsuccessful; he is turned to stone. A year laterPedro sets out--meets the same fate. At last Juan goes, seeing thathis brothers do not return. Because of his charity a leper directsthe youth to a hermit's house. The hermit tells Juan how to avoidthe enchantment, secure the bird, and liberate his brothers. Juansuccessful. On the return, however, the envious brothers beat Juansenseless, and, taking the bird from him, make their way back to theirfather's kingdom alone. But the bird becomes very ugly in appearance, refuses to sing, and the king grows worse. Juan, meantime, is restoredby an angel sent from heaven. He finally reaches home; and the Adarnabird immediately becomes beautiful again, and sings of the treachery ofDiego and Pedro. The king, recovered, wishes to banish his two oldersons; but Juan pleads for them, and they are restored to favor. Theking now charges his three sons with the safe-keeping of the bird, threatening with death the one who lets it fly away. One night, while Juan is on watch, he falls asleep. His enviousbrothers open the cage, and the bird escapes. When Juan awakens andsees the mischief done, he leaves home to look for the Adarna. Nextday the king, missing both Juan and the bird, sends Pedro and Diego insearch of their brother. They find him in the mountains of Armenia. Intheir joint search for the bird, the three come to a deep well. Diegoand Pedro try in turn to go down, but fear to make the descent tothe bottom. Juan is then lowered. At the foot of the well he findsbeautiful fields. In his wanderings he comes to a large house where aprincess is looking out of the window. She tells Juan that she is inthe power of a giant; and so, when the monster returns, Juan killsit. He likewise liberates her sister Leonora, who is in the powerof a seven-headed snake. All three--Juan and the two princesses--arehoisted to the top of the well; but when Juan starts back for a ringthat Leonora has forgotten, his cruel brothers cut the rope. Leonorasends her pet wolf to cure Juan, and the two brothers with the twoprincesses return to Berbania. Juana is married to Diego; but Leonorarefuses to marry Pedro, asking for a seven-year respite to wait forJuan's return. Meantime Juan has been restored. One day the Adarna bird appears, and sings over his head that there are three beautiful princesses inthe kingdom "de los Cristales. " Juan sets out to find that place. Hemeets an old man, who gives him a piece of his shirt and tells him togo to a certain hermit for directions. The hermit receives Juan onpresentation of the token, and summons all the animals to questionthem about the kingdom "de los Cristales;" but none of the animalsknows where the kingdom is. This hermit now directs Juan to anotherhermitage. There the holy man summons all the birds. One eagle knowswhere it is; and after Juan gets on its back, the eagle flies for amonth, and finally reaches the kingdom sought. There, in accordancewith the bird's directions, while the princesses are bathing, Juansteals the clothes of the youngest, and will not return them untilshe promises to marry him. She agrees, and later helps him performthe difficult tasks set him by her enchanter father (levellingmountain, planting wheat, newly-baked bread--recovering flask fromsea--removing mountain--recovering ring from sea [same method as inour folk-tale]--catching king's horse). Then the two escape, pursuedby the magician. Transformation flight (needle, thorns; piece ofsoap, mountain; withe [? coje], lake). The baffled magician curseshis daughter, and says that she will be forgotten by Juan. When Juanreaches home and sees Leonora, he forgets Maria. On his wedding daywith Leonora, an unknown princess comes to attend the festivities. Froma small bottle which she has she produces a small Negress and Negro, who dance before the young bridal couple. After each dance the Negressaddresses Juan, and recounts to him what Maria has done for him. Thenshe beats the Negro, but Juan feels the blows. Finally, since Juanremains inflexible, Maria threatens to dash to pieces the bottle, which contains Juan's life. Juan consents to marry her; but Leonoraprotests, saying that her wolf saved Juan's life. Archbishop calledto arbitrate the matter, decides in favor of Leonora. When Maria nowfloods the country and threatens the whole kingdom with destruction, King Fernando persuades Leonora to take his oldest son Pedro. Juanand Maria are married, and return to the kingdom "de los Cristales. " The Visayan version of the "Adarna Bird" is practically identical withthe Tagalog up to the point where Juan rescues the two princessesfrom the underworld. When he and they have been drawn to the top ofthe well by the two older brothers, Juan tells Pedro and Diego toreturn home with the two maidens, but says that he will continuethe search for the magic bird. He later learns that it is in thepossession of Maria, daughter of the King of Salermo. He directs hissteps thither, falls in love with the princess, and, together withthe bird, they return to Berbania. The three brothers are married atthe same time. It will be noticed that here the "forgotten-betrothed"motif is lacking altogether. For a Tagalog folk-tale connected with this romance, but changedso that it is hardly recognizable as a relative, see the story of"The Adorna (sic) Bird" (JAFL 20 : 107-108). It is interesting to note that the Tagalog romance is definitelyreminiscent of the "Swan Maidens" cycle in the method Juan uses towin the affections of Maria, the enchanter's daughter. For parallelsto Juan's trick of stealing Maria's clothes while she and her sistersare bathing, see Macculloch, 342 f. For a large collection of "SwanMaiden" stories in abstract, see Hartland, chapters X and XI. Considering the fact that both parts of our story are practicallyworld-wide in their distribution, it is almost impossible to saywhere and when the two in combination first existed. I am inclined tothink, on the whole, that our Filipino folk-tale is an importation, and is not native. As to the relationship between the popular andthe literary versions of the story, I believe that in general theliterary has been derived from the popular. TALE 18 JUAN AND HIS ADVENTURES. Narrated by José Ma. Katigbak, a Tagalog from Lipa, Batangas. Heheard the story from Angel Reyes, another Batangueño. Once in a certain village there lived a couple who had threedaughters. This family was very poor at first. Near the foot of amountain was growing a tree with large white leaves. [64] Pedro thefather earned their living by selling the leaves of that tree. Intime he got so much money from them that he a ordered a large houseto be built. Then they left their old home, and went to live inthe new house. The father kept on selling the leaves. After a yearhe decided to cut down the tree, so that he could sell it all atonce and get much money. So he went to the foot of the mountain oneday, and cut the tree down. As soon as the trunk had crashed to theground, a large snake came out from the stump. Now, this snake wasan enchanter, and was the friend of the kings of the lions, eagles, and fishes, as we shall see. The snake said to Pedro, "I gave you the leaves of this tree tosell; and now, after you have gotten much money from it, you cutit down. There is but one suitable punishment for you: within threedays you must bring all your daughters here and give them to me. " Theman was so astonished at first, that he did not know what to do. Hemade no reply, and after a few minutes went home. His sadness was sogreat that he could not even eat. His wife and daughters, noticinghis depression, asked him what he was thinking about. At first hedid not want to tell them; but they urged and begged so incessantly, that finally he was forced to do so. He said to them, "To-day I cut down the tree where I got the leaveswhich I sold. A snake came out from the stump, and told me that Ishould bring you three girls to him or we should all die. " "Don't worry, father! we will go there with you, " said the threedaughters. The next day they prepared to go to the snake. Their parents weptvery much. Each of the three girls gave her mother a handkerchief asa remembrance. After they had bidden good-by, they set out on theirjourney with their father. As soon as they reached the foot of the mountain, the three daughtersdisappeared at once, and the poor father returned home cheerless. Ayear had not passed by before a son was born to the old couple. Theynamed him Juan. When the boy was about eighteen years old, his mothershowed him the handkerchiefs of his sisters. "Have I any sister?" said Juan to his mother. "Yes, you have three; but they were taken away by a snake, " shetold him. Juan was so angry, that he asked his parents to give himpermission to go in search of his sisters. At first they hesitated, but at last they gave him leave. So, taking the three handkerchiefswith him, Juan set out, and went to the mountain. After travelling for more than ten days, Juan came across three boysquarrelling over the possession of a cap, a pair of sandals, and akey. He went near them, and asked them why they all wanted those threethings. The boys told him that the cap would make the person who woreit invisible, the sandals would give their owner the power to fly, and that the key would open any door it touched. Juan told the three boys that it would be better for them to givehim those articles than to quarrel about them; and the boys agreed, because they did not want either of the others to have them. So Juanput the key in his pocket, the cap on his head, and the sandals onhis feet, and flew away. After he had passed over many mountains, he descended. Near the place where he alighted he saw a cave. Heapproached its mouth, and opened the door with his key. Inside he sawa girl sitting near a window. He went up to her and took off his cap. "Who are you?" said the girl, startled. "Aren't you my sister?" said Juan. "I have no brother, " said the lady, but she was surprised to see thehandkerchiefs which Juan showed her. After he had told her his story, she believed that he was really her brother. "You had better hide, " said the lady, holding Juan's hand, "for myhusband is the king of the lions, and he may kill you if he findsyou here. " Not long afterwards the lion appeared. She met him at the door. "Youmust have some visitors here, " said the lion, sniffing the air withwide-open nostrils. "Yes, " answered the lady, "my brother is here, and I hid him, for Ifeared that you might kill him. " "No, I will not kill him, " said the lion. "Where is he?" Juan came outand shook hands with the lion. After they had talked for a few hours, Juan said that he would go to look for his other sisters. The liontold him that they lived on the next two mountains. Juan did not have much trouble in finding his other two sisters. Theirhusbands were the kings of the fishes and the eagles, and they receivedhim kindly. Juan's three brothers-in-law loved him very much, andpromised to aid him whenever he needed their help. Juan now decided to return home and tell his parents where his threesisters were; but he took another way back. He came to a town whereall the people were dressed in black, and the decorations of the houseswere of the same color. He asked some people what had happened in thattown. They told him that a princess was lost, and that he who couldbring her back to the king should receive her hand in marriage andalso half the property of the king. Juan then went to the king andpromised to restore his daughter to him. The king agreed to rewardhim as the townspeople had said, if he should prove successful. Early the next morning Juan, with his cap, sandals, and key, setout to look for the princess. After a two-days' journey he came to amountain. Here he descended and began to look around. Finally he sawa huge rock, in which he found a small hole. He put the key in it, and the rock flew open. With his cap of invisibility on his head, he entered. There within he saw many ladies, who were confined inseparate rooms. In the very last apartment he found the princess witha giant beside her. He went near the room of the princess, and openedthe door with his key. The walls of all the rooms were like those ofa prison, and were made of iron bars. Juan approached the princess, and remained near her until the giant went away. As soon as the monster was out of sight, Juan took off his cap. Theprincess was surprised to see him, but he told her that he hadcome to take her away. She was very glad, but said that they hadbetter wait for the giant to go away before they started. After afew minutes the giant went out to take a walk. When they saw thathe had passed through the main door, they went out also. Juan put onhis sandals and flew away with the princess. But when they were verynear the king's palace, the princess disappeared: she was taken backby the giant's powerful magic. Juan was very angry, and he returnedat once to the giant's cave. He succeeded in opening the main door, but he could not enter. After struggling in vain for about an hour, he at last determined to go to his brothers-in-law for help. When he had explained what he wanted, the king of the eagles said tohim, "Juan, the life and power of the giant are in a little box atthe heart of the ocean. No one can get that box except the king ofthe fishes, and no one can open it except the king of the lions. Thelife of the giant is in a little bird which is inside the box. Thisbird flies very swiftly, and I am the only one who can catch it. Thestrength of the giant is in a little egg which is in the box withthe bird. " When the king of the eagles had finished his story, Juan went tothe king of the fishes. "Will you fetch me the box which containsthe life and strength of the giant?" said Juan to the king of thefishes. After asking him many questions, his brother-in-law swam away, and soon returned with the box. When Juan had received it from him, he thanked him and went to the king of the lions. The king of the lions willingly opened the box for him. As soon asthe box was opened, the little bird inside flew swiftly away. Juantook the egg, however, and went back to the king of the eagles, andasked him to catch the bird. After the little bird had been caught, Juan pushed on to the cave of the giant. When he came there, he openedthe door and entered, holding the bird in one hand and the egg in theother. Enraged at the sight of Juan, the giant rushed at him; and Juanwas so startled, that he crushed the egg and killed the bird. At oncethe giant fell on his back, and stretched out his legs to rise no more. Juan now went through the cave, opening all the prison doors, and releasing the ladies. He carried the princess with him back tothe palace. As soon as he arrived, a great celebration was held, and he was married to the princess. After the death of the king, Juan became ruler. He later visited his parents, and told them ofall his adventures. Then he took them to his own kingdom, where theylived happily together. Notes. A Tagalog variant of this story, entitled "Pedro and the Giants, "and narrated by José Hilario from Batangas, runs thus in abstract:-- Two orphan sisters living with their brother Pedro are stolen bytwo powerful giants. Pedro goes in search of his sisters, and findsthem. Contrary to the expectations of all, the two grim brothers-in-lawwelcome Pedro, and offer to serve him. Pedro later wishes to marry aprincess, and the giants demand her of the king her father. He refusesto give her up, although she falls in love with Pedro. To punish hisdaughter, the king exposes her to the hot sun: but one of the giantsshades her with his eagle-like wings. Then the other giant threatensthe king; but the monarch says he is safe, for his life is containedin two eggs in an iron box guarded by two clashing rocks. With greatpersonal risk the giant obtains the eggs; and, upon the king's stillrefusing to give his daughter to Pedro, the giant dashes the eggsto the ground, and the king falls dead. Pedro and the princess arethen married. This analogue of our story is not very close in details, yet thereare enough general resemblances between the two to make it prettycertain that they are distantly related. Our story of "Juan and his Adventures" belongs to the "AnimalBrothers-in-Law" cycle, a formula for which Von Hahn (1 : 53)enumerates the following incidents:-- A Three princes who have been transformed into animals marry thesisters of the hero. B The hero visits his three brothers-in-law. C They help him perform tasks. D They are disenchanted by him. As Crane says (p. 60), this formula varies, of course. Sometimes thereare but two sisters (cf. Our variant), and the brothers-in-law arefreed from their enchantment in some other way than by the hero. Fora bibliography of this group, see Crane, 342-343, note 23, to No. 13. Perhaps the best version of this story is that found in Basile, 4 :3, the argument of which, as given in Burton's translation (2 : 372), runs thus:-- Ciancola, son of the King of Verde-colle, fareth to seek his threesisters, married one with a falcon, another with a stag, and theother with a dolphin; after long journeying he findeth them, andon his return homewards he cometh upon the daughter of a king, who is held prisoner by a dragon within a tower, and calling bysigns which had been given him by the falcon, stag, and dolphin, all three came before him ready to help him, and with their aid heslayeth the dragon, and setteth free the princess, whom he weddeth, and together they return to his realm. This argument does not quite do justice to the similarities betweenBasile's story and ours. For instance, in the Italian story, whenthe daughters leave, they give their mother three identical rings astokens. Then a son is born to the queen. When he is fifteen years old, he sets out to look for his sisters, taking the rings with him. Nor, again, does this argument mention the fact that in the end the animalbrothers-in-law are transformed into men, --a feature which is foundin Basile, but not in our story. In the main, however, it will be seenthat the two are very close. In Von Hahn, No. 25, the brothers-in-laware a lion, a tiger, and an eagle. The opening of our story, so far as I know, is not found in any of theother members of this cycle. Usually the sisters are married to theanimals in consequence of a king's decision to give his daughters tothe first three persons who pass by his palace after a certain hour(Crane, No. XIII); or else the animals present themselves as suitorsafter the death of the king, who has charged his sons to see thattheir sisters are married (Von Hahn, No. 25; compare the openingof Wratislaw No. XLI = Wuk, No. 17). In our story, however, Pedrois deprived of his daughters in consequence of his greed. With thissituation compare the "Maha-vanija-jataka, " No. 493, which tells howsome merchants find a magic banyan-tree. From this tree the merchantsreceive wonderful gifts; but they are insatiable, and finally plan tocut it down to see if there is not large treasure at the roots. Theguardian-spirit of the tree, the serpent-king, punishes them. It is notimpossible that some such parable as this lies behind the introductionto our story. There is abundant testimony from early travellers inthe Islands that the natives in certain sections regarded trees assacred, and could not be hired to cut them down for fear of offendingthe resident-spirit. The three handkerchiefs which the sisters leavewith their mother as mementos are to be compared with the three ringsin Basile's version. In a Serbian story belonging to this cycle (Wuk, No. 5), the three sisters are blown away by a strong wind (cf. Ourstory of "Alberto and the Monsters, " No. 39), and fall into the powerof three dragons. When the brother, yet unborn at the time of theirdisappearance, reaches his eighteenth year, he sets out to seek hissisters, taking with him a handkerchief of each. The obtaining of magic articles by a trick of the hero is foundin many folk-tales. In Grimm, No. 197, which is distantly relatedto our story, the hero cheats two giants out of a wishing-cap overwhich they are quarrelling. In Grimm, No. 92, where we find the samesituation, the magic articles are three, --a sword which will make headsfly off, a cloak of invisibility, a pair of transportation-boots(see Bolte-Polívka, 2 : 320 f. , especially 331-335). In Grimm, No. 193, a flying saddle is similarly obtained. In Crane, No. XXXVI(p. 136 f. ), Lionbruno acquires a pair of transportation-boots, an inexhaustible purse, and a cloak of invisibility. This incidentis also found in Somadeva (Tawney, 1 : 14), where the articles area pair of flying-shoes, a magic staff which writes what is going tohappen, and a vessel which can supply any food the owner asks for. Inanother Oriental collection (Sagas from the Far East, pp. 23-24), the prince and his follower secure a cap of invisibility from a bandof quarrelling boys, and a pair of transportation-boots from somedisputing demons. Compare Tawney's note for other instances. Thisincident is also found in an Indian story by Stokes, No. XXII, "How the Raja's Son won the Princess Labam. " In this the hero meetsfour fakirs, whose teacher (and master) has died, and has left fourthings, --"a bed which carried whosoever sat on it whithersoever hewished to go; a bag that gave its owner whatever he wanted, --jewels, food, or clothes; a stone bowl which gave its owner as much wateras he wanted; and a stick that would beat enemies, and a rope thatwould tie them up. " Compare also the "Dadhi-vahana-jataka, " No. 186, which is connected with our No. 27. In the Filipino story of "Albertoand the Monsters" (No. 39) the hero acquires a transportation-bootfrom two quarrelling boys; from two young men, a magic key that willunlock any stone; and from two old men wrangling over it, a hat ofinvisibility. In another Tagalog story, "Ricardo and his Adventures"(notes to No. 49), appears a flying saddle, but this is not obtainedby trickery. For the "Fee-fi-fo-fum" formula hinted at in our story, seeBolte-Polívka, 1 : 289-292. In many of the members of this cycle, when the hero takes his leaveof his brothers-in-law, he is given feathers, hair, scales, etc. , with which he can summon them in time of need. In our story, however, Juan has no such labor-saving device: he has to visit his brothersa second time when he desires aid against the giant. The last part of our story turns on the idea of the "separable soul orstrength" of the dragon, snake, demon, giant, or other monster. Thisidea has been fully discussed by Macculloch (chapter V). As thisconception is widespread in the Orient and is found in Malayanliterature (e. G. , in "Bidasari"), there is no need of tracing itsoccurrence in the Philippines to Europe. In the norm of this cycle, the animal brothers-in-law help the hero perform tasks which theking requires all suitors for his daughter's hand to perform. Herethe beasts help the hero secure the life and strength of the giantwho is holding the princess captive. Taken as a whole, our story seems to have been imported into thePhilippines from the Occident, for the reason that no Orientalanalogues of it appear to exist, while not a few are known fromsouthern Europe. Our two variants are from the Tagalog province ofBatangas, and, so far as I know, the story is not found elsewherein the Islands. As suggested above, however, the introduction isprobably native, or at least very old, and the conclusion has beenmodified by the influence of another cycle well known in the Orient. TALE 19 JUAN WEARING A MONKEY'S SKIN. Narrated by Lorenzo Licup, a Pampango from Angeles, Pampanga. Once upon a time there was a couple which was at first childless. Thefather was very anxious to have a son to inherit his property: sohe went to the church daily, and prayed God to give him a child, but in vain. One day, in his great disappointment, the man exclaimedwithout thinking, "O great God! let me have a son, even if it is inthe form of a monkey!" and only a few days later his wife gave birthto a monkey. The father was so much mortified that he wanted to killhis son; but finally his better reason prevailed, and he spared thechild. He said to himself, "It is my fault, I know; but I utteredthat invocation without thinking. " So, instead of putting the monkeyto death, the couple just hid it from visitors; and whenever any oneasked for the child, they merely answered, "Oh, he died long ago. " The time came when the monkey grew to be old enough to marry. Hewent to his father, and said, "Give me your blessing, father! for Iam going away to look for a wife. " The father was only too glad tobe freed from this obnoxious son, so he immediately gave him hisblessing. Before letting him go, however, the father said to themonkey, "You must never come back again to our house. " "Very well, I will not, " said the monkey. The monkey then left his father's house, and went to find hisfortune. One night he dreamed that there was a castle in the midstof the sea, and that in this castle dwelt a princess of unspeakablebeauty. The princess had been put there so that no one might discoverher existence. The monkey, who had been baptized two days afterhis birth and was named Juan, immediately repaired to the palace ofthe king. There he posted a letter which read as follows: "I, Juan, know that your Majesty has a daughter. " Naturally the king was very angry to have his secret discovered. Heimmediately sent soldiers to look for Juan. Juan was soon found, andbrought to the palace. The king said to him, "How do you know that Ihave a daughter? If you can bring her here, I will give her to you fora wife. If not, however, your head shall be cut off from your body. " "O your Majesty!" said Juan, "I am sure that I can find her andbring her here. I am willing to lose my head if within three days Ifail to fulfil my promise. " After he had said this, Juan withdrew, and sadly went out to look for the hidden princess. As he was walking along the road, he heard the cry of a bird. Helooked up, and saw a bird caught between two boughs so that it couldnot escape. The bird said to him, "O monkey! if you will but releaseme, I will give you all I have. " "Oh, no!" said the monkey. "I am very hungry, and would much rathereat you. " "If you will but spare my life, " said the bird, "I will give youanything you want. " "On one condition only will I set you free, " said the monkey. "Youmust procure for me the ring of the princess who lives in the midstof the sea. " "Oh, that's an easy thing to do, " said the bird. So the monkey climbedthe tree and set the bird free. The bird immediately flew to the island in the sea, where fortunatelyit found the princess refreshing herself in her garden. The princesswas so charmed with the song of the bird, that she looked up, and said, "O little bird! if you will only promise to live with me, I will giveyou anything you want. " "All right, " said the bird. "Give me your ring, and I will foreverlive with you. " The princess held up the ring; and the bird suddenlysnatched it and flew away with it. It gave the ring to the monkey, who was, of course, delighted to get it. Now the monkey jogged along the road until finally he saw threewitches. He approached them, and said to them, "You are the verybeings for whom I have spent the whole day looking. God has sent mehere from heaven to punish you for your evil doings toward innocentpersons. So I must eat you up. " Now, witches are said to be afraid of ill-looking persons, althoughthey themselves are the ugliest beings in all the world. So thesethree were terribly frightened by the monkey's threat, and said, "O sir! spare our lives, and we will do anything for you !" "Very well, I will spare you if you can execute my order. From thisshore you must build a bridge which leads to the middle of the sea, where the castle of the princess is situated. " "That shall be speedily done, " replied the witches; and they at oncegathered leaves, which they put on their backs. Then they plunged intothe water. Immediately after them a bridge was built. Thus the monkeywas now able to go to the castle. Here he found the princess. Shewas very much surprised to see this evil-looking animal before her;but she was much more frightened when the monkey showed her the ringwhich the bird had given him, and claimed her for his wife. "It is thewill of God that you should go with me, " said the monkey, after theprincess had shown great repugnance towards him. "You either have togo with me or perish. " Thinking it was useless to attempt to resistsuch a mighty foe, the princess finally yielded. The monkey led her to the king's palace, and presented her before herparents; but no sooner had the king and queen seen their daughter inthe power of the beast, than they swooned. When they had recovered, they said simultaneously, "Go away at once, and never come backhere again, you girl of infamous taste! Who are you? You are notthe princess we left in the castle. You are of villain's blood, andthe very air which you exhale does suffocate us. So with no more adodepart at once!" The princess implored her father to have pity, saying that it wasthe will of God that she should be the monkey's wife. "Perhaps I havebeen enchanted by him, for I am powerless to oppose him. " But all herremonstrance was in vain. The king shut his ears against any deceitfulor flattering words that might fall from the lips of his faithlessand disobedient daughter. Seeing that the king was obstinate, thecouple turned their backs on the palace, and decided to find a morehospitable home. So the monkey now took his wife to a neighboringmountain, and here they settled. One day the monkey noticed that the princess was very sad and pale. Hesaid to her, "Why are you so sad and unhappy, my darling? What isthe matter?" "Nothing. I am just sorry to have only a monkey for my husband. Ibecome sad when I think of my past happiness. " "I am not a monkey, my dear. I am a real man, born of humanparents. Didn't you know that I was baptized by the priest, andthat my name is Juan?" As the princess would not believe him, themonkey went to a neighboring hut and there cast off his disguise(balit cayu). He at once returned to the princess. She was amazed tosee a sparkling youth of not more than twenty years of age--nay, aprince--kneeling before her. "I can no longer keep you in ignorance, "he said. "I am your husband, Juan. " "Oh, no! I cannot believe you. Don't try to deceive me! My husband isa monkey; but, with all his defects, I still cling to him and lovehim. Please go away at once, lest my husband find you here! He willbe jealous, and may kill us both. " "Oh, no! my darling, I am your husband, Juan. I only disguised myselfas a monkey. " But still the princess would not believe him. At last she said to him, "If you are my real husband, you must give me a proof of the fact. " SoJuan [we shall hereafter call him by this name] took her to the placewhere he had cast off his monkey-skin. The princess was now convinced, and said to herself, "After all, I was not wrong in the belief I haveentertained from the beginning, --that it was the will of God that Ishould marry this monkey, this man. " Juan and the princess now agreed to go back to the palace and tell thestory. So they went. As soon as the king and queen saw the couple, theywere very much surprised; but to remove their doubt, Juan immediatelyrelated to the king all that had happened. Thus the king and queenwere finally reconciled to the at first hated couple. Juan and hiswife succeeded to the throne on the death of the king, and livedpeacefully and happily during their reign. The story is now ended. Thus we see that God compensated the fatherand mother of Juan for their religious zeal by giving them a son, butpunished them for not being content with what He gave them by takingthe son away from them again, for Juan never recognized his parents. Notes. A Bicol version, "The Monkey becomes King, " narrated by GregorioFrondoso, who heard the story from an old man of his province, isalmost identical with this Pampango tale. There are a few slightdifferences, however. "In the Bicol, the rich parents give theirmonkey-offspring away to a man, who keeps the animal in a cage. Finallythe monkey manages to escape, and sets out on his travels. Now theking of that country builds a high tower in the middle of the sea, imprisons his daughter there, and promises her hand to the one who cantake her from the tower. The monkey succeeds, as in the Pampango. Therest of the story is practically as given in the text, except thatthe narrator mentions the fact that the monkey's parents fall intopoverty, and in their distress seek aid from their son, now becomeking. However, he refuses to recognize them, because of their formerharshness to him, and drives them away. " With both these stories maybe compared two other Filipino tales already in print, "The EnchantedShell" (JAFL 20 : 90-91) and "The Living Head" (ibid. , 19 : 106). The "Animal Child" cycle, of which our story and its variants aremembers is widely spread throughout Europe. The main incidents ofthis group are the following. A In accordance with the wish of the parents, a child in the formof an animal is brought into the world. This phenomenon usuallytakes place in consequence of a too vehement prayer for children, or an inconsiderate wish for a son even if he should prove to be onlyan animal. B The animal offspring grows up, is married usually through his owningenuity, and is finally disenchanted through the burning of hisanimal disguise either with or without his consent. European representatives of this type are Grimm, Nos. 108, 144;Von Hahn, Nos. 14, 31, 43, 57, 100; Wuk, No. 9; Pröhle, No. 13;Straparola 2 : i; Basile, No. 15; Schott, No. 9; Pitrè, No. 56 (seealso his notes); Comparetti, Nos. 9, 66. Compare also Köhler-Bolte, 318-319. Related Oriental forms of this story are discussed by Benfey, 1 : 254 ff. (section 92). Although our stories are related to this large family of "Animal Child"tales, it appears to be the Oriental branch rather than the Occidentalwith which they are the more closely connected. The monkey-child, thecastle in the midst of the sea, the building of the bridge from themainland to the island, the retirement of the monkey and his royalwife to live in the forest, --all suggest vaguely but unmistakablyIndian material. I am unable to point to any particular story assource, and our tale appears to have incorporated in it other Märchenmotifs; but it seems to be faintly reminiscent of the "Ramayana. " Theimprisoning or hiding of a princess, and the promise of her hand tothe one who can discover her, are found in our No. 21 (q. V. ). No. 29, too, should be compared. Among the Santals, the theme of a girl's marrying a monkey is commonin Märchen (see Bompas, No. XV, "The Monkey Boy;" No. XXXII, "TheMonkey and the Girl;" and No. LXX, "The Monkey Husband"). In none ofthese stories, however, is there a transformation of the animal intoa human being. TALE 20 HOW SALAKSAK BECAME RICH. Narrated by Lorenzo Licup, a Pampango from Angeles, Pampanga. Once upon a time there lived two brothers. The elder was named Cucunu, and the younger Salaksak. Their parents were dead, so they divided theproperty that had been left to them. In accordance with this division, each received a cow and a piece of land. Salaksak separated from hisbrother, and built a small house of his own. Now, the rice of Cucunu grew faster than that of his brother: sohis brother became jealous of him. One night Salaksak turned hiscow loose in his brother's field. When Cucunu heard of this, he wentto his brother, and said to him, "If you let your cow come into myfield again, I shall whip you. " But Salaksak paid no attention tohis brother's threat, and again he let his cow go into the field ofCucunu. At last his brother grew so impatient that he killed thecow. When Salaksak went to look for his animal, all he found wasits skin. As he was ashamed of his deed and afraid of his brother, he dared not accuse him: so he took the skin and put it into a basket. Not long afterward several hundred cows passed him along the road. Hefollowed them. While the herdsmen were eating their dinner, Salaksakthrew his skin among the cows. Then he went up to the hut where theherdsmen were, and said to the chief of the herdsmen, "Friend, it isnow a week since I lost my cow, and I am afraid that she has becomemixed up with your herd. Please be so kind, therefore, as to countthem. " The chief immediately went over to where the cows were. Ashe was counting them, Salaksak picked up the skin, and, shaking hishead, he said, "Alas! here is the mark of my cow, and this must be mycow's skin. You must pay me a thousand pesos, or else you shall beimprisoned. My cow was easily worth a thousand pesos; for when shewas alive, she used to drop money every day. " In their great fear, the herdsmen paid Salaksak the money at once. Salaksak now went home and told his brother of his good fortune. Hopingto become as rich as his brother, Cucunu immediately killed his cow. Hetook the skin with him, and left the flesh to Salaksak. As he was inthe street calling out, "Who wants to buy a hide?" he was summonedby the ruler of the town, and was accused of having stolen the hide, and he was whipped so badly that he could hardly walk home. Maddened by the disgrace he had suffered, Cucunu burned the houseof his brother one day while he was away. When Salaksak came home, he found nothing but ashes. These he put into a sack, however, andset out to seek his fortune again. On his way he overtook an oldman who was carrying a bag of money on his back. Salaksak asked him, "Are you going to the ruler's house?" "Yes, " replied the old man, "I have to give this money to him. " "I am sorry for you, old man. I, too, am going to the palace. Whatdo you say to exchanging loads? Mine is very light in comparisonwith yours. " "With all my heart, kind boy!" said the old man; and so they exchangedsacks. After they had travelled together a short distance, Salaksak said, "Old man, you seem to be stronger when you have a light load. Let mesee how fast you can run. " The old man, having no suspicion of hiscompanion, walked ahead as fast as he could. As soon as Salaksak cameto a safe place along the road to hide, he deserted his companion. Hewent to his brother's house, and told him that he had gotten a sackof silver for a sack of ashes. "Why, " said his brother, "my house is bigger than yours! I ought toget two sacks of ashes if I burn it. I think that would be a goodbargain. " So he burned his house, too. Then he went through the town, crying, "Who wants to buy ashes?" "What a foolish man!" said the housewives. "Why should we buy asheswhen we don't know what to do with those that come from our ownstoves?" When Cucunu came near the house of the ruler, the ruler saidto his servants, "I think that fellow is the same one I bade you whipbefore. Call him in and give him a good thrashing, for he is onlymaking a fool of himself. " So Cucunu was summoned and lashed again. Thoroughly enraged, Cucunu determined that his brother should notdeceive him a third time. He thought and thought of what he shoulddo to get rid of him. At last he decided to throw his brother intothe river. For this purpose he made a strong cage. One day he caughthis brother and confined him in it. "I will give you three days to repent, " said Cucunu. "Now you cannotdeceive me any more. " He then left his brother in the cage by thebank of the river. As a young man was passing by, Salaksak began to cry out, "They haveput me into this cage because I do not want to marry the ruler'sdaughter. " The young man, who had vainly striven for the hand of thegirl, immediately approached Salaksak, and said, "If you will letme take your place, so that I may marry her, I will give you all thecows I have with me. " So by this trick Salaksak escaped. Cucunu, thinking that the manin the cage was his brother, would not listen to what he said, butunmercifully threw him into the river. A few days later, Salaksakwent to his brother's house, and told him that it was quite beautifulunder the water. "There, " he said, "I saw our father and mother. Theytold me I was not old enough to stay with them, so they sent me backhere with a large number of cows. " "Well, well!" said Cucunu, "I too must go see our parents. " He thenhastened to the river, and threw himself in and was drowned. ThusSalaksak grew rich because of his craftiness. Clever Juan and Envious Diego. Narrated by Pablo Anzures, a Tagalog from Manila, who heard the storyfrom another Tagalog from Santa Maria, Bulakan. There were once two brothers named Diego and Juan. Their father haddied a long time before, so they lived only with their good mother. Incharacter these two brothers were very different. Diego, the older, was envious and foolish; Juan was clever. One morning, while Diego was away, Juan called his mother, and said, "Mother, help me fool Diego! Please lie down as if you were dead;and when he arrives, I will blow air through your nose througha bamboo tube. As soon as you feel me blowing, get up and try tolook like a woman that has risen from the dead. " His mother agreedto do all that she had been told. Then Juan watched and waited forDiego. When he saw him coming, he called to his mother and told herto lie down. Then he pretended to be crying. When Diego came in and saw his brother, he said, "Juan, why areyou crying?" "Don't you see? Our mother is dead, " said Juan. Then Diego felt verysorry, and he too began to weep. Juan then said, "O brother! I rememberthat I have a magic instrument that resuscitates dead persons. " Heopened his trunk and took out a short bamboo tube, and began to blowthrough it into his mother's nose. His mother then pretended to revive, as she had been told. Diego rejoiced; he too was very much surprisedat his brother's possession. The next day the envious Diego stole the bamboo tube and went tothe churchyard. There he waited for a funeral to pass by. After ashort time the funeral procession of a small boy came along. Diegostopped it, and called to the mother of the boy, "Don't cry! your sonis only sleeping. Lay him down here, and you will soon see that heis alive. " The mother then ordered the carriers to lay the coffin onthe ground. Diego took out his bamboo tube, and, after he had openedthe coffin, he began to blow air into the boy's nose; but the boy didnot move. He blew harder and harder, but the boy remained as stiffand lifeless as ever. Then the mother of the dead boy became angry;she kicked Diego, and said, "You are only trying to fool us!" Diegowas very much ashamed, so he threw away the bamboo tube and ran home. Some days later the mother of Diego and Juan became ill and died. Sheleft her sons two carabaos for an inheritance. As Diego was theolder, he took the fat carabao for himself, and gave the thin oneto Juan. Juan was angry: so he killed his carabao, and decided tosell the hide. He tried to sell it in the neighboring villages, but he could not find a buyer. He then walked on and on until hecame to a forest. Not very far off, and coming towards him, he sawa band of Tulisanes. [65] They were on horseback, and had a largeamount of treasure with them. Juan was afraid: so he climbed a tree, and hid himself with his hide among the branches and leaves. Hehad no more than concealed himself when the Tulisanes came up andstopped to eat under that very tree. Juan watched them closely. Heunintentionally moved the hide which was on the branch beside him, and it fell crashing down on the Tulisanes. Frightened by this mostunexpected noise, they ran away as fast as they could, not stoppingto take anything with them. Juan descended quickly, mounted a horse, and made off with as much as he could carry. When he reached home, his brother said to him, "Where did you getall those riches?" Juan replied that he had been given them by theneighboring villages in return for his carabao-hide. Again Diegoenvied his brother. He went out and killed his fat carabao and driedits hide. Next he went to the neighboring villages and tried to sellit; but many days passed, and still no one would buy. Now Diego was very angry. He took a wooden box and put his brotherinside. He bound the box and carried it to the seashore. He was aboutto throw it into the water when he remembered that it was not locked:so he left it, and went back to the house to get the key. Meanwhilea Chinese peddler selling gold rings came along. Juan heard him, andshouted, "Chino, Chino, come and see these beautiful and preciousthings inside!" The Chinaman approached, and opened the box. Juancame out, and said, "I will put you inside, and you will see manybeautiful things in the bottom. " The Chinaman was willing, so Juanput him in and closed the box. He then took the Chino's gold ringsand ran away. Not many minutes later Diego came up, and, after lockingthe box, he threw it into the ocean. That same day, while Diego was eating his dinner, Juan came alongwith some fine gold rings. Diego was astonished to see his brother, and said, "How did you manage to get out of the box, and where didyou get those rings?" Juan answered that he sank to the bottom ofthe ocean, where he saw his mother, and that she had given him allthose rings. The foolish Diego believed everything that Juan told him, so he asked his brother to put him into a box and throw him into theocean. Juan lost no time in obeying. He got a box, put Diego inside, took it to the seashore, and there cast it into the deep water. Afterthat Juan lived happily for many years. Ruined because of Invidiousness. Narrated by Facundo Esquivel, a Tagalog from Jaen, Nueva Ecija, who was told the story when he was a boy. In time out of memory there lived two brothers, Pedro and Juan. Pedrowas rich, for he had a large herd of cattle: consequently he did nothave much use for his younger brother, who was very poor. Juan hadnothing that he could call his own but a cow. One day, disappointedover his life of poverty, he killed his cow, and some days afterwardhe set out to find his fortune. He took nothing with him but thehide of his cow. When he reached the next town, he saw large piles ofcattle-hides in front of a butcher's shop. Late that night he stoleout secretly and put the skin of his cow in one of the piles. Thenext morning he went to the shop to talk with the butcher. "Mr. Butcher, " he said, "I have come here to look for my lost cow. Haveyou not killed a cow with a mark J on the right hip?" "No, " answered the honest man, "all the cows which were killed herecame from my herd out there in the mountains. " Juan stood musing for a few moments, and then said, "Let us lookthrough these piles of hide to see whether you killed my cow or not!" "All right, " answered the butcher, and so they began the investigation. When they found the hide which Juan had put there, he began to quarrelwith the man. "You must pay me five hundred pesos for my cow, or else Ishall bring a law-suit before the court against you, " he said angrily. "I wonder how this could have happened!" the butcher exclaimed. "There is no use of wondering, " said Juan impatiently. "You stolemy cow, and now you have to pay for it. " The man, who was very muchafraid of being brought before the court, gave Juan the five hundredpesos; and Juan went away with the money in his pocket, and the hideon his head. On his way home he came to a tree standing at a cross-roads. He wasvery tired and thirsty, but he could not find a house where to askfor water. He climbed the tree to look for a place to go to, but, instead of a house, he saw a company of armed men coming down theroad. The men stopped under the tree to rest. Juan was so terrifiedthat he hardly knew what to do. As he was trembling with fright, thehide fell down from the tree and frightened the men away. They thoughtthat it was a curse from heaven because of their misdeeds. When Juanrealized that the men were gone, he recovered from his fright andquickly descended. There on the ground he saw a number of sacks fullof money, and, loading a horse with two of the sacks, he started forhis home town. As soon as he reached his house, he went to his brother's to borrow asalop. [66] Then he inserted several pesetas and ten-centavo piecesin the cracks of the salop, and returned the measure. When Pedro sawthe coins sticking in the cracks of his measure, he said, "What didyou do with the salop?" "I measured money, " said Juan. "Where did you get the money?" Pedro demanded. "Where did I get the money?" retorted Juan. "Don't you know that Iwent to the neighboring town to sell my cowhide?" "Yes, " said Pedro. Then he added, "The price of hides there must bevery high, I suppose. " "There is no supposing about it, " said Juan. "Just think! one hideis worth two sacks of money. " Pedro, who was envious of his brother's good fortune, killed allhis cattle, old and young, and threw the meat into the river. Thehe started with several carretons [67] full of hides; but hewas disappointed when he came to the town, for nobody would buyhides. Discouraged and tired out, he returned. He found Juan livingcomfortably in a fine new home. Thus Pedro lost all his propertybecause of his invidiousness. The Two Friends. Narrated by Tomas V. Vargas (of Iloilo?). Once there lived in a certain village two friends, Juan andAndres. Juan, a very rich man, was tall, big, and strong; while Andres, a very poor man, was small, weak, and short. Andres worked very hardto earn his living, while Juan spent most of his time on pleasure. One morning Andres went to his friend Juan, and asked to borrow oneof his mules. Juan consented, but told Andres that, if any one shouldask who the owner of the mule was, he should tell the truth. Andrespromised, and went off with the mule. He set to work immediately toplough his small farm. Very soon two neighbors of Andres passed by, and, seeing him with a mule, asked him where he got it. Andres saidthat he had bought it. The men wondered how a poor man like Andrescould buy a mule, and they spread the news about the village. Whenthis news reached Juan, he was very angry, and he ordered his servantto go bring back the mule. The animal was brought back, and Juan wasdetermined not to lend it to his friend any more. A week later two of Juan's mules, including that which Andres hadborrowed, died. Juan threw the carcasses away, but Andres took theskins of those dead mules and dried them to sell in the next town. The next day Andres set out for the town, resting now and then onaccount of his heavy load. He was overtaken by night near a solitaryhouse between his village and the town where he was going to sell thehides. He knocked at the house, and asked a woman he found there fora night's lodging. She told him that she could not do anything for himuntil her husband arrived. So Andres had to wait on the road near thehouse. Not long afterwards a man came towards the house. Andres wentup to him, and asked him if he was the master of the house; but theman said he was not, so Andres had to go back to the road. From wherehe was sitting, Andres could see that the woman inside was preparinga good supper for the stranger, who meanwhile had entered. While sheand the stranger were sitting at the table, Andres saw another manapproaching in the distance. The woman hastily opened a big emptytrunk and hid the man inside, then she put all the cooked fish inthe cupboard. When the other man, who was the husband, arrived, Andres asked fora night's lodging, and was received kindly. While the husband andAndres were talking, the wife told them that supper was ready, andthey went to the table to eat: but there they found nothing for thembut rice; so Andres told the husband that he had an enchanted hide, and that they could have fish if he wished. The husband wished to seethe skin tested. Andres ordered the skin to bring a man into the trunk;and when the trunk was opened, there was the man. Next he ordered theskin to bring cooked fish to the cupboard; and when the cupboard wasopened, there was the cooked fish. The husband then offered Andresa very high price for the enchanted skin, and Andres willingly sold it. Early the next morning Andres left the house before the others wereup. It was not long, however, before the husband found out that theskin was not magic, and he was determined to punish the skin-sellerif he should catch him again. Meanwhile Andres had returned to thevillage. There he met Juan, who, noticing the money in his pocket, asked him where he had gotten it. Andres told him that it was the priceof the skins of his dead mules, which he had sold in the neighboringtown. On hearing this, Juan went directly home, killed all his mules, and flayed them. As he was passing by the solitary house on his wayto the town, he cried out that he had skins for sale. The husband inthe house thought that it must be the same man who had sold him theenchanted skin, so he went down and whipped Juan nearly to death. After this experience, Juan returned home, determined to kill hisfriend. But Andres was very cunning, and avoided him. Finally Juan, angry beyond all measure, killed the mother of Andres. When Andresfound that his mother was dead, he dressed her very well and took herto town. Then he went directly to the town doctor, to whom he explaineddefinitely the sickness of his mother. The doctor immediately preparedmedicine for the patient; but just after she had been given themedicine, he noticed that the woman was dead. Andres then accused himof having poisoned his mother; and the doctor, fearing the consequencesif Andres should seek justice, agreed to pay him a large sum of money. Andres returned to his village richer than ever. Juan became friendlyagain, and asked him where he had gotten his money. Andres told himthat it was the price of his mother's corpse, which he had sold in thetown. When Juan heard this, he went home and killed his mother. Thenhe took the corpse to town to sell it; but, as he was passing alongthe street, a crowd of men began to abuse him, and he narrowly escapedwith his life. Now, Juan was determined not to let Andres escape him. He was afterhim all the time. Finally one day he caught Andres. He put him insidea sack and carried it down to the seashore. On the way to the sea, hesaw a house, and, wishing to have a smoke, he left Andres on the road, and went to the house to get a light. Meanwhile Andres, who was boundin the sack, was crying out that he did not wish to marry the daughterof the king, and that he was being forced against his will. At thisinstant a cowboy with his herd of cows passed by. He heard Andres, and said that he was willing to marry the king's daughter. Andres toldhim to unbind the sack, then. He did so, and Andres put the cowherdin his stead. Then Andres hurried away with the cows. Juan came back, picked up the sack, and threw it into the sea. When he returned home, he found Andres there with a fine herd of cows. He asked Andres wherehe had found them, and Andres said that he had gotten them from underthe sea. So Juan, envious as ever, ordered Andres to put him in asack and throw him into the sea. Andres gladly did so. Juan the Orphan. Narrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna. There once lived a boy whose name was Juan. His parents had died, leaving Juan nothing but a horse. As he did not have a place at homein which to keep the animal, he begged his Uncle Diego to let thehorse stay in his stable. From time to time Juan went to the stableto feed his horse. He loved the animal, and took as great care of itas a father would of a son. One day Uncle Diego noticed that Juan's horse was growing fatter andmore beautiful than any of his own animals. In his envy he killed thehorse of his nephew, and said to the innocent boy that the animal hadbeen stricken by "bad air. " Being thus deprived of his sole wealth, Juan cut off the best meat from the dead horse, and with this foodfor his only provision he set out to seek his fortune in anothercountry. On his way through a forest he came across an old man dyingof starvation; but the old man had with him a bag full of money. "Pray, " said the old man, talking with difficulty in his pain andweakness, "what have you in your sack, my son?" "Some dried horse-meat, " said Juan. "Let me see!" The old man looked into the sack, and saw with wateringmouth the sweet-smelling meat. "Will you exchange your sack of meatfor my sack of money?" he said to Juan. "I have money here, but Icannot eat it. Nor can I go to the town to buy food, because I am tooweak. Since you are stronger, my son, pray take this sack of money inexchange, and go to the town and buy meat with it for yourself. ForGod's sake, leave this meat to me! I am starving to death. " Juan accepted the money in exchange for his meat, and pretended tofeel great pity for the old man. He put the heavy bag of money on hisshoulder, and with difficulty carried it home. "Uncle Diego!" Juancalled out from the foot of his uncle's ladder, "come here! Pleasecome here and help me carry this bag upstairs!" "Tremendous sum of money, " Uncle Diego remarked to his nephew. "Wheredid you get it?" "I sold the meat of my dead horse. This is what I got for it, "said Juan. The uncle once more became jealous of Juan. "If with only one horse, "he muttered to himself, "he could gain so much money, how much should Iget for my fifteen horses!" So he killed all the horses he had in hisstable and cut the meat from them. Then he placed the meat in bags, and, carrying two on his shoulders, he cried as he went along thestreet, "Meat, meat! Horse-meat! Who wishes to buy fresh horse-meat?" "How much?" asked a gray-headed old woman who was looking out ofthe window. "Three hundred ninety-nine thousand pesos, ninety-nine pesetas, six and one half centavos a pound, " said Uncle Diego. The people who heard him only laughed, and thought that something wasthe matter with his head. Nobody would buy his meat. Nobody cared todeal with him in earnest, and all his meat decayed. He went home in despair, and planned to take vengeance on his nephewfor the mischief he had done him. He cast the little orphan intoa big sack, and sewed the mouth of the little prison all up. Thenhe said that at night he would take the sack and throw it into theriver. However, Juan managed to get out of the bag, and in his placehe put a muzzled dog. When night came, the uncle shouldered the bag, took it to the river, and hurled it into the deep water. He hopedthat Juan would perish there, and that he himself could gain fullpossession of his nephew's money. But when morning came, Uncle Diego saw Juan smilingly enter the doorof his house. "Juan, " said the uncle, "I am surprised to see youagain. Tell me all about how you managed to escape from the sack. " "Oh, no, Uncle!" returned Juan, "I haven't time; there is not a momentto lose. I have only come here to bid you good-by. " "And where are you going?" "Back to the bottom of the river. My love, the Sirena, [68] is waitingfor me. " "O Juan!" pleaded the uncle, "if I could only go with you!" "No, no, no!" protested the boy. "Only one can go at a time. TheSirena would be angry, and she would consequently refuse to admit toher glorious habitation any being from this outside world. " "Then let me go first!" "No, no, no!" said the boy. But the uncle pleaded so earnestly, that finally the boy yielded withpretended reluctance. The uncle then covered himself with a rice-sack, and Juan tied the mouth of the bag securely. "I will fool him, " UncleDiego said to himself. "When I am under the water and the Sirenatakes me to her house to become her husband, I shall never come backto Juan. Ha, ha, ha!" "I will fool him, " Juan said to himself. "There is no such thing asthe Sirena in the river. Thank God, my dreadful uncle will soon bedisposed of!" At midnight Juan hurled his happy uncle into the river, saying, "There is no one who owes that must not pay his debt. [69]May my act be justified!" The heavy sack sank to the bottom of the river, and nothing more washeard of Uncle Diego. Notes. Two other variants, which were collected by Mr. Rusk, and which Ihave only in abstract, run about as follows:-- Juan the Ashes-Trader. --Juan, a poor dealer in ashes, was in the woodswhen he heard some robbers coming, and climbed a tree for safety. Whilethey were busy at the foot of the tree, counting their money, hedropped the sack of ashes among them. They ran away in fright, and heacquired all their gold. When the people of the town heard Juan tellhow valuable ashes had become, they all burned their houses and tookthe ashes to the forest, where they arrived just in time to suffer fromthe wrath of the robbers. Only two escaped to accuse Juan; but Juanwas already on a journey, doing good with his money. A dying woman, whom he helped, gave him a magic cane; and when the angry villagersat last found him, he summoned a legion of soldiers by means of hiscane, and all of his assailants were killed. [With the second halfof this story, cf. No. 28 and notes. ] Colassit and Colaskel. --Colassit was good but poor; Colaskel, richbut bad. Colaskel, quarrelling with Colassit, killed the latter'sonly carabao. Colassit skinned his dead animal, and took the hide toLaoag to sell it, but could find no purchaser. At night he asked forshelter at a house, but was refused on the ground that the husband wasaway from home; yet he boldly staid under the house. At midnight heheard the clatter of dishes above, looked up through a hole in thefloor, and saw the woman dining merrily with a man. Just then thehusband arrived home and knocked at the door. Colassit saw the womanput her paramour into a box in the corner, and the food in anotherbox. Colassit now appeared at the door, and was invited in by thehospitable husband. On being asked what was in his bag, Colassitreplied that it was a miraculous thing, which, when it made a noise, as it had a moment before when he had stepped on it, desired to saysomething. On being asked to interpret, Colassit said that the skintold him that there was delicious food in one of the boxes. Thereuponthe food was produced. Now, it was said in the neighborhood thatthis house was haunted by the Devil, and the owner thought this agood opportunity to find out by magic where the Devil was. Colassitinterpreted for the carabao-hide. The Devil was in the other box, he said. After tying the box with heavy ropes, Colassit startedtoward the river with it. He repeated a jingle which informed theman inside of his imminent fate. The latter replied (also in verse)that he would give a thousand pesos ransom. Colassit accepted, and so became rich. [The narrator says that this is only one of tenadventures belonging to the complete story. It is a pity that theother nine are missing. ] The cycle of tales to which all our variants belong, and whichmay appropriately be called the "Master Cheat" cycle, is one ofthe most popular known. It occurs in many different forms; indeed, the very nature of the story--merely a succession of incidents inwhich a poor but shrewd knave outwits his rich friend or enemy (thedistinction matters little to the narrator), and finally brings abouthis enemy's death while he himself becomes rich--is such as to admitof indefinite expansion, so far as the number and variety of theepisodes are concerned. There have been at least four comprehensivedescriptive or bibliographical studies of this cycle made, --Köhler's(on Campbell's Gaelic story, No. 39), Cosquin's (notes to Nos. 10and 20), Clouston's (2 : 229-288), and Bolte-Polívka's (on Grimm, No. 61). Of these, the last, inasmuch as it is the latest (1914)and made use of all the preceding, is the most complete. From it(2 : 10) we learn that the characteristic incidents of this familyof drolls are as follows:-- A1 A rabbit (goat, bird) as carrier of messages. A2 A wolf sold fora ram. B A gold-dropping ass (or horse). C A self-cooking vessel. D A hat which pays the landlord. E1 Dirt (ashes) given (sold, substituted) for gold. E2 Money whichwas alleged to be in a chest, demanded from the storer of the chest. F1 Cowhide (or "talking" bird) sold to adulteress, or (F2) sold toher husband, or (F3) exchanged for the chest in which the paramouris concealed, or (F4) elsewhere exchanged for money. G1 A flute (fiddle, staff, knife) which apparently brings to lifeagain the dead woman. G2 The dead mother killed a second time, andpaid for by the supposed murderer. H Escape of the hero from the sack (chest) by exchanging places witha shepherd. J Death of the envious one, who wishes to secure some "marine cattle. " The opponents in this group of stories, says Bolte, "are eithervillage companions, or unacquainted marketers, or a rich and anavaricious brother. " In addition to the episodes enumerated above, might be mentioned two others not uncommonly found in this cycle:-- F5 Frightening robbers under tree by dropping hide or table on them. F6 Borrowed measure returned with coins adhering to it. As these last two occur in other stories, both droll and serious(e. G. , Grimm, No. 59; and "1001 Nights, " "Ali Baba"), they may notoriginally have belonged to our present group. However, see Cosquin'snotes on his No. Xx, "Richedeau" (1 : 225 f. ). It is hard to say withcertainty just what was originally the one basic motif to which allthe others have at one time or another become attached; but it seemsto me likely that it was incident H, the sack-by-the-sea episode, for it is this which is the sine qua non of the cycle. To be sure, our third story (c) lacks it, but proves its membership in the familyby means of other close resemblances. Of the elements mentioned by Bolte-Polívka, our five storiesand two variants have the following: "How Salaksak became Rich, "F4BE1HJ; "Clever Juan and Envious Diego, " G1F5HJ; "Ruined becauseof Invidiousness, " F4F5F6; "The Two Friends, " F2G2HJ; "Juan theOrphan, " F4H (modified) J; "Juan the Ashes-Trader, " E1F5; "Colassitand Colaskel, " F3. In a Visayan tale (JAFL 19 : 107-109) we finda combination of HJ with a variant of our No. 1. Incident D (hatpaying landlord) forms a separate story, which we give below, --No. 50, "Juan and his Painted Hat. " Incident B is also narrated as a droll bythe Tagalogs; the sharper of the story scattering silver coins aboutthe manure of his cow, and subsequently selling the "magic" animalfor a large sum. An examination of the incidents distributed amongthe Filipino members of this cycle reveals the fact that episode A1(hare as messenger) is altogether lacking. I have not met with it inany native story, and am inclined to believe that it is not known inthe Islands. It is found widespread in Europe, but does not appear tobe common in India: among fifteen Indian variants cited by Bolte it isfound only twice (i. E. , Indian Antiquary, 3 : 11 f. ; Bompas, No. 80, p. 242). These Indian versions show, however, that the story in oneform or another is found quite generally throughout that country, theSantali furnishing the largest number of variants (six, in all). Itwould seem reasonable to conclude, therefore, considering the factthat at least seven forms of the tale are known in the Philippines, extending from the Visayas to the northernmost part of Luzon, that thesource of the incidents common to these and the Indian versions neednot be sought outside the Orient. The case of incidents F1F2F3 seemsdifferent. They are lacking in the Far-Eastern representatives of thiscycle; and their appearance in the Philippines may be safely traced, I think, to European influence. However, an Indian source for theseincidents may yet be discovered, just as sources already have been forso many Italian novella and French fabliaux of a similar flavor. Thefact that the earliest form of the "Master Cheat" cycle known is aLatin poem of the eleventh, possibly tenth, century (Köhler-Bolte, 233-234), is of course no proof that elements F4G1HJ, found in thatpoem, were introduced into India from Europe, though it might bean indication. TALE 21 IS HE THE CRAFTY ULYSSES? Narrated by Lorenzo Licup, a Pampango from Angeles, Pampanga. Balbino and Alaga had only one child, a son named Suguid, who was atfirst greatly beloved by them. The couple was very rich, and thereforethe boy wanted nothing that was not granted by his parents. Now, the son was a voracious eater. While still a baby, he used to pullup the nails from the floor and eat them, when his mother had nomore milk to give him. When all the nails were exhausted, he ate thecotton with which the pillows were stuffed. Thus his parents used tocompare him to a mill which consumes sugarcane incessantly. It wasnot many years before the wealth of the couple had become greatlydiminished by the lavish expenditure they had to make for Suguid'sfood. So Suguid became more and more intolerable every day. At lasthis parents decided to cast him away into a place from which he mightnot be able to find his way home again. One day they led him to a dense forest, and there abandonedhim. Luckily for Suguid, a merchant soon passed by that place. Themerchant heard him crying, and looked for him. He found the boy, and, being a good-natured man, he took the boy home with him. It was notlong before the merchant realized that Suguid was a youth of talent, and he put him in school. In a few weeks the boy showed his superiorityover his classmates. In time he beat even the master in points oflearning. And so it was that after only five months of studying he leftthe school, because he found it too small for his expanding intellect. By some mathematical calculation, so the tradition says, or by certainmysterious combinations of characters that he wrote on paper, Suguiddiscovered one day that a certain princess was hidden somewhere. Shehad been concealed in such a way that her existence might not be knownother than by her parents and the courtiers. Suguid immediately wentto the palace of the king, and posted a paper on the palace-door. Thepaper read as follows: "Your Majesty cannot deny me the fact that hehas a daughter secluded somewhere. Your humble servant, Suguid Bociu. " When the king read this note, he became very angry, as he couldnow no longer keep the secret of his daughter's existence. Heimmediately despatched his soldiers to look for the presumptuousSuguid. The soldiers found the boy without much difficulty, andbrought him before the king. Bursting with anger, the king said, "Are you the one who was bold enough to post this paper?" "Yes, your Majesty. " "Can you prove what you have stated?" "Yes, your Majesty. " "Very well, " said the king; "if you can, I will give you my daughterfor your bride. If within three days you fail to produce her beforeme, however, you shall be unconditionally executed. " "I will not fail to fulfil my promise, your Majesty, " said Suguid. After this brief interview, Suguid went directly home. He told themerchant all about his plan to marry the princess. "Why did you dare tell the king that you know where his daughter is, "said the merchant, "when there is no certainty at all of your findingher or of gaining her consent?" "Oh, do not be afraid, father!" said Suguid. "If you will butprovide me with twelve of the best goldsmiths that can be found inthe whole city, I have no doubt of finding and captivating the fairprincess. " As the merchant was a rich man, and influential too, hesummoned in an hour all the good goldsmiths that could be found inthe city. When all the goldsmiths were assembled, Suguid ordered themto make a purlon. This purlon was made of gold, silver, and preciousstones. It was oblong in shape, and hollow inside, being five feethigh, three feet deep, and four feet long. Inside it were placed achair and a lamp. By means of a certain device a person inside thepurlon could breathe. Altogether its construction was so beautiful, that it seemed as if it were intended for the sight of the gods alone. When all was ready, Suguid entered the purlon, taking with him allthe necessary provisions, --food, fine clothes, a poniard, and aguitar. Every part of the purlon was so well joined, that no openingwhatever could be detected. Before going into the purlon, Suguidtold the merchant to take the goldsmiths home, and not to allowthem to leave the house for three days, lest they should reveal thesecret. Suguid then ordered five men to carry the purlon towards theking's palace. In the mean time he was playing the sweetest piece ofmusic that mortal ears had ever heard. When the purlon was near thepalace, the king was so charmed by the melodious music, that he askedthe master of the carriers to halt for a moment. "Pray, " he said, "are you the owner of that thing?" "No, sir! a certain man in our district owns it, " said the carrier. "Who gave him this divine gift?" "Your Majesty, this purlon, as it is called, is of a rather mysteriousorigin. The owner of this (pointing to the purlon) was a religiousman. He was formerly very wealthy; but because he gave much alms tothe poor and the needy, his riches soon came to an end. He is nowso poor, that his silken clothes have all been exchanged for raggedcotton ones. Early one morning, when he was about to go to the church, he was surprised to find this purlon at his door, giving out musicas you hear it now. " The king turned to the queen, who was sitting beside him, and said, "Oh, how happy our daughter would be if she should hear this enchantingpiece of music!--Sir, if you will lend me this purlon, you may askof me as a compensation any favor that you may want. " "Your Majesty, I will lend it to you with all my heart, but oncondition that it be returned within two days, lest the owner scoldme for having given it up. " "Yes, " answered the king, "I will give it back as soon as my daughterhas seen it. " The king and queen then immediately ordered that thepurlon be carried before the princess. The princess's joy need notbe described if we only think how happy we should be if we were inthe same situation as she. She was so bewitched by the music, thatshe told her father never to take it away from her. "O daughter!" said the king, "we have just borrowed this purlon, and we promised to return it as soon as you had seen it. However, you may have it the whole night. " The king and the queen, convinced that their daughter was quite happy, soon bade her good-by. Before leaving, the king said, "You must notspend the whole night in listening to the sweet music. " "Have no fear, father! I will go to sleep early. " Suguid, who was inside the purlon, listened very carefully to theretreating footsteps of the king and queen. As soon as he thoughtthey were too far away to hear their daughter in case she should cryout, he came out from the purlon, poniard in hand. The princess, of course, was very much frightened when she saw Suguid kneelingbefore her, and saying, "Fair princess, let not my presence cause anyfear! In coming here, I had no other purpose than to reveal to youa secret that I have long cherished in my heart. It is universallyacknowledged that you are the most beautiful, the most virtuous, the most accomplished living mortal on earth, and as such you haveawakened in me an intense love. So, taking no heed of the dangerthat I might encounter on the way, I ventured to search for you, Lily of the Valley and Rose of the Town--to love you, to adore you asa living saint. Your ring, my adored princess, will give me life ordeath, --life, because I shall be spared from being beheaded; death, for I have promised your father to present your ring to him withinthree days as a token of your acceptance of my suit. Therefore, Queenof Beauty, choose, your ring, or my death. I have my poniard ready, and I prefer a hundred times to die--nay, die smiling--at your hands. " The princess was so moved by this passionate speech, that she was mutefor some time. After a difficult struggle within herself, she said, "Seeing your intense love and devotion for me, I cannot but consentto your proposal. Were not the matter pressing, however, I should notgive my consent in so short a time. Here is the ring, if pleasure itwill give you. " Suguid took the ring courteously, and said, "How can I paint inwords my pleasure and gratitude! As it were, you have snatched mefrom the cold hands of Death. You have saved me from the fury of yourfather. You have given me a heaven of joy. Oh, how shall I describeit! I thank you very much. But now I must leave you and go into thepurlon, --the blessed purlon, --as it is almost morning. Your fatherwill soon come and take this purlon away. But I must let you knowthis one fact: as soon as I have presented this ring to the king, you will be taken away from here. You will be made my beloved wife. " "Yes, I have no objection to that, " said the princess. Suguid, beingthus assured of his success, entered the purlon again. Morning came, and the king and queen went to the princess's palace atten o'clock. They talked a while with their daughter, who assured themof her great satisfaction with the purlon. Then they bade her good-by, as there was important business to be transacted that day. They tookthe purlon with them, and returned it to the agent. On the appointed day Suguid appeared at the king's palace, carryingwith him the emblem of his victory, --the ring. On seeing Suguidapproaching so cheerfully, the king knew that he was lost. He thereforeswooned, but on recovering he realized that he had to abide by hispromise. He reluctantly caused the princess to be summoned from herpalace, and she and Suguid were married together; and it was not longbefore the king and queen began to appreciate the talent of theirhumble and lowly son-in-law. By Suguid's wise policy the kingdomprospered, and for the first time learned what peace really meant. Notes. I have a variant of this story, "Juan the Poor, " told more briefly, narrated by Andrea Mariano, a Tagalog, who heard it from her littlebrother. It runs thus in outline:-- Juan is the son of a beggar. The beggar dies, and the son sells himselfto a merchant for money to bury his father properly. After Juan hasbeen educated, he posts this sign in front of the merchant's house:"I can trace everything that is lost. --Juan. " The king sees the sign, and requires the boy to discover his hidden daughter. Method: Goldencarriage with Juan playing music inside; old man hired to push it. Theking borrows the carriage and takes it to his daughter. When alonewith the princess, Juan declares his love, and she gives him herring. Next day the carriage is returned to the old man. Juan takesthe ring to the king, and is given the princess's hand in marriagebecause he is so wise. For another Tagalog variant see "The King, the Princess, and thePoor Boy" (JAFL 20 : 307). This is almost identical with the variantabove, except that the hero is advised by two statues how to discoverwhere the princess is. Furthermore, the hero is discovered withthe princess after he has gained access to her by means of the giltcarriage and music-box. The fullest form of the story, however, is the Tagalog metrical romancepopularly known under the title "Juan Bachiller. " The full title runsas follows: "The Sad Life of a Father and of his Son named Juan, inthe Kingdom of Spain. The son sold himself to a merchant on conditionthat he would bury the corpse of his father. " My copy bears the date1907, but this is merely a reprint of an older edition. Retana citesan edition dated 1902 (No. 4337) and one before 1898 (No. 4156). Thepoem is in 12-syllable lines, and contains 350 quatrains. It is stillvery popular among the Tagalogs, but does not appear to have beenprinted in any of the other Philippine languages. Inasmuch as thereis a close connection between our variants and the verse form of thestory, I give a prose paraphrase of the latter:-- There was once a poor beggar, Serbando, who had an only son namedJuan. They lived in the kingdom of Spain. They had a little hut outsidethe city in which Serbando used to go to beg their living. One morning, when Juan returned home from school and was playing around theirlittle hovel, he heard many kinds of birds speaking to him thus:"Juan, be patient and toil in poverty. The time will come when Godwill reward you. " Then a large bird flew to him, and said, "Juan, leave your little miserable hut; go and seek your fortune. " Whenhis father returned home, Juan told him all about the advice of thebirds. Serbando did not believe that birds could talk, and doubted, of course, the truth of what his son said. Now, it happened that Serbando became sick, and after a short timedied, leaving his son alone in the world. Poor Juan wept bitterly overthe dead body. He did not know what to do. He covered the corpse ofhis father, and then went crying out through the streets of the city, "Who wants to buy a slave?" A merchant heard him. "I will serve you aslong as I live if you will only see to the burial of my dead father, "said Juan to the merchant. Without hesitation the merchant assented, and together they went to the little hut. The merchant ordered and paidfor a funeral; there was a procession, a mass, and after the burial abanquet. Then the merchant took the boy to live with him in the citywhere the king and queen lived. Moreover, this kind merchant sent Juanto school, and treated him as a son. In time Juan took his bachelor'sdegree, and was greatly admired and respected by his teachers. One afternoon Juan put a notice on the door of the merchant'shouse, which read thus: "If we use money, there is nothing we cannotdiscover. " It happened that on that same afternoon the king and queenwere driving through the streets of the city. The king chanced tofix his eyes on the sign which Juan had put up. He did not believethat the notice was true; and so, when he arrived at the palace, he ordered the merchant to appear before him. The merchant was verymuch frightened at the summons, so Juan himself went and presentedhimself before the king. "Is the notice on your door true?" asked the king. "It is true, your Majesty, " said Juan. "Then go and find my daughter. If you can find her, she shall beyour wife; if not, you shall lose your head three days from now, "said the king, who hid his daughter in a secret room in the palace. Juan went home and called all the best goldsmiths in the kingdom. Hetold them to make a little wagon of pure gold, with a secret cellinside in which a man could sit with a musical instrument and playit. The goldsmiths finished the wagon in two days and were paidoff. Then Juan called a man and told him to drag this little wagonalong the street toward the palace, and then to the plaza. Afterentering the secret cell with his musical instrument, he told thedriver to do as he had been directed. The man began to drag the wagonalong the street toward the palace. Men, women, and children crowdedboth sides of the street to see this wagon of pure gold, which gaveout such sweet music. When the wagon passed in front of the palace, the queen was amazed at it. She asked the king to summon the driverbefore him. So the king called the driver, and asked him to bringthe golden wagon into the hall where the queen was. "How much will you sell this for?" asked the queen. "I will not sell it, " answered the driver. "Can you not lend it to me until this afternoon?" said the king;and at last the driver agreed to lend the wagon for a few hours. The queen then dragged the wagon along the hall, and took it to herdaughter in the secret room. The princess was delighted. As she pushedit forwards and backwards, sweet music charmed her ears. At lastJuan came out of the secret cell in the wagon and knelt before theprincess. He told her why he had been led to play this trick, and lastof all he told her that he would have lost his life on the morrow if hehad not been able to find her. He also began to express his love forher. At first she hesitated to accept his protestations of affection;but at last she accepted him, and gave him one of her rings as a signthat she would marry him. Fearing that he might be caught in the roomby some one else, Juan now entered the secret cell of the wagon again. At last the king came, and started to drag the wagon out of the palaceto the place where the driver was waiting. Juan suddenly opened thedoor of the secret cell and stood before the king. "O king!" he said, "now I have accomplished your command. I have found and seen yourdaughter in the secret room, and she has given me this ring. " The king was amazed, and said to himself that, had he known thatthe wagon contained any one inside, he would not have allowed it tobe brought to his hidden daughter. He said to Juan, "You have toldthe truth, that anything can be discovered if money is used; but youshall not marry my daughter. " "Remember your promise, " said Juan. "Wait, and I will ask the princess, " said the king. "She might refuse. " "Whether she refuses or not, she is to be my wife, for I have seenher and found her, " replied Juan. "Then you shall have her, " said the king. So Juan was married to the princess, and there was great rejoicingin the kingdom. The king, however, was very sorry that his daughterhad married Juan, who had now the right to inherit the throne fromhim. He could not endure the idea, so he pondered night and day howto kill Juan under some pretext or other. Juan learned of the king'splot, and decided to leave the city for a while. He asked his wifefor permission to go and visit the little hut in which he was born, and at last she consented. One day Juan left the palace and went to the country. While he waswalking in the woods near his old home, two birds flew to him. "Juan, take this ring with you: it has magic power, and will furnish youwhatever you ask of it, " said the male bird. "Here, take this pen-point, and use it whenever the king asks you towrite for him, " said the female bird. "Remember, Juan, you do notneed to have any ink; you can use your saliva, " it continued. "Nowgo back to the kingdom, and do not be afraid of the king's plots, "said the two birds together. So Juan went back to the palace, andlived there with his wife. One day the king called Juan, and ordered him to write something. Theking thought that if Juan should make any mistakes in the writing, he would order him to be executed. Juan used the pen-point which thesecond bird had given him. The king furnished him only paper, but noink, so Juan used his saliva. "Write this, Juan, " said the king:"'It is not right that you should be heir to my crown, and successorto the throne. '" Juan wrote the words just as the king had given them, and they appearedon the paper in letters of pure gold. The king was very much surprisedby this demonstration of Juan's ability. Then the king continued, "Write this: 'You ought not to inherit thecrown, you who were born in a little village, and whose ancestors areunknown. '" Juan wrote this dictation, and, as before, the letterswere of pure gold. Again the king said, "Write now what I shall say:'You cannot cheat a king like me; you saw my daughter the princessbecause you were hiding in the wagon of gold. '" Juan wrote these words, and they were in pure gold too. The king wasnow sad, for he could think of no other way in which to detect a faultin Juan. So he dismissed his son-in-law, and showed the queen thegolden letters that Juan had written. Juan returned to his apartments. When night came, Juan decided to ask his magic ring for a tower whichshould stand beside the palace of the king. During the night thetower was erected; it was garrisoned with field-marshals, colonels, and soldiers. Early in the morning the king was surprised to see thistall tower standing beside his palace. He said to himself, "I rulethe kingdom, and the kingdom is mine; this tower is in my kingdom, therefore the tower is mine. " So the king went out of the palace andentered the tower. No one saluted him. Then he called Juan, and askedhim about the tower. Juan answered that its presence there was due tothe will and power of God. When Juan and the king together enteredthe tower, all the soldiers lined up and saluted Juan, and musicwas heard everywhere. Everything inside was made of solid silver andgold. The king was astounded at the magic power of his son-in-law, whom he was trying to kill. "Juan, " said the king, "wipe away this tower and erect at this momenta palace in its place. If you can do this, you shall be the king ofthe whole of Spain. " By the magic power of the ring, Juan was ableto fulfil the command, and the tower was changed into a beautifulpalace. The council of the kingdom, at the order of the king, agreedto crown Juan and his wife king and queen. There was great rejoicingthroughout the realm. The old king and his wife abandoned the palace, and went to live in an abbey, where they died. Juan now called the merchant, his former master, to the palace. Themerchant was afraid, for he feared that the king wished to do himmischief; he did not know that Juan was now king. But Juan receivedhim affectionately, and from that time on the merchant, Juan, andthe beautiful princess lived together happily in the palace. It will be noticed that the Tagalog poem differs from the threeoral versions, in that after Juan has won the first wager fromthe king, his skill is subjected to further tests, which he comesout of successfully through the aid of magic objects given him bybirds. In other words, the poem carries on the folk-tale by addingsome additional episodes. The fact that the folk-tales, both Pampangoand Tagalog, preserve the simple structure, while only the printedTagalog verse-form seeks to elaborate and extend the tale, suggeststhat the simpler form is the older, and that the anonymous author ofthe romance added to the oral material for mere purposes of length. Asit is, the poem is very short compared with the other popular metricalstories, which average well over 2000 lines. The localization of theevents in Spain signifies nothing. The story is known also in southern Europe: e. G. , in Greece (Von Hahn, No. 13), in Sicily (Gonzenbach, No. 68; Pitrè, Nos. 95, 96). In theGreek version, after the hero has decided to risk his neck for thehand of the hidden princess, he goes to a shepherd and has himselfcovered with the hide of a lamb with golden fleece. In this disguisehe is taken to the princess. In the night he throws off his fleececovering and makes love to the princess, who finally accepts him, and tells him how he may be able to recognize her among her maidens, all of whom, herself included, her father will change into ducks, and then will require the youth to pick out the duck which is theprincess. He succeeds, and wins her hand in marriage. In Gonzenbach, No. 68, the hero is one of three brothers who set out to seektheir fortunes. They each come in succession to the beautiful citywhere the king has issued the proclamation that whoever can find hishidden daughter within eight days shall receive her hand in marriage;whoever tries and fails, loses his head. The first two brothers failand are killed. The youngest, arriving in the city and reading theproclamation, determines to take the risk. He is advised by an oldbeggar-woman how to find the princess. He has goldsmiths make agolden lion with crystal eyes. The animal is so contrived that itplays continually beautiful music. The hero hides inside, and theold woman takes the lion to the king, to whom she lends it. Thenfollow the discovery of the princess, her acceptance of the hero'slove, the token given to the hero, etc. The hero is obliged to pickthe princess out from among her eleven maids who look exactly likeher. In Pitrè, No. 95, we find practically the same incidents recorded:two older sons of a merchant go off to seek their fortunes, and losetheir heads because they cannot discover the princess "within a year, a month, and a day. " The youngest comes in turn to the same country, wagers his head, and searches a year and fifteen days in vain. On theadvice of an old woman, he has built a golden àcula (just what thisword means I have been unable to determine) large enough to containa person playing a musical instrument. Four men carry the àcula tothe palace; discovery of the princess follows. Second test: to pickthe princess out from twenty-four maidens dressed exactly alike. In none of these three stories (nor in Pitrè, No. 96, which is ashorter variant of No. 95) does the opening resemble our forms of thetale. Nor in any of the three, either, does the hero bring the wageron himself because of the announcement he makes that he who has goldcan discover anything. With this detail, however, compare the coupletwhich the hero displays in Pitrè, No. 96:-- "Cu' havi dinari fa chiddu chi voli, Cu' havi bon cavallu va unni voli. " The line "He who has gold can do whatever he wishes" is almostidentical with the corresponding line in the Tagalog verse story. It is to be noted that the bride-wager incident in this group ofstories resembles closely the same episode in our No. 19. The openingof our No. 21 has been influenced by the setting of the stories ofthe Carancal group (No. 3). TALE 22 THE REWARD OF KINDNESS. Narrated by Elisa Cordero, a Tagalog from Pagsanjan, La Laguna, who heard the story from a Tagalog friend. In a certain town there once lived a couple who had never had achild. They had been married for nearly five years, and were veryanxious for a son. The name of the wife was Clara; and of the man, Philip. One cloudy night in December, while they were talking by the windowof their house, Clara said to her husband that she was going to praythe novena, [70] so that Heaven would give them a child. "I wouldeven let my son serve the Devil, if he would but give us a son!" Asher husband was willing that she should pray the novena, Clara beganthe next day her fervent devotions to the Virgin Mary. She went tochurch every afternoon for nine days. She carried a small prayer-bookwith her, and prayed until six o'clock every evening. At last shefinished her novenario; [71] but no child was born to them, and thecouple was disappointed. A month had passed, when, to their great happiness, Clara gave birth toa son. The child they nicknamed Idó. Idó was greatly cherished by hisparents, for he was their only child; but he did not care much to stayat home. He early began to show a fondness for travelling abroad, andwas always to be found in the dense woods on the outskirts of the town. One afternoon, when the family was gathered together around a smalltable, talking, a knock was heard at the door. "Come in!" said Philip. "No, I just want to talk with your wife, " answered a hoarse voicefrom without. Clara, trembling, opened the door, and, to her great surprise, she saw standing there a man who looked like a bear. "A devil, adevil!" she exclaimed, but the Devil pacified her, and said, "Clara, I have come here to get your son you promised me a long time ago. Nowthat the day has come when your son can be of some service to me, will you deny your promise?" Clara could make no reply at first. She merely called her son; andwhen he came, she said to the Devil, "Here is my son. Take him, sincehe is yours. " Idó, who was at this time about seventeen years old, was not frightened by the Devil. "Come, " said the Devil, "and be my follower!" At first Idó refused;but he finally consented to go, because of his mother's promise. The Devil now took Idó to his cave, far away outside the town. Hetried in many ways to tempt Idó, but was unable to do so, becauseIdó was a youth of strong character. Finally the Devil decided toexchange clothes with him. Idó was obliged to put on the bear-likeclothes of the Devil and to give him his own soldier-suit. Then theDevil produced a large bag full of money, and said to Idó, "Take thismoney and go travelling about the world for seven years. If you liveto the end of that time, and spend this money only in doing good, I will set you free. If, however, you spend the money extravagantly, you will have to go to hell with me. " When he had said these words, he disappeared. Idó now began his wanderings from town to town. Whenever people sawhim, they were afraid of him, and would refuse to give him shelter;but Idó would give them money from his bag, and then they would gatherabout him and be kind to him. After many years he happened to come to a town where he saw an oldwoman summoned before a court of justice. She was accused of owinga sum of money, but was unable to pay her debt and the fine imposedon her. When Idó paid her fine for her and thus released her fromprison, the woman could hardly express her gratitude. As most of theother people about were afraid of Idó and he had no place to sleep, this woman decided to take him home with her. Now, this old woman had three daughters. When she reached home withthe bear-like man, she called her eldest daughter, and said, "Now, my daughter, here is a man who delivered me from prison. As I can donothing to reward him for his great kindness, I want you to take himfor your husband. " The daughter replied, "Mother, why have you brought this ugly manhere? No, I cannot marry him. I can find a better husband. " On hearing this harsh reply, the mother could not say a word. Shecalled her second daughter, and explained her wishes to her; but theyounger daughter refused, just as her sister had refused, and shemade fun of the man. The mother was very much disappointed, but she was unable to persuadeher daughters to marry her benefactor. Finally she determined to tryher youngest daughter. When the daughter heard her mother's request, she said, "Mother, if to have me marry this man is the only way bywhich you can repay him for his kindness, I'll gladly marry him. " Themother was very much pleased, but the two older daughters were veryangry with their sister. The mother told the man of the decision ofher youngest daughter, and a contract was signed between them. Butbefore they were married, the bear-like man asked permission from thegirl to be absent for one more year to finish his duty. She consentedto his going, and gave him half her ring as a memento. At the end of the year, which was the last of his seven years'wandering, the bear-like man went to the Devil, and told him that hehad finished his duty. The Devil said, "You have beaten me. Now thatyou have performed your seven years' wandering, and have spent themoney honestly, let us exchange clothes again!" So the man receivedback his soldierlike suit, which made him look like a knight, andthe Devil took back his bear-skin. Then the man returned to Clara's [72] house. When his arrival wasannounced to the family, the two older daughters dressed themselves intheir best, for they thought that he was a suitor come to see them;but when the man showed the ring and asked for the hand of Clara'syoungest daughter, the two nearly died with vexation, while theyoungest daughter was very happy. Notes. This story is a variant of Grimm, No. 101, "Bear-Skin, " which itfollows fairly closely from the point where the hero makes his pactwith the Devil. The bibliography of this cycle is fully given inBolte-Polívka, 2 : 427-435, to which I have nothing to add exceptthis story itself! Our version is the only one so far recorded fromthe Orient, and there can be no doubt that it is derived directlyfrom Europe. Ralston and Moe seem to detect a relationship betweenthis cycle and a Hindoo saga translated into Chinese in the seventhcentury, and from the Chinese into French in the middle of thenineteenth century, by the French orientalist Stanislas Julien; butBolte is of the opinion (p. 435) that there is probably no connectionbetween the two. In any case, to judge from recorded variants, theTagalog story is an importation from the Occident. And yet there are not a few deviations in our version from the norm, if Grimm's tale may be considered representative of the cycle. The mostimportant of these is the opening, which is one form of the "PromisedChild" opening (see Macculloch, 415 ff. ). This formula of a childlesscouple finally promising in despair to let their child serve eventhe Devil if they are granted offspring, or to be satisfied with ananimal-child or some other monstrosity, is a favorite one in FilipinoMärchen (cf. Nos. 3 and variants, 19 and variant, and 23), and itsuse here may have been influenced by the beginning of the next tale. Other differences may be noted briefly: (1) The compact made betweenthe hero and the Devil does not include the characteristic prohibitionsin the European versions; namely, that the hero is not to comb hishair, wash himself, trim his beard, etc. , during his seven years ofwandering. The Devil seems to rely merely on his bear-suit, whichhe makes the hero wear, to produce insurmountable difficulties. Itmay be that the prohibitions mentioned above were omitted becausethey involved conditions wholly foreign to Filipino conception. Thenatives take great pride in their hair, and always dress it carefully, are scrupulously clean personally, and are beardless! I can cite noparallel in folk-tales for the condition substituted; i. E. , if thewanderer does good with his money, the Devil will have no power overhim at the end of the seven years, while, if he spends it extravagantlyand foolishly, he goes to hell. Perhaps none need be sought outsideof actual experience. (2) The hero is supplied with money from a largebag which the Devil gives him, not from the inexhaustible pockets of amagic green coat, as in Grimm. The mention of the hero's soldier-suit, by the way, since nothing has been said earlier in the story of hishaving followed the profession of arms, is likely a reminiscence ofthe characteristic opening of the European versions, where it is apoor soldier who has the experience with the Devil. (3) The personransomed by the hero in our story is an old woman instead of an oldman. (4) The two disappointed sisters do not kill themselves, and hencethe Devil does not reappear at the end of the story, --as he does inGrimm, --and say, "I have now got two souls in the place of thy one!" The broken-ring recognition on the return home is a feature which Ibelieve occurs in no other Filipino folk-tale, but is met with notinfrequently in European saga and story (cf. Köhler-Bolte, 117, 584;see also Bolte-Polívka, 1 : 234; 2 : 348). TALE 23 PEDRO AND SATAN. Narrated by Pedro D. L. Sorreta, a Bicol from Catanduanes, who heardthe story when he was a little boy. Once upon a time there lived a very rich man, whose wife hadnever given birth to a child. The couple had already made severalpilgrimages, and had spent great sums of money for religiousservices, in the hope that God might give them a child, even thougha sickly one, to inherit their money; but all their efforts werein vain. Disappointed, the man resolved to rely upon Satan for theperformance of his wish. One dark night, when he was thinking hard about the matter, he hearda voice say, "Your wish will be quickly fulfilled if you but ask mefor it. " The rich man was so filled with joy, that he turned towardsthe voice and knelt before the invisible speaker: "I will give youmy life, and even my wife's, in return for a son who will be the heirto my riches, " said the man. Meanwhile he perceived in front of him afigure which in an instant assumed the form of Satan. At first he wasfrightened; but his fear was only momentary, and he was eager to hurryup the agreement with Satan, so that he might receive the child. Theytherefore made a golden document which provided that the first childof the heir was to be given to the Devil at the age of ten, and thatthe man and his wife were no longer God's subjects, but Satan's. After the agreement had been made, the Devil promised the rich manthat his wife would give birth to the longed-for son early the nextmorning. Then he disappeared. The child was born at the appointedtime, and grew wonderfully fast, for in five days he was a full-grownyouth. But the parents could not but blame themselves for theirimpious act. They intended to keep the secret from their son; butthey could not do so, for the boy was always asking about the natureof his existence. So when Pedro--they called him by this name--knewof his pitiful lot, he decided not to marry until he had succeededin wresting the golden document from the hands of Satan. Now, Pedro knew that devils do not like crosses, and cannot even staywhere they have to look at them. So one day he asked his mother to makefor him two gowns, one having little crosses hanging from it. Whenthese had been finished, Pedro asked his father to give him over toSatan, so that he might work with the demons in hell. No sooner hadhe expressed his desire to his father than the Devil appeared and tookthe young man off to his kingdom. There Pedro was assigned the task ofdirecting the demons in hauling the logs that were to be used for fuel. Pedro ordered the demons to tie a strong piece of rope to one end of alog, and ordered them to pull it while he stood on the other end. Everytime he counted "One, two, three!" he would hold up his outer gown;and the demons, seeing the crosses, would run away in confusion. Asthe devils could not endure Pedro's conduct, they ran to their masterSatan, and asked him to send the young man away, for he could notdo any work. The demons could not say anything about Pedro's trick, however, for they did not dare even speak the word "cross. " Satanthen summoned Pedro to his office, and had him work there. Now, the young man had put a strong piece of rope under his gown. Oneday, when Satan was taking his siesta in a rocking-chair, Pedrotied him fast to the chair. Then he removed his outer gown and wokeSatan. The Devil with closed eyes struggled hard to escape; but hecould not get loose. So he humbly requested Pedro to go away andleave him alone; but Pedro would neither leave him nor let him go. Hedemanded the document, but Satan would not give it up. So Pedro kept onfrightening the Devil until at last Satan said that he would give upthe document if Pedro would release him. Pedro put on his outer robe, and the Devil called his secretary and told him to give the goldendocument to the young man. Pedro threw the bond into the fire; and whenhe saw that it was completely melted, he took off his outer robe again, and turned Satan loose. The Devil ran away exceedingly terrified. Then Pedro went home, where his parents received him with greatjoy. Thus by his cleverness he saved his parents and his future childfrom a terrible fate. Notes. Like the preceding, this story is doubtless also an importation intothe Islands from Europe. It belongs to the general family of talesknown as the "Promised Child, " but the narrative takes a turn whichleads into a special group of this family. The members of this groupare usually not long; and the stories, on the whole, are simple. Aparent promises, wittingly or unwittingly, his child to the Devil inreturn for some service, and gives his signature to the bond. Thechild grows up, and, noticing the dejection of his parents, forcesfrom them the secret of the pact. After equipping himself for thestruggle, he sets out for hell to recover the contract. In hell hefrightens or annoys the devils in various ways, and becomes such anuisance that finally the arch-fiend is glad to get rid of him bysurrendering the bond. In a Lorraine story (Cosquin, No. LXIV, "Saint Etienne") "a womanin confinement is visited by a grand gentleman, who persuades her tosell her child to him for a large sum of money. He is to come for thechild in six or seven years. One day after a visit of the stranger, the mother begins to suspect him of being the Devil. Her son noticesher sadness, and learns the secret that is troubling her. 'I'm notafraid of the Devil, ' he says boldly, and tells her to provide him witha sheep-skin filled with holy water. Thus equipped, he sets off withthe stranger when the time comes, and, reaching hell, so frightens thedevils by sprinkling them with the holy water, that they are glad toleave him in peace to return to his mother. " In this story nothingis said of a contract; but in a variant mentioned by Cosquin (2 :232) a poor man signs in blood a bond according to which he agrees togive up his son at the age of twenty to the rich stranger (Devil indisguise) who has consented to be godfather to the infant. The demonis finally put to flight with the aid of an image of the cross andwith the liberal use of holy water. In a Wallachian story (Schott, No. 15) we find a close parallelof incident to our story: the hero, acting on the advice of hisschool-master, makes some ecclesiastical garments decorated withcrosses, and, dressed in these, he goes to hell and knocks on thedoor. The demons, frightened by the sight, want to drive him away;but he will not go until they surrender the parchment signed by hisfather. This story differs from ours in the opening, however; forthe father is a poor fisherman, and promises unwittingly "that whichhe loves most at home" in exchange for great riches. At the end ofthe story, too, is added an episode of the conversion by the heroof a band of robbers. With the beginning of this Wallachian storycompare the Italian "Lionbruno" (Crane, No. XXXVI). In a Lithuaniantale (Chodzko, Contes des paysans et des pâtres slaves [Paris 1864], p. 107), the hero, before setting out to meet the Devil, arms himselfwith holy water and a piece of chalk blessed by the priest. With thechalk he draws a magic circle about him, from which he throws wateron the demons until they give up the contract. For other variants, see Cosquin, No. LXXV and notes. Our story, while somewhat crude in style, is well motivated throughout, and has one amusing episode for which I know no parallel, the tyingof Satan in his rocking-chair while he is taking his siesta, andthen frightening him into compliance, when he wakes, by displaying, before him the cross-embroidered gown. The first task the hero is putto when he enters hell--directing the hauling of logs for fuel--seemsmore appropriate than that of draining two ponds, which the hero isobliged to perform in Cosquin's "La Baguette Merveilleuse, " No. LXXV. The testimony of the narrator that he heard the story from one ofhis playmates when he was a little boy, throws an interesting ray oflight on the way in which popular stories circulate in the Philippines. TALE 24 THE DEVIL AND THE GUACHINANGO. Narrated by José Laki of Guagua, Pampanga. He got the story from hisuncle, who heard it from an old Pampango story-teller. There once lived in a suburb of a town a very religious old widow whohad a beautiful daughter, Piriang by name. Young men from differentparts of the town came to court Piriang, and the mother alwayspreferred the rich to the poor. Whenever Piriang's friends told herthat the man whom she rejected would have been a good match for her, she always answered that she would rather have a devil for a husbandthan such a man. One day a devil heard Piriang giving this answer to one of herfriends. Thus encouraged, he disguised himself as a young man ofnoble blood, and went to Piriang's house to offer her his love. Themother and daughter received this stranger with great civility, forhe appeared to them to be the son of a nobleman. In the richness ofhis dress he was unexcelled by his rivals. After he had been going toPiriang's house for a few weeks, the old widow told him one day tocome prepared to be married on the following Tuesday. On the Sundaybefore the wedding-day he had a long conversation with Piriang. Hecalmly asked her to take off the cross that she had about her neck, for it made her look ugly, he said. She refused to do so, however, because she had worn this cross ever since she was a child. After hehad departed, Piriang told her mother what he had asked her to do. The next day the mother went to the church. She told the priest thatPiriang's bridegroom had ordered her to take off her cross from herneck. The priest said that that man was a devil; for no man, as a sonof God, would say that a cross made the one who wore it look ugly. Thepriest gave the mother a small image of the Virgin Mary. He instructedher to show the image to the bridegroom. If when he beheld it he turnedhis back on her as she was holding it, she was to tie him around theneck with her cintas. [73] Then she was to put him in a large jar, and bury him at least twenty-one feet under the ground. The mother went home very much distressed because she had allowed herdaughter to become engaged to a devil. She told Piriang not to talkwith her bridegroom, because she feared that he was a devil. Thatnight he came with his friend dressed like him. The mother was verygracious to them. They talked about the wedding. When the old womanheld up the image of the Virgin Mary, the two men turned their backson her. She immediately wound her cintas around the neck of herdaughter's bridegroom, and Piriang came in with the dried tail ofa sting-ray in her right hand. She whipped him with this as hard asshe could. [74] Then the two together forced him to get into a largejar. After warning him not to come back to earth again, the old womancovered the jar with a piece of cloth wet with holy water. The otherdevil suddenly disappeared. The next morning a guachinango [75] happened to pass by the house ofthe old woman. She called him in, showed him the jar, and told himto bury it at least twenty-one feet deep. When he asked how much shewould pay him, she promised to give him ten pesos. He agreed: so, putting the jar on his right shoulder, he set out. When he reacheda quiet place, he heard whispers behind him. He stopped and lookedaround, but could see nothing. Then he put the jar on the ground torest a few minutes. Now he discovered that the whispers were comingfrom inside the jar. He was very much surprised. "What are you?" asked the guachinango. "Are you a man, or a devil?" "I am a devil, my friend, " answered the voice. "The old woman forcedme to go into this jar. Be kind to me, my friend, and liberate me!" "I shall obey the old woman in order to get my pay, " said theguachinango. "I will bury you even deeper than twenty-one feet. " "If you will bury me just three feet deep, " said the devil, "I willgive you a large sum of money. " "I will bury you just one and a half feet deep, if you can give memuch money, " said the guachinango. "I will give you five hundred pesos, " said the devil. "Dig the groundnear the stump of that mabolo-tree. There you will find the money ina dirty black purse. " After the guachinango had buried the devil, he went to the mabolo-treeand took the money. Then he went to the nearest village and playedcasino. As soon as he lost all his money, he returned to the devil. "Ihave lost all the money you gave me, " he said. "I will now bury youtwenty-one feet deep. " "No, do not bury me so deep as that, my friend!" said the devilcalmly. "I can give you twice as much money as I gave you before. Youwill find it in the same place that you found the other. " The guachinango took the money and went to the village againto gamble. Again he lost. He returned to the devil, and asked himangrily why he always lost the money he gave him. "I don't know, "answered the devil. "I have given you fifteen hundred pesos, but youhaven't even a cent now. You ought to set me free at once. " "Aha! I won't let you go, " said the guachinango. "I will bury youthirty-nine feet now. " "I have a plan in mind, " said the devil, "which will benefit youextremely; but before I explain my plan, let me ask you if you wouldlike to marry the daughter of the king. " "I have a great desire to be king some day, " said the guachinango;"but how can you make me the husband of a princess, when you are onlya devil, and I am nothing but a poor guachinango?" "As soon as you set me free, " said the devil, "I will enter themouth of the princess and go into her brains. Then I will give hera very painful headache which no physician can cure. The king willmake an announcement saying that he who can cure his daughter ofher disease shall marry her. When you hear this announcement, go tothe palace at once, and offer your services to the king. As soon asyou reach the princess, tell me that you have come, and I will leaveher immediately. The princess will then recover her former health, and you will be married to her. Do not fail to go to the palace, for I am determined to reward you for your kindness to me. " After the guachinango had liberated the devil, he immediately set outfor the city. He had not been there three days when he met a groupof soldiers crying that "he who could cure the princess should haveher to wife. " The guachinango stopped the soldiers, and said thathe could cure the princess. They took him before the king, where awritten agreement was made. If he could not cure the princess in threedays, he should lose his life; but if he cured her by the end of thethird day, he should marry her. The guachinango was then conductedto the room of the princess. When he approached her, he said tothe devil that he had come. "You must leave the princess now; for, if you don't, I shall be executed. " But the devil refused to leave, because he wanted to get revenge. He further told the guachinangothat he wanted him to die, for then his soul would go to hell. The guachinango became more and more hopeless. On the morning ofthe third day he thought of a good plan to get rid of his enemy. Heasked the king to order all the bells of the neighboring churchesto be tolled, while every one in the palace was to cry out loud, "Here she comes!" While all this noise was going on, the guachinangoapproached the princess, and told the devil that the old woman wascoming with her cintas. When the devil heard this, he was terriblyfrightened, and left the princess and disappeared. The next day theguachinango was married to the princess. Notes. From the testimony of the narrator, this capital story appears tohave been known in Pampanga for some time. The incident of the demonentering the body of the princess, and then leaving at the requestof one who has befriended him, occurs in a Tagalog story also, whichI will give for the purpose of comparison. While the story is moreof a fairy-tale than a Märchen proper, it appears to be a variant ofour No. 24. Significant differences between the two will be noted, however. The Tagalog story was collected and written down for me byManuel Reyes, a native of Manila. It runs as follows: Mabait and the Duende. Menguita, a king of Cebu, had two slaves, --Mabait and Masama. Mabaitwas honest and industrious, while Masama was envious and lazy. Mabaitdid nearly all of the hard work in the palace, so he was admired verymuch by the king. Masama, who was addicted to gambling, envied Mabait. One night, while Mabait was asleep, a duende [76] awakened him, andsaid, "I have seen how you labor here patiently and honestly. I wantto be your friend. " Mabait was amazed and frightened. He looked at the duende carefully, and saw that it resembled a very small man with long hair and a whitebeard. It was about a foot high. It had on a red shirt, a pair ofgreen trousers, a golden cap, and a pair of black shoes. At lastMabait answered in a trembling voice, "I don't want to be a friendof an evil spirit. " "I am not evil, I am a duende. " "I don't know what duendes are, so I don't want to be your friend. " "Duendes are wealthy and powerful spirits. They can perform magic. Ifyou are the friend of one of them, you will be a most fortunate man. " "How did you come into the world?" said Mabait. "Listen! When Lucifer was an angel, a contest in creating animalsarose between him and God. He and his followers were defeated andthrown into hell. Many angels in that contest belonged neither toGod's side not to Lucifer's. They were dropped on the earth. Thosethat fell in the forests became tigbalangs, ikis, and mananangals;[77] those in the seas became mermaids and mermen; and those in thecities became duendes. " "Ah, yes! I know now what duendes are. " "Now let our friendship last forever, " said the duende. "I am readyat any time to help you in your undertakings. " From that time on Mabait and the duende were good friends. The duendegave Mabait two or three isabels [78] every day, and by the end ofthe month he had saved much money. He bought a fine hat and a pairof wooden shoes. Masama wondered how Mabait, who was very poor, could buy so manythings. At last he asked, "Where do you get money? Do you steal it?" "No, my friend gives it to me. " "Who is your friend?" "A duende. " Masama, in great envy, went to the king, and said, "Master, Mabait, your favorite slave, has a friend. This friend is a duende, whichwill be injurious to us if you let it live here. As Mabait said, it will be the means of his acquiring all of your wealth and takingyour daughter for his wife. " The king, in great rage, summoned Mabait, and punished him severely bybeating his palms with a piece of leather. Then he ordered his servantsto find the duende and kill it. The duende hid in a small jar. Masamasaw it, and covered the mouth of the jar with a saint's dress. Theduende was afraid of the dress, and dared not come out. "Open the jar, and I will give you ten isabels, " said the little man. "Give me the money first. " After Masama received the money, he went away to the cockpit withoutopening the jar. On his way there he lost his money. He went back tothe duende, and said, "Friend, give me ten isabels more, and I willopen the jar. " "I know that you will cheat me, " answered the duende. "Just let mecome out of the jar, and I promise that you shall have the princesshere for your wife. " "What! Will the princess be my wife?" "Yes. " "How can you make her love me?" "I will enter the princess's abdomen. I will talk, laugh, and doeverything to make her afraid. I will not leave her for anybodybut you. " "Good, good!" Masama opened the jar, and the duende, flew a way tothe princess's tower. Only a few weeks after that time a proclamation of the king was read inpublic. It was as follows: "The princess, my daughter, has somethingin her abdomen. It speaks and laughs. No one knows what it is, and noone can force it to come out. Whoever can cure my daughter shall be myheir and son-in-law; but he who tries and fails shall lose his head. " When Masama heard this, he said to Mabait, "Why don't you cure theprincess? You are the only one who can cure her. " "Don't flatter me!" answered Mabait. "I'm not flattering you. It is the duende, your friend, who is in herabdomen, and no one can persuade it to come out but you. So go now, for fortune is waiting for you. " Mabait was at last persuaded, and so he departed. Before going to theking, he first went to a church, and there he prayed Bathala thathe might be successful in his undertakings. When Mabait was gone, Masama said to himself, "It is not fortune, but it is death, that iswaiting for him. When he is dead, I shall not have anybody to envy. " After sitting for about a half-hour, Masama also set out for theprincess's tower, but he reached the palace before Mabait. There hetold the king that he could cure his daughter. He was conducted intothe princess's room. He touched her abdomen, and said, "Who are you?" "I am the duende. " "Why are you there?" "Because I want to be here. " "Go away!" "No, I won't. " "Don't you know me?" "Yes, I know you. You are Masama, who cheated me once. Give your headto the king. " So the executioner cut Masama's head off. Then Mabait came, and told the king that he could cure theprincess. After he was given permission to try, he said to the duende, "Who are you?" "I am the duende, your friend. " "Will you please come out of the princess's abdomen?" "Yes, I will, for the sake of our friendship. " Mabait was married to the princess, was crowned king, and livedhappily with his friend the duende. Before attempting to decide anything concerning the provenience ofthese two tales, we shall first examine versions of the story fromother parts of the world. The nearest European analogue that I amfamiliar with is an Andalusian story printed by Caballero in 1866(Ingram, 107, "The Demon's Mother-in-Law"). An outline of the chiefelements of this tale follows:-- Mother Holofernes, while very neat and industrious, was a terribletermagant and shrew. Her daughter Panfila, on the contrary, was so lazyand thoughtless, that once, when the old woman burnt herself badlybecause her daughter was listening to some lads singing outside, instead of helping her mother with the boiling lye for washing, the enraged Mother Holofernes shouted to her offspring, "Heavengrant that you may marry the Evil One himself!" Not long afterward arich little man presented himself as a suitor for Panfila's hand. Hewas accepted by the mother, and preparations for the marriage wentforward. The old woman, however, began to dislike the suitor, and, recalling her curse, suspected that he was none other than theDevil himself. Accordingly, on the night of the wedding, she badePanfila lock all the windows and doors of the room, and then beather husband with a branch of consecrated olive. So done. The husbandtried to escape from his wife by slipping through the key-hole; but hismother-in-law anticipated this move. She caught him in a glass bottle, which she immediately sealed hermetically. Then the old lady climbedto the summit of a mountain, and there deposited the bottle in anout-of-the-way place. Ten years the imp remained there a prisoner, suffering cold, heat, hunger, thirst. One day a soldier, returningto his native town on leave, took a short cut over the mountain, andspied the bottle. When he picked it up, the imp begged to be released, and told him of all he had suffered; but the soldier made a number ofconditions, --his release from the army, a four-dollar daily pension, etc. , --and finally the imp promised to enter the body of the daughterof the King of Naples. The soldier was to present himself at courtas a physician, and demand any reward he wished to, in return fora cure. So done. The king accepted the services of the soldier, butstipulated that if in three days he had not cured the princess, heshould be hanged. The soldier accepted the conditions; but the demon, seeing that he had his arrogant enemy's life in his hands, and bent onrevenge, refused to leave the body of the princess. On the last day, however, the soldier ordered all the bells rung. On the demon's askingwhat all the noise was about, the soldier said, "I have ordered yourmother-in-law summoned, and she has just arrived. " In great terrorthe Devil at once quitted the princess, and the soldier was left"in victorious possession of the field. " It will be noticed that the last episode is almost identical with theending of our story "The Devil and the Guachinango, " while there isa considerable amount of divergence between the two elsewhere. For versions collected before 1860 I am indebted to Benfey's treatmentof this cycle. It is found in his "Pantschatantra, " 1 : 519 ff. I takethe liberty of summarizing it in this place, first, because it is theonly exhaustive handling of the story I know of; and, second, becauseBenfey's brilliant work, while constantly referred to and quoted, has long been out of print, and has never been accessible in English. The occasion for Benfey's dissertation on this particular tale isthe relationship he sees between it and the large family of storiesturning on the motive of a marvellous cure, a representative of whichis "Pantschatantra, " 5 : 12, "The Miraculous Cure of a Blind Man, a Humpback, and a Three-breasted Princess. " [79] While the story weare discussing cannot be considered in any sense an offshoot of thePantschatantra tale, it can scarcely be denied, says Benfey, thatbetween the two there is a definite internal relationship, whichis further manifested by the fact that in its later development thelatter is actually joined to the former (p. 519). The earliest form of our story is found in the "Cukasaptati, " where itis told as the story for the 45th and 46th nights. In this version, -- A Brahman, driven away from home by the malice of his wife, is befriended by a demon who had formerly lived in the Brahman'shouse, but who had also fled in fear from her shrewish tongue. Thedemon enters the body of a princess; and the Brahman, appearing asa conjurer, forces him to leave, in accordance with their pact, andwins half a kingdom and the hand of the princess. The demon now goesto another city where he possesses the queen, an aunt of the Brahman'snew father-in-law. The Brahman, whose reputation as an enchanter hasbecome great, is summoned to cure this queen. When he arrives, thedemon threatens and insults him, refusing to leave the queen becausethey are now quits. The Brahman, however, whispers in the woman'sear, "My wife is coming here close on my heels, I have come only towarn you;" whereupon the demon, terror-stricken, at once leaves thequeen. The Brahman is highly honored. Benfey conjectures that this story must have passed over into thePersian redaction of the "Cukasaptati" (i. E. , the "Tuti-nameh"), but what changes it underwent in the transmission cannot yet bedetermined. The earliest European form of the tale is that found inthe Turkish "Forty Vezirs" (trans. By Behrnauer, p. 277). Here a young wood-cutter saves money to buy a rope; but his shrewishwife, thinking that he is going to spend it on a sweetheart, insistson accompanying him to his work in the mountains, so that she cankeep him under her eye. In the mountains the husband decides toabandon his wife in a well. He tells her to hold a rope while hedescends to fetch a treasure which he pretends is concealed at thebottom; but she is so avaricious, that she insists on being let downfirst. Then he drops the rope, and returns home free. A few dayslater, conscience-smitten, he goes back to rescue his wife, and, lowering another rope, he calls to her that he will draw her up;but he hauls a demon to the surface instead. The demon thanks thewood-cutter for rescuing him from a malicious woman "who some daysago descended, and has made my life unbearable ever since. " As in theCukasaptati story, the demon enters a princess and makes her insane, and the wood-cutter cures her and marries her. Then the demon entersanother princess. The wood-cutter is summoned; he has to resort tothe well-known trick to force the imp to leave this second maiden. In the Persian form of this story, in the "1001 Days" (Prenzlau ed. ), 11 : 247, is added the death-penalty in case the hero fails to performthe second cure, which consists in persuading the spirit, in the formof a snake, to unwind itself from the body of the vezir's daughter. Thehero had already cured the sultan's daughter and married her. A Serbian story (Wuk, No. 37) is closer to the "Forty Vezirs" versionthan is the "1001 Days. " The only essential difference is that theopening of the Serbian tale is the well-known fabliau of the "Meadowthat was mowed. " Here the wife falls into a pit. When the husband attempts to drawher out again, a devil appears. The devil is thankful; and, to rewardthe man, it enters the body of the emperor's daughter. Here the heroappears, not as an enchanter, but as a physician. Practically identical is the story of "The Bad Wife and the Devil, "in Vogl, "Slowenische Volksmärchen" (Wien, 1837). In a Finnish version of the story (Benfey, 524-525) the hero, as inthe preceding, assumes the rôle of a physician. The husband pushes his bad wife into an abyss. When he attempts todraw her out again, another woman appears. She is the Plague. [80]Out of gratitude for her liberation from that other wicked woman, she proposes to him that they travel together through the world: she, the pest, will make people ill; he, as physician, will cure them. Sodone. As a result the man becomes rich. But at last he grows wearyof his excessive work: so he procures a snappish dog, and puts it ina sack. The next time he is called to the side of a person made sickby the pest, he says to her, "Enter human beings no more: if you do, I will liberate from this sack the woman that tormented you in theabyss, " at the same time irritating the dog so that it growls. ThePlague, full of terror, begs him for God's sake not to set the womanfree, and promises to reform. It will be seen that in its method of the "sickness and the cure, "this story is related to Grimm, No. 44, "Godfather Death, " whereDeath takes the place of the Plague, and where, instead of gratitude, the motive is the godfather relationship of Death toward the hero. This folk-tale, says Benfey (p. 525), was early put into literary formin Europe. Among others, he cites Machiavelli's excellent version inhis story of "Belfagor" (early sixteenth century):-- Belfagor, a devil, is sent to earth by his master to live as a marriedman for ten years, to see whether certain accusations made againstwomen by souls in hell are true or slanderous. Belfagor marries inFlorence; but his imperious wife causes him so much bad fortune, that he is compelled to flee from his creditors. A peasant concealshim, and out of gratitude Belfagor tells his rescuer his story, andpromises to make him rich by possessing women and allowing himselfto be driven out only by the peasant himself. So done. The peasantwins great renown; and at last Belfagor says that his obligationshave been fulfilled, and that the peasant must look out for himselfif they meet again. The devil now enters the daughter of Ludwig II, King of France. The peasant is summoned to cure her, but is afraid, andrefuses. At last he is compelled to go, like the physician, against hiswill (see Benfey, 515 ff. ). Belfagor rages when he sees the peasant, and threatens him vehemently. At last the peasant employs the usualtrick: "Your wife is coming!" and the devil flees in consternation, choosing rather to rush back to hell than into the arms of his wife. Benfey considers a Bohemian story in Wenzig's collection(West-slawische Märchen, Leipzig, 1857, p. 167) to be the best ofall the popular versions belonging to this group, and he reproducesit in full (pp. 527-534). This long story we may pass over, sinceit contains no new features that are found in our story. In fact, it little resembles ours or any of the others, except in general intwo or three episodes. Benfey concludes his discussion of this cycleby stating that there have been many other imitations of this tale, and he mentions some of these (p. 534). It may be added that furtherreferences will be found in Wilson's note in his edition of Dunlop, 2 : 188-190. The question of the origin of the Pampango version of this story isnot easy to answer definitely, for the reason that it presents detailsnot found in any of the other variants. However, since nearly all themachinery of our story turns on the teachings of the Roman Church, and since the denouement is practically identical with the ending ofCaballero's Andalusian story, I conclude that in its main outlines ourversion was derived from Spain. At the same time, I think it likelythat the fairy-tale of "Mabait and the Duende" was already existentearlier in the Islands (though this, too, may have been imported), and that the motivation of the spirit's desire to revenge himselfon his tormentor for his avarice and greed was incorporated into theMärchen from the fairy-tale. My reasons for thinking the fairy-talethe older are: (1) its crudeness (the good and the bad hero are avery awkward device compared with the combination of qualities inthe guachinango); (2) its local references and its native names;(3) its use of native superstitions and beliefs. TALE 25 JUAN SADUT. Narrated by Nicolas Zafra, an Ilocano from San Fernando, La Union. Thestory is very popular among the country people about San Fernando, he reports. Many years ago there lived a certain old couple who had an onlyson. Juan, for that was the boy's name, was known throughout thevillage as an idler, and for this reason he was called Juan Sadut. Hehad no liking for any kind of work; in fact, his contempt for allwork was so great, that he never even helped his father or mother. One day his father took him to the fields to have him help harvesttheir crops; but, instead of going to work, Juan betook himself toa shady spot on the edge of the field, and fell asleep. His father, who was very much enraged by this conduct of his son, determined then and there to dispose of him. He carried the sleepingboy to another part of the field, and laid him down just beside a largesnake-hole. He expected that the snake, when it came out of its hole, would sting the sleeping idler, who would thus be disposed of quietly. When Juan awoke, he found a large snake coiled near him. In his fright, he sprang to his feet to run away; but the snake looked up at himsympathetically, and then began to speak: "Why do you fear me? Don'tyou know that I am the king of the snakes? I am going to give youa wonderful gift that will make you happy forever;" and having saidthis, it dropped a gold ring on the ground, and bade Juan pick it upand wear it on his finger. The ring was of pure gold, and it had on itinitials that Juan could not understand. "Keep that ring carefully, for it will be of great use to you, " said the snake. "Consult it foranything you want, and it will advise you how to proceed to obtainthe object of your desire. " After thanking the snake for its gift, Juan set out on his travels. Henever worried about his food from day to day, for from his magic ringhe could get anything he needed. In his wanderings, word reached Juan's ears that the king of thatcountry would give his beautiful daughter to any one who could fulfilthree conditions. Juan was thrilled with joy on hearing this news, for he was sure that he would be the successful competitor for thehand of the princess. When he presented himself before the court, his slovenly appearance and awkward movements only excited laughterand mirth among the nobles. "What chance have you of winning theprize?" they asked him in derision. "Let me know the conditions, and time will show, " said Juan. "You mustfulfil three conditions before I give my daughter to you, " said theking. "First, you must fight with my tiger, and kill it if you can;second, you must go get and bring back to me the burning stone thatthe dragon in the mountains has in its possession; third, you mustanswer correctly a question that I shall ask you. " "Very well, " said Juan as he turned to go, "I will do all you requireof me. " Now, many a young man had risked his life for the hand of thebeautiful princess; but no one had yet succeeded in winning even thefirst contest. The king's tiger was ferocious and strong, and as agileas a mouse. Then there was the formidable dragon in the mountains, whose breath alone was deadly poisonous. This dragon lived in acave the entrance to which was guarded by poisonous serpents. Everymorning it would come out of its cave to play with its wonderful stoneby tossing it up into the air and catching it in its mouth when itfell. Hence it was difficult, if not impossible, to succeed in theseundertakings. The young men who had been stirred by their intenselove for the princess had bartered away their lives for her hand. When Juan arrived home, he took up his little ring, and said to it, "Advise me as to how I may overcome the king's tiger. " "Get a handful of sand, " replied the ring, "and mix with it an equalquantity of red pepper. Take the mixture with you into the arena, and when the tiger comes near you, fling the sand into its eyes. " Juan prepared the sand and pepper as he had been advised. The nextday he stepped into the arena amid the shouts and cheers of thespectators. He looked, as usual, to be an idle, slow-moving fellow, who would have no chance at all against the wild beast. The tiger soonappeared at the opposite end of the arena, and advanced rapidly towardsJuan. When the animal was about three yards from him, he flung themixture of sand and pepper into its eyes. The tiger was blinded. Juanthen drew his dagger and buried it deep into the animal's heart. The next task he had to perform was to obtain the dragon's fierystone. The ring advised him thus: "Go to the cave, and, in order togain admittance, show me to the serpents. I am sacred to them, andthey will fulfil whatever commands my possessor gives them. " Juanproceeded to the cave in the mountains. He had no sooner entered itthan hissing serpents came towards him in threatening attitudes. Juan, however, showed them the signet ring; and they at once became tame, and showed him that they were glad to obey whatever he should commandthem to do. "Go and get the dragon's stone, " he ordered, and soonthey came back with the much-coveted treasure. When the king saw that Juan had fulfilled two of the hardestconditions, he became alarmed because the new bridegroom was to be aperson of very low birth: so he devised the most difficult questionpossible, with the view of preventing Juan from winning his daughterthe princess. Juan now presented himself before the king and his court to perform thethird and last task. "What am I thinking about now?" asked the king. Juan appeared to hesitate a moment, but he was really consultinghis ring. The ring said to him, "The king has in mind the assurancethat you will not be able to answer his question. " Then looking up, Juan answered the king's question in the precise words of the ring, and thus answered it correctly. Astonished at the wonderful power of Juan, the king gave his daughterto him; and when he died, the young couple inherited the crown ofthe kingdom. Notes. I know of no parallels to this story as a whole. In its separateincidents it is reminiscent of other tales; and in its main outline, from the point where the hero sets out to seek adventures with thehelp of his magic ring, the narrative belongs to the "Bride Wager"group. In this group Von Hahn distinguishes at least two types (1 :54, Nos. 23 and 24): in the one, the hero bets his head against thebride, and wins by performing difficult tasks; in the other, he winsby answering riddles. In our story there is no formal staking of hishead by the hero, but undertaking the first two tasks amounts to thesame thing. The third task, it will be noticed, is the answering of adifficult question, which in a way connects our story with Von Hahn'ssecond type. The two distinctive features in our story are the introduction andthe first task. The cruelty displayed by the hero's father is notunusual in folk-tales, but his method of getting rid of his sonis. The benevolence of the snake, which is not motivated at all, may be at bottom connected with some such moralizing tradition asis found in Somadeva, "The Story of the Three Brahmin Brothers"(Tawney, 1 : 293), where two older brothers, in order to get rid ofthe youngest, who has been slandered by their wives ("Potiphar's wife"situation), order him to dig up an ant-hill in which lives a venomoussnake. Because of his virtue, however, he finds a pitcher filled withgold! There is nothing else in this story which even in the remotestway suggests ours. While Benfey (1 : 214-215, note) has shown that theconception of the snake-jewel is essentially Indian, --and the belief inone form or another is widespread in the Philippines, --he also showsthat it was held in Europe even in classical times; and, as every oneknows, the idea is a commonplace in folk-lore. Obviously nothing canbe concluded as to the origin of our story from this detail alone. Thefirst task, which is performed without supernatural aid, though thehero asks his ring for advice, may be a remnant of tradition; if so, it is of Indian or Malayan tradition, not Philippine, for the tigeris not found in the Islands. TALE 26 AN ACT OF KINDNESS. Narrated by Pacita Cordero, a Tagalog from Pagsanjan, La Laguna. Early one morning Andres went out to buy five cents' worth ofrice. On his way he came across a man who was about to kill a smallsnake. "Please don't kill the poor creature!" said Andres. "Did itharm you?" "No, " answered the man, "but it may bite us or some other passer-by, "and he again drew out his bolo; but Andres restrained him. "What doyou want this snake for?" said the merciless man. "Leave it alone, for pity's sake!" cried Andres. "Here are fivecents! Don't injure the harmless creature!" The man, very glad to get the money, did not say a word, and wentaway. After the man was gone, the snake said to Andres, "Kind friend, come home with me. There you will find our huge chief snake, andmany others like myself. But don't fear anything! Trust me, for Iwill never lead you into danger. When we reach out dwelling, I willrecommend you to our chief. He will be harsh to you at first, sinceyou are a stranger; but never mind that! When he asks you what youwant, ask him to give you his red cloth. This enchanted cloth cansupply you with whatever you want. " So the two friends started forthe horrible snake-cave. "Who is that stranger with you, --a murderer, or a robber?" hissedthe chief as soon as the snake and Andres entered. "He is neither of the two, " replied the snake. "Please don't do abit of harm to him! Had it not been for him, my life would have beenlost. He rescued me from the hands of a cruel person who found mecreeping through the grass. " "Well, " said the chief to Andres, "what reward do you want me togive you?" "Only your red cloth, and nothing else, " answered Andres. The chiefhesitated for a moment. Then he went into a very dark cell, and gotout the red cloth. He returned with it, and said to Andres, "Sinceyou have saved the life of one of our number, I give you this clothas a reward. You can ask of it anything you want. " Andres thanked the chief, and went away. It was now ten o'clock, andhe had not yet bought rice for breakfast. "Poor mother! she must bevery hungry. " Andres himself felt hungry, so he asked the red clothto bring him food. Soon a breakfast, richer than the ordinary oneshe was accustomed to, was spread before him. Having eaten his heartymeal under the shade of a tree, he resumed his journey homeward. Hehad yet several miles to go. After a few hours' walk he again became hungry. He went to a hutand asked the old woman there if he might eat in her house. He saidthat he had brought his own food with him. The old woman invitedhim in, and Andres asked his red cloth for food. In an instant afine luncheon was before them. Andres invited the old woman to eatwith him, which she willingly did. She liked the food so very much, that she asked Andres to let her have his wonderful red cloth. Shesaid, "Give me this cloth, and I will let you have my two stones inexchange. When you want to get rid of persons who annoy you, justtell these two stones where to go, and they will inflict heavy blowson the evil-doers. " Andres agreed to the exchange. He proceeded on his way, taking with him the two stones. Tired andexhausted from his long journey, Andres again began to feel hungry. Nowwhat would become of him? His red cloth was gone, and he had nothingto eat. Fortunately he saw another hut by the roadside. He went toit, and easily gained admittance. The witch, the only person in thecottage, had just finished her dinner. She had nothing left to givethe starving boy. Andres then said to his stones, "Go to your formermistress, the old woman, and tell her that I take back my red cloth. Ifshe refuses to give it to you, do what you think it best to do. " The two stones went back to the hut. There they found the old womaneating. "We have come here, " they said, "to take the red cloth awayfrom you. Our master, the boy who was here this afternoon, wantsit back again. " The old woman refused to give up the cloth, so thestones struck her with heavy blows until she fell down senseless onthe floor. Then the stones rolled themselves in the red cloth andhastened back to their master with it. Andres spread it out and atehis dinner. He asked for an extraordinary breakfast besides. Then hesaid to the witch, "You need not prepare anything for your breakfastto-morrow. Here is a good meal that I have asked my red cloth to giveto you, you have been so kind in letting me come to your hut. " Thewitch was very glad, and thanked the boy. She said to him, "Boy, Ihave here two magic canes which I want to dispose of. I am very oldnow, and don't need them any more. They have served me well. Thesecanes can kill your enemies, or any bad persons whom you want to beput to death. Just give them directions, and they will obey you. " Andres now had three enchanted possessions. It was very late when hereached home, and his mother was very hungry and very angry. He hadno more than reached the foot of the stairs when she met him witha loud scolding. But Andres just laughed. He asked his red cloth tobring his mother a good dinner; and while she was eating, he relatedto her the occurrences of the day. Andres and his mother were not rich, and their wealthy neighbors weregreatly surprised to see them become rich so soon. One particularlyselfish neighbor, already rich, who was eager to deprive Andres andhis mother of their wealth, sent a band of robbers to the cottage onenight. At midnight Andres heard his dogs barking, and he knew thatthere was some one lurking about. When he saw the robbers coming, he took out his magic stones and canes, and commanded them to getrid of the thieves. In a few minutes all the robbers lay dead. Andres and his mother remained rich. Notes. Through its main incidents and situations, this story is connected witha number of tales, although, as in the case of the preceding narrative, I can point to no complete analogue for it. The introduction has somepoints of close resemblance to the introduction of the "Language ofAnimals" cycle, where the hero saves the life of a snake, usuallyfrom fire, and is consequently rewarded by the king of snakes withthe gift of understanding the tongues of birds and beasts. This cyclehas been fully discussed by Benfey (Orient und Occident, 2 : 133-171, "Ein Märchen von der Thiersprache, Quelle und Verbreitung"). Additionalbibliographical details may be found in Bolte-Polívka, 1 : 132-133, note 1. The invitation of the rescued snake to its savior to visitthe king of snakes, and its advice that he ask for one particularmagic reward only, are found in many versions of the "Language ofAnimals" group, as well as in our story; but this is as far as thesimilarity between the two extends. From this point on, our storydeviates altogether, except for the vaguest reminiscences. Again, in the fact that Andres does not save the snake from anaccidental death, but buys its life from a cruel person about tokill it, our story appears to be connected with the "Magic Ring"cycle. We have already discussed two variants of this cycle inNo. 10; but, as has been pointed out in the notes to those stories, the most characteristic beginning is lacking there. In most of themembers of the "Magic Ring" group, the kind-hearted hero spends allhis money to ransom from death certain animals, including a snakewhich invites him to the home of its father, and then tells himwhat to ask for. But in our present story, only the snake is saved;the recompense is a magic wishing-cloth that can do only one thing, not a stone or ring that fulfils any command; and as in the caseabove of the "Language of Animals" cycle, so here, from this pointon, our story is entirely different from the "Magic Ring" group, andattaches itself to still another family of tales. This, for want ofa better title, may be called the "Knapsack, Hat, and Horn" cycle. Iuse this name merely because the most familiar member of that family(Grimm, No. 54) bears it. In Grimm, No. 54, the youngest of three poverty-stricken brotherswho set out to seek their fortunes finds a little table-cloth, which, when spread out and told to cover itself, instantly becomes coveredwith choice food. Not yet satisfied with his luck, he takes the clothand continues his wandering. One night he meets a charcoal-burner whois about to make his meal off potatoes. The youth invites the man toeat with him. The charcoal-burner, thinking the cloth just what heneeds in his solitude, offers to trade for it an old knapsack, fromwhich, whenever it is tapped, out jump a corporal and six soldiers todo whatever they are ordered to do. The exchange is made. The youthtravels on, taps the knapsack, and orders the soldiers to bring him thewishing-cloth that the charcoal-burner has. In this same way the youthacquires from two other charcoal-burners successively a magic hat whichshoots off artillery and destroys the owner's enemies, and a magic horna blast from which throws down walls, fortifications, and houses. Bymeans of these articles the hero finally wins the king's daughter towife, and becomes ruler. Further adventures follow when the wife tries, but without ultimate success, to steal his treasures from him. The magic articles are not at all constant in this cycle, as may beseen from an examination of Bolte-Polívka's variants (1 : 467-470), but most of the lists include the wishing-cloth and articles in thenature of weapons or soldiers for offensive purposes. A comparison ofour story with this formula discloses an undoubted relationship betweenthe two. The hero trades his wishing-cloth for two fighting stones, which he later sends back to fetch the cloth. He then acquires twomagic canes (but not by trickery this time). Later, when he becomesan object of envy, and an attempt is made by a rich neighbor to stealhis wealth (corresponding to the envy of the king), the magic stonesand canes kill all his opponents. Compare the Tagalog variant in thenotes to the following tale (No. 27). The extraordinary articles are found as machinery in other Philippinestories, though not in the above sequence: a "table, spread yourself"and a magic cane occur in No. 27; a magic guitar, in No. 28; amagic buyo, cane, purse, and guitar, in No. 35. Compare also themagic articles in the various forms of No. 12. I know of no otheroccurrence in folk-tales of two fighting stones. This detail soundsvery primitive. It might be compared with the magic "healing stones"in No. 12 (b), "Three Brothers of Fortune, " though the two objectsare wholly dissimilar in power. As a whole, while our story is reminiscent of at least three differentcycles of tales, it nevertheless does not sound like a modern bit ofpatchwork, but appears to be old; how old, I am unable to say. The mostunreasonable part of our narrative is the fact that the hero shouldfind himself so many miles from home when going to buy five cents'worth of rice. It must be supposed that the trip to the snake-caveoccupied much more time than it appears in the story to have taken. TALE 27 THE INDOLENT HUSBAND. Narrated by Gregorio Frondoso, a Bicol from Tigaon, Camarines, whoheard the story when he was a small boy. One of the servants told itto him. Many hundreds of years ago there lived in the isolated village ofHignaroy a poor couple who had many children to care for. Barbara, the wife, was an industrious but shrewish woman. She worked allday in a factory to support her many children. The husband, Alejo, on the other hand, idled away his time. He either ate, or drank, or slept all the time his wife was away at work. In the course oftime Barbara naturally became disgusted with her husband's indolence;and every time she came home, she would rail at him and assail himwith hot, insolent words, taxing him with not doing anything, andwith caring nothing about what was going on in the house: for, on herreturn home in the evening, she would always find him asleep; whilethe floor would always be strewn with chairs, benches, and pictures, which the children had left in a disorderly way after playing. Alejo seemed to take no heed of what she said; he became more sluggish, and had no mind for anything but sleeping all day. What was worse, was that he would eat such big meals, that he left but little food forhis wife and children. Barbara's anger and impatience grew so strong, that she no longer used words as a means to reform her husband. Shewould kick him as he lay lazily on his bed, and would even whip himlike a child. Finally the thought of leaving home came into his head;he determined to travel to some distant land, partly with the purposeof getting away from his wife, who was always interfering with hisease, and partly with the purpose of seeking his fortune. One day he set out on a long journey, wandering through woods, overhills, and along the banks of rivers, where no human creature couldbe seen. After roaming about a long time, he became tired, and laydown to rest in the shade of a tree near the bank of a river. Whilehe was listening to the melodious sounds of the birds and the sweetmurmur of the water, and was meditating on his wretched condition, an old humpback came upon him, and addressed him in this manner:"What is the matter, my friend? Why do you look so sad?" "I am in great trouble, " said Alejo. "I will tell you all about it. Iam married, and have many children to support; but I am poor. I havebeen idling away my time, and my wife has been kicking and whippingme like a child for not doing anything all day. So I have finallyleft home to seek my fortune. " "Don't be worried, my son!" said the old man. "Here, take thispurse! It has nothing in it; but, if you need money at any time, just say these words, --'Sopot, ua-ua sopot!' [81]--and it will giveyou money. " Alejo was very glad to have found his fortune so quickly. He tookthe purse from the old man, and, after thanking him for it, startedfor his home with lively spirits. Soon he reached the village. Beforegoing home, however, he went to the house of his compadre and comadre, [82] and related to them what he had found. They entertained him well;they drank and sang. While they all were feeling in good spirits, Alejo took out his magic purse to test it before his friends. "Friends, " said Alejo, now somewhat drunk, "watch my purse!" at thesame time pronouncing the words "Sopot, ua-ua sopot!" Then showers ofsilver coins dropped on the floor. When the couple saw this wonder, they thought at once that their friend was a magician. They coveted thepurse. So they amused Alejo, gave him glass after glass of wine, --forhe was a great drinker, --until finally he was dead-drunk. At lasthe was overcome by drowsiness, and the couple promptly provided himwith a bed. Just as he fell asleep, the wife stealthily untied thepurse from Alejo's waist, and put in its place one of their own. After a good nap of an hour or two, Alejo awoke. He thanked his friendsfor their kind reception and entertainment, and, after bidding themgood-by, went to his own home. There he found his wife busy sewingby the fireside. He surprised her with his affectionate greeting. "Mydear, lovely wife, be cheerful! Here I have found something useful, --amagic purse which will furnish us with money. " "O you rogue!" she replied, "don't bother me with your foolishness! Howcould you ever get anything useful? You are lying to me. " "Believe me, my dear, I am telling the truth. " "All right; prove it to me at once. " "Call all out children, so that they may also see what I havefound. " When all the children were called together, Alejo askedthe purse for money, just as the old man had showed him how to ask;but no shower of coins dropped to the floor, for, as you know, itwas not the magic purse. Barbara was so enraged, that she stormedat him with all the bitter words that can be imagined, and drovehim from the house. Alejo was a tender-hearted, if lazy, husband, and it never occurred to him to beat his wife in turn. In fact, he loved her and his children very much. He wandered away again in the direction of the place where he hadmet the old humpback. Here he found the old man, who said to him, "Where are you going, Alejo?" "Guiloy, your purse did not prove to be any good. " "Well, take this goat home with you. It will give you money if you askfor it. Whenever you want any money, just say these words: 'Canding, pag coroquinanding!'" [83] Alejo gladly accepted the goat, and set out for home again. Again hepassed by his friends' house. There he stopped, and they entertainedhim as before: they drank, danced, and sang. Alejo told them aboutthe virtues of his magic goat when he was feeling in a jovial mood;and when he fell asleep, they exchanged his beast for one of theirown. After his nap, Alejo started home, his goat flung over hisshoulder; but again, when he tried to demonstrate to his wife themagic powers of the goat, the animal did nothing, but stood lookingas foolish as before Alejo spoke the words the old man had taughthim. Barbara was more angry than ever, and, after railing at herhusband, would have nothing more to do with him. Alejo immediately left home to find the old man again. In a shorttime he met him. "How now, Alejo? What's the matter?" "Your magic goat would not obey my command, " said Alejo. "Try thistable, then, " said the old man. "It will provide you with all kindsof delicious food and drink. Just say, 'Tende la mesa!' [84] and allkinds of foods will be served you. " Thanking the old man and bidding him good-by, Alejo shouldered themagic table and left. He was invited into his friends' house asbefore, and was entertained by the deceitful couple. Alejo impartedto them the secret of his table. "Tende la mesa!" he said, and inthe wink of an eye every kind of food you could wish for appearedon the table. They ate, and drank wine. Again Alejo drank so much, that soon he was asleep, and again the false couple played a trickon him: they exchanged his magic table for a common one of theirown. When Alejo woke up, he hastened to his own home, carrying thetable on his shoulder. He called his wife, and assured her that thetable would provide them with every variety of food. Now, this wasindeed good news to Barbara, so she called all their children aboutthem. When every one was seated about the table, Alejo exclaimed, "Tende la mesa!". . . You cannot imagine what blows, what pinches, what whips, Alejo received from his wife's hands when not even asingle grain of rice appeared on the table! Alejo now felt greatly ashamed before his wife. He wondered why itwas that when before his friends' eyes the purse, the goat, and thetable displayed their magic properties, they failed to display thembefore his wife. However, he did not give up hope. He immediatelyset out to seek the old man again. After a long wandering throughthe same woods and hills and along river-banks, he came to the placewhere he usually met him. "Did the table prove good?" said the old man. "No, Guiloy; so I have come here again. " "Well, Alejo, " said the old man, "I pity you, indeed. Take this caneas my last gift. Be very careful in using it, for I have no otherobject to give you. The secret of this cane is this: if somebody hasdone you wrong, say to the cane, 'Baston, pamordon!' [85] and thenit will lash that person. There are no princes, kings, or emperorsthat it will not punish. " Taking the cane and thanking the old man, Alejo hastily returnedhome. This time, when he reached the village, he did not pass by hisfriends' house, but went directly home. He told his wife to go callin all their friends, relatives, and neighbors, for they were goingto have a sort of banquet. At first Barbara was unwilling to do so, because she remembered how she had been deceived before; but at lastAlejo persuaded her to do as he wished. When all their friends, relatives, and neighbors were gathered in hishouse, Alejo shut all the doors and even the windows. Then he shoutedto his magic cane, "Baston, pamordon!" and it at once began to lashall the people in the house, throwing them into great confusion. Atlast Alejo's two friends, the deceitful couple, exclaimed almost inone voice, "Compadre, please stop, and we will give you back yourmagic purse, goat, and table. " When Alejo heard them say this, hewas filled with joy, and commanded the cane to cease. That very day the magic purse, goat, and table were returned to him byhis compadre and comadre, and now Barbara realized that her husband'swanderings had been profitable. The husband and wife became rich, and they lived many happy years together. Notes. A Tagalog story resembling the Bicol tale in some respects is "TheAdventures of Juan" (JAFL 20 : 106-107), in which A magic tree furnishes the lad who spares it a goat that shakes silvermoney from its whiskers, a net which will catch fish even on dryground, a magic pot always full of rice, and spoons full of whatevervegetables the owner wishes, and finally a stick that will beat andkill. The first three articles a false friend steals from Juan bymaking him drunk. With the help of his magic cane, however, he getsthem back, and becomes rich and respected. One night a hundred robberscome to break into the house, to take all his goods and kill him;but he says to the stick, "Boombye, boom-ha!" and with the swiftnessof lightning the stick flies around, and all those struck fall dead, until there is not one left. Juan is never troubled again by robbers, and in the end marries a princess and lives happily ever after. The last part of this story I have given in full, because it is almostidentical with the episode at the end of the preceding tale (No. 26, q. V. ), and consequently connects that story with our present cycle. Ina "Carancal" variant (III, e) the hero finds a magic money-producinggoat. The hero of our tale is a lazy, good-natured man, whose industriouswife's reproaches finally drive him from home. Analogous to thisbeginning, but not furnishing a complete parallel, is Caballero's"Tio Curro el de la porra" (Ingram, 174-180). Uncle Curro is pleasure-loving and improvident, and soon findshimself and his family in the direst need. Unable finally to bear thereproaches of his wife, he goes out in the field to hang himself, whena little fairy dressed like a friar appears, and blames him for hisJudas-like thought. The fairy then gives him an inexhaustible purse, but this is stolen from him by a rascally public-house keeper. Againhe goes to hang himself; but the fairy restrains him, and gives hima cloak that will furnish him with all kinds of cooked food. Thisis likewise stolen. The third time he is given a cudgel. While onhis way home, he is met by his wife and children, who begin to insulthim. "Cudgel, beat them!" Magistrates and officers are summoned. Theseare put to rout; and finally Uncle Curro and his stick make suchhavoc among all sent to restrain him, that the king promises him alarge estate in America. This version differs from the usual form, in that the inn-keeper isnot punished, nor are the first two magic objects recovered. The "Ass-Table-Stick" cycle, of which the "Indolent Husband" is clearlya member, is one of the most widespread Märchen in the world. Fora full bibliography of this group, see Bolte-Polívka, 1 : 346-361(on Grimm, No. 36). The usual formula for this cycle is as follows:-- A young servant (or a poor man) is presented by his master (or bysome powerful personage--in some of the versions, God himself) on twodifferent occasions with a magic object, usually a gold-giving animal, and a table or cloth which miraculously supplies food. When in an inn, he is robbed of the magic object and magic animal by the inn-keeperor his wife, and worthless objects resembling those that are stolenare substituted while the hero sleeps (or is drunk). The third magicarticle, which he gets possession of in the same way as he acquiredthe other two, is a magic cudgel or cane, through the aid of whichhe recovers his stolen property. This is the form of the story as it is found in Basile (1 : i), Gonzenbach (No. 52), Cosquin (Nos. IV and LVI), Schott (No. 20), Schneller (No. 15), Jacobs (English Fairy Tales, "The Ass, theTable, and the Stick"), Dasent (No. XXXIV, "The Lad Who Went to theNorth Wind" = Asbjörnsen og Moe, 1868, No. 7), Crane (No. XXXII, "The Ass that Lays Money"); and it is this formula that our storyfollows. Grimm, No. 36, however, differs from these stories in tworespects: (1) it has a framework-story of the deceitful goat onwhose account the father drives from home his three sons; (2) thestory proper concerns three brothers, one of whom acquires the littlewishing-table, another the gold-ass, and the third the cudgel. However, as in the other tales, the possessor of the stick compels the thievinginn-keeper to return the property stolen from his brothers. In their details we notice a large number of variations, even amongthe European forms. The personage from whom the poor man receives themagic objects is sometimes God, Fortune, a fairy, a statue, a magician, a dwarf, a priest, a lord, a lady, etc. (Cosquin, 1 : 52). The oldhumpback in our story may be some saint in disguise, though thenarrator does not say so. The gold-producing animal is not always anass, either: it may be a ram (as in the Norse and Czech versions), a sheep (Magyar, Polish, Lithuanian), a horse (Venetian), a mule(Breton), a he-goat (Lithuanian, Norwegian), a she-goat (Austrian), a cock (Oldenburg), or a hen (Tyrolese, Irish). For references seeMacculloch, 215. The Indian members of this cycle are Lal Behari Day, No. 3, "TheIndigent Brahman;" Minajev, "Indiislda Skaski y Legendy" (1877), No. 12; Stokes, No. 7, "The Foolish Sakhouni;" Frere, No. 12, "TheJackal, the Barber, and the Brahmin who had Seven Daughters. " Of theseversions, Day's most closely resembles the European form (Cosquin, 1 : 57). Numerous as are the Indian and other Oriental variants, it seems tome very likely that out story was not derived directly from them, butfrom Europe. However, I shall not undertake to name the parent version. TALE 28 CECILIO, THE SERVANT OF EMILIO. Narrated by Sancho B. De Leon, a Tagalog from Santa Cruz, Laguna. Heheard the story from his grandfather. Once upon a time there lived a witty orphan whose name wasCecilio. His parents had died when he was six years old. After thattime he became a servant of Emilio, a man of wealth living in a verylonely and desolate barrio. The boy was faithful and kind-hearted, but his master was cruel. Cecilio had no wages at all. In short, he served Emilio for four years, and at the end of that time he wasgiven five hundred centavos as a payment for his services. Ceciliothought that he had been given too much: he was so simple-minded, that he did not know he had been cheated by his master, who shouldhave given him ten times five hundred centavos. Cecilio put his money in a new purse, and rushed out into the main roadof the barrio to find his companions and tell them of the reward he hadreceived. He was so very happy, that before he knew it, and withoutfeeling at all tired, he had reached another barrio. Suddenly on hisway he met two men with drawn bolos. They stopped him, and said, "Boy, your money, or your life!" Cecilio was much amazed at these words, but was also so frightened that he gave up the money at once. Heonly said to himself, "Well, since I am not strong enough to defendmyself, I either have to surrender my money or die. " He sat undera tree lamenting his fortune. But the two robbers were in trouble, because one of them wanted a greater share than the other. The secondrobber said that their shares should be the same, for they had stolenthe money together; but the former answered, "I am in all respectsbetter than you are. "--"Oh, no! for we have not yet had a trial, "said the second. At this they began to fight; and soon both fell soseverely wounded, that they died before Cecilio, who had heard thenoise of the struggle, could reach the place where they were disputing. Now the boy was very happy again, for he had gotten his money back. Ashe had already travelled very far, he did not know where he was:he was lost. But he proceeded along the road until he met anotherman, who said roughly to him, "Give me your money, or else you willdie!" Cecilio, thinking that he would rather live than try to defendhis wealth, which he would lose in any case, gave his purse to theman. Then the boy went away and wept. While he was crying over his badluck, a very old woman came near him, and said, "Why are you weeping, my boy?" The boy replied, "I am weeping because somebody took my money. " "Well, why did you give it up?" said the old woman. "I gave it up because he said that he would kill me if I didn't. " Then the old woman said, "Take this cane with you, and whenever yousee him, let it loose and pronounce these words:-- "'Sigue garrote, sigue garrote, [86] Strike that fellow over there!' "When you want the cane to stop, all you need to say is-- "'Stop, stop, For that is enough!'" The boy then said, "Is that all?" "After you have recovered your money, " said the old woman, "you mustturn back here; but you had better hurry up now. " Cecilio then bade the old woman good-by, and at once ran away toovertake the man who had robbed him. When he saw the man, he said, "Give me back my money, or else you now shall die, and not I!" The man laughed at him, and said, "Of course I shall not give youback your money. " When he heard these words, the boy said, "Is that so?" and, letting goof his cane, he uttered the formula that the old woman had told himto pronounce. The cane at once began to rain blows on the stranger'shead and body. When he could no longer endure the blows, and sawthat he could not catch the stick, the man said, "If you will calloff your cane, I will return your purse. " "Very well, I will pardon you, " said Cecilio; "but if you had treatedme as you should have treated me and others, you would not have beenharmed. " Then he said to the cane, -- "Stop, stop, For that is enough!" At once the magic stick stopped, and returned to its owner. The moneywas given back, and the man promised Cecilio that he would not robany poor boy again. On his way back toward the old woman, Cecilio met another man whowanted to rob him; but the boy said, "Don't you dare attempt to take mypurse, or you will get yourself into trouble!" The man became angry, and rushed at Cecilio to knock him down; but the boy pronounced thewords which the old woman had taught him, and let the cane loose. Thecane at once began to rain blows on the man's head and body. When hecould no longer endure the pain, the man asked Cecilio's pardon. Asthe youth was kind-hearted, he forgave the man. When he reached the old woman's house, Cecilio told her that thecane had been very useful to him, for it had saved both his life andhis money. Then he returned the stick to the old woman, and thankedher very much. She now offered to sell him a guitar which she had, the price of which was five hundred centavos. Since she had been sogood to him, Cecilio at once agreed to the exchange; and after hehad once more bade her good-by, he set out for his master's house. When he came near his old home, Cecilio saw his master Emilio shootingat a very handsome bird on the top of a bamboo-tree. The bird felldown, and the man ran to pick it up. As Emilio was making his way upto the bird through the thorny bamboo undergrowth, Cecilio sat downto wait for him, and, having nothing else to do, began to play hisguitar. The master at once began to dance among the bamboo-trees, and he received many wounds because of the sharp spines. Now, inreality, the boy was playing his guitar unintentionally, and didnot know of its magic power; but Emilio thought that Cecilio haddiscovered the deceit that had been practised on him, and was playingfor revenge. Now, it happened that Emilio had a purse of money withhim to give to the laborers working in his hacienda, so he promisedto give all this money to Cecilio if he would only stop playing. Theboy, who had by this time learned of the magic power of his guitar, stopped his music and received the money. The crafty Emilio, however, at once hastened to the town, and askedthe magistrate to apprehend Cecilio, a young robber. Cecilio set outfor the old woman's house again; but the policemen soon overtook him, arrested him, and took him before the magistrate. There the boy wassentenced to death the next morning. Emilio's money was given backto him. The following day, when he was about to be shot, Cecilioasked permission to play his guitar once more, and he was not refusedit. As soon as he began to play, all began to dance, even his master, who was still sore from the previous day's exercise. Finally Emiliocould endure no more. He begged Cecilio to stop playing, and promisedto give him all his wealth. He then told the soldiers to set theboy free, for it was all his own fault. Cecilio stopped playing, andwas liberated by the magistrate. Emilio kept his word, and bestowedon the boy all his wealth. When the old man died, Cecilio was therichest man in the town. He became a capitan, [87] and was greatlyhonored by the inhabitants of his barrio. Notes. A Tagalog variant of this story by the same narrator may be givenhere in abstract. While this briefer form seems to bear evidence ofsome contamination with the tale of "Cecilio, " each, nevertheless, preserves characteristics lacking in the other; and again, while thetwo seem to be more or less distinct versions, there can be no doubtthat they go back to the same original. The title of the variant is"The Fortunes of Andoy, an Orphan. " In abstract it runs thus:-- Once a poor orphan named Andoy, while taking a walk, found a purse. Onhis way home he met a man who, without a word, took the purse fromhim. The boy beginning to cry, the man had pity on him, and returnedthe purse, keeping only a few coins for himself. Andoy next met twohunters, who robbed him; but these men had not gone far when twogenuine robbers met them, and a fight ensued in which all four werekilled. When Andoy heard the noise of the struggle, he ran to see whatwas happening. He found hunters and robbers dead; so he recovered hispurse and went on. Not long afterward he met a hermit, who sold him amagic cane. The next man he encountered was looking for a purse he hadlost in the road, and, when he saw Andoy's, took it without a word;but the money did not really belong to this man. The boy immediatelyturned his cane loose on his assailant, who, after being badly beaten, confessed that the purse was not his, and promised Andoy half hiswealth if he would call off his stick. The rich man kept his word;and when he died, Andoy received his entire fortune. Another variant, which was collected by Mr. R. L. Rusk of IndianaUniversity, and which I have only in abstract, is called "Peter theViolinist. " It runs thus:-- Peter, a lazy ne'er-do-well, ran away from home, leaving his parentsto die of grief. For being kind to a sick "old woman" he was given amagic violin. Soon after, he was arrested for climbing into a houseat night. When he was about to be hanged for a thief, he was granteda last request. He asked to be allowed to play his favorite pieceon his violin. As soon as he began, every one commenced to dance. Hecontinued, and all cried out for him to stop; but he would not ceaseuntil they pardoned him and promised to make him king besides. The history of the cycle of tales to which our story and the twovariants belong has been traced briefly in Bolte-Polívka, 2 :491-503. The earliest forms of the Märchen are the Middle-Englishpoems of the fifteenth century entitled "Jack and his Step-Dame" and"The Frere and the Boye. " Here the hero is Jack, who is hated by his step-mother. Since hisfather is not willing to turn him out of the house altogether, thestep-mother manages to bring it about that Jack is set to watchthe cattle, and she allows him only rotten food. An old man withwhom he shares his victuals grants him three wishes in return forhis kindness. He asks for a bow and a fife; and the old man giveshim a bow that never misses its aim, and a fife that compels everyone to dance. He also grants Jack's third wish, that every time hisstep-mother hurls a bad word at him or about him, she shall give forthanother noise not permitted in polite society. When this happens thatevening at home to the amusement of all, the step-mother plans to sendthe monk Tobias into the field the next day to punish Jack. However, Jack asks the monk to fetch from the brambles a bird which he has shot, and then he begins to play dance-music for the monk. All scratchedand bloody, Tobias returns home. That night the father calls hisson to account; but he is so pleased at the effects of the magicfife, that he decides not to punish the boy. The official, too, the bishop's agent, at whose court the next Friday step-mother andmonk bring charges of witchcraft against Jack, has to hear the fife, and is obliged to dance until he promises to let Jack go unpunished. The English story seems to have passed over into Holland, where in1528 a Dutch form appeared, with some additions. A most significantmodification appears in a German handling of the Dutch form, byDieterich Albrecht in 1599:-- Here the hero is not a cowherd plagued by his malicious step-mother, but a simple-minded servant who serves an avaricious master for threeyears and receives as pay three pfennigs for the whole time. Pleasedwith his earnings, however, he goes away singing. When he meets twobeggars who ask him for alms, he gives them his three coins. Theygrant him three wishes in return for his goodness; and he gets a"never-miss" crossbow, a magic fiddle that makes all dance, and thepromise that no one shall ever be able to deny him a request. By a lakehe meets a monk, who jeers at his shooting-ability, and undertakes, if the youth can bring down a raven there on the island, to swim overnaked and fetch the bird. Soon, however, the monk regrets his bargain, for the crossbow does not miss. While the monk stands naked in thebushes on the island, the boy begins to fiddle. Wailing and moaning, the ecclesiastic promises the youth the hundred ducats that he hasstolen from the monastery, and he is now permitted to return and gethis clothes. But he treacherously follows the youth, lodges a complaintagainst him with the council of the nearest city, and succeeds ingetting him condemned. When the youth is already on the gallows ladder, he requests the judge to allow him to play just one more song; andhe makes all those present dance so violently, that the judge agreesto pardon him if he will only cease playing. Then the monk confesseshis own theft and deceit, and receives his deserved punishment. In this version, as Bolte and Polívka note (2 : 493), the chiefdeviations from the English-Dutch form of the story are the omissionof the step-mother rôle, the nature of the third wish, and themodification of the character of the monk, who, from a mere toolof the step-mother, has here developed into a thieving rascal. ACzech redaction (1604) of the German poem substitutes for the runawaymonk a Jew. This substitution is also found in the German prose tale"Von Knecht Treurecht" (about 1690). Of the modern oral folk-versions of the story, some are based on theMiddle-English droll; but by far the larger number omit the hostilestep-mother, and retain only the dance of the monk or the Jew and thescene at the gallows. For a complete list of stories of this secondtype, see Bolte-Polívka, 2 : 495-501. All the variants, both literaryand popular, cited in this bibliography, are Occidental; and we mustinevitably conclude that the story was imported into the Philippinessome time during the Spanish occupation of the Islands. Some ratherimportant differences are presented by our versions, however; and thesewe shall call attention to briefly, first mentioning the details thatdefinitely connect our forms with the European. The opening of the story of "Cecilio" is like that of Albrecht's, given above. Our hero works four years for a cruel master, andreceives five hundred centavos as pay, --a sum with which he is morethan satisfied. At this point our story digresses. After two adventureswith robbers, in the first of which he recovers his money by a luckyaccident (this incident is considerably elaborated in the variant), he meets an old woman who lends him a magic cane, and with its helphe is able to regain his money from a second robber. This featureof the magic beating-stick seems to be borrowed from the precedingstory. He now returns the cane to the old woman, and she sells hima magic guitar. The next adventure--with his former master, who issubstituted for the knavish monk--contains a distorted reminiscence ofthe shooting of the bird, and ends with the dance among the thorns(here bamboo-spines). The hero is bought off by his master, whoimmediately rushes to town and accuses him of theft. The rest ispractically as in Albrecht. While our version introduces two magic articles, it can beseen that the first does not properly belong to the story. The"three-wishes" incident, and accordingly the third wish itself, islacking altogether. A rather artistic attempt to unify the story asa whole is the substitution of the rascally master introduced in thebeginning of the story, for the knavish monk or Jew later on; thoughit is to be noticed that the narrator falls to motivate the hero'sreturn to the house that he had apparently left for good when he waspaid off. The episode of the shooting is obscure, and appears to beonly a vague echo of the detail definitely connected with one of thethree gifts in some of the European literary forms. Again, in "Cecilio"the musical instrument is a guitar instead of the usual violin or fife;while in the variant "Andoy" the magic cane is the only enchantedobject, no musical instrument appearing at all. The episode of the tworobbers killing each other over the treasure (paralleled in "Andoy, "where two robbers fight with two hunters, and all four are killed)is an interesting addition, the source of which I am unable to pointout. It may be derived from some moral tale related in kind to the"Vedabbha-jataka, " No. 48; "Cento Novelle Antiche, " No. 82; Morlini, No. 42; Chaucer's "Pardoner's Tale, " etc. ; although the characteristictreachery emphasized in those stories is lacking here. The incidentis not found in other versions of our tale that I know of. I am unable to name the immediate source of our story of "Cecilio"and of the two variants; though, as has been remarked above, it waspretty certainly European. None of the three seems to owe anything inparticular to the Spanish ballad printed in the "Romancero General, "No. 1265, which Bolte and Polívka think is based directly on Grimm, No. 110. The local modifications in our story, and the definitenative atmosphere maintained throughout, suggest that it is not arecent importation. An interesting animal version from South Africa, containing the magicbow and magic fiddle, is given by Honeÿ (p. 14), "The Monkey's Fiddle. "This story was doubtless taken over by the natives from the Dutch. TALE 29 CHONGUITA. Narrated by Pilar Ejercito, a Tagalog from Pagsanjan, Laguna. Sheheard the story from her aunt, who had heard it when she was stilla little girl. There was a king who had three sons, named Pedro, Diego, and Juan. Oneday the king ordered these three gentlemen to set out from the kingdomand seek their fortunes. The three brothers took different directions, but before they separated they agreed to meet in a certain place inthe forest. After walking for many days, Don Juan met an old man on the road. Thisold man gave Don Juan bread, and told him to go to a palace whichwas a mile away. "But as you enter the gate, " said the old man, "you must divide the bread which I have given you among the monkeyswhich are guarding the gate to the palace; otherwise you will not beable to enter. " Don Juan took the bread; and when he reached the palace, he did asthe old man had advised him. After entering the gate, he saw a bigmonkey. Frightened at the sight of the animal, Don Juan was aboutto tun away, when the animal called to him, and said, "Don Juan, I know that your purpose in coming here was to find your fortune;and at this very moment my daughter Chonguita will marry you. " Thearchbishop of the monkeys was called, and Don Juan and Chonguita weremarried without delay. A few days afterwards Don Juan asked permission from his wife togo to the place where he and his brothers had agreed to meet. WhenChonguita's mother heard that Don Juan was going away, she said to him, "If you are going away, take Chonguita with you. " Although Don Juan wasashamed to go with Chonguita because she was a monkey, he was forced totake her, and they set out together. When Don Juan met his two brothersand their beautiful wives at the appointed place, he could not say aword. Don Diego, noticing the gloomy appearance of his brother, said, "What is the matter with you? Where is your wife, Don Juan?" Don Juan sadly replied, "Here she is. " "Where?" asked Don Pedro. "Behind me, " replied Don Juan. When Don Pedro and Don Diego saw the monkey, they were very muchsurprised. "Oh!" exclaimed Don Pedro, "what happened to you? Did youlose your head?" Don Juan could say nothing to this question. At last, however, hebroke out, "Let us go home! Our father must be waiting for us. " Sosaying, Don Juan turned around and began the journey. Don Pedro andDon Diego, together with their wives, followed Don Juan. Chonguitawalked by her husband's side. When the return of the three brothers was announced to the king, the monarch hastened to meet them on the stairs. Upon learning thatone of his sons had married a monkey, the king fainted; but after hehad recovered his senses, he said to himself, "This misfortune isGod's will. I must therefore bear it with patience. " The king thenassigned a house to each couple to live in. But the more the king thought of it, the greater appeared to be thedisgrace that his youngest son had brought on the family. So one dayhe called his three sons together, and said to them, "Tell your wivesthat I want each one of them to make me an embroidered coat. The onewho falls to do this within three days will be put to death. " Now, the king issued this order in the hope that Chonguita would be put todeath, because he thought that she would not be able to make the coat;but his hope was disappointed. On the third day his daughters-in-lawpresented to him the coats that they had made, and the one embroideredby Chonguita was the prettiest of all. Still anxious to get rid of the monkey-wife, the king next orderedhis daughters-in-law to embroider a cap for him in two days, underpenalty of death in case of failure. The caps were all done on time. At last, thinking of no other way by which he could accomplish his end, the king summoned his three daughters-in-law, and said, "The husband ofthe one who shall be able to draw the prettiest picture on the walls ofmy chamber within three days shall succeed me on the throne. " At theend of the three days the pictures were finished. When the king wentto inspect them, he found that Chonguita's was by far the prettiest, and so Don Juan was crowned king. A great feast was held in the palace in honor of the new king. Inthe midst of the festivities Don Juan became very angry with his wifefor insisting that he dance with her, and he hurled her against thewall. At this brutal action the hall suddenly became dark; but aftera while it became bright again, and Chonguita had been transformedinto a beautiful woman. Notes. A Visayan variant of this story, though differing from it in manydetails, is the story of the "Three Brothers, " printed in JAFL 20 :91-93. A number of Indian Märchen seem to be related more or less closely toour story. Benfey cites one (1 : 261) which appears in the "AsiaticJournal" for 1833. Some princes are to obtain their wives by this device: each is toshoot an arrow; and where the arrow strikes, there will each find hisbride. The arrow of the youngest hits a tamarind-tree; he is marriedto it, but his bride turns out to be a female monkey. However, he lives happily with her, but she never appears at his father'scourt. The sisters-in-law are curious to know what kind of wife hehas. They persuade the father-in-law to give a least for all his sons'wives. The prince is grieved over the fact that the secret will comeout. Then his wife comforts him; she lays off her monkey covering, and appears as a marvellously beautiful maiden. She enjoins him topreserve the monkey-skin carefully, since otherwise great dangerthreatens her; but he, in order to keep her in her present beautifulhuman form, burns the hide while she is at the feast. She disappearsinstantly. The prince seeks her again, and at last discovers her inheaven as the queen of the monkeys. There he remains with her. In a Simla tale, "The Story of Ghose" (Dracott, 40 f. ), the animal isa squirrel, which is finally changed by the god Mahadeo into a humanbeing, after the little creature has performed many services for herhusband. Somewhat analogous, also, is Maive Stokes, "The Monkey Prince"(No. X, p. 41 ff. ). Compare also the notes to our No. 19 and Benfey'sentire discussion of "The Enchanted Son of the Brahman" (1 : 254-269). These forms are not close enough to our version, however, to justifyour tracing it directly to any one of them. Both it and the Visayanvariant are members of the European cycle of tales represented byGrimm's "Three Feathers" (No. 63). The skeleton outline of this familygroup Bolte and Polívka construct as follows (2 : 37):-- A father wishes to test the skill of his three sons (or their wives), and requests that they produce extraordinary or costly articles. Thedespised youngest son wins the reward with the help of an enchantedprincess in the form of a cat, rat, frog, lizard, monkey, or as a doll, or night-cap, or stocking. At last she regains her human form. Thedisenchantment is sometimes accomplished by a kiss, or by beheading, or by the hero's enduring for three nights in silence the blowsof spirits. In only two of the variants cited by Bolte-Polívka (to Grimm, No. 63)is the animal wife a monkey, --Comparetti, No. 58, "Le Scimmie;"and Von Hahn, No. 67, "Die Aeffin. " Of these, only the Greek storyresembles our tale; but here the similarities are so many, that Iwill summarize briefly the main points of Von Hahn's version:-- An old king once called his three sons to him, and said, "My sons, I amold; I should like to have you married, so that I may celebrate yourwedding with you before I die. Therefore each of you are to shoot anarrow into the air, and to follow its course, for there each will findwhat is appointed for him. " The eldest shot first: his arrow carriedhim to a king's daughter, whom he married. The second obtained aprince's daughter. But the arrow of the third stuck in a dung-hill. Hedug a hole in it, and came to a marble slab, which, when raised, disclosed a flight of stairs leading down. Courageously he descended, and came to a cellar in which a lot of monkeys were sitting in acircle. The mother of the monkeys approached him, and asked him whathe wanted. He answered, that, according to the flight of his arrow, he was destined to have a monkey-wife. "Choose one for yourself, "she said. "Here sit my maids; there, my daughters. " He selected one, and took her back to his father. His brothers, however, ridiculed him. After a time the eldest son asked the king to divide up his kingdom, as he was already old and was likely to die. "I'll give you threetasks, " said the king to his sons. "The one who performs them bestshall be king. " The first count was to be won by the son whose houseforty days thence was cleanest and most beautifully adorned. Theyoungest son was very sad when inspection-time approached. "Why sosad?" said his wife. He told her; and she said to him on the morningof the last day, "Go to my mother, and ask her for a hazel-nut andan almond. " He did so. When the time for inspection arrived, themonkey-wife cracked the hazel-nut and drew from it a diamond coveringfor the whole house. From the almond she drew a very beautifulcarpet for the king to walk on. Youngest son won the first count, naturally. The second task was to furnish the king with fresh fruitsin the winter-time. The two oldest sons were unable to get any, butthe youngest son got a fine supply from the monkeys' garden underthe dunghill. The third count was to be won by the son whose wifeshould be declared the most beautiful at a feast to be given tendays thence. The monkey-wife sent her husband again for an almond, a hazel-nut, two stallions, and five servants. When he returned withthem, she cracked the almond and drew from it a magnificent dressfor herself. From the hazelnut she drew her own beauty, and handsomeequipment for her husband. When she was arrayed, she rode into thecourtyard of the king, and tried to escape without being recognized;but the king was too quick for her: she was caught, and her husbandwas declared the final winner. He became king when his father died. This Greek story can hardly have any immediate relationship with"Chonguita, " though it does appear in its first half to be connectedwith the 1833 Indian Märchen given above. Our story, it will benoticed, lacks the shooting of arrows, so characteristic of theEuropean forms; it mentions the monkey-kingdom to which the youngestprince was directed by an old man, and where Chonguita is forcedon him; it represents the king as requiring his daughters-in-law toperform difficult tasks because he wishes to find an excuse for puttingto death the animal-wife. Moreover, the three tasks themselves aredifferent, although the first two are reminiscent of some found in theOccidental versions. For the third I know of no folk-tale parallel. Onthe whole, I am prone to believe that our story was not imported fromEurope, but that it belongs to an Oriental branch of the family. The disenchantment of the monkey-wife by hurling her in anger againstthe wall is exactly like the disenchantment of the frog-prince inGrimm, No. 1. This conceit is most unusual, and, it might be added, unreasonable. Hence this identity of detail in two stories so farremoved in every other way is particularly striking. I know of nofurther occurrences of the incident. TALE 30 THE GOLDEN LOCK. Narrated by Vicente Hilario of Batangas, Batangas, who heard thestory from an old man (now deceased) from the barrio of Balayan. Long ago there lived in a distant kingdom an influential noble namedLudovico, who vastly increased his wealth by his marriage to a richheiress called Clotilde. During the first ten years of their unionshe had never peeped out of her window or stirred out of her room:she only walked to the door of her chamber to bid farewell to herhusband or to receive his parting kiss when he was off to attendto his official business, and to meet him with a tender embracewhen he returned. Nobody else but Ludovico and her chaperon couldsee or talk with her: to these two persons only did Clotilde revealher secrets and convey the thoughts of her spotless soul. She spenther time in voluntary seclusion, not in the luxuries of the courtor the gaieties of society, but in embroidery, knitting, and in theunnecessary embellishment of her extremely lovely person. But an incident now happened that seriously threatened to destroythe foundations of their blissful union, for there may be eddies andcounter-currents in the steady and swift flow of a stream. The kinginvited all the nobles in the land to a sumptuous banquet to be givenin one of the principal frontier cities. Ludovico was among the firstpersons to accept the king's invitation. When the luxurious repastwas over, the guests gathered in groups around small tables in theadjoining grounds to while away the sultry hours and to discuss thequestions of the day. One of these groups was composed of Ludovicoand six other nobles, among whom was a bold, sharp-tongued rich youthnamed Pio. The conversation touched on topics concerning the fair sex, especially of women historically famous for their personal charms, virtues, and vices. The garrulous Pio ridiculed the noble constancyand other excellent traits of the fair Clotilde. "I will bet you anything you want to bet, that you cannot learn thesecrets of my wife in fifteen days, " said Ludovico, his face flushedwith wrath. "All right, " said Pio, exasperated by Ludovico's boast. "The losershall be hanged. I will bet my life that I'll know the secrets ofyour wife within fifteen days. " The terms of the contract were carefully written down, solemnlyratified by the king, and signed by the two contestants and by theother high-born gentlemen. Pio set out the next day for Ludovico's home town. The inexperiencedyouth looked in vain for Ludovico's residence. Finally he askeda jolly fellow, who showed him the house after a long roundaboutconversation. Pio went upstairs, where he saw the gray-haired chaperonsitting alone in the spacious hall, which was decorated to vie inmagnificence with the most gorgeously furnished apartment of theking. The accomplished Pio doffed his bonnet to the old woman, andpolitely asked for her mistress. "Nobody but her husband and me is allowed to see her, " said the uglyold hag. Pio then sat down and began to talk to her. By his persuasive languageand the magnetic touch of his hands he easily insinuated himself intoher confidence. Then, dropping a piece of gold on her palm, he said, "Will you tell me the secrets of your mistress?" The old woman looked at him suspiciously, but the brilliant coinproved too great a temptation for her. "Clotilde, " she said, "hasthree golden [88] locks of hair under her left armpit. I know thisfact, because I bathe her every day. " Pio heaved a deep groan and turned his face aside. After recoveringhimself, he dropped another gold-piece into the hand of the chaperon, and said, "Will you get one of those locks for me?" She hesitated, but his eloquence was irresistible. "I'll give youthe lock to-morrow, " she said. Pio then departed, and she returnedto her mistress. Early the next morning, while the old woman was bathing Clotilde asusual, she pulled out one of Clotilde's golden locks. "Aray!" exclaimedClotilde, "what's the matter with you?" "Never mind, never mind!" said the old woman with many caresses. "Thisis the only reward I want for my many faithful services to you. " Ignorant of the treasonable intrigues of her chaperon, Clotildesaid nothing more. Before noon Pio arrived. With trembling hands andpale cheeks, the old woman gave him the golden lock. She was amplyrewarded with a purse of gold. Ignorant of the fatal consequences ofher treacherous act, she gayly went back to Clotilde's private chamber. Pio left the town late in the afternoon, and soon arrived at thecapital. Ludovico was struck aghast at the sight of the golden lock. Heat once wrote a letter to his wife which ran in part as follows:-- "I have spent ten years of my life in perfect happiness with you. Iexpected to enjoy such blissful days for a much longer period. But noweverything is hopeless. My life shall be ended by violence, becauseof your faithlessness. We shall see each other no more. Receive thesad farewell of your Ludovico. " When Clotilde read this letter, she swooned. When she came to hersenses, she awoke as from a trance. But when she beheld the letteragain, she read again the opprobrious word "faithlessness" in herhusband's handwriting. She did not know what act of disloyalty she hadcommitted. She moved about in her room by fits and starts. At last athought came to her mind: she sent for the best goldsmith in town, andtold him to make her a gold slipper adorned with precious stones. Underher strict supervision the work was completed in a marvellously shorttime. Then she put on her best clothes and the precious slipper, and with all possible expedition set out for Ludovico. Clotilde arrived in the city just a few minutes before theexecution. She drove directly to the king's pavilion. Her onlycompanion was the same old woman who had caused all this trouble. Theturbulent persons who had gathered in the public square to witnessthe horrible spectacle were awed by the loveliness and magnificentattire of Clotilde. When she reached the king, and asked him for allthe details concerning Ludovico's case, and when the king had givenher all the information he could, she turned and pointed toward Pio, and said, "That man has stolen my other slipper which looks like thisone I am wearing. " The king called Pio from the place where he was standing, and toldhim all about the fair lady's accusation. "I have not committed anycrime against her, " said Pio angrily. "I don't even know her. Thisis the first time I have ever seen her. " "Sir, " said Clotilde sneeringly, "why, then, did you tell his Majestyand other persons that you have discovered my secrets? I am the wifeof Ludovico, whose life you have threatened to end by your deceit. Iknow now by what means you got possession of my golden lock. " Clotilde's statement sealed Pio's fate. He was hanged in place ofLudovico, who deeply regretted having doubted his faithful wife. Andwhat happened to the old woman, who preferred the gold of an impostorto the kindness of a virtuous woman? The hag was sentenced to spendthe remainder of her life in a damp, dreary dungeon. Notes. A close Tagalog parallel is to be found in the last part of themetrical romance entitled (in English translation) "The Life of DukeAlmanzor and the Kind and Clever Maria, in the Kingdom of Toledo whenit was under the Moors. " My copy bears no date, but Retana mentionsan edition before 1898 (No. 4159). The poem is in 402 quatrains of12-syllable lines. The section which resembles our story begins atline 1260, and may be paraphrased in prose as follows:-- Soon after this, Almanzor was baptized (he had been a Moor), and wasmarried to Maria. After a few months of happy life, the duke was calledaway to Cordova on important business. When Duke Almanzor arrived atthe court of the Governor of Cordova, he found that all the noblemenwere present. As he arrived somewhat late, he excused himself by sayingthat he was newly married, and that he could not leave his wife anysooner. Among the nobles was a proud, self-confident man named Abdala, who, when Almanzor had finished speaking, remarked that he (Abdala)did not mean to marry, as he could very easily seduce any woman, be she unmarried or a wife. Almanzor was angered by this remark. Hesaid to Abdala, "I have my wife in Toledo: go and see if you canseduce her. " Abdala said that there was no doubt of his being ableto do so. A wager of death for the loser was agreed upon. Abdala immediately set out for Toledo. He tried to gain accessto the duke's palace; but ever since her husband's departure, Maria had ordered the servants to keep all the windows anddoors closed. Moreover, nobody but women were allowed to enterthe palace. Abdala was about to give up in despair, when he met asorceress, who offered to help him. This witch gained admittance intothe palace, and was allowed to pass the night there. At midnightthe hag secretly went to Maria's bedroom and jotted down a briefdescription of it. Then she cut off a lock of Maria's hair. The nextmorning the witch left the palace. She went to Abdala, and gave himthe lock of hair, together with the description of the bedroom. Abdala hurriedly returned to Cordova. When he reached the palace, the governor at once assembled the nobles. Abdala then showed thelock of hair, and described minutely Maria's bedroom. Almanzor wasasked what he had to say. The noble duke said that he acknowledged tobe true everything that Abdala had said. Then the governor orderedhis guards to take the duke to prison. The duke was to be beheadedon the third day. While in prison, Duke Almanzor wrote to his wife, telling her of his coming death. Maria resolved at once to save herhusband. She went to Cordova, carrying with her all her wealth. Shehad a famous jeweller make for her a large, beautiful ear-ring. The third day came, and the soldiers took Duke Almanzor out ofprison. The governor and all the nobles accompanied the duke to theplaza where he was to be executed. Maria stopped the procession, andaddressed the governor thus: "My lord, do you see this ear-ring?" Thegovernor nodded. "Then I ask you to give me justice. My otherear-ring was stolen by that gentleman who is standing near you, " andshe pointed at Abdala as she made the accusation. Abdala became veryangry. He said, "I don't know you; I have never seen you before. Howcould I steal your ear-ring?"--"Do you say that you have never seen mebefore?" Maria asked. "I do say so, " said Abdala emphatically. "Why, then, do you claim that you have been in my room, and that I gave youa lock of my hair?" Maria demanded. Abdala could not answer. "Answer, Abdala, " the governor said, But Abdala could not utter a singleword. At last he confessed that he had never seen Maria, and thatthe description of the room and the lock of hair had been furnishedhim by a sorceress. The governor then ordered him to be seized. DukeAlmanzor was set free. His wife gently reprimanded him for risking hislife so foolishly. As for Abdala, he was beheaded, and the sorceresswho helped him was burned at the stake. In our notes to No. 7 we have already summarized the first part of the"Story of Rodolfo. " The last episode of this romance is an analogueof our present story, and runs briefly thus:-- After his marriage, Rodolfo went back to Valencia, and informed theking that he had found a virtuous woman and had married her. Shewas then in Babilonia. The king detained him for a few days inthe palace. At the same time he sent Fortunato, a gallant, tocourt Rodolfo's wife, to test whether or not she was true to herhusband. Fortunato went to Babilonia and declared his love to Estela;but she would have nothing to do with him. Ashamed to return to thepalace without having won her affection, Fortunato stole her underskirtand took it to the king, stating that Estela had given it to him asa remembrance. Rodolfo was summoned: and when he saw the skirt withAdela's name on it, he was thunderstruck. The king then said, "You see, your wife is no more virtuous than my daughter Leocadia. Rememberyour boast; your life is forfeit. " Rodolfo, however, asked for acomplete investigation of his wife's alleged treachery. Estela wasaccordingly summoned to Valencia; and when asked how her underskirthappened to be there in the palace, she asked in turn who had broughtit. "Fortunato, " she was told. Then she said, "The underskirt ismine. The knight Fortunato declared his love to me, but I rejectedit because I am married. He stole the underskirt while I was takinga bath, and ought to be punished. " When confronted with the charge, Fortunato denied the theft, and maintained that he had been given thegarment by Estela as a token of her love for him. When Rodolfo heardthis denial, he begged the king to assemble all the dignitaries andjudges in the kingdom. Before the court Rodolfo asked Fortunato fordefinite proof to back up his assertions. He was unable to give any, and was consequently sentenced to be deported for ten years to alonely island. Rodolfo and his wife were now honored by the king, and Rodolfo was finally made a knight. Although this portion of the romance is only a distant analogueof out story, inasmuch as it lacks both the wager and the clevertrick of the wife to get her maligner to convict himself, I give it, because this same combination of the "chastity-wager" motive with the"hen-divided" motive (see first part of "Rodolfo, " notes to No. 7)occurs in a Mentonese story, "La Femme Avisée" (Romania, II : 415-416). The tale may be briefly summarized:-- A prince benighted in a forest is entertained for the night at acountryman's house. At dinner the prince carves the fowl, and gives thehead to the father, the stomach to the mother, and the heart to thedaughter. On the old man's complaining later of his guest's strangedivision of the bird, the girl explains to her father just why theprince acted as he did. The prince overhears her, admires her wit, falls in love with her, and marries her. Some time afterward theprince is called to Egypt on business. He leaves his wife behind athome, and she promises to be very discreet. The prince communicatesher promise to a friend, who wagers that he will be able to tell theprince of any defects on her body. The friend goes to the home ofthe prince and bribes the lady-in-waiting. She informs him, that, beautiful as the young wife is, she has a strawberry-mark on hershoulder. When the prince, on his return, is told this intimate detailby his friend, he is very angry, and, going home, accuses his wife offaithlessness. She proves her innocence by going before the king andswearing that her maligner has stolen one of her golden slippers. Hedenies the charge, and swears that he has never seen his accuserbefore. Thus self-convicted, he is imprisoned for many years. The Mentonese folk-tale and "Rodolfo" emphasize not only the virtueof the wife, but her cleverness as well, and definitely connect the"Chastity Wager" cycle with our No. 7. While it would be difficultto maintain successfully that the "Chastity Wager" cycle and the"Clever Lass" group are descended from the same parent, --I reallybelieve the latter to be much the older, --it seems that we have a sortof combination of the two as early as the time of the "Tuti-nameh"collection. In the following story taken from that compilation, traces of both cycles may be discerned, though clearly the tale ismore nearly related as a whole to the "Chastity Wager" group. ThisPersian story is entitled "The Nobleman and the Soldier's Wife, whoseVirtue he put to the Proof" (No. 4, pp. 42 ff. , of "The Tootinameh;or, Tales of a Parrot" in the Persian Language, with an EnglishTranslation; Calcutta, 1792). An abridged version of it follows:-- In a certain city dwelt a military man who had a very beautifulwife. He was always under apprehension on her account; and oneday, after he had been idle a long time, she asked him why he hadquitted his profession. He answered, "I have no confidence in you, and therefore I do not go anywhere in quest of employment. " The wifetold him that he was perverse; for no one could seduce a virtuouswoman, and a vicious woman no husband could guard successfully. Thenshe told him a story to illustrate the second type of wife. Whenhe asked if she had anything more to say to him, she replied, "It is right for you to travel and seek service. I will give youa fresh nosegay: as long as the nosegay continues in this stare, you may be assured that I have not committed any bad action; if thenosegay should wither, you will then know that I have been guilty ofsome fault. " The soldier heeded her words, and set out on a journey, taking the nosegay with him. When he arrived at a certain city, he entered the service of a nobleman of that place. Winter came on, and the nobleman was astonished to see the soldier wearing a freshnosegay every day, though flowers were practically unattainable, and he asked him about it. The soldier told him that his wife hadgiven the nosegay to him as an emblem of her chastity; that as longas it continued fresh, he was sure that her honor was unspotted. Now, the nobleman had two cooks remarkable for their cunning andadroitness. To one of these he said, "Repair to the soldier's country, where, through artifice and deceit, contrive to form an intimacy withhis wife, and return quickly with a particular account of her. Thenwe shall see whether this nosegay continues fresh or not. " The cook, in accordance with his master's command, went to the soldier's city, and sent a procuress to the wife with his message. The wife did notassent directly, but told the procuress to send the man to her, sothat she might see whether he was agreeable or not. The wife made asecret assignation with the cook, but trapped him in a dry well; andwhen he found that he could not get out, he confessed the nobleman'splot. When the cook did not return, the nobleman sent the second cook;but he fared no better: he too was captured in the same way by theclever wife. Now the nobleman resolved to go himself. He set outunder the pretext of hunting, accompanied by the soldier. When theyarrived at the soldier's city, the soldier went to his own home andpresented the fresh nosegay to his wife, who told him all that hadhappened. So the next day the soldier conducted the nobleman to hishome, where a hospitable entertainment was given him. The two cooks, under promise of subsequent liberty, consented to dress as women andwait on the guests. When the nobleman saw them, he failed to recognizethem, for their long confinement and bad air had made them thin andpale. He asked the soldier about the "girls, " but the soldier toldthe cooks to tell their own story. Then the nobleman recognized them;and when they testified to the woman's chastity, he was abashed, and asked forgiveness for his offences. Another Oriental form of this story is given by Somadeva, chapterXIII (Tawney, 1 : 85 f. ), "The Story of Devasmita. " It runs in partas follows:-- Here, on the departure of the husband, the divinity Siva says to thecouple, "Take each of you one of these red lotuses; and, if eitherof you shall be unfaithful during your separation, the lotus in thehand of the other shall fade, but not otherwise. " Then the husbandset out for another city, where he began to buy and sell jewels. Fourmerchants of that country, astonished at the never-fading lotus inhis hand, wormed the secret out of the husband by making him drunk, and then planned the seduction of the wife out of mere curiosity. Toaid them in their plan, they had recourse to a female ascetic. Shewent to the wife, and attempted to move her to pity by showing her aweeping bitch, which she said was once a woman, but was transformedinto a dog because of her hard-heartedness [for this device workedwith better success; see Gesta Romanorum, chap. XXVIII]. The wifedivined the plot and the motive of the young merchants, and appearedto be glad to receive them; but when they came at appointed times, she drugged them, and branded them on the forehead with an iron dog'sfoot. Then she cast them out naked in a dung-heap. The procuress waslater served even worse: her hose and ears were cut off. The youngwife, fearing that for revenge the four merchants might go slay herhusband, told her whole story to her mother-in-law. The mother-in-lawpraised her for her conduct, and devised a plan to save her son. Thewise wife disguised herself as a merchant, and embarked in a ship tothe country where her husband was. When she arrived there, she sawhim in the midst of a circle of merchants. He, seeing her afar offin the dress of a man, thought to himself, "Who may this merchant bethat looks so like my beloved wife?" But she went to the king, saidthat she had a petition to present, and asked him to assemble all hissubjects. He did so, and asked her what her petition was. She replied, "There are residing here four escaped slaves of mine; let the kinggive them back to me. " She was told to pick out her slaves, which shedid, choosing the four merchants who had their heads tied up. Whenasked how these distinguished merchants' sons could be her slaves, shesaid, "Examine their foreheads, which I marked with a dog's foot. " Sodone. The truth came out; the other merchants paid the wife a large sumof money to ransom the four, and also a fine to the king's treasury. There can be no doubt of a rather close relationship between thePersian and the Indian stories; nor can there be any doubt, it seemsto me, of the relationship of these two with the "Chastity Wager"cycle. The additional details in Somadeva's narrative connect it withEuropean Märchen; e. G. , J. F. Campbell, No. 18, and Groome, No. 33. Our story of the "Golden Lock, " as well as the variants, isunquestionably an importation from Europe; but what the immediatesource of the tale is, I am unable to say. For the convenience ofany, however, who are interested in this group of stories, and careto make a further study of it, I give here a list of the occurrencesof the tale in literature and in popular form. In literature, thisstory in Europe dates from the end of the twelfth century. Roman de Guillaume de Dole (c. 1200). Ed. By G. Servois for theSoc. Des Anc. Textes français. Paris, 1893. Roman de la Violette (13th century). Ed. By Michel. 1834. Roman du Comte de Poitiers (13th century). Ed. By Michel. 1831. Le roi Flore et la belle Jehanne (a 13th century prosestory). Published by L. Moland et C. D'Hericault in Nouvellesfrançaises en prose du xiiie siècle, 1856 : 87-157; also in Monmerquéet Michel, Théâtre français au Moyen Age, 1842 : 417. Miracle de Othon, roy d'Espaigne (a 14th century miracle), in theMiracles de Nostre Dame. Published by G. Paris and U. Robert for theSoc. Des Anc. Textes français, 4 : 315-388; and in Monmerqué et Michel, op. Cit. , p. 431 f. Perceforest, bk. Iv, ch. 16, 17 (an episode, where the chastitytoken is a rose), retold by Bandello, part I, nov. 21 (cf. R. Köhler, in Jahrb. Für rom. U. Eng. Lit. , 8 : 51 f. ). Boccaccio's Decameron, 2 : 9 (cf. Landau, Die Quellen des Dekameron, 1884 : 135 ff. ). Two important treatments of the story in dramatic form aresixteenth-century Spanish, Lope de Rueda's "Eufemia, " where the heroinetricks her maligner by accusing him of having spent many nights withher and of finally having stolen a jewel from under her bed; he deniesall knowledge of her (cf. J. L. Klein, Geschichte des Dramas, 9 [1872]: 144-156); and English, Shakespeare's "Cymbeline. " For modern dramasand operas dealing with this theme, see G. Servois, op. Cit. , p. Xvi, note 5. In ballad form the story occurs in "The Twa Knights" (Child, 5 : 21 ff. , No. 268). Popular stories belonging to this cycle and containing the wager arethe following:-- J. F. Campbell, No. 18. J. W. Wolf, p. 355. Simrock, Deutsche Märchen, No. 51 (1864 ed. , p. 235). H. Pröhle, No. 61, p. 179 (cf. Also p. Xlii). Ausland, 1856 : 1053, for a Roumanian story. F. Miklosisch, Märchen und Lieder der Zigeuner der Bukowina, No. 14. D. G. Bernoni, Fiabe popolari veneziane, No. I. Gonzenbach, No. 7. G. Pitrè, Nos. 73, 75. V. Imbriani, La Novellaja Fiorentina, p. 483. Other folk-tales somewhat more distantly related are, -- Comparetti, Nos. 36 and 60. Webster, Basque Legends, p. 132. F. Kreutzwald, Estnische Märchen (übersetzt von F. Löwe), 2d Hälfte, No. 6. H. Bergh, Sogur m. M. Fraa Valdris og Hallingdal, p. 16. For the story in general, see the following:-- Landau on the Dekameron, op. Cit. A. Rochs, Ueber den Veilchen Roman und die Wanderung der Euriantsaga. Halle, 1882. (Reviewed as a worthless piece of work by R. Köhlerin Literaturblatt für germ. Und rom. Philologie, 1883 : No. 7. )R. Ohle, Shakespeares Cymbeline und seine RomanischenVorläufer. Berlin, 1890. (This does not discuss the popular versionsat all. )H. A. Todd, Guillaume de Dole, in Transactions and Proceedings ofthe Modern Language Association of America, 2 (1887) : 107 ff. Von der Hagen, Gesammtabenteuer, 3 : LXXXIII. G. Servois, op. Cit. , Introduction. For some additional bibliographical items in connection with thiscycle, see Köhler, "Literaturblatt, " etc. , p. 274. To the list aboveshould be added finally, of course, the stories given in more detailearlier in this note. TALE 31 WHO IS THE NEAREST RELATIVE? Narrated by Leopoldo Uichanco, a Tagalog of Calamba, Laguna. "On my life!" exclaimed old Julian one day to his grandson Antonio, who was clinging fast to his elbows and bothering him, as usual, "youwill soon become insane with stories. Now, I will tell you a story onthis condition: you must answer the question I shall put at the endof the narrative. If you give the correct answer, then I will tellyou some more tales; if not, why, you must be unfortunate. " Antonionodded, and said, "Very well!" as he leaned on the table to listento his grandfather. Then the old man began:-- "There was once a young man who had completed his course of studyand was to be ordained a priest. Now, whenever a man was about tobe entrusted with the duty of being a minister of God, and Christ'srepresentative on earth, it was the custom to trace his ancestry backas far as possible, to see that there was no bad member on any branchof his family tree. Inquiries were made and information was soughtregarding the young man's relatives. Unfortunately his mother's brotherwas an insurrecto. But the boy wanted very much to become a priest, so he set out for Mount Banahaw to look for his uncle. "As he was walking along the mountain road, he came across hisuncle, but neither knew the other. The uncle had a long bolo in hishand. 'Hold!' shouted the old man as the boy came in sight. 'Hands up!' "'Mercy!' entreated the young man. 'I am a friend, not an enemy. ' "'What are you doing in this part of the country, then? Have youcome to spy?' "'No, ' said the youth. 'I have come in search of my uncle namedPaulino, general of the Patriots of Banahaw. ' "'And who are you to seek for him? What is your name?' "'Federico. ' "The uncle stared at him. 'If that is so, ' he said, 'I am the manyou are looking for. I am your uncle. ' Federico was amazed, but wasvery glad to have found his uncle so easily. Then the old man tookhis nephew to the cave where he dwelt with his soldiers. "Weeks passed by, months elapsed, but Federico never thought ofgoing back to his mother. So one day Federico's father went out toseek for his son, and soon found him and his uncle. The father, too, remained there with the soldiers, and never thought of going back home. "One day Josefa received news that the bandits of Banahaw had beencaught by the government authorities. Among the prisoners were herbrother Paulino, her son Federico, and her husband. The captives wereto be executed at sunrise without any trial. Josefa hurried to thecapitan general, and pleaded with him to release her husband, herson, and her brother. Besides, the woman presented the officer withsome gifts. She pleaded so hard, that finally the capitan generalwas moved with pity. He consented to release one of the prisoners, but one only. Josefa did not know what to do. Whom should she selectof the three, --her husband, the other half of her life; her son, thefruit of her love; or her brother, that brother who came from the samewomb and sucked the same milk from the same mother? To take one wouldmean to condemn the other two to death. She wished to save them all, but she was allowed to select only one. " "If you, Antonio, were in her place, whom would you select?" Antoniodid not speak for some moments, but with knitted eyebrows looked upto the ceiling and tried to think of the answer. "Nonsense!" exclaimed the grandfather; "you cannot find the answerin the ceiling! You really do not know, do you? Very well. I willgive you until next Tuesday to get your answer. You have one week inwhich to think it out. Tell me the correct answer before you go toschool on that day. " When Tuesday came, Antonio had gotten the answer to his grandfather'spuzzle-tale; but the rascally little boy deceived the old man: hehad sought the information from his uncle. "If you were in the place of the woman, " asked the playful grandfatherwith a smile on his face, "whom would you select?" Antonio timidlvsaid that he would select the brother. "You are only guessing, aren't you?" said old Julian doubtfully. "Bah! No, sir!" said the boy. "I can give you a reason for myselection. " "Very well, give your reason, then. " "The woman would be right in selecting her brother"-- "Because"-- "Because, what to a woman is a husband? She can marry again; she canfind another. " "That is true, " said the old man. "And what to a woman is her son? Is it not possible to bear anotherone after she marries again?" "To be sure, " said old Julian. "But, " continued the boy, raising his voice, "is it possible for herto bring into the world another brother? Is it possible? The woman'sparents were dead. Therefore she would be right in selecting herbrother instead of her husband or her son. " "Exactly so, my boy, " returned the satisfied old man, nodding hisgray head. "Since you have answered correctly, to-morrow I will tellyou another story. " Notes. This saga-like story is of peculiar literary interest because ofits ancient connections. I know of no modern analogues; but thereare two very old parallels, as well as two unmistakable referencesto the identical situation in our story which date from before theChristian era, and also a Persian Märchen that goes back as far asthe twelfth century. Herodotus (III, 119) first tells the story of a Persian woman whochooses rather to save the life of her brother than of her husbandand children. "When all the conspirators against Darius had been seized [i. E. , Intaphernes, his children, and his family], and had been put in chainsas malefactors condemned to death, the wife of Intaphernes cameand stood continually at the palace-gates, weeping and wailing. SoDarius after a while, seeing that she never ceased to stand and weep, was touched with pity for her, and bade a messenger go to her and say, 'Lady, King Darius gives thee as a boon the life of one of thy kinsmen;choose which thou wilt of the prisoners. ' Then she pondered a whilebefore she answered, 'If the king grants the life of one alone, I makechoice of my brother. ' Darius, when he heard the reply, was astonished, and sent again, saying, 'Lady, the king bids thee tell him why it isthat thou passest by thy husband and thy children, and preferrest tohave the life of thy brother spared. He is not so near to thee as thychildren, not so dear as thy husband. ' She answered, 'O king! if thegods will, I may have another husband and other children when theseare gone; but, as my father and mother are no more, it is impossiblethat I should have another brother. That was my thought when I askedto have my brother spared. ' The woman appeared to Darius to have spokenwell, and he granted to her the one that she asked and her eldest son, he was so pleased with her. All the rest he put to death. " This story from the Greek historian clearly supplied not merelythe thought but also the form of the reference in lines 909-912of Sophocles' "Antigone. " In Campbell's English translation of theGreek play, the passage, which is put into the mouth of the heroine, runs thus:-- "A husband lost might be replaced; a son, If son were lost to me, might yet be born; But with both parents hidden in the tomb, No brother may arise to comfort me. " Chronologically, the next two occurrences of the story are Indian. Inthe "Ucchanga-jataka" (Fausböll, No. 67, of uncertain date, butpossibly going back to the third century B. C. ) we are told-- "Three husbandmen were by mistake arrested on a charge of robbery, and imprisoned. The wife of one came to the King of Kosala, in whoserealm the event took place, and entreated him to set her husband atliberty. The king asked her what relation each of the three was toher. She answered, 'One is my husband, another my brother, and thethird is my son. ' The king said, 'I am pleased with you, and I willgive you one of the three; which do you choose?' The woman answered, 'Sire, if I live, I can get another husband and another son; but, as my parents are dead, I can never get another brother. So give memy brother, sire. ' Pleased with the woman, the king set all threemen at liberty. " In the Cambridge translation of this "Jataka, " the verse reply ofthe woman is rendered thus:-- "A son's an easy find; of husbands too An ample choice throngs public ways. But where With all my pains another brother find?" In the "Ramayana, " the most celebrated art epic of India, we aretold how, in the battle about Lanka, Lakshmana, the favorite brotherand inseparable companion of the hero Rama, is to all appearanceskilled. Rama laments over him in these words: "Anywhere at all Icould get a wife, a son, and all other relatives; but I know of noplace where I might be able to acquire a brother. The teaching ofthe Veda is true, that Parjanya rains down everything; but also isthe proverb true that he does not rain down brothers. " (Ed. Gorresio, 6 : 24, 7-8. ) This parallel was pointed out by R. Pischel in "Hermes, "28 (1893) : 465. The Persian Märchen alluded to above is cited by Th. Nöldeke in"Hermes, " 29 : 155. In this story the wife, when she is given the opportunity tochoose which she will save of her three nearest relatives, --i. E. , her husband, her son, and her brother, who have been selected to bethe food for the man-eating snake that grows from the devil-princeDahak's shoulder, --says, "I am still a young woman. I can get anotherhusband, and it may happen that I might have another child by him:so that the fire of separation I can quench somewhat with the waterof hope, and for the poison of the death of a husband find a curein the antidote of the survival of a son; but it is not possible, since my father and mother are dead, for me to get another brother;therefore I bestow my love on him [i. E. , she chooses the brother]. " TheDahak is moved to pity, and spares her the lives of all three. The riddle form in which our story is cast is possibly an inventionof the narrator; but folk-tales ending thus are common (see notes toNo. 12). Again, our story fails to state whether or not all three menwere pardoned. The implication is that they were not. The localizationof the events seems to point either to a long existence of the storyin La Laguna province or to exceptional adaptive skill on the partof the narrator. TALE 32 WITH ONE CENTAVO JUAN MARRIES A PRINCESS. Narrated by Gregorio Frondoso, a Bicol, who heard the story fromanother Bicol student. The latter said that the story was traditionalamong the Bicols, and that he had heard it from his grandfather. In ancient times, in the age of foolishness and nonsense, there liveda poor gambler. He was all alone in the world: he had no parents, relatives, wife, or children. What little money he had he spent oncards or cock-fighting. Every time he played, he lost. So he wouldoften pass whole days without eating. He would then go around the townbegging like a tramp. At last he determined to leave the village tofind his fortune. One day, without a single cent in his pockets, he set out on hisjourney. As he was lazily wandering along the road, he found a centavo, and picked it up. When he came to the next village, he bought with hiscoin a small native cake. He ate only a part of the cake; the rest hewrapped in a piece of paper and put in his pocket. Then he took a walkaround the village; but, soon becoming tired, he sat down by a littleshop to rest. While resting, he fell asleep. As he was lying on thebench asleep, a chicken came along, and, seeing the cake projectingfrom his pocket, the chicken pecked at it and ate it up. Tickled bythe bird's beak, the tramp woke up and immediately seized the poorcreature. The owner claimed the chicken; but Juan would not give it up, on the ground that it had eaten his cake. Indeed, he argued so well, that he was allowed to walk away, taking the chicken with him. Scarcely had he gone a mile when he came to another village. Therehe took a rest in a barber-shop. He fell asleep again, and soon adog came in and began to devour his chicken. Awakened by the poorbird's squawking, Juan jumped up and caught the dog still munching itsprey. In spite of the barber's protest and his refusal to give up hisdog, Juan seized it and carried it away with him. He proceeded on hisjourney until he came to another village. As he was passing by a smallhouse, he felt thirsty: so he decided to go in and ask for a drink. Hetied his dog to the gate and went in. When he came out again, he foundhis dog lying dead, the iron gate on top of him. Evidently, in itsstruggles to get loose, the animal had pulled the gate over. Withouta word Juan pulled off one of the iron bars from the gate and tookit away with him. When the owner shouted after him, Juan said, "The bar belongs to me, for your gate killed my dog. " When Juan came to a wide river, he sat down on the bank to rest. Whilehe was sitting there, he began to play with his iron bar, tossingit up into the air, and catching it as it fell. Once he missed, andthe bar fell into the river and was lost. "Now, river, " said Juan, "since you have taken my iron bar, you belong to me. You will haveto pay for it. " So he sat there all day, watching for people to comealong and bathe. It happened by chance that not long after, the princess came totake her bath. When she came out of the water, Juan approached her, and said, "Princess, don't you know that this river is mine? And, since you have touched the water, I have the right to claim you. " "How does it happen that you own this river?" said the astonishedprincess. "Well, princess, it would tire you out to hear the story of how Iacquired this river; but I insist that you are mine. " Juan persisted so strongly, that at last the princess said that shewas willing to leave the matter to her father's decision. On hearingJuan's story, and after having asked him question after question, the king was greatly impressed with his wonderful reasoning and wit;and, as he was unable to offer any refutation for Juan's argument, he willingly married his daughter to Juan. Notes. I know of no complete analogues of this droll; but partial variants, both serious and comic, are numerous. In our story a penniless, unscrupulous hero finds a centavo, and by means of sophisticalarguments with foolish persons makes more and more profitableexchanges until he wins the hand of a princess. A serious tale of aclever person starting with no greater capital than a dead mouse, andfinally succeeding in making a fortune, is the "Cullaka-setthi-jataka, "No. 4. This story subsequently made its way into Somadeva's greatcollection (Tawney, 1 : 33-34), "The Story of the Mouse Merchant"(ch. VI). Here it runs approximately as follows:-- A poor youth, whose mother managed to give him some education inwriting and ciphering, was advised by her to go to a certain richmerchant who was in the habit of lending capital to poor men of goodfamily. The youth went; and, just as he entered the house, that richman was angrily talking to another merchant's son: "You see this deadmouse here upon the floor; even that is a commodity by which a capableman would acquire wealth; but I gave you, you good-for-nothing fellow, many dinars, and, so far from increasing them, you have not even beenable to preserve what you got. " The poor stranger-youth at once saidto the merchant that he would take the dead mouse as capital advanced, and he wrote a receipt for it. He sold the mouse as cat-meat to acertain merchant for two handfuls of gram. Next he made meal of thegram, and, taking his stand by the road, civilly offered food anddrink to a band of wood-cutters that came by. Each, out of gratitude, gave him two pieces of wood. This wood he sold, bought more gram witha part of the price, and obtained more wood from the wood-cutters thenext day, etc. , until he was able in time to buy all their wood forthree days. Heavy rains made a dearth of wood, and he sold his stockfor a large sum. Then he set up a shop, began to traffic, and becamewealthy by his own ability. Now he had a golden mouse made, which hesent to the rich merchant from whom he had gotten his start, and thatmerchant bestowed the hand of his daughter on the once poor youth. The comic atmosphere, it will be seen, is altogether absent from thisBuddhistic parable. A slight resemblance to our story may be traced in Bompas, No. XLIX, "The Foolish Sons, " where the clever youngest (of six brothers)manages to acquire ten rupees, starting with one anna. He proceedsby "borrowing, " and paying interest in advance. The trick used hereis the same as that practised on the foolish wife in "Wise Folks"(Grimm, No. 104), where a sharper buys three cows, and leaves one withthe seller as a pledge for the price of the three (see Bolte-Polívka, 2 : 440 f. ). Much closer parallels than the preceding, to the incidents of outstory, are to be found in a cycle of tales discussed by Bolte-Polívka(2 : 201-202) in connection with "Hans in Luck" (Grimm, No. 83). Itwill be recalled that in the Grimm story the foolish Hans exchangessuccessively gold for horse, horse for cow, cow for pig, pig forgoose, goose for grindstone, which he is finally glad to get rid of bythrowing it into the water. "A counterpart of this story, " say Bolteand Polívka, "is the Märchen of the 'profitable exchange, ' in whicha poor man acquires from another a hen because it has eaten up a peaor millet-seed that belonged to him; for the hen he gets a pig whichhas killed it; for the pig, a cow; for the cow, a horse. But when hefinally levies his claim for damages upon a girl, and places her ina sack, his luck changes: strangers liberate the maiden without theknowledge of her captor, and put in her place a big dog, which fallsupon him when he opens the sack. " It is to be noted that the cycleas here outlined consists really of two parts, --the "biter biting"and the "biter bit. " Cosquin (2 : 209) believes that the last twoepisodes--the maiden gained by chicanery, and the substitution of ananimal for her in the sack--form a separate theme not originally a partof the cumulative motive; and, to prove his belief, he cites a numberof Oriental tales containing the former, but lacking the cumulativemotive (ibid. , 209-212). Cosquin seems to be correct in this; although, on the other hand, he is able to cite only one story (Rivière, p. 95)in which there is not some trace of the "biter-bit" idea. Moreover, even in the animal stories belonging to this group, --and he analyzesStokes, No. 17, and Rivière, p. 79, --the animal-rogue meets with anunlucky end. The same is true of Steel-Temple, No. 2, "The Rat'sWedding. " In another Indian story, however, "The Monkey with theTom-Tom" (Kingscote, No. XIV, a rather pointless tale), the monkey, whose last exchange is puddings for a tom-tom, is left at the top ofa tree lustily beating his drum and enumerating his clever tricks. Avery similar story is to be found in Rouse, p. 132, "The Monkey'sBargains. " It will thus be seen that Bolte and Polívka's analysis holdsfor the larger number of human hero tales of this cycle, as well as forthe animal tales; but that the first half of the sequence of events, where the hero's good luck is continually on the increase, is alsoto be found as a separate story, --Kingscote's, Rouse's, and our own. The Filipino version appears to be old, and I am inclined tothink that it is native; that is, if any stories may be callednative. Several facts point to the primitiveness of the tale: (1)the local color and realistic touches, slight though they are; (2)the non-emphasis of the comic possibilities of the situations; (3)the somewhat unsystematic arrangement of incidents, the third demandand exchange (iron rod for dead dog) not appearing to be an upwardprogression; (4) the crudity of invention displayed in this same thirdexchange (though an iron-picketed fence seems modern). My reasons forthinking our story not imported from the Occident are the differencesin beginning, middle, and end between it and the European versionscited by Bolte-Polívka (loc. Cit. ). The good luck coming to the herofrom the exchange of dead animals suggests a distant basic connectionbetween our story and the "Jataka, " although it must be admitted thatthe idea could occur independently to many different peoples. TALE 33 THE THREE HUMPBACKS. Narrated by Pacita Cordero, a Tagalog from Pagsanjan, Laguna, whoheard the story from her lavandera, or washer-woman. Pablo was badly treated by his older brothers Pedro and Juan. Thecoarsest food was given to him. His clothes were ragged. He slept onthe floor, while his two brothers had very comfortable beds. In fact, he was deprived of every comfort and pleasure. In the course of time this unfortunate youth fell in love witha well-to-do girl, and after a four-years engagement they weremarried. Thus Pablo was separated from his brothers, to their greatjoy. Pedro and Juan now began spending their money lavishly ontrifles. They learned how to gamble. Pablo, however, was now livinghappily and out of want with his wife. Every morning he went to fish, for his wife owned a large fishery. One day, as Pablo was just leaving the house at the usual hour togo fishing, he said to his wife, "Wife, if two humpbacks like myselfever come here, do not admit them. As you know, they are my brothers, and they used to treat me very badly. " Then he went away. That veryafternoon Pedro and Juan came to pay their brother a visit. Theybegged Marta, Pablo's wife, to give them some food, for they werestarving. They had squandered all their money, they said. Marta wasso impressed by the wretched appearance of her brothers-in-law, thatshe admitted them despite her husband's prohibition. She gave thema dinner. When they had finished eating, she said to them, "It isnow time for my husband to come home. He may take vengeance on youfor your past unkindness to him, if he finds you here, so I'll hideyou in two separate trunks. You stay there till to-morrow morning, and I'll let you out when my husband is gone again. " She had scarcely locked the trunks when Pablo entered. He did not findout that his brothers had been there, however. The next morning Pablowent to his work, as usual. Marta had so much to do about the housethat day, that she forgot all about Pedro and Juan. The poor boys, deprived of air and food, died inside the trunks. Not until two dayslater did Marta think of the two humpbacks. She ran and opened thetrunks, and found their dead bodies inside. Her next thought was howto dispose of them. At last a plan occurred to her. She called to herneighbor, and asked him to come bury one of her brothers-in-law whohad just died in her house. She promised to pay him five pesos whenhe came back from his work. The neighbor lifted the heavy body of Pedro, and, putting it on hisshoulder, carried it away to a far place. There he dug a hole thatwas waist deep, put the corpse into it, and covered it up. Then hehastened back to Marta, and said, "Madam, I have buried the dead manin a very deep grave. " "No, you have not, " said Marta. "What is that lying over there?" andshe pointed to the corpse of Juan. "That's very strange!" exclaimed the neighbor, scratching hishead. "You are very artful, " he said to the dead body of Juan. Hewas very angry with the corpse now, for he had not yet received hispay. So he bore the corpse of Juan to the seashore. He got a banca[89] and dug a very deep grave beneath the water. Then he said tothe corpse, "If you can come out of this place, you are the wisestperson in the world. " He then returned to Marta's house. On his way back he happened to look behind him, when he saw, to hisgreat surprise, the humpback following him, carrying some fish. Thegambler gazed at him; and when he saw that he resembled exactly thecorpse that he had just buried, he said, "So you have come out of thegrave again, have you, you naughty humpback!" And with these wordshe killed the humpback that very instant. This humpback was Marta'shusband returning home from the fishery. Thus Marta tried to deceive, but she was the one who was deceived. The Seven Humpbacks. Narrated by Teofilo Reyes, a Tagalog from Manila. Once there lived seven brothers who were all humpbacks, and who lookedvery much alike. Ugly as these humpbacks were, still there was a ladywho fell in love with one of them and married him. This lady, however, though she loved her husband well, was a very stingy woman. Finallythe time came when the unmarried humpbacks had to depend on the otherone for food. Naturally this arrangement was very displeasing to thewife; and in time her hate grew so intense, that she planned to killall her brothers-in-law. One day, when her husband was away on business, she murdered the sixbrothers. Next she hired a man to come and bury a corpse. She told himof only one corpse, because she wanted to deceive the man. When he hadburied one of the bodies, he came back to get paid for his work. Thewoman, however, before he had time to speak, began to reproach himfor not burying the man in the right place. "See here!" she said, showing him the corpse of the second brother, "you did not do yourwork well. Go and bury the body again. Remember that I will not payyou until you have buried the man so that he stays under the earth. " The man took the second corpse and buried it; but when he returned, there it was again. And so on: he repeated the operation until hethought that he had buried the same corpse six times. But after thesixth, the last humpback, had been buried, the married humpback camehome from his work. When the grave-digger saw this other humpback, he immediately seized and killed him, thinking he was the same manhe had buried so many times before. When the wicked woman knew that her very husband had been killed, she died of a broken heart. Notes. A Pampango variant (c), which I have only in abstract, is entitled"The Seven Hunchbacked Brothers. " It was collected by Wenceslao Vitugof Lubao, Pampanga. It runs thus:-- There were seven hunchbacked brothers that looked just alike. One ofthem married, and maintained the other six in his house. The wife, however, grew tired of them, and locked them up in the cellar, where they starved to death. In order to save burial-expenses, the woman fooled the grave-digger. When he had buried one man andreturned for his money, she had another body lying where the firsthad lain, and told him that he could not have his money until theman was buried to stay. Thus the poor gravedigger buried all sixcorpses under the impression that he was working with the same oneover and over again. On his way back from burying the sixth, he metthe husband riding home on horseback. Thinking him to be the corpse, which he exactly resembled, the grave-digger cried out, "Ah! so thisis the way you get ahead of me!" and he struck the living hunchbackwith his hoe and killed him. This Pampango variant, although it is a little more specific thanthe Tagalog, is identical with our second version. Our two stories and the variant represent a family of tales foundscattered all over Europe. They are also connected distantly withone of the stories in the "1001 Nights, " and thus with the Orientagain. For a discussion of this cycle, see Clouston, "Popular Tales andFictions, " 2 : 332 ff. , where are cited and abstracted versions fromthe Old-English prose form of the "Seven Wise Masters, " from the GestaRomanorum, also the fabliau "Destourmi;" then five other fabliaux fromLegrand's and Barbasan's collections, especially the trouvere Dutant's"Les Trois Bossus;" and the second tale of the seventh sage in the"Mishlé Sandabar, " the Hebrew version of the book of Sindibad. Onpp. 344-357 Clouston gives variants of the related story in whichthe same corpse is disposed of many times. For further bibliography, see Wilson's Dunlop, 2 : 42, note. The nearest parallel I know of to our first story is Straparola, 5 :3, from which it was probably derived. There were three humpbacked brothers who looked very much alike. Thewife of one of them, disobeying the order of her husband, secretlyreceived her two brothers-in-law. When her husband returnedunexpectedly, she hid the brothers in the kitchen, in a trough usedfor scalding pigs. There the two humpbacks smothered before thewife could release them. In order to rid herself of their corpses, she hired a body-carrier to cast one of them into the Tiber; andwhen he returned for his pay, she informed him that the corpse hadcome back. After the man had removed the second corpse, he met thehumpbacked husband, whom he now likewise cast into the river. The identity of this story with ours makes a direct connection betweenthe two practically certain. The two stories differ in this respect, however: the Italian has a long introduction telling of the enmitybetween the hunchback brothers, and of the knavish tricks of Zambo, the oldest, who goes out to seek his fortune, and is finally marriedin Rome. All this detail is lacking in the Filipino version, as islikewise the statement (found in Straparola) that the wife rejoicedwhen she learned that she had been rid of her husband as well as ofthe corpses of her brothers-in-law. In our other story and the Pampango variant we note some divergencesfrom the preceding tale. Here the one married brother charitablysupports his six indigent brothers, whom the wife subsequentlymurders. In the majority of the European versions the deaths are eitheraccidental or are contrived by the husband and wife together (e. G. , Gesta Romanorum; and Von der Hagen, No. 62). While I am inclinedto think these two stories of ours imported, they do not appear tobe derived immediately from the same source (Straparola). However, the facts that the seven men are brothers and are humpbacks, and thatthe husband is killed by mistake, make an Occidental source for oursecond story and for the Pampango variant most probable. I know of no Oriental analogues to the story as a whole, though thetrick of getting a number of corpses buried for one appears in severalstories from Cochin-China, Siam, and the Malay Archipelago:-- (1) Landes, No. 180, which I summarize here from Cosquin (2 : 337): In the course of some adventures more or less grotesque, four monks arekilled at one time near an inn. The old woman who keeps this hostelry, fearful of being implicated in a murder, wishes to get rid of thecorpses. She hides three of the bodies, and has one buried by a monkwho is passing by. She pretends that the dead man is her nephew. Themonk, returning to the inn after his task, is stupefied to see thecorpse back there again. The old woman tells him not to be astonished, for her nephew loved her so much that he could not bear to leave her;he would have to be buried deeper. The monk carries this corpse away, and on his return has the same experience with the third and fourthcorpses. After the last time, he meets, while crossing a bridge, another, live monk resembling those he has interred. "Halloo!" he says, "I have been burying you all day, and now you come back to be buriedagain!" With that he pushes the fifth monk into the river. (2) Skeat, I : 36-37, "Father Follow-My-Nose and the Four Priests:" Father Follow-My-Nose would walk straight, would climb over a houserather than turn aside. One day he had climbed up one side of aJerai-tree and was preparing to descend, when four yellow-robedpriests, lest he should fall, held a cloak for him. But he jumpedwithout warning, and the four cracked their heads together anddied. Old Father Follow-My-Nose travelled on till he came to the hut ofa crone. The crone went back and got the bodies of the four priests. Anopium-eater passed by; and the crone said, "Mr. Opium-Eater, ifyou'll bury me this yellow-robe here, I'll give you a dollar. " Theopium-eater agreed, and took the body away to bury it; but when hecame back for his money, there was a second body waiting for him. "Thefellow must have come to life again, " he said; but he took the bodyand buried it too. After he had buried the fourth in like manner, it was broad daylight, and he was afraid to go collect his money. (3) A story communicated to me by a Chinese student, Mr. Jut L. Fanof Canton, who says that he saw the tale acted at a popular theatrein Canton in 1913. The story I give is but the synopsis of the play: In Canton, the capital of Kwong Tung, a mile's walk from themarketplace, stood a prehistoric abbey, away from the busy streets, and deep in the silent woods. In this old monastery an aged abbotruled over five hundred young monks; but they were far from being liketheir venerable master. Men and women, rich and poor, for fear of thedread consequences if they should incur the displeasure of the gods, went in great numbers to worship in the ancient buildings, kneelingin long rows before the sacred figures and incense. These gatherings made it possible for the young monks and the younggirls to become intimately acquainted, --so intimate, that sometimesshame and disgrace followed. One young girl who had been seduced, on an appropriate occasion and after great consideration, persuadedseven of the disciples who had been engaged in her ruin to enterher house. Then she invited them into her private chamber. As if bychance, there came a sharp rap on the locked door; so she hid herunusual visitors in a big wardrobe. What this young lady next didmight seem unnatural; but, with the help of her servants, she pouredboiling oil into the wardrobe, and killed the miscreants. She next hired a porter to convey one body to the river near by andbury it. This porter was not informed as to the number of corpses hewould have to bury; but every time he came back for his pay, there wasanother body for him. So one after another he dropped the bodies ofthe young monks into the swift-flowing stream, wondering all the whileby what magic the lifeless body managed to return to the original spot. Just after he had disposed of the seventh, up came the old abbothimself, with dignified mien. "Ah! I see now how you return, " said thedrudger, and he laid hold of the priest and ended his natural days. Theold abbot thus suffered the fate of his seven unworthy disciples. TALE 34 RESPECT OLD AGE. Narrated by José Ignacio, a Tagalog from Malabon, Rizal. Once there lived a poor man who had to support his family, themembers of which were a hot-headed wife who predominated over thewill of her husband; a small boy of ten; and an old man of eighty, the boy's grandfather. This old man could no longer work, because ofhis feebleness. He was the cause of many quarrels between the husbandand wife, but was loved by their son. One rainy morning the husband was forced by his wife to send hisfather away. He called his son, and ordered him to carry a basket fullof food and also a blanket. He told the boy that they were to leavethe old man in a hut on their farm some distance away. The boy wept, and protested against this harsh treatment of his grandfather, butin vain. He then cut the blanket into two parts. When he was asked toexplain his action, he said to his father, "When you grow old, I willleave you in a hut, and give you this half of the blanket. " The manwas astonished, hurriedly recalled his order concerning his father, and thereafter took good care of him. The Golden Rule. Narrated by Cipriano Seráfica, a Pangasinan from Mangaldan, Pangasinan. A long time ago there lived in a town a couple who had a son. Thefather of the husband lived with his son and daughter-in-law happilyfor many years. But when he grew very old, he became very feeble. Everytime he ate at the table, he always broke a plate, because his handstrembled so. The old man's awkwardness soon made his son angry, andone day he made a wooden plate for his father to eat out of. The poorold man had to eat all his food from this wooden plate. When the grandson noticed what his father had done, he took sometools and went down under the house. There he took a piece of boardand began to carve it. When his father saw him and said to him, "What are you doing, son?" the boy replied to him, "Father, I ammaking wooden plates for you and my mother when you are old. " As the son uttered these words, tears gushed from the father'seyes. From that time on, the old man was always allowed to eat atthe table with the rest of the family, nor was he made to eat froma wooden plate. MORAL: Do unto others as you want them to do unto you. Notes. A Pampango variant of these stories, entitled "The Old Man, his Son, and his Grandson, " and narrated by Eutiquiano Garcia of Mexico, Pampanga, has been printed by H. E. Fansler (p. 100). Mr. Garciasays that he heard the story told by his father at a gatheringof a number of old story-tellers at his home during the Christmasvacation in 1908. The tale has every appearance of having long beennaturalized in the Islands, if not of being native. It is brief, and may be reprinted here:-- In olden times, when men lived to be two or three hundred years old, there dwelt a very poor family near a big forest. The household had butthree members, --a grandfather, a father, and a son. The grandfatherwas an old man of one hundred and twenty-five years. He was so old, that the help of his housemates was needed to feed him. Many a time, and especially after meals, he related to his son and his grandson hisbrave deeds while serving in the king's army, the responsible positionshe filled after leaving a soldier's life; and he told entertainingstories of hundreds of years gone by. The father was not satisfiedwith the arrangement, however, and planned to get rid of the old man. One day he said to his son, "At present I am receiving a peso daily, but half of it is spent to feed your worthless grandfather. We donot get any real benefit from him. To-morrow let us bind him and takehim to the woods, and leave him there to die. " "Yes, father, " said the boy. When the morning came, they bound the old man and took him to theforest. On their way back home the boy said to his father, "Wait! Iwill go back and get the rope. "--"What for?" asked his father, raisinghis voice. "To have it ready when your turn comes, " replied the boy, believing that to cast every old man into the forest was the usualcustom. "Ah! if that is likely to be the case with me, back we goand get your grandfather again. " This exemplum is known in many countries and in many forms. Forthe bibliography, see Clouston, "Popular Tales and Fictions, "2 : 372-378; T. F. Crane, "Exempla of Jacques de Vitry" (FLS, 1890 : No. 288 and p. 260); Bolte-Polívka (on Grimm, No. 78), 2 :135-140. The most complete of these studies is the last, in which arecited German, Latin, Dutch, English, French, Spanish, Greek, Croatian, Albanian, Bulgarian, Polish, Russian, Lettish, Turkish, and Indianversions. Full as Bolte-Polívka's list is, however, an old importantBuddhistic variant has been overlooked by them, --the "Takkala-jataka, "No. 446. This Indian form of the story, it seems to me, has some closeresemblances to our Pampango variant; and I give it here briefly, summarizing from Mr. Rouse's excellent English translation:-- In a certain village of Kasi there lived a man who supported his oldfather. The father regretted seeing his son toil so hard for him, andagainst the son's will sent for a woman to be his daughter-in-law. Soonthe son began to be pleased with his new wife, who took good care ofhis father. As time went on, however, she became tired of the old man, and planned to set his son against him. She accused her father-in-lawof being not only very untidy, but also fierce and violent, andforever picking quarrels with her, and at last, by constant dinningher complaints in his ear, persuaded her husband to agree to takethe old man into a cemetery, kill him, and bury him in a pit. Hersmall son, a wise lad of seven, overheard the plot, and decided toprevent his father from committing murder. The next day he insistedon accompanying his father and grandfather. When they reached thecemetery, and the father began to dig the pit, the small boy askedwhat it was for. The father replied, -- "Thy grandsire, son, is very weak and old, Opprest by pain and ailments manifold;Him will I bury in a pit to-day;In such a life I could not wish him stay. " The boy caught the spade from his father's hands, and at no greatdistance began to dig another pit. His father asked why he dug thatpit; and he answered, -- "I too, when thou art aged, father mine, Will treat my father as thou treatest thine;Following the custom of the family, Deep in a pit I too will bury thee. " By repeating a few more stanzas the son convinced his father thathe was about to commit a great crime. The father, penitent, seatedhimself in the cart with his son and the old man, and they returnedhome. There the husband gave the wicked wife a sound drubbing, bundledher heels over head out of the house, and bade her never darken hisdoors again. [The rest of the story, which has no connection withours, tells how the little son by a trick made his mother repent andbecome a good woman, and brought about a reconciliation between herand his father. ] The chief difference between our Pampango variant and the "Jataka, "it will be seen, is in the prominent rôle played by the wife inthe latter. She is lacking altogether in the Filipino story. Theresemblances are strong, on the other hand. The father plans to killthe grandfather, --a turn seldom found in the Occidental versions, --and, accompanied by his son, he goes out to the forest (in the Indian, cemetery) to despatch the old man. The small boy's thinking (orpretending to think) it a family custom to put old men out of theway is found in both stories. Our Pampango variant appears to me torepresent a form even older than the "Jataka, " but at the same timea form that is historically connected with that Indian tale. Of our two main stories, --"Respect Old Age" and "The Golden Rule, "--thesecond is very likely derived from Europe. Compare it, for instance, with Grimm, No. 78. The "machinery" of the wooden plates establishesthe relationship, I believe. This form of the story, however, is notunlike an Oriental Märchen cited by Clouston (op. Cit. , 2 : 377). Itis from a Canarese collection of tales called the "Kathá Manjarí, "and runs thus:-- A rich man used to feed his father with congi from an old brokendish. His son saw this, and hid the dish. Afterwards the rich man, having asked his father where it was, beat him [because he could nottell]. The boy exclaimed, "Don't beat grandfather! I hid the dish, because, when I become a man, I may be unable to buy another one foryou. " When the rich man heard this, he was ashamed, and afterwardstreated his father kindly. The Pangasinanes may have got this story of "The Golden Rule" throughthe Church, from some priest's sermon. Our first example, "Respect Old Age, " is the only one of the threewhich turns on the "housse partie" idea. This is the form foundin the thirteenth-century French fabliau "La Housse Partie;" and avariant of it is given by Ortensio Lando, an Italian novelist of thesixteenth century (Dunlop, 2 : 206). The only Spanish example I knowof is found in the fourteenth-century "El Libro de los Enxemplos"(printed in Bibliotéca de Autores Españoles, vol. 51 [Madrid, 1884]), No. CCLXXII. It runs in the original as follows:-- Patri qualis fueris, tibi filius talis erit. Cual fueres á tu padre que trabajó por tí, El fijo que engendrares tal será á tí. Cuentan que un viejo dió á un fijo que lo sirvió mucho bien todossus bienes; mas despues que gelos hobo dado, echólo de la cámara ondedormia é tomóla para él é para su mujer, é fizo facer á su padre ellecho tras la puerta. É de que vino el invierno el viejo habia frio, ca el fijo le habia tornado la buena ropa con que se cobria, é rogóá un su nieto, fijo de su fijo, que rogase á su padre que le diesealguna ropa para se cobrir; é el mozo apenas pudo alcanzar de su padredos varas de sayal para su abuelo, é quedábanle al fijo otros dos. Éel mozo llorando rogó al padre que le diese las otros dos, é tantolloró, que gelas hobo de dar, é demandóle que para qué las queria, é respondióle: "Quiérolas guardar fasta que tú seas tal commo esagora tu padre, é estonce non te daré mas, así commo tú non quieresdar á tu padre. " Finally may be given another Indian story, No. 16 in the"Antarakathasamgraha" of Rajasekhara (Bolte-Polívka, 2 : 139), which connects the "divided-blanket" motif with the old "Jataka. "Rajasekhara flourished about A. D. 900. This story runs thus:-- In Haripura lived a merchant named Sankha, who had four sons. Whenhe became old, he handed over his business and all his wealth tothem. But they would no longer obey him; their wives mistreated him;and the old man crept into a corner of the house, wasted by hungerand oppressed with years. Once in the cold time of the year he askedhis oldest son, Kumuda, for a cloth to protect him from the nightfrost. Kumuda spoke this verse:-- "For an old man whose wife is dead, who is dependent on his sons formoney, who is cut by the words of his step-daughters, death is betterthan life. " But at the same time he said to his son Kuntala, "Give him thatcurtain there!" Kuntala, however, gave the old man only half of thesmall curtain. When the old man showed the piece to Kumuda, Kumudaangrily asked his son why he had not given his grandfather the wholecurtain. Respectfully placing his hands together, Kuntala replied, "Father, when old age also overtakes you, there will be ready foryou the half-curtain which corresponds to the one here. " Then Kumudawas shamed; and he said, "Son, we have been instructed by you; youhave become a support for us whose senses have been stupefied by thedelirium of power and wealth. " And from that time on he began to showhis father love, and so did the whole family. In conclusion, and by way of additional illustrative material, I givein full another brief Tagalog moral tale which seems to be distantlyrelated to our stories. It was collected by Felix Guzman, a Tagalogfrom Gapan, Nueva Ecija, who got it from his uncle. It is entitled"Juan and his Father. " Five hundred years ago there lived in Pagao an old man, and his sonnamed Juan. The latter had a wife. As Juan's father was very weak onaccount of old age, and could not do any work in the house, Juana, his daughter-in-law, became discontented. One day the old man becamesick. He moaned day and night so constantly, that Juana could get nosleep at all. So she said to her husband, "If you do not drive yourfather away from the house immediately, I shall go away myself. Icannot sleep, because he is always moaning. " Juan then drove his poorfather away for the sake of his wife. The poor old man went begging about the neighborhood. After a longwalk, he found at last a cave where he could live. After he hadrecovered his health, he found in the cave a bag of ashes. He furtherdiscovered, that, whenever he took some of the ashes and exposed themto the light, they became money. Now the old man went back to his sonwith the magic bag. On his arrival, he was welcomed, for the couplesaw that he was carrying a bag that might contain something usefulfor them. The old man next gave his son a certain sum of money, and said, "Juan, with this you may find another wife. " So Juan gladly took the moneyand went and bought him another wife. When he returned, the old mangave his son some more money, and said, "Go over there, Juan, andbuy an old man in that house to serve us as our servant. " When Juanreached the house where the other old man was, he said, "I want tobuy your father, the old man. " Juan had scarcely got the sentence outof his mouth when the son of the old man fell on him with a whip anddrove him away. Juan went running to his father, and said, "Father, I only said that I wanted to buy their father, but they began to whipme. Why did they do that?" "You see, " said the old man, "you can buy a wife with money, but nota single father can you buy. " Compare this last story with No. 31. TALE 35 COCHINANGO. Narrated by Felix Y. Velasco, who heard the story from his grandmother, a native of Laoag, Ilocos Norte. Once upon a time there lived in a small village on the border of apowerful kingdom a poor farmer, who had a son. This son was called afool by many; but a palmer predicted that Cochinango would some daydine with the king, kiss the princess, marry her, and finally wouldhimself be king. Cochinango wondered how he could ever marry the princess and himselfbe king, for he was very poor. One day he heard that the king hadsummoned all those who would like to attempt to answer the questionsof the princess. It was announced that the person who could answerthem all without fall should marry her. Cochinango thought that thetime had now come for him to try his fortune, so he mounted his assand rode towards the king's palace. On his way Cochinango had to pass through a wide forest. Just at theedge of the wood he met a weary traveller. Cochinango had forgottento bring buyo with him, so he asked the traveller for some. Thetraveller said, "I have with me a magic buyo that will answer anyquestion you put to it. If you give me some food, I will give you mybuyo. " Cochinango willingly exchanged a part of his provisions forit. Then he rode on. He came to a stream, where he met an old man leaning on hiscane. Seeing that the old man wanted to get on the other side, but wastoo weak to swim, Cochinango offered to carry him across. In returnfor his kindness, the old man gave him his cane. "You are very kind, young man, " said he. "Take this cane, which will furnish you withfood at any time. " Cochinango thanked the old man, took the cane, and rode on. It is to be known that this old man was the same onewho had given him the magic buyo. It was God himself, who had comedown on earth to test Cochinango and to reward him for his kindness. Cochinango had not ridden far when he met a wretched old woman. Outof pity he gave her a centavo, and in return she gave him an emptypurse from which he could ask any sum of money he wanted. Cochinangorode on, delighted with his good fortune, when he met God again, thistime in the form of a jolly young fellow with a small guitar. He askedCochinango to exchange his ass for the guitar. At first Cochinangohesitated; but, when he was told that he could make anybody dance byplucking its strings, he readily agreed to exchange. Cochinango now had to proceed on foot, and it took him two daysto reach the gates of the palace. Luckily he arrived on the veryday of the guessing-contest. In spite of his mean dress, he wasadmitted. The princess was much astonished at Cochinango's appearance, and disgusted by his boldness; but she was even more chagrined when herightly answered her first question. Yet she denied that his answerwas correct. She asked him two more questions, the most difficultthat she could think of; but Cochinango, with the help of his magicbuyo, answered both. The princess, however, could not admit that hisanswers were right. She shrunk from the idea of being married to apoor, foolish, lowly-born man. So she asked her father the king toimprison the insolent peasant, which was instantly done. In the prison Cochinango found many nobles who, like himself, werevictims of the guessing-match. Night came, and they were not given anyfood. The princess wanted to starve them to death. Cochinango told themnot to worry; he struck a table with his cane, and instantly choicefood appeared. When this was reported to the princess by the guards, she went to the prison and begged Cochinango to give her the cane;but he would not give it up unless she allowed him to kiss her. Atlast she consented, and went away with the cane, thinking that thiswas the only way by which she could starve her prisoners. The nextday Cochinango asked for a large sum of money from his magic purse. Hedistributed it among his companions and among the guards, and they hadno difficulty in getting food. Again the princess went to the prison, and asked Cochinango for the purse; but he would give it up only oncondition that he be allowed to dine with the king. Accordingly he wastaken to the king's table, where he ate with the king and the princess;but he was put in prison again as soon as the dinner was over. At last Cochinango began to be tired of prison life, so he took up hiswonderful guitar and began to play it. No sooner had he touched thestrings than his fellow-prisoners and the guards began to dance. As heplayed his guitar louder and louder, the inmates of the palace heardit, and they too began to dance. He kept on playing throughout thenight; and the king, princess, and all got no rest whatsoever. Bymorning most of them were tired to death. At last the king orderedthe guards to open the prison doors and let the prisoners go free;but Cochinango would not stop playing until the king consented togive him the princess in marriage. The princess also at last had toagree to accept Cochinango as her husband, so he stopped playing. Thenext day they were married with great pomp and ceremony. Thus the poor, foolish boy was married to a princess. More than oncehe saved the kingdom from the raiding Moros by playing his guitar;for all his enemies were obliged to dance when they heard the music, and thus they were easily captured or killed. When the king died, Cochinango became his successor, and he and the princess ruled happilyfor many years. Notes. I know of no parallel to this story as a whole; the separate incidentsfound in it, however, are widespread. The first part of the story--the prophecy concerning the hero recallsthe opening of many Märchen; but our narrative is so condensed, that it is impossible to say just what material was drawn on tofurnish this section. The riddle-contest for the hand of a princessforms a separate cycle, to which we have already referred (notes toNo. 25); but the turn the motive takes here is altogether differentfrom the norm. Our hero, provided with his magic buyo, has reallywon the wager before the contest is begun. As for the magic objects, the last three--cane, purse, guitar--we have met with before, withproperties either identical with or analogous to those attributed inthis story. The method of the hero's acquiring them, too, is not new(cf. No. 27). The magic buyo, however, is unusual: it is very likelynative Ilocano belief, or else a detail borrowed from the Ilocanos'near neighbors, the Tinguian (see Cole, 18-19, Introduction, forbetel-nuts with magic powers). In No. 25, it will be recalled, thehero's magic ring furnishes the answer to the king's question, justas the buyo does in this tale. Indeed, there may be some associationof idea between a buyo and a ring suggested here. The last part ofthe story--the imprisonment of the hero, and his success in thwartingthe evil designs of the obstinate princess--is reminiscent of variouscycles of tales, but I know of no exact analogue. With the general outline of the story of "Cochinango" might be compareda Tagalog tale, --"The Shepherd who became King" (H. E. Fansler, 78ff. ), though the resemblances between the two are only vague. TheTagalog story, it might be noted in passing, is connected withthe second half of Grimm, No. 17, and with Grimm, No. 165. For the"sack full of words" in the Tagalog tale, see Rittershaus, 419-421(No. CXVIII, and notes). The reference at the end to raiding Moros appears to be a remnant ofvery old native tradition. TALE 36 PEDRO AND THE WITCH. Narrated by Santiago Dumlao of San Narciso, Zambales. Pedro was the son of a poor man. He lived with his father and mother bythe seashore. Early one morning his parents went to look for food, leaving him alone in the house. He staid there all day waitingfor them to return. Evening came, but his father and mother did notappear; some misfortune had overtaken them. Pedro felt very hungry, but he could find no food in the house. In the middle of the night heheard some one tapping at the door. Thinking that it was his mother, he arose and went to meet her. When he opened the door, however, he saw that it was not his mother who had rapped, but Boroka, [90]whom children are very much afraid of. Now, Boroka was a witch. Shehad wings like a bird, four feet like a horse, but a head like thatof a woman. She devoured boys and girls, and was especially fond oftheir liver. As soon as Pedro opened the door, she seized him andcarried him off to her home in the mountains. Pedro was not afraid of the witch; he was obedient to her, and soonshe made him her housekeeper. Whenever she went out at night to lookfor food, he was sure to have flesh and liver for breakfast the nextday. Whenever the witch was away, Pedro used to amuse himself ridingon the back of a horse that would often come to see him. It taughthim how to ride well, and the two became great friends. One day when children began to get scarce, and Boroka was unable tofind any to eat, she made up her mind to kill Pedro. She left the houseand went to invite the other witches, so that they might have a greatfeast. While she was gone, the horse came and told Pedro of his danger, and advised him what to do. It gave him two handkerchiefs, --one redand the other white. Then Pedro jumped on the horse's back, and thehorse ran away as fast as it could. Not long afterward he noticedthat the witches were pursuing them. When they came nearer, Pedrodropped the red handkerchief, which was immediately changed into alarge fire. The wings of the witches were all burnt off. However, the witches tried to pursue the horse on foot, for they could runvery fast. When they were almost upon him again, Pedro dropped thewhite handkerchief, which became a wide sea through which the witchescould not pass. Pedro was now safe, and he thanked the horse for itsgreat help. Notes. While this story is not much more than a fragment, I have given itbecause of its interesting connections. The chief elements appearto be three: (1) the kidnapping of the hero by a cannibal witch, (2) the friendly horse, (3) the transformation-flight and the escapeof the hero. Clearly much is missing. What becomes of the hero isnot stated, except that he escapes from the witches. The story isin the form rather of a fairy-tale than of a Märchen proper, sinceit deals primarily with an ogress fond of the flesh of children. Onits surface it might be mistaken for a native demon-story told asan exemplum to children not to answer strange knocks at the doorat night. But a glance below the surface reveals the fact thatthe details of the story must have been imported, as they are notindigenous, --Boroka, horse, transformation-flight; and a little searchfor possible sources reveals the fact that this tale represents thedetritus of a literary tradition from Europe. To demonstrate, I willcite a Pampangan metrical romance and a Tagalog romance, the formerprobably the parent of our folk-tale. These two romances, in turn, will be shown to be a borrowing from the Occident. The Pampangan romance is a long story in 954 quatrains of 12-syllablelines, and is entitled "Story of the Life of King Don Octavio andQueen Teodora, together with that of their son Don Fernando, inthe Kingdom of Spain [no date]. " The inside of the cover bears thestatement that the work is the property of Doña Modesta Lanuza. SeñoraLanuza was doubtless the redactor of this version; her name appears onother corridos (see JAFL 29 : 213). Although a consideration of thisliterary form takes us somewhat out of the realm of popular stories, strictly speaking, we may give as our excuse for summarizing it thefact that the related Tagalog romance, "Juan Tiñoso, " is one of themost widely-known stories in the Islands, and is told as a folk-tale inmany of the provinces where no printed translations of it exist. Thestory of "Don Octavio"--or "Pugut Negro, " as it is popularly knownamong the Pampangans--runs as follows:-- In Spain there lived a king whose queen, in the ninth month ofpregnancy, longed greatly for some pau (a species of mango). As itwas the custom then to procure any kind of fruit a pregnant womanmight desire to eat, the whole kingdom was stirred up in search ofsome pau, but in vain. At last a general and a company of soldierswho had been sent out to scour the kingdom found a pau-tree in themountain of Silva; but the owner, a giant, Legaspe by name, would notgive up any of the fruit except to the king himself. When the kingwas informed of this, he went to the giant, and was obliged to agreethat the giant should be the godfather of the expected child. Thenhe was given the fruit. Not long after this event the queen gave birth to a son. While the babywas being carried to the church to be baptized, the giant appearedand claimed his right. After the baptism, the giant snatched the boyfrom the nurse's hands and carried him off to his cave. He found anold woman to take care of the infant, which grew to be a fine youth. Now, this giant fed on human flesh. One day, when the boy was aboutfifteen, the giant gave this horrible command to the old woman: "IfI fail to catch any human beings for dinner to-day, you will have tocook my godchild, for I am intolerably hungry. " No sooner had the giantdisappeared than the old woman woke up the youth, and said to him, "My master wants me to cook you for his dinner, but I cannot do sucha thing. I will save you. Yonder you see a horse. Fetch it to me, so that we can depart at once. " The boy got the horse, and he andthe old woman mounted it and rode off as fast as they could. They had not gone very far, however, when they heard the giant roaringafter them. The old woman immediately dropped her comb to the ground, and it became a big mountain. Thus they gained some time; but the giantwas soon after them again. The old woman dropped her pin, which becamea dense underbrush of thorns; but the giant got through this too. Nowthe old woman poured out the contents of a small bottle, and all atonce there was a large sea, in which the giant was drowned. By thistime the two companions were a great distance from Spain. Then the oldwoman said to the young prince, "Take this whip. On your way home youwill see a dead Negro. Flay him, and put on his skin so that you willbe disguised. Cultivate humility, be kind to others, and look to thewhip in time of need. " Having given these directions, the old woman, who was none other than the Virgin Mary in disguise, disappeared. Pugut-Negru ("disguised Negro") went on his way, and soon foundthe dead Negro. When he had flayed him and put on the black skin, he mounted his horse and rode facing its tail. When he reached thecapital of Albania, he was greatly ridiculed by every one. However, he went to the king and applied for work. The king said that he mighttake care of his sheep which were in a certain meadow. When he had beenconducted to the meadow where the sheep were, he saw the bones of manymen. It was said that every shepherd in that place had been killed by"spirits" (multos). That night the spirits threw bones at Pugut-Negru;but he chastised them with his whip, and was left in peace. This Negro disguise of Prince Fernando, however, was only forAlbania. Leaving Albania for a time, he went in his princely garmentsto visit his parents. He found them in the power of the Moors, who hadconquered the kingdom of Spain. With his whip he drove all the Moorsout of the country, and freed his family. Later he went to Navarre, and won a tournament and the hand of the princess. Instead of marryingher, however, --for he had already fallen in love with the youngestdaughter of the King of Albania, --he went back and resumed his oldwork as shepherd, disguised as a Negro. Some time afterwards it was proclaimed that whoever could cure theking's illness would be amply rewarded. The king had an eye-disease, but none of the learned doctors could help him. Finally it was saidthat Pugut-Negru knew how to cure eye-diseases, and so the kingsummoned him. "If you can cure my disease, " said the afflicted king, "I will marry one of my daughters to you. If you cannot, you shall behung. "--"I'll do my best, your Majesty, " said Pugut-Negru humbly. Thenhe gathered certain herbs, and applied them to the king's eyes. Theking soon got well, and asked his three daughters which of them wantedto marry his savior. "I won't!" said the eldest. "Neither will I, "rejoined the second. But the youngest and prettiest one said, "I amat your disposal, father. " So Pugut-Negru took the youngest for hiswife. After the ceremony he went back to his sheep, but he did notlive with his wife; he left her at the palace. It was not many months after the king had been cured when the queenfell ill. As before, it was proclaimed that any one who could cure herwould receive one of her daughters in marriage. Two princes presentedthemselves, and promised to get the lion's milk that was needed tomake the queen well. After they had started on their search, theycame to the dwelling of Pugut-Negru, whom they forced to accompanythem. Pugut-Negru pretended to be lame, and so he could not keepup with them. As he was so slow, they mercilessly threw him into abush of thorns and left him there. But he said to his magical whip, "Build me at once, along the road in which the two princes will pass, a splendid palace; and let lions, leopards, and other animals be aboutit. " No sooner was the order given than the palace was built, andPugut-Negru was in it, attired like a king. When the two princes cameup, they said to him, "May we have some of your lion's milk?"--"Yes, on one condition I will give you the milk: you must let me brandyou with my name. " Although this condition was very bitter to them, they agreed. Then they hastened back to present the milk to the queen, who at once married them to her two older daughters. Pugut-Negru wentback to his old life as shepherd. Not long after this event the Moors declared war on the Christians. Theking's country was invaded, and the Christians were about tobe disastrously defeated, when a strange knight with a magicwhip (Pugut-Negru) appeared on the field and put the Saracens toflight. This knight wounded himself in his left arm so that he mightreceive the attention of the princess. The king's youngest daughter(Pugut-Negru's own wife) dressed his wound without recognizing herhusband. After the battle was over, the knight said to the king, "Do you know where my brother Pugut-Negru lives?" But the king wasashamed at the way he had treated Pugut-Negru, so he denied allknowledge of him. Although the king pressed the strange knight tocome to the palace, he refused. He hastened back to his sheep, anddonned his disguise once more. One day the youngest princess, the wife of Don Fernando, wentstealthily to the hut of Pugut-Negru. She found him undisguised, and at once recognized her handkerchief with which she had tiedthe strange knight's wound. She embraced her husband with joy, andhastened back to the palace to tell the king of her discovery. Theking immediately despatched his prime-minister to the hut in thefields, and Don Fernando was brought back in state. When he hadbeen welcomed to the palace, he told all about his treatment by thetwo cruel princes, who he said were his slaves. When the king wasconvinced of their imposture, --they said they had got the lion's milkby their own bravery, --he drove them and their heartless wives fromhis kingdom. After many other adventures, in which he was alwayssuccessful, Don Fernando took his wife Maria to Spain, where theylived with his father, King Octavio. While it is not absolutely certain that our folk-tale of "Pedro andthe Witch" was derived from the first part of this romance, I thinkit most likely. The problem here is the same as that we have met within the notes to Nos. 13, 16, and 21: Which are earlier, --the moreelaborate literary forms, or the simpler popular forms? Obviously nogeneral rule can be made that will hold: each particular case must beexamined. In the present instance, as I have shown at the beginningof the note, the evidence seems to point to the folk-tale as beingthe derivative, not necessarily of this particular form of the story, but at any rate of the source of the romance. The romance of "Prince Don Juan Tiñoso, Son of King Artos andQueen Blanca of the Kingdom of Valencia, and the Four Princesses, the Daughters of Don Diego of Hungary, " which we have spoken ofabove as a Tagalog romance, has been printed also in the Pampangan, Visayan, Ilocano, Bicol, and Pangasinan dialects. As to the date ofthe Tagalog version, Retana mentions an edition between 1860 and 1898(No. 4176). This romance is not directly connected with our folk-tale, it will be seen, but is related closely (in the second half, at least)with "Pugut-Negru. " Briefly the life of Juan Tiñoso runs thus:-- King Artos and Queen Blanca of Valencia had one son, Don JuanTiñoso, --handsome, brave, strong, kind. One day, while passing theprison, Don Juan heard sounds of great lamentation. On being admitted, he saw the giant Mauleon, a captive of his father's. Moved by thegiant's entreaties, Juan freed him; and the monster, grateful inreturn, gave him a magic handkerchief that would furnish him witheverything he wanted, and would, if displayed, subdue all wildanimals. Then the giant departed. King Artos, extremely wrothwith his son for freeing one of his captives, drove Juan out ofhis kingdom. Juan went to the mountains, and there became king ofthe animals. One night Juan dreamed of the beautiful Flocerpida, the youngest andmost beautiful of the four daughters of Diego, King of Hungary. But, determined to do penance for the liberty he had taken in freeingMauleon, Juan asked his magic handkerchief for the disguise of anold leper, which he vowed he would wear for seven years. He went toHungary and entered the service of King Diego as a gardener. Theprincess Flocerpida was very compassionate toward the old leper, and Juan's love grew stronger. One night, when Juan was bathing, Flocerpida saw him without his disguise, and immediately fell in lovewith him. One day King Diego summoned all the knights of his kingdom, so that his daughters might choose husbands. The three older princessesthrew their golden granadas, which were caught by men of rank; butFlocerpida refused to throw hers. Angry, the king next day orderedall his subjects to be present, and required his daughter to throwher golden apple. She threw it to the old leprous gardener, and thetwo were married; but the king drove his daughter from the palace. Soon King Diego grew sick. The doctors prescribed lion's milk, and thethree noble sons-in-law set out to get it. They forced the gardener, their brother-in-law, to go with them, reviling him all the way;but, as he was on foot, they soon left him behind. By means of hismagic handkerchief, Juan procured a prince's armor and mount, and, riding fast, he anticipated his brothers-in-law at the cave of thelioness. They soon came up and asked for milk. Juan, king of theanimals, would give it to them only on condition that they allowedthemselves to be branded on the back with an inscription saying thatthey were the servants of Don Juan Tiñoso. They agreed, and receivedthe milk. On the return Don Juan again outstripped them, resumed hisold disguise, and was reviled by the brothers when they came up. KingDiego drank the milk and recovered his health. Later King Diego received an embassy from the Moors saying thatthey were coming to fight him. He appointed his three sons-in-lawgenerals. While they were at the war, Juan Tiñoso summoned threegiants, and told them to go fight the Moors too, to get the Moorishflag, and to exchange it with the generals for their three goldengranadas. On the return of the Christian army, a big fiesta wasprepared to honor the successful princes. King Artos and Queen Blancaof Valencia were invited. On the first day some of the guests askedabout Flocerpida, and the king gave orders that she should appearon the morrow in an old beggar's gown that he was sending her;but Juan Tiñoso supplied her with beautiful clothes and a coach, and he himself was dressed as a prince. They went to the fiesta, where, in the presence of the king, he demanded his three servants, pointing to his three brothers-in-law. They were made to undress, and the brands on their backs became clear. Then Juan Tiñoso told hisstory: he said that it was he who obtained the lion's milk, who wonagainst the Moors, (and showed the golden granadas exchanged for theenemy's standard. ) King Diego and King Artos were then reconciled tohim and Flocerpida, and the other three princes and their wives weredriven out of Hungary. Next to "Doce Pares" and "Bernardo Carpio, " this romance is the mostpopular of the metrical romances circulating in the Philippines. Itis read, told as a folk-tale, and acted as a moro-moro (see JAFL 29 :205 [note], 206). It belongs to the same cycle of stories as Grimm, No. 136, "Iron John, " which has many members. (For bibliography, see Köhler-Bolte, 330-334; Cosquin, I : 138-154. ) These membersvary greatly, and some of them (e. G. , Cosquin, No. XII) establishdefinitely the connection between the "Pugut-Negru" type--kidnappingof hero, friendly horse, transformation-flight, disguise of hero, etc. --and the "Juan Tiñoso" type, although it will be seen that oursecond romance lacks the first three incidents mentioned. This whole family of stories is one well worth studying indetail. Unfortunately the war has held up the appearance ofBolte-Polívka's "Anmerkungen, " Volume III, which is to containthe notes to the Grimm story; but, with the references furnished byKöhler-Bolte and Cosquin, a good beginning towards such a study mightbe made. Compare also Rittershaus, No. XXlV and notes; Von Hahn, No. 6 and notes; Macculloch, 173. It might be added as an item of some interest that "Juan Tiñoso"is written as a sequel to another story of widespread popularity, "The Story of Prince Oliveros and Princess Armenia in the Kingdom ofEngland, and that of Prince Artos and Princess Blanca, who were theFather and Mother of Don Juan Tiñoso in the Kingdom of Valencia. " Thistale of Oliveros and Artos is directly derived from a Spanish romanceof chivalry, and is one form of the "Grateful Dead" type (see Gerould, "The Grateful Dead, " FLS 1907). TALE 37 THE WOMAN AND HER COLES PLANT. Narrated by José Hilario of Batangas, who says that the tale is commonamong the Tagalogs, especially among the people living in the cityof Batangas. One summer afternoon I saw several men talking to one another. Theyseemed to be lively and enjoying themselves, for they had finishedtheir work for the day. I went towards them; and, upon coming withinearshot, I found out that they were telling tales to one another. Thefollowing was one of the stories I heard that afternoon:-- Once there lived a very poor woman. She lived practically by begging, but sometimes she got money with which to buy rice by selling smallvegetables in the market. She had a little garden, and one day plantedsome seeds. Out of one of these seeds there grew up a plant which wecall coles. [91] This plant grew very fast, and in a few months itreached the sky. Out of curiosity, one day the woman began to climb the plant. When shewas assured that it was strong, she kept on climbing, and did not stopuntil she reached the sky. There she called to St. Peter, and askedhim to give her a magic wand from which she could ask anything shewished. St. Peter gave her what she asked for, but told her not todisturb him again. Then she descended, and went down so quickly thatshe almost hurt herself. When she reached her little hut, she at onceasked the wand for food. Immediately there appeared a table on whichwas the best food in the world. When she had finished eating, shecommanded the table to disappear, and it disappeared instantly. Nowshe became very proud on account of her wonderful possession. Shedid not recognize her friends any more. One day an archbishop arrived in the town in which she was living, and all the bells were rung in his honor. She then became very angry, and wondered why the bells were not rung for her whenever she passedin front of the church. So she went to the tower where the bells were, and commanded them to toll for her. They began to ring, but she wasstruck on the head and was knocked senseless. When she recovered, she hastened home, and began to climb the plant to ask St. Peter foranother gift; but, before she had covered one-half the distance tothe sky, the plant broke, and she was killed by her fall. Thus shewas punished for her vanity. Notes. This story is a sort of exemplum of the sin of pride and avarice. Inthis respect it is connected in idea with Grimm's story of "TheFisherman and his Wife" (No. 19). In its method and machinery, again, it belongs to the "Jack and the Beanstalk" cycle, the main feature ofwhich is a magic plant which grows rapidly until it reaches the skyand enables its owner to climb to the upper regions and secure magicarticles. Macculloch devotes a whole chapter (XVI) to the discussionof this cycle, and cites many folk-tales turning on the incidentof the magic plant reaching from earth to heaven (see especiallypp. 434-435). Brief, and lacking in detail though our story is, it isnevertheless interesting as a combination of incidents from the twocycles just mentioned; and in its combination it shows, I believe, that it has been derived from some southern European Märchen, --such aone, perhaps, as the following from Normandy (given in Köhler-Bolte, 102-103), the story of poor Misère and his ever-dissatisfied wife:-- Misère meets Christ and St. Peter, and begs from them. Christ gives hima bean, and tells him to be satisfied with it. Misère goes home withhis gift, and sticks the bean in the hearth inside his hut. Straightwaya plant grows out of the bean, and rapidly pushes its way up throughthe chimney. The next day its top is entirely out of sight. The wifenow orders Misère to find out if there are any beans on it readyto be picked. He climbs up the plant, and, since he finds no pods, continues higher and higher, until he finds himself before a largegolden house. This house is Paradise. St. Peter opens the door forhim, and in answer to his request promises him that he will find athome food and drink. The next day Misère's wife gives her husband norest until he again climbs up to Paradise and asks St. Peter for anew house. Some days later Misère is again forced to visit St. Peterand ask him to make him and his wife king and queen. The saint fulfilsthis wish likewise, but warns Misère against coming any more. In brief, however, Misère's wife is still unsatisfied, and even wishes to becomethe Holy Virgin and her husband to be made God himself. When Misère, with this request, comes again to Paradise, St. Peter angrily sendshim away; and the poor man finds on earth his old hut and everythingelse just as it was in the first place. Köhler (ibid. , p. 103) says that probably the heaven-reaching plantdid not originally belong to this story of the poor man's proud wife, and that it was probably taken over from the English folk-tale of"Jack and the Beanstalk. " Bolte and Polívka, in their notes to Grimm, No. 19 (1 : 147), observe: "It can easily be seen that these stories(i. E. , the variants of the 'Fisherman and his Wife') fall into twogroups. In the one, which is particularly widespread among the Germanicand Slavic peoples, but is also found in France and Spain, a captivegoblin in the form of a fish grants his captor three or more wishes;among the French and Italians, on the other hand, it is usually Godor the door-keeper of heaven who grants the same wishes to a poorman who reaches Paradise by means of a bean-stalk. This beanstalkhere may have originated from the story of 'Jack and the Beanstalk'or from the 'lying-story, ' Grimm No. 112. " In a French folk-talegiven by Carnoy (Romania, 8 : 250), "La Tige de Fève, " the husbandplants a bean which he has received from a beggar, and climbs up thestalk to heaven. When he asks for his last wish, he plunges down toearth. This story, it will be seen, resembles ours in its tragicconclusion, although the protagonist, as in the Normandy version, is a man instead of a woman. The fact that in our story no husband ismentioned counts for little, as practically all the exempla of thistype are directed against woman's vanity; and the woman's case in ourstory illustrates the punishment for that vanity, or pride. Thereappears to be recorded no Spanish story containing the insatiablewife and the heaven-reaching plant. It seems reasonable to conclude, therefore, that our folk-tale was derived from the French or Italian, and probably through the medium of the clergy. TALE 38 A NEGRITO SLAVE. Narrated by Jesus de la Rama, a Visayan from Valladolid, NegrosOccidental. Once upon a time there were three princes who owned a Negritoslave. Although he was called a slave, he was not really one: he wasonly nominally a slave; for the princes, especially the youngest, whomhe loved most, treated him kindly. One striking characteristic of thisNegrito was that his grinning was like that of a monkey; and he oftengrinned, and grinned without cause. He would often follow his youngmaster when he went out for a walk; and he had a suit similar to theprince's, so that, when they were out on the street, they looked verymuch alike. The only difference between them was that he was black, and the prince was white. Yet he owned a ring, a charm which had beengiven him by a woman for saving her from the hands of a robber. Thisring gave him power to call for anything he wanted; and this was thereason, doubtless, why he was treated with kindness by his masters. In a neighboring land there was a king who had a beautifuldaughter. This princess wanted to marry. She was so desirousof having a companion, that she could not sleep day or night, meditating on how she could have a husband that would suit bothherself and her father. At last, won over by her many entreaties, the king proclaimed to all the world that his daughter would marryany one who had a handsome appearance, and who could answer his threedifficult questions. Those who came to the court and were unable toanswer the questions of the king were to lose their lives. The three princes were all handsome. The two elder brothers triedto answer the king's questions, but lost their lives. The youngestremained, and, although he wanted to try, he was sure that he wouldfail too. The Negrito determined to help him. By means of his ring hewas able to make his skin white. He also got a mask that was exactlylike the face of his young master. Then he dressed himself to resemblethe prince, and went to the court of the king. The king said to him, "Will you have your head cut off, too?" He answered, "Yes, if I cannotanswer your questions; but let us see!" "All right, " said the king. Then he asked, "Who owns this kingdom?" The prince answered, "God owns this kingdom. " The king was surprisedat his bold reply. However, he could not say that it was not God's, for that would be untrue: therefore he could not compel the princeto answer that it was his, the king's. The next question was this:"How much am I worth?" The prince answered, "You are not worth more than thirty pieces ofsilver. " The king was furious when he heard this, and said that, if the prince could not give a good reason for his insulting words, he would be put to death instantly. "Yes, yes!" said the Negrito. "Our Saviour was sold for that much:therefore you, who are inferior to the Saviour, cannot be worth morethan he was sold for. " The people at the court were astounded bythis bold answer; and they murmured to one another, "The prince iswise. He is wise, indeed!" "Well, " said the king, "answer this third question, and you shallbe married to my daughter: Can you drink all the fresh water inthe world?" "Yes, " said the prince. "Well, then, " said the king, "drink it. " "But here, " answered the prince, "in many parts of the world thewater of the ocean mixes with the fresh water: so, before I drink, you must separate the fresh water from the salt. " As the king wasunable to do this, he acknowledged himself vanquished. "All right, " said the king. "To-morrow come here for the wedding. " TheNegrito hastened home, and told his young master all that hadhappened. The prince gave him five thousand pesetas, and promised himthat he would urge the princess to give her consent to the marriageof the Negrito with her maid of honor. The next morning the princeand the princess were married, and the following day the Negritoreceived the maid of honor for his wife. Notes. Like the preceding, this story was doubtless imported from Europe, and probably through the medium of the religious. The occasion for thethree questions, as well as the questions themselves, varies widelyin the many different forms of the story; but the relationship amongthe members of the cycle is unmistakable. A general outline that wouldembrace most of the variants is this: A certain person, on penalty oflosing his head if he fails, is required to give satisfactory answersto three (or four) difficult questions; a friend of the contestant, who resembles him, wears the other's clothes, and answers the questionsingeniously, thus saving his friend's life and winning a considerablereward for him and himself. The fullest bibliography of this cycleis that given by Oesterley in his edition of Pauli's "Schimpf undErnst" (Stuttgart, 1866), p. 479. For other references to the groupof stories, see Grimm, No. 152, and his notes; Rittershaus, 404-408(No. CXV, "Der König und der Bischof"); Köhler-Bolte, 82 (on Moncaut'sFrench story "Le Meunier et le Marquis"), 267 (on J. F. Campbell'sNo. 50), and 492 (on the Turkish Nasreddin's 70th jest). The opening of our story is like that of many of the tales in the"Bride Wager" group, in which the youngest of three brothers, afterthe two older have lost their lives, risks his. Compare, for instance, the European variants cited in our notes to No. 21. This opening, which does not belong to our present cycle, was doubtless attachedto the story of the three questions in the Islands themselves. Thecombination does not appear to have been very happily effected, although it is easy to see the basis for the association (cf. VonHahn's formula 24 and bibliography). Very little distinction is madebetween the good qualities of the three brothers, and the Negrito'sdetermination to help the last only is not motivated. The Negritohimself, however, is necessary to the story, --he takes the place of themiller in most of the European forms, --and he had to be fitted in asbest he could. The magic ring of the slave, with the aid of which heis able to make himself look exactly like his master, does not appearin any of the other variants that I know of. In many of the Europeanforms the occasion of the questions is this: A king or a noblemanbecomes angry with a priest or bishop, and threatens him with deathif he cannot answer within a definite time three questions that areput to him. As the chief interest of the story is in the solving ofthe riddles or problems, it is easy to see how there might be a widevariation in setting if the story passed around much by word of mouth. The questions themselves are curious. Here are some of those found inthe European versions: (1) How much water is there in the sea? (2)How many days have passed since Adam lived? (3) Where is the centreof the earth? (4) How far is it from earth to heaven? (5) What is thebreadth of heaven? (6) What is the exact value of the king and hisgolden crown? (7) How long a time would it take to ride around thewhole world? (8) What is the king thinking of this very moment? (9)How far is fortune removed from misfortune? (10) How far is it fromEast to West? (11) How heavy is the moon? (12) How deep is water? Some of the answers to these questions are clever; others are only lessstupid than the persons who asked the questions. The solutions to thetwelve just given are: (1) "A tun. "--"How can you prove that?"--"Justorder all the streams which flow into the sea to stand still. " Thisreply is not unlike the counter-demand to the third question in ourstory. (2) "Seven; and when they come to an end, they begin again. " (3)"Where my church stands: let your servants measure with a cord, andif there is the breadth of a blade of grass more on one side than onthe other, I have lost my church. " (4) "Just so far as a man's voicecan easily be heard. " (5) "A thousand fathoms and a thousand ells:then take away the sun and moon and all the stars, and press alltogether, and it will be no broader. " (6) This question is answeredexactly as the second in out story. (7) "If you set out with theSun and ride with him, you will get around the earth in twenty-fourhours. " (8) "The king thinks I'm an abbot, and I'm only a shepherd(or miller). " With this question and answer compare the last taskin our No. 25. (9) "Only one night, for yesterday I was a shepherd, and to-day I am an abbot. " (10) "A day's journey. " (11) "A quarter(of a pound): if the king doesn't believe it, let him weigh the moonhimself. " (12) "A stone's throw. " The method of answering the questions asked in this cycle ofstories, and the obscure origin of the clever substitute, form adirect connection, I believe, between this group and the "CleverLass" cycle. Not only do we find in both the situation of a personout of favor required to answer difficult riddles, and the taskassumed voluntarily by some one humbler but more clever than he, but even some of the questions themselves, and the same style ofanswers, are found in both cycles. For example, compare questions andanswers 1, 3, 5, 7, above, with tasks 1, 2, 4, in the notes to ourNo. 7. In Grimm, No. 152, "The Shepherd Boy, " the hero is asked threequestions impossible to answer, --How many drops of water are therein the sea? How many stars are in the heavens? How many seconds haseternity? He gets out of his difficulty just as the "Clever Lass"gets out of hers, --by making equally impossible counter-demands, or else giving answers that cannot be proved incorrect. TALE 39 ALBERTO AND THE MONSTERS. Narrated by Pacita Cordero of Pagsanjan, Laguna. She says, "Thisstory is common among the Tagalogs. It was told to me by my nursewhen I was a little girl. " Once there was a king in Casiguran named Luis. King Luis had threebeautiful daughters, but the youngest was the fairest of all. Oneday the three princesses went to the orchard to amuse themselves. Ithappened that on that day the wind blew very hard, and they were sweptaway. The king felt very sad over the loss of his daughters; and heissued proclamations in all parts of his kingdom, saying that anyone who could find his daughters within three days would be allowedto choose one of the three for his wife. At that time there was also in the neighboring kingdom of Sinucuana king who had a brave son named Alberto. When Alberto heard of thematter, he went to the king, and said that he would look for his lostdaughters. King Luis accepted his offer. Prince Alberto now beganhis search. He walked and walked until he came to a large forestwhere he found two boys fighting. "What are you fighting about?" hesaid. The one answered that the other boy was taking his boot awayfrom him. Alberto then said to the other boy, "Why don't you givethe boy his boot? The boot is old. " The boy said that the boot, ifworn by any one, would carry him to whatever place he wanted to go, provided he kicked the ground. To settle the contest between thetwo, Prince Alberto took the boot from them, and said, "Go over bythat large tree, and the one who can run here first shall have theboot. " While the boys were walking towards the tree, the prince put onthe boot and kicked the ground. He was at once carried far away. Whenthe boys got back to the original place, Alberto had disappeared. At the place where the boot carried him Alberto found two young menfighting over a rusty key. He said to them, "Why do you fight forsuch an old rusty key? You are not children: you are young men. Youought to be ashamed of yourselves. " The elder of them answered thatthe key, if it were knocked against a stone, would open the stone, however hard it might be. The prince took the key from them, and said, "Go to a certain place, and face back here. The one to reach here firstshall have the key. " The two agreed, and started away. While they weregone, Alberto kicked the ground, and the boot carried him to anotherplace. When the young men came back, the prince was no longer there. This time Prince Alberto found two old men fighting. He asked them thesame question as he had asked the others; and one of them answered, "If that hat is worn by any one, his body will be invisible; he willnot be seen. " The prince secured the hat from these old men by tellingthem the same thing he had told the others. While they were runningtheir race, he put the hat on and kicked the ground. The boot now brought him before a huge rock which had a small hole init. Alberto put the key in the hole, and the rock suddenly opened. Whenhe entered it, he found a street leading to a palace. He went up tothe palace; and when he entered the door, a beautiful princess methim. Before Alberto could say a word, the princess told him to go away;for she said that a seven-headed monster was living with her. "Ifthat is the case, " said the prince, "show me his sword, and I willkill him. " The princess pointed to the sword, which was hanging onthe wall. The prince went to get it, but it was too heavy for him: hecould not even move it. Then the princess gave him a pail of water todrink. She said that that was the water the monster always drank beforetouching his sword. The prince drank the water, and then sat down on aniron chair, and the chair broke. The princess now told him that he wasstrong. Soon steps were heard on the stairs. Prince Alberto put on hishat, and stood by the door, sword in hand. When the monster came up, he thrust one of his heads through a window near the door, and said, "I smell something human!" The prince cut off that head. "Somebodymust be here!" cried the monster; but the princess answered that therewas no one there with her. The prince then cut off the monster's headsone after another until only the main one was left. The monster wavedhis arms, but he could not grasp anything. At last he entered thedoor. The prince cut off his last head, and he fell dead. Inexpressible was the joy of the princess when she saw the monsterlying dead on the floor. She embraced the prince, and thanked him forher deliverance. Then she told him how she happened to be there. Whenthe prince knew that she was one of the daughters of King Luis, hesaid to her that she was the very one for whom he was looking. Theprincess then told the prince about her two sisters, who were keptprisoners in the same way. So Prince Alberto left her, saying thathe would go save her two sisters and then return. He went outside and kicked the ground, and was brought before anotherhuge rock. He entered it, and another princess met him. After askinghim a few questions, she told him to go away, for the ten-headedmonster who was living with her would soon return. But the princesaid that he did not fear anything, and he told her to give him themonster's sword. Before he could lift the sword he had to drink twopails of water, which the princess gave him. Then he sat down onan iron bed, and the bed broke in two, so he thought he was strongenough. When the ten-headed monster came home, Alberto killed himin the same way he had killed the other. The princess rejoiced, andtold the prince that he had saved her life. Then she embraced him andthanked him. Her joy was increased when Alberto told her that he hadsaved her younger sister. She begged him to save her eldest sister, who was in the next rock. The prince answered that that was what hehad come for. So he left her without further talk, for it was alreadythe night of the second day. He then kicked the ground, and found himself in front of another hugerock, which he opened. Here the third princess greeted him. Afterasking him several questions as to how he had come there, she beggedhim to go away, for she said that it was time for the twelve-headedmonster to come home. But he did not go away. He asked for the swordof the monster, but of course he could not move it. So the princessgave him three pails of water to drink. When the monster came home, the prince cut his heads off one after another, as he had done to theother two. The main head was now the only one left. Then the princeremoved his hat, and presented himself before the monster, who thoughtthat he could easily kill him, now that he could see him. He said, "Wait, I'll go and get my sword. " But he could not find it, for theprince had already taken it. When he returned, he said to the prince, "You have my sword. " He had scarcely spoken these words when Albertocut off his remaining head. When Alberto told the princess that he hadalready saved her two sisters, she jumped with joy and embraced him. Alberto now took the princess in his arms, kicked the ground, andthey were brought to the palace of the second sister. Then the princekicked the ground again, and all three were carried to the palace ofthe youngest sister. But there was no time for delay, as the thirdday was nearly gone. So he quickly brought all three princesses backto their father's kingdom. When they arrived at the palace, KingLuis was overjoyed to see his daughters again. He told the prince todecide which one he wanted for a wife. While the three princesseswere talking about their life with the monsters, Alberto managed, without being noticed, to give his handkerchief to the youngest. The next day Alberto called at the palace. "Have you decided whom youare going to take for a wife?" said the king. The prince answered, "The one who has a handkerchief just like mine shall be my wife. " Now, all three were anxious to have the brave prince for their husband, sothey hastened to their rooms to get their handkerchiefs. The two oldersisters first presented theirs, but neither resembled Alberto's. Thenthe youngest showed the one which Alberto had given her the daybefore, and so she was married to him. For three days banquets ofthanksgiving were held, and the marriage festivities lasted for twodays. The other two princesses were also married to kings' sons. Notes. There is a striking analogy between the opening of our story and thatof a Servian tale (Wuk, No. 5), where a Kaiser has three daughterswhom he rears in close confinement, but whom he permits one day, afterthey have become of marriageable age, to dance the kolo. While theyare dancing, a storm blows up, and carries them all away. The rest ofthe story is a variant of our No. 18, with which our present story, too, has some points of contact. For the magic articles secured by the hero from certain personsquarrelling over them, and for the "Fee-fi-fo-fum" formula, see notesto No. 18. The hero's drinking a pail of magic water, and becoming so strongthat when he sits in an iron chair it breaks down under him, recallsthe similar feat of Strong Hans (Grimm, No. 166). The three monsters of increasingly greater formidability--Seven-Heads, Ten-Heads, Twelve-Heads--which are slain by the hero, who uses theirown Weapons on them, recall the underworld monsters killed by thehero in the "Bear's Son" cycle (cf. Our notes to No. 17). Although the events of our story are located in the Philippines, theCasiguran mentioned probably being the town in Tayabas on the westtoast of Luzon, the tale as a whole appears to have been imported. TheSinucuan referred to is probably the famous legendary King of Pampanga, of whom the Pampangans have a rich oral literature. He is said tohave lived on Mount Arayat. He figures in our No. 79 (b). TALE 40 JUAN AND MARIA. Narrated by Anicio Pascual of Arayat, Pampanga, who says, "This storyis often told by Pampangan grandmothers to their grandchildren. I haveheard it many times. Lately it was told to me again by an old woman. " Once there lived in a barrio an old beggar couple. They had a son namedJuan, and a daughter Maria. The proceeds from their begging were hardlyenough to support the family. One day, after the old man had returnedhome from town, he ordered his wife to cook the rice that had beengiven him. The old woman obeyed him. When he saw that the rice wasnot enough for him and his wife and children, he angrily said to her, "From now on, don't let me see our children in this house. Chase themas far as you can, and let them find their own food. " The old motherwept when she heard the words of her cruel husband. She did not wantto be separated from her children; but she feared that she would bewhipped if she kept them, so she obeyed the cruel order. At firstthe poor children did not want to go away; but, when they saw thattheir bad father was going to kick them, they ran off crying. Soon the children came to a wild forest. "Maria, what will become ofus here?" said Juan. "I am very hungry, " said the little girl. "Idon't think that I can get you any food in this wilderness, " saidthe kind brother, "but let me see!" He then looked around. By goodluck he found a guava-tree with one small fruit on it. He immediatelyclimbed up for the guava, and gave it to his hungry sister. Then thetwo children resumed their journey. As they were walking along, Maria found a hen's egg on the grass. Shepicked it up and carried it along with her in her dirty raggedskirt. At last they saw a very small hut roofed with dry talahib(coarse, long grass). An old woman in the hut welcomed them, and askedthem where they were going. After Juan had told her their story, sheinvited the tired children to stay in the hut with her. She promisedthat she would treat them as her little son and daughter. From thattime on, Juan and Maria lived with the kind old woman. Juan grew tobe a strong fine man, and Maria became a beautiful young woman. Juanspent almost all his time hunting in the mountains and woods. One morning he caught a black deer. While he was taking the animalhome, the deer said to him, "Juan, as soon as you reach your home, kill me, eat my flesh, and put my hide in your trunk. After three daysopen your trunk, and you will see something astonishing. " When Juanreached home, he did as the deer had told him to do. On the thirdday he found in the trunk golden armor. He was greatly delighted bythe precious gift. Maria had not been living long with the old woman when she foundthat the egg had hatched into a chick, which soon grew into a finefighting cock. One morning the cock crowed, "Tok-to-ko-kok! Take meto the cockpit. I'll surely win!" Maria told the old woman what thecock had said, and the next Sunday Juan took the fighting cock to thecockpit. There the rooster was victorious, and won much money for Juan. One day Juan heard that a tournament would be held in front of theking's palace. The winner of the contest was to become the husband ofthe princess, and would inherit the throne. Juan quickly put on hisgolden armor, and hastened to the palace to try his skill. He defeatedall his opponents. The next day his bridal ceremony was celebrated, and the crown was placed on his head. That very day he ascended thethrone to rule over the kingdom. Although Juan was now king, he wasnot proud. He and the queen visited Maria to get her to live in thepalace; but the old woman would not allow her to go with her brother, as she had no other companion in the hut. One day a prince was lost in the forest. He happened to come acrossthe hut in which Maria was living. He fell in love with her, andwanted to marry her. As the old woman offered no objections to theproposal of the prince, the following day Maria became a queen, justas her brother had become king. Although the parents of Juan and Mariahad been very cruel, yet the king and queen did not forget them. Thebrother and sister visited their father and mother, whom they found inthe most wretched condition. When the father saw that his children hadbecome king and queen, he wept greatly for his former cruelty to them. Notes. A Tagalog folk-tale printed in the "Journal of American Folk-Lore"(20 : 306), "Tagalog Babes in the Woods, " is related to our story. "There the twins Juan and Maria are driven to the forest by their cruelfather. After days of wandering, Juan climbs a tree, and sees in thedistance a house. They approach it, and, having asked permission toenter, are invited in; but there is no one to be seen in this magichouse, although food and drink and clothing are supplied the twowanderers in abundance. " The story is evidently incomplete. It isbased on a metrical romance, "The Life of the Brother and Sister, Juan and Maria, in the Kingdom of Spain, " of which I will give abrief synopsis, since the chap-book version contains details whichare lacking in the fragment cited above. This metrical romance is printed in both Tagalog and Pampangan. MyTagalog copy, which contains 1836 lines, bears the date 1910, but isclearly a reprint. The Pampangan text is slightly shorter, with 1812lines. Retana (No. 4164) cites a Pampangan version some time betweenthe years 1860 and 1898, and a later reprint of 1902 (No. 4349). Thesummary that follows is based on the Tagalog. Juan and Maria. During the reign of King Charles the Fifth there lived in Spain apoor couple, Fernando and Juana. They had a son Juan, ten years old, and a daughter Maria, but eight months in age. Fernando was very cruelto his wife and children. He was also very selfish. During meal-timeshe ate alone, without inviting the rest of his family to eat with him. One day Fernando said to his wife, "You must send our two childrenaway. If my command is not executed, your life shall answer for yourdisobedience. " The broken-hearted mother summoned her children, and with tears in her eyes told them of the cruel order of theirfather. The children had to obey their father, for they feared him, and so set off for the mountains. For many days they wandered around, living on wild fruits, and sleeping under trees. One day Juan was greatly surprised to hear Maria ask for some waterto drink, for she had never spoken before. They were far from anystream, and Juan did not know what to do to satisfy his sister. Atlast he climbed a tree to see whether there was any water near by, and he saw in a valley not far off a beautiful house surrounded withflowers. Juan quickly came down the tree, and the two children setout for the house. When they reached it, they knocked at the door, but no one answered. After knocking again in vain, the boy decided toenter. He pushed open the door, and found himself in a golden salon, luxuriously furnished with gold and silver chairs. On the silver wallhung an image of the Immaculate Conception. The two children knelt downin front of the image and prayed. Then they went to the dining-room, where they found a golden table with exquisite dishes of all kinds. Several years passed by. Under the care of the Virgin, Maria grew tobe a beautiful young woman. One day, as Maria was praying, the Virginspoke to her through the image. She said that the gallant prince ofBorgoña would come to the mountains to hunt deer, and that he wouldlose his way in the woods. He would come to their house to ask forsome water, and would fall in love with Maria. Everything turned outas had been predicted. The gallant prince was so attracted by thebeauty and grace of Maria, that he could not help saying to her, "I love you. " With the consent of her guardian the Virgin, Mariaaccepted the Prince of Borgoña, and the day for their wedding wasset. The king, his son, and all the nobility of Borgoña, set out forthe mountains to get Maria, and on their arrival were surprised atthe magnificence of her house. The bishop who was with the companymarried the couple, and all the retinue went back to the capital. When Juan now found himself left all alone in the house, he kneltbefore the image and complained to the Virgin of his situation. TheVirgin said to him, "Don't worry! To-morrow mount the horse whichis in the stable, clothe yourself in iron, and go to the kingdom ofMoscobia to help the king drive the Moors away. " Juan did so, andupon his arrival in Moscobia he found thousands of Moors threateningthe king. With his sword he killed half the enemy: the rest wererouted. Because of his great services, the king married his daughterto Juan, and the new couple were proclaimed king and queen. Some time afterwards, Juan wrote to his sister, suggesting that theyvisit their parents. The two couples, accompanied by many of thenobles of their kingdoms, set out for Spain. Their cruel father wasastounded to see his children raised to such a lofty position, andhe begged their pardon for his former harsh treatment of them. Theyforgave him, and then returned to their respective kingdoms, wherethey lived peacefully for many years. The connection between our folk-tale and the romance is not veryclear. In both we have the abandoned children, the discovery of thehouse in the woods where the children are reared to manhood andwomanhood, and the marriage of Maria with a prince who loses hisway in the forest. In both Juan becomes a king, and in both the twochildren seek again their cruel parents and forgive them. On the otherhand, there is much in the folk-tale that is lacking in the romance;e. G. , the incident of the egg that hatches into a fighting cock, and the incident of the black deer with the miraculous hide. In thefolk-tale Juan becomes king because of his skill in a tournament;in the romance, because, with the help of the Virgin, he defeats alarge Moorish army. In the one, the shelter in the woods is but athatch-roofed hut inhabited by a kindly old woman; in the other, it is a magnificent house occupied by no one except the image ofthe Virgin. The correspondences as well as the differences betweenthe two versions, neither of which appears to be new, suggest thatthe source of the folk-tale and the romance is one and the same, but that the folk-tale went its own way, the way of the people, andthus acquired its more native appearance. That the common source wassome European story, can hardly be doubted, I think. The opening of our story is not unlike that of the German "Hänselund Gretel" (Grimm, No. 15). Bolte and Polívka (1 : 123) note thatvarious different Märchen have this beginning "of children whom theirfather, either because of bitter necessity or because he is forcedby their step-mother, takes to the woods and there abandons. " One ofthe most widespread cycles in which it occurs is "Hop o' my Thumb, "a version of which is told among the Tagalogs. I will give thisTagalog version here in the notes, by way of compromise, as it were:for while the story is a bona fide Tagalog tale, in that it is toldin the dialect, it must have been received directly from Europe; andit appears to have retained the form in which it was received, withbut few modifications. No other Oriental form whatsoever of this storyhas been recorded (see Bolte-Polívka, 1 : 124-126). The Tagalog storywas narrated by Pacita Cordero of Pagsanjan, Laguna, and runs thus:-- Pitong. Melanio and Petrona had seven sons. The father was a woodman. Theywere so poor, that sometimes the whole family went without dinner. Oneday Melanio said to his wife, "Petrona, our children are growing, and I don't see how we shall be able to support them all. At presentthey cannot help us earn a living, because they are too small. Don'tyou think we should get along better without them?"--"Yes, " answeredPetrona, "if we could only get rid of them some way!"--"Well, to-morrow I will take them to the forest to gather fuel, " said thehusband. "While they are busy, I will leave them on the pretext oflooking for better kinds of wood, and will hurry home. They will notbe able to get home, for they won't know the way. " The wife agreed to this cruel plan. But the youngest son overheardthe conversation, and told his brothers about it. At last Pitong(seventh), for that was the name of the youngest, and he was thewisest of all, made this suggestion: "Before we go to the forestto-morrow, I will pick up white stones. I will carry them with me, and as we go along I will drop them one by one. I'll walk behind, sothat father will not notice what I am doing. Then, if he leaves us, we can easily follow the track of stones back home. " While the sixbrothers consented to the plan, their minds were troubled, for theydoubted the ability of so small a boy to save them. The next day the children marched straight into the forest with theirfather as if they were going on a picnic. Pitong dropped his stonesone by one. When they reached the woods, their father commanded them toget together what sticks they could find. He left them there, promisingthat he would meet them in a certain place; but really he hurried homeand told his wife. "We are now rid of a heavy burden, " he said, and thetwo were very happy. When the poor boys had finished their work, theylooked in vain for their father. Of course they could not find him;but Pitong led the company, and they followed the track of stones. Theboys reached home safely, and the parents were route with astonishment. The next morning Melanio took his sons out with him again. Thistime all the boys took white stones with them, besides bread, whichthey intended to eat if they should get hungry; but the part of theforest to which they went was so far, that all the stones were usedup before they got there. Pitong did not eat his bread; he broke itinto pieces, and dropped them on the ground as they went along. Theynow reached the nook where their father proposed to leave them. Thisplace was grown up with wild shrubs, so that there were plenty oftwigs to keep the boys busy. Melanio slipped away from them withouttheir noticing it. After the seven brothers had worked a long time, they thought of returning home. But they could not find the track:the pieces of bread had been eaten by the ants. They cried out, "Father, father! where are you?" When they were so hungry and tiredthat they could not shout any more, they sat down on the ground andbegan to weep. It began to grow dark. Pitong advised his brothers to pluck up courage, and said to them, "Follow me. " So they went on without taking anyparticular course, and in about a half-hour they came to a talltree. Pitong climbed it to see if there was a road near by. Whenhe reached the top, he said, "Brothers, I see a lighted house fromhere. Let us go look for the house! Maybe we can get something toeat there. " When they came near the house, they saw that it was well lighted andrichly adorned, as if there were a banquet going on; only it was veryquiet. Pitong, followed by his brothers, knocked at the door. A womankindly admitted them, and the boys begged for some food. They toldher how they had been deserted by their selfish father. The womansaid to them, "I have a giant husband who is a great eater of humanbeings. If he finds you here, you will surely be devoured; but I cangive you something to eat. I will hide you before he comes, and youmust remain perfectly still. " The boys had hardly finished dinnerwhen a loud sound was heard from without. The woman said to them, "Here comes my husband! Boys, follow me into that room! You all getinto this big trunk and stay here. " The door was suddenly flung open. As soon as the giant entered, he said in a fierce voice, "I smell something human: somebodymust be here. " He said this many times; and although the wife didnot want to show him the boys, she finally did so, for she fearedthat she would be punished. She beckoned to them to come out of thetrunk. "Welcome, my young friends!" said the giant. "I am very gladto have you here. " Pitong gazed fearlessly at him, but the otherstrembled with fright. "Give these boys some food, and prepare thema comfortable bed, " said the giant to his wife. "To-morrow early inthe morning they will all be killed. " These words increased the terror of the six older brothers. They couldnot swallow a morsel more of food when the old woman set it beforethem. Pitong, however, kept trying to think of a plan by which he couldsave them all. Now, the room in which they were to sleep was also theroom of the giant's seven sons, who were about the same height as thewoodman's sons. But the giant's sons had on rich garments. At midnightPitong awoke his brothers. They quietly and carefully exchanged clotheswith the giant's sons, and then pretended to sleep. At four o'clockin the morning the giant came in. He paused before the two beds, but at last turned to the one his sons were in. When he felt theirrough clothes, he thought them the strangers, and with his axe hecut off the heads of all seven. Then he went away and slept again. Now Pitong and his six brothers stealthily hurried away into theforest. When morning came, and the giant found that he had killed hisown children, he was enraged. He at once took his magic cane, and puton his magic boots and cap. When the boys heard the giant coming afterthem, they went down into a big hole they had dug. There they hid. Butthe giant had a keen sense of smell, and he walked around and around, looking for them. At last he became tired; he leaned against a treeand fell asleep. Pitong peeped through a small opening from underthe ground. When he saw that the giant was asleep, he called out tohis brothers. They quickly stole the magic boot, cap, and cane ofthe giant, and were soon carried home. Their parents were very muchsurprised to see them back; but they welcomed their children when theyknew of the magic objects. By means of these the family became rich. As for the giant, when he awoke, he was deprived of all his power. Hewas so weak that he could not even get up from the ground, so he diedthere in the woods. TALE 41 THE ENCHANTED PRINCE. Narrated by Pedro D. L. Sorreta, a Bicol from Virac, Albay, who heardthe story from his grandfather. Many years ago there lived a very rich king in a beautiful city near awild forest, the home of many wicked witches. The king had a gallantson named Ucay, who fell in love with a beautiful young witch, thedaughter of the most bitter enemy of his father. When Ucay became oldenough to marry, his father requested him to select the most beautifullady in the city for his wife; but the prince would neither select one, nor would he tell his father about his love for the witch. So the richking ordered his soldiers to bring to the palace all the beautifulwomen that could be found in the kingdom. His order was soon obeyed, but none of the girls suited the prince. So the king took the matterof selection into his own hands; and, after choosing a very handsomegirl, he forced his son to marry her. Out of fear, Ucay consented todo as his father bade him. But the beautiful young witch to whom hehad already pledged his love became angry with him for his timidity, and so she resolved to change the city into a forest of beautifultrees. Her fickle lover she transformed into a monkey, who shouldlive in the tallest tree, and who should not be able to recover hishuman shape till five centuries had passed, when a charming girlwould live with him and love him more than anything else. Moreover, she changed the king's subjects into other animals as she pleased. Nosooner had the marriage of the prince been proclaimed, then, thanthe desire of the witch was accomplished, to the great surprise ofthe neighboring cities. Four centuries had already passed. The wonderful disappearance ofthe city was already forgotten, and people from other places beganto build houses in the enchanted city. The monkey-prince was alwayswatching for an opportunity to catch a beautiful girl who shouldbreak the spell that kept him in his miserable condition. Soon achurch was built near the foot of the tree in which he lived. Hehad already succeeded in capturing two ladies, but they had diedof fear. After incalculable suffering and extraordinary patience, the time for his recovery came at last. One Sunday morning before the mass was over, a very beautiful girl, thedaughter of a poor man, came out of the church and sat at the foot ofthe tree. She had been disappointed in her love with a rich man's son, who had forsaken her in order to marry the daughter of a rich man. Soshe wished to die. When the monkey-prince saw her sitting there alone, he noiselessly went down, carefully took her by the right hand, andcarried her to the top of the tree. She would have died of fright, aswas the fate of the two former women, had she not seen in the monkey'seyes a noble look that filled her with wonder and sympathy. As dayswent by, she lived on delicious fruits which were entirely strangeto her; and her love for the poor creature grew greater and greater, until at last she loved him more than anything else. On the evening of the tenth day she was surprised to find herselfbeside a gallant prince in a richly-decorated room. At first shethought that she was dreaming; but when the prince woke up, kissedher, and then told her the history of his life, she knew that itwas real. She was so astonished, that she exclaimed, "Ah, me! Godis wise!" The next morning she was crowned queen of her husband'shappy subjects, whom she had restored from the enchantment of thewicked witch. Every one in the kingdom loved his new queen as longas he lived. Notes. I know of no parallels to this interesting story, which appears tobe old native tradition. The hero transformed by enchantment intoa beast, and saved by the devotion of the human lover, suggests the"Beauty and Beast" cycle (Macculloch, ch. IX; Crane, 7, 324 [notes 5and 6]; Ralston, Tibetan Tales, p. XXXVII f. ); only it is to be notedthat those stories are, after all, heroine tales, not hero tales, forthe interest in them is centred on the disenchantment brought aboutby the maiden who comes to love the prince in his beast form. Thecurse by a disappointed witch, and the prophecy that only afterfive hundred years will the curse be removed, suggest in a way the"Sleeping Beauty" cycle (Grimm, No. 50; and Bolte-Polívka's exhaustivenotes); only here, too, the resemblance is but vague. There is no magicsleep in our story, but a Circe-like transformation of the prince andall his subjects into animals, the city itself being changed into aforest of trees. We have already met with stories in the Philippinesbased on the idea of animal-marriages (e. G. , Nos. 18, 19, 29);but, even were it demonstrable that all those tales were imported, it would not necessarily follow that the savage idea behind them, too, was imported. Their adoption by the natives might indicate, on the contrary, that the basic idea was already well known. I might call attention to the fact that the number 500 and themonkey-prince suggest vaguely Buddhistic lore. TALE 42 THE PRINCE'S DREAM. Narrated by Gregorio Frondoso, a Bicol of Tigaon, Camarines. Thenarrator says, "This story was told to me by my guardian while I wasin Nueva Caceres. He told it to me in the Bicol dialect, and saidthat this must be a Bicol story. " Once there lived a young prince who, after his father's death, succeeded to the throne as the sole heir of a vast, rich kingdom. Heindulged himself in all worldly pleasures. He gave dances, andall sorts of merry-making surrounded his court to attract the mostbeautiful ladies of the kingdom. Meanwhile the royal treasury wasbeing drained, and his subjects were becoming disloyal to him; for, his time being chiefly absorbed in personal cares, he often neglectedhis duties as king. Disappointed by his conduct, his counsellorsplotted against him: they resolved to dismiss him from the realm. Theprince's mother, the widowed queen, learned of their plot. So, whenhe returned to the palace from his evening walk one day, she saidto him, "My son, I wish you would turn from your foolish trifling, and govern your people as you ought to do; for your advisers areplanning to dethrone you. " The prince, who was not bad at heart, followed his mother's sensible advice: he now began to devote himselfto the welfare of his subjects. His ministers, too, gave up their plan, and aided the young king in his royal tasks. One noon, when the prince was taking his siesta, he had a dream. Aghost appeared to him, and spoke in this manner: "Your father lefta hidden treasure of gold and diamonds, which he forgot to mentionin his will. Should you care to have that treasure, go to the cityof Black. There you will find a Negro, the richest in that city, who will tell you all about the treasure. " On hearing these words, the prince woke up, and hurriedly acquainted his mother with hisdream. "Undeceive yourself, " she said. "Never believe in dreams. Idon't believe in them myself. " In spite of his mother's words, hedecided to look for the Negro. The next day, disguising himself as a poor traveller, the prince setout for the city of Black. He arrived there at ten o'clock at night, and the gate of the city was closed; for there was a law there, that, after the bell had rung ten, no person could enter the city. So he hadto sleep outside the walls. Then the very same ghost that had spokento him in his palace appeared to him, and said, "Go back to yourpalace, prince, and there in the cellar you will find the treasureI spoke of. " The moment he heard the voice, the prince got up andreturned to his own city. When his mother saw him, she said to him, "Did you find what you were looking for?"--"Mother, the very sameghost told me that the treasure is buried in the cellar of the palace. " "I have told you that dreams are never true, " she said. "The ghost mustbe joking you. You see, you have gone to a faraway land in vain. Banishall thoughts of that treasure, and continue ruling your kingdom well, and you will be very much better off. " At first the prince followed his mother's counsel, and tried to rid hismind of the thought of the treasure; but the ghost haunted him in hissleep, day and night, reminding him of the gold and diamonds. Early onemorning, without the knowledge of his mother, he took a pointed ironbar and went down into the cellar of the palace. There he dug wherethe treasure was supposed to be. He dug and dug to find the covetedgold and diamonds. He remained there several hours, and had excavateda hole some three metres deep, but had found no sign of the hiddenwealth. Just as he was about to give up, his bar struck something hardwhich produced a metallic sound. He went on digging until finally heuncovered an iron platform in the form of a square. It was locked witha padlock, and the key was in the lock. He lifted the platform, andto his great surprise and wonder found a low ladder made of diamondbars, leading down into a small apartment all shining bright as ifit were day. Here he found two columns of diamond bars, each a footin thickness and a metre in height, whose brightness shot through allthe corners like sunbeams. This subterranean chamber immediately ledto another in which there was a big safe about five feet in heightand three feet wide. He opened the safe, and from out of it flowedgold coins like water in torrents from a cliff. His eyes were dazzledby their brightness; and he was so startled at the inexhaustible flowof money, that he said to himself, "Are these gold coins and diamondsreal, or am I simply dreaming?" To assure himself, he filled his capwith the gold coins and went up into the sunlight. He rubbed his eyesand examined the coins: they were of pure gold. Greatly delightedby his discovery, he hastened to his mother, and said, "I have foundthe treasure, I have found the treasure!" When the queen saw the goldglittering in her son's hand, she was very glad. Now both mother andson hurried down to the cellar. There the prince continued his searchfor the hidden treasure, while his mother contemplated in awe thecolumns of diamonds she saw in those underground apartments. Now theprince came to a third chamber, in which he found two more columnsof diamonds like those in the first room; and finally he came to afourth apartment, in which he saw a wide curtain of silk hanging onthe wall. Back of this wall was another apartment, but it was securelylocked. On the curtain were embroidered the following words in biggolden letters: "Inside this chamber is another column of diamondstwice as large and twice as high as those in the other two; none canunlock this apartment but the wealthiest Negro in the city of Black. " Anxious to have this last column of diamonds, the prince determinedto find the Negro. Disguising himself again as a poor traveller, he set out for the city of Black. There he found the Negro, whoreceived him very kindly. In the course of their talk the princespoke of his dream, and told how he found the gold coins and thediamond columns, and finally gave the reason for his coming thereas a poor traveller. Furthermore, the prince mentioned his father'sname. On hearing the prince's story, the Negro knelt down before him, saying, "My prince, I was the most beloved servant of your father. Iacknowledge you as my master, and am disposed and ready to do anythingfor your sake. As to the chamber you spoke of, I have not the powerto unlock it. There is but one man who can unlock it, who knows verywell your dead father, and who was his friend. He knows me, too, very well. This man is the king of the demons. And to him we will gotogether; but before we go, we should eat our dinner. " Then the Negroordered all kinds of delicious dishes, and the two feasted together. After they had dined, they set out on their journey to the palaceof the king of the demons. Soon they came to a river. There theNegro instructed the prince not to say anything if he should seeany extraordinary sights, lest some terrible danger befall them. TheNegro waved his hand, and in a moment there came a sphinx paddlinga small banca towards them. They got into it, and the sphinx rowedback to the other side. Then they walked on till they came to thepalace of the king of the demons, which was protected by two circularwalls. They knocked at the gate of the first. The moment they knocked, it became dark all around them; lightnings flashed before their eyes, and it thundered. Then the gate opened. After passing through thefirst gate, they came to the second. "They knocked, and the gate flungopen. At once two lions ran out towards them with eyes glowing likeballs of fire, and were ready to spring upon them and devour them;but on coming nearer the strangers, and recognizing the Negro, thesetwo kings of beasts wagged their tails as a sign of welcome. The Negro and the prince were conducted to the king's throne. Theking of the demons asked them what they wanted. The prince spoke:"King of the demons, I have found in the cellar of my palace a storeof gold coins and several diamond columns, my father's hidden treasurewhich he forgot to mention in his will. The last column is lockedup in a separate apartment, and there is none who has the power tounlock it but yourself. " "Young king, " replied the king of the demons, "it is true that I amthe only one who can unlock it. I gave that diamond column to yourfather as a gift which he might bequeath to his son; and if you arehis son, you shall have it. But, before giving it to you, I shouldlike to have you do me a favor in return for that rich gift. If youwill bring me a very beautiful woman to be my companion, one whoseheart is untainted by any worldly passion, I will unlock for you yourwished-for treasure, the diamond room. " At this request the young man stood speechless for some time. Atlast, perplexed, he replied, "O king of the demons! it seems to meimpossible to fulfil your wish. I am not a man of superhuman powerto read into a woman's heart. " "Well, " returned the king of the demons, taking out of his pocket asmall oval mirror, "if you see a beautiful woman, hold this mirrorbefore her face. If the surface of the mirror becomes clouded, leaveher; but if the surface of the mirror remains as clear as before, bring her to me, for she is the one I want for my comfort. " The prince took the mirror, and with his Negro companion left thepalace to look for the desired girl for the king of the demons. Theyvisited cities and villages. In three days they had searched throughthree cities and three villages, but every girl that looked on themagic mirror clouded its surface. Then, discouraged by their failure, the travellers decided to go back to the palace of the king of thedemons. On their return they felt very tired, and so stopped in asmall village to rest. There they found a most beautiful girl, thedaughter of a poor farmer. It was the very girl desired by the king ofthe demons; for, after she had looked on the magic mirror, its surfaceremained as clear as before. Then with joyful hearts the Negro and theprince set out with the lady for the abode of the king of the demons. On their way, the prince, fascinated by her beauty, fell in love withthe girl. He did not want to give her up to the king of the demons, and so proposed to the Negro that they take her to his palace. But theNegro would not consent, for the king of the demons knew all abouttheir doings, he said. So the prince gave up his plan on conditionthat the girl's face be veiled. When they arrived at the palace, the king of the demons gladly metthem, and said to the prince, "Now you have fulfilled my wish. You maygo back to your palace, and there you will find the diamond apartmentunlocked for you. " The sorrowing prince turned his back and left thepalace with heavy heart; for he no longer thought of the treasure ofgold and diamonds, but had his whole soul centred in that beautifulmaiden that he had given up to the king of the demons. He reachedhis own palace sad and dejected. Yet, to divert his mind from thethought of her, he went to the subterranean apartment; and there hefound the last chamber unlocked. After some hesitation, he went into the apartment. There he foundtwo veiled figures, --the one in the form of a king with his sceptreand crown; the other, a maiden. He unveiled the one with the crown, and was astounded to find the very same king of the demons. "Prince, unveil that figure, " said the king of the demons to him. The youngking did so, and to his great joy saw the beautiful maiden he hadlost his heart to. At once his sadness disappeared. Then the kingof the demons said to the prince, "Young king, since on your way tomy palace you fell in love with this maiden, I deem it fit that youshould have her for your companion; but do not expect the diamondcolumn any more. " Then the king of the demons disappeared. The princeat once embraced the maiden, and conducted her up to his palace. Thatsame day their marriage was celebrated with pomp and luxury. Note. Dr. Franz Boas informs me that this story is from the "Arabian Nights, ""The Tale of Zayn Al-Asnam" (see Burton, Supplemental Nights, " iii, 3-38; for Clouston's discussion of variants and analogues, ibid. , 553-563). TALE 43 THE WICKED WOMAN'S REWARD. Narrated by Gregorio Frondoso, a Bicol from Camarines. The story wastold by a father to one of his sons. Once there lived a certain king. He had concubines, five in number. Twoof them he loved more than the others, for they were to bear himchildren. He said that the one who should give birth to a male babyhe would marry. Soon one of them bore a child, but it was a girl, and shortly afterward the other bore a handsome boy. The one whichhad given birth to the baby girl was restless: she wished that shemight have the boy. In order to satisfy her wish, she thought of aningenious plan whereby she might get possession of the boy. One midnight, when all were sound asleep, she killed her own babyand secretly buried it. Then she quietly crept to her rival's bed andstole her boy, putting in his place a newborn cat. Early in the morningthe king went to the room of his concubine who had borne the boy, andwas surprised to find a cat by her side instead of a human child. Hewas so enraged, that he immediately ordered her to be drowned in theriver. His order was at once executed. Then he went into the room ofthe wicked woman. The moment he saw the boy baby, he was filled withgreat joy, and he smothered the child with kisses. As he had promised, he married the woman. After the marriage the king sent away all hisother concubines, and he harbored a deep love for his deceitful wife. Soon afterwards there was a great confusion throughout thekingdom. Everybody wondered why it was that the river smelled sofragrant, and the people were very anxious to find out the cause ofthe sweet odor. It was not many days before the townspeople alongthe river-bank found the corpse of the drowned woman floating inthe water; and this was the source of the sweetness that was causingtheir restlessness. It was full of many different kinds of flowerswhich had been gathered by the birds. When the people attempted toremove the corpse from the water, the birds pecked them, and wouldnot let the body be taken away. At last the news of the miracle was brought to the ears of theking. He himself went to the river to see the wonderful corpse. Assoon as he saw the figure of the drowned woman, he was tortured withremorse. Then, to his great surprise and fear, the corpse suddenlystood up out of the water, and said to him in sorrowful tones, "Oking! as you see, my body has been floating on the water. The birdswould have buried me, but I wanted you to know that you ordered me tobe killed without any investigation of my fault. Your wife stole myboy, and, as you saw, she put a cat by my side. " The ghost vanished, and the king saw the body float away again down the river. The kingat once ordered the body of his favorite to be taken out of the waterand brought to the palace; and he himself was driven back to the town, violent with rage and remorse. There he seized his treacherous wifeand hurled her out of the window of the palace, and he even orderedher body to be hanged. Having gotten rid of this evil woman, the king ordered the body ofthe innocent woman to be buried among the noble dead. The corpsewas placed in a magnificent tomb, and was borne in a procession withpompous funeral ceremonies. He himself dressed entirely in black asa sign of his genuine grief for her; yet, in spite of his sorrow forhis true wife, he took comfort in her son, who grew to be a handsomeboy. As time went on, the prince developed into a brave youth, who was able to perform the duties of his father the king: so, ashis father became old, no longer able to bear the responsibilitiesof regal power, the prince succeeded to the throne, and ruled thekingdom well. He proved himself to be the son of the good woman byhis wise and just rule over his subjects. Note. I know of no other versions of this story. The incident of the animalsubstitution for child is a commonplace in folk-tales, though it isusually ascribed to an envious step-mother rather than an enviousco-wife. For abstracts of Filipino stories containing this incidentsee JAFL 29 : 226 et seq. , 228, 229; 19 : 265-272. TALE 44 THE MAGIC RING ("ANG SINGSING NGA TANTANAN"). Narrated by Encarnacion Gonzaga, a Visayan from Jaro, Iloilo. Thestory, she says, is very popular among the Visayans. In the town of X, not far from the kingdom of Don Fernando, therelived an old religious woman named Carmen. She had a son namedCarlos. She had been a widow since Carlos was nine months old. Shewas poor--poor even to raggedness. One day she said to her son, "I have named you Carlos because I love you. For me, no name isprettier than yours. Every letter in it means something. " Carlos askedhis mother to tell him the meaning of his name; but she said to him, "I'll tell it to you later. First go to the king's palace, and therebeg something for us to eat. O my son! if you only knew the miseries Ihave had to endure to bring you up, you would not refuse this requestof your poor mother, " she said, weeping. Carlos pitied his mother very much, so he ran towards the king'spalace to beg some food; but when he reached the gate, he hesitatedto enter. He was ashamed to beg, so he went and stood silently underthe orange-tree which was not far from the princess's window. "IfI should obey my mother's request, " he said to himself, "what wouldthe princess say? She would probably say to me, 'You are too young tobeg. ' What a disgrace then would it be for me!" As Carlos was lookingat the declining sun with tears in his eyes, the princess raised herwindow and unintentionally spit on his head. Carlos's eyes flashed. Helooked at the princess sternly, and said, "If the Goddess of the Sea, who has a star on her forehead [92] and a moon on her throat, doesnot dare to spit on me, how can you--you who are but the shadow ofher power and beauty?" At these harsh words the princess fainted. When she came to herself, she cried. Her tears were like drops of dew falling from the leavesin the morning. Her father entered her room, and found her in hersorrow. "Why do you weep, Florentina?" asked Don Fernando. "O Father!" answered Florentina, "my heart is broken. I have beendisgraced. " "Why should you say so?" replied her father. "Who broke your heart, and who disgraced you?" "There's a man under the orange-tree, " answered the princess, "whosaid to me these words"--and she repeated what Carlos had said to her. The king instantly ordered Carlos to be seized and brought into hispresence. Carlos stood fearless before him, and answered all hisquestions. Don Fernando at last said, "If within a week you cannotshow me that what you said to my daughter is true, you'll be hangedwithout mercy. " These words frightened Carlos. With tears in his eyes and with histhoughts devoted to God, who alone could give him consolation, hewalked down the shore of the Golden River. He sat down to rest undera pagatpat-tree [93]. An eagle which had a nest at the very top ofthe tree saw him crying, and said to him, "Why do you weep, Carlos?" "O Eagle, queen of the birds! I'd be very thankful to you if you'donly tell me where the home of the Goddess of the Sea is, " said Carlos. "Why do you want her house?" asked the eagle. "Don't you know thatno human being is able to see her?" "I didn't know that; but if I cannot see her, my life is lost, "said Carlos sadly. The eagle pitied Carlos very much: so she said, "Come, Carlos, come! and I'll lead you to the right path. " Carlos followed heruntil they came to the mouth of the river. There they stopped. Theeagle shouted, "O king of the fishes! come and help me, for I amin great need of assistance. " The king of the fishes appeared, andasked what the eagle needed. The eagle told him the story of Carlos, and asked him if he could take Carlos to the home of the Goddess ofthe Sea. As the fish could not refuse the request of the queen of thebirds, he said to Carlos, "Carlos, lie on my back and close your eyes:within five minutes you'll be in the home of the goddess. " Carlos obeyed the fish. When he opened his eyes, he found that he wasin a very beautiful house. He was lying on a golden bed, and besidehim was standing a beautiful woman with a star on her forehead anda moon on her throat. Carlos could not believe that the vision wastrue. By and by he heard a sweet voice saying, "What has brought youto this place?" Carlos trembled, and answered, "I have come here to ask for your help. " "What help do you desire?" asked the goddess. Carlos related hisstory. The goddess could not refuse help to one who had spoken sowell of her beauty, so she took her diamond ring off her fingerand gave it to Carlos, saying, "Take this ring with you. Wheneveryou want or need my help, touch the ring thrice, and say, 'O God, help me!' If the king wants my presence, touch the ring six times, and I'll appear before you. " Carlos received the ring, and, humbly kneeling before the goddess, said, "I can find no words in which to express to you my gratitude. Ithank you with all my heart. " The goddess then called to the king of the fishes, and ordered himto take Carlos back to land. When Carlos arrived at the shore of theriver, he met the eagle, who showed him the way to the king's palace. The king Don Fernando, on seeing Carlos once more before him, said, "You wretch! one day more is all you have to live. " "To-morrow, " replied Carlos, "I'll come before your Highness, and I'llshow to you that what I said to the princess is true. " When morningcame the next day, Carlos was ordered into the king's presence. Allthe lords and nobles of the kingdom were in the palace, anxious tosee the Goddess of the Sea. It was already eight o'clock, and thegoddess had not yet appeared. The king asked, "Where is she, Carlos?" "She cannot come, " replied Carlos; "but, if your Highness wants me to, I'll give you a trunk filled with gold in exchange for my life. " "No, " said the king angrily: "what we want is the Goddess of theSea. If you cannot show her to us, prepare to be hanged. " Carlos touched the ring six times, and the beautiful Goddess of theSea appeared. All were amazed to see a woman with curly hair, a staron her forehead, a moon on her throat, and wearing a white dressglistening with diamonds. "Carlos is an enchanter!" cried the king, and he ran to embrace the goddess. In five minutes she disappeared, and Carlos's life was saved. Don Fernando now proposed to marry his daughter Florentina toCarlos. At first the princess hesitated to say yes, but at last sheconsented. Carlos was glad to marry the beautiful princess; but, before the marriage took place, he went to get his poor mother, who was anxiously awaiting his return home. Carlos with his diamond ring could now have everything he needed. Infact, he made the chapel in which he was married all of gold. Thewedding-dress of the princess was adorned with diamonds. Immediatelyafter the wedding, poor Carmen died of happiness. Carlos continuedto live in the palace with his wife Florentina, but he never came toknow the meaning of his name. Note. I know of no variants of this story. The detail of the helpful animalsis common in Filipino Märchen; here, however, the kindness of theeagle and the fish lack the usual motivation. TALE 45 MARIA AND THE GOLDEN SLIPPER. Narrated by Dolores Zafra, a Tagalog from Pagsanjan, Laguna. Shesays that this is a Tagalog story, and was told to her when she wasa little girl. Once there lived a couple who had an only daughter, Maria. When Mariawas a little girl, her mother died. A few years later Maria's fatherfell in love with a widow named Juana, who had two daughters. Theelder of these daughters was Rosa, and the younger was Damiana. WhenMaria was grown to be a young woman, her father married the womanJuana. Maria continued to live with her father and step-mother. ButJuana and her two daughters treated Maria as a servant. She had to doall the work in the house, --cook the food, wash the clothes, clean thefloors. The only clothes she herself had to wear were ragged and dirty. One day Prince Malecadel wanted to get married: so he gave a ball, towhich he invited all the ladies in his kingdom. He said that the mostbeautiful of all was to be his wife. When Damiana and Rosa knew thatall the ladies were invited, they began to discuss what clothes theywould wear to the ball; but poor Maria was in the river, washing theclothes. Maria was very sad and was weeping, for she had no clothesat all in which she could appear at the prince's fête. While shewas washing, a crab approached her, and said, "Why are you crying, Maria? Tell me the reason, for I am your mother. " Then Maria said to the crab, "I am treated by my aunt (sic!) andsisters as a servant; and there will be a ball to-night, but I haveno clothes to wear. " While she was talking to the crab, Juana cameup. The step-mother was very angry with Maria, and ordered her tocatch the crab and cook it for their dinner. Maria seized the craband carried it to the house. At first she did not want to cook it, for she knew that it was her mother; but Juana whipped her so hard, that at last she was forced to obey. Before it was put in the earthenpot to be cooked, the crab said to Maria, "Maria, don't eat my flesh, but collect all my shell after I am eaten, and bury the pieces inthe garden near the house. They will grow into a tree, and you canhave what you want if you will only ask the tree for it. " After herparents had eaten the flesh of the crab, Maria collected all its shelland buried it in the garden. At twilight she saw a tree standing onthe very spot where she had buried the shell. When night came, Rosa and Damiana went to the ball, and Juana retiredfor the night as soon as her daughters were gone. When Maria saw thather aunt was sleeping, she went into the garden and asked the treefor what she wanted. The tree changed her clothes into very beautifulones, and furnished her with a fine coach drawn by four fine horses, and a pair of golden slippers. Before she left, the tree said to her, "You must be in your house before twelve o'clock. If you are not, your clothes will be changed into ragged, dirty ones again, and yourcoach will disappear. " After promising to remember the warning of the tree, Maria went to theball, where she was received by the prince very graciously. All theladies were astonished when they saw her: she was the most beautifulof all. Then she sat between her two sisters, but neither Rosa norDamiana recognized her. The prince danced with her all the time. WhenMaria saw that it was half-past eleven, she bade farewell to the princeand all the ladies present, and went home. When she reached the garden, the tree changed her beautiful clothes back into her old ones, and thecoach disappeared. Then she went to bed and to sleep. When her sisterscame home, they told her of everything that had happened at the ball. The next night the prince gave another ball. After Rosa and Damianahad dressed themselves in their best clothes and gone, Maria againwent to the garden to ask for beautiful clothes. This time she wasgiven a coach drawn by five (?) horses, and again the tree warnedher to return before twelve. The prince was delighted to see her, and danced with her the whole evening. Maria was so enchanted thatshe forgot to notice the time. While she was dancing, she heard theclock striking twelve. She ran as fast as she could down stairs andout the palace-door, but in her haste she dropped one of her goldenslippers. This night she had to walk home, and in her old raggedclothes, too. One of her golden slippers she had with her; but theother, which she had dropped at the door, was found by one of theguards, who gave it to the prince. The guard said that the slipperhad been lost by the beautiful lady who ran out of the palace whenthe clock was striking twelve. Then the prince said to all the peoplepresent, "The lady whom this slipper fits is to be my wife. " The next morning the prince ordered one of his guards to carrythe slipper to every house in the city to see if its owner couldbe found. The first house visited was the one in which Marialived. Rosa tried to put the slipper on her foot, but her foot wasmuch too big. Then Damiana put it on her foot, but her foot was toosmall. The two sisters tried and tried again to make the slipper fit, but in vain. Then Maria told them that she would try, and see ifthe slipper would fit her foot; but her sisters said to her, "Yourfeet are very dirty. This golden slipper will not go on your foot, for your feet are larger than ours. " And they laughed at her. Butthe guard who had brought the slipper said, "Let her try. It is theprince's order that all shall try. " So he gave it to Maria. ThenMaria put it on, and it fitted her foot exactly. She then drew theother slipper from underneath her dress, and put it on her otherfoot. When the two sisters saw the two slippers on Maria's feet, they almost fainted with astonishment. So Maria became the wife of the prince, and from that time on shewas very dear to her sisters and aunt. Abadeja. This is a Visayan story from Leyte. Unfortunately I have no recordof the name of the narrator. Once upon a time there lived in the town of Baybay a man whose name wasAbac. The name of his wife was Abadesa. They had a beautiful daughternamed Abadeja. The mother died when her daughter was about thirteenyears old; and in a year her father married again, a widow who hadthree daughters. The second wife envied her step-daughter becauseAbadeja was much more beautiful than her own children: consequentlyshe treated the poor girl very badly, and made her do all the hardwork. When Abadeja could not do the work, her step-mother punishedher severely. One evening the step-mother said to Abadeja, "Take these twohandkerchiefs to the river and wash them. The white one must be black, and the black one white, when you bring them back to me. If they arenot, I shall beat you. " Abadeja went to the river, where she sat downon a rock and began to cry. In a little while she heard a noise thatmade her look up. There in front of her stood a beautiful woman. Thewoman asked Abadeja why she was crying. Abadeja replied, "I am cryingbecause my step-mother has commanded me to do the impossible. She toldme that I must change this white handkerchief into black, and the blackone into white. " The woman took the handkerchiefs, and in an instantthey were transformed. Then she gave them back to Abadeja, and invitedthe girl to come see her any time she needed help. After she had spokenthus, she disappeared. Abadeja went home and gave the handkerchiefsto her cruel step-mother, who now had no excuse to punish her. The next morning Abadeja was ordered to put some rice on a mat in thesun to dry. While she was in the house doing other work, a pig came, ate up the rice, and tore the mat to pieces. When the step-mother knewwhat had happened, she whipped Abadeja severely for having lost therice, and told her that she would have to repair the mat so that itwas as good as new. Abadeja took the mat and went across the river, crying. The beautiful woman met her again, and, taking her by the hand, led her to her home among the high trees. Then she asked Abadeja whatshe wanted. Abadeja told her friend that her step-mother had orderedher to repair the mat so that it would be as good as new. The womantook the mat from the girl and waved it in the air. Immediately itbecame a whole mat again. Then she gave Abadeja a beautifully-coloredchicken. Abadeja thanked her for her help and her gift, and hurriedhome, for she knew that her step-mother would be waiting to scoldher if she were late. The next day when Abadeja was away from the house, her cruelstep-mother took the chicken, killed it, and cooked it. When the girlreturned, only the feet of her chicken were left. She cried overher loss, and ran to the river to ask the beautiful woman what sheshould do. The beautiful woman, when she heard what had happened, told the girl to take the chicken's feet and plant them in theforest. Abadeja went home, took the feet, and carried them with herto the forest. There she made a little garden, in which she plantedthe right foot toward the east, and the left foot toward the west. A month later she visited her garden in the woods, and was astonishedto see that the feet had grown up into the air, and that they borepearls, diamonds, gold dresses, rings, bracelets, shoes, necklaces, and ear-rings. She was delighted, but she did not tell her step-motherabout her garden. One day the son of the richest man in Baybay came across thislittle garden in the forest. He picked off a ring and put it on hisfinger. When he reached home, his finger began to swell. His fathercalled in all the best physicians, but they could not remove thering. Then he called in all the girls of the town, and said that theone who could take the ring from the finger of his son should be hisson's wife. All the girls of the town tried except Abadeja. She didnot try, because her mother would not allow her to go. At last someone told the rich man that there was still a girl who had not tried, and that it was Abadeja: so he sent for her. Now, her step-motherdid not dare refuse to let her go. Abadeja ran to her little garden, put on one of the gold dresses, and went to the rich man's house. Assoon as she touched the ring, it slid off. The next day Abadeja was married to the son of the rich man. Thebeautiful woman attended the wedding unseen by every one exceptAbadeja. The young couple lived happily for many years. Notes. In another variant (c), "The Wonderful Tree, " which was collected byMr. Rusk, and of which I have only an abstract, -- Maria's mother was drowned by the cruel husband, a fisherman, whodesired to marry another woman. The daughter was now ill-treatedby her step-mother, and often went to the seashore to talk with thespirit of her dead mother. When the mother could no longer continuethe meetings with Maria, she told her to plant in a certain placeall the fins of all the fish the family should eat on a certainday. From these fins there grew up a magic tree of gold and preciousstones. One day a prince, hearing the music made by the wind in themagic tree, approached the tree and found the beautiful Maria. Laterhe married her. For still other Philippine variants of the Cinderella story, seeJAFL 19 : 265-272, where Fletcher Gardner gives two oral Tagalogversions. In the same journal (29 : 226 f. ) I have given synopses oftwo Tagalog metrical romances which open with the Cinderella setting. The Cinderella story is perhaps the most widespread Märchenin the world. See M. R. Cox's bibliographical study of it:"Cinderella, 345 Variants of Cinderella, Catskin, and Cap o' Rushes, abstracted and tabulated, with a discussion of medieval analogues, and notes. London, 1893. " Bolte-Polívka's notes to Grimm, No. 21, examine Miss Cox's material from a somewhat new angle, and are veryuseful for reference. It seems hardly necessary to attempt to add hereto those two exhaustive monographs. Attention may be called to thefact, however, that our story of "Abadeja, " which comes from Leyte, presents a number of interesting items not found in the other Filipinovariants: e. G. , (1) the task of washing a black handkerchief white, and vice-versâ; (2) the magic tree growing up from the feet of awonderful chicken given the heroine by the mysterious woman; (3) theunusual device for providing a rich husband for the heroine. Thereare some slight resemblances between these last two details andcorresponding incidents in Mr. Rusk's variant "The Wonderful Tree. " TALE 46 JUAN THE POOR. Narrated by Dolores Zafra, a Tagalog from Pagsanjan, who heard thisstory from her grandfather. Many years ago there lived a king who was always sad. He used to go toa mountain and climb the highest tree that was growing there. One daywhen he was in the top of the tree, he saw on another high mountain abeautiful princess, Doña Maria. When he returned home to his palace, he sent a proclamation all over his kingdom, saying that the onewho could take Doña Maria from her mountain and bring her before himshould have one-half of his kingdom. Juan was a beggar; and it was his custom, whenever he saw a beggarlike himself, to share with that beggar the alms which had been givenhim. One day he saw a wretched old woman, and out of pity for her hegave her all the food he had begged that day. Then the old woman, who knew of the proclamation of the king, said to Juan, "You musttell the king, my boy, that you will fetch Doña Maria for him. " Juandid not want to, because he said that he did not know where and how hemight get Doña Maria; but the old woman at last persuaded Juan to go bytelling him that she would accompany him, and promising her help. AfterJuan had visited the palace and told the king that he would bring theprincess Doña Maria to him, the poor boy and the old woman set outon their journey to the distant mountain. When they reached the gatesof the city, the old woman said to Juan, "Juan, I am very tired, andI cannot go any farther, but I will give you this handkerchief. Whenyou come to the first mountain, you must spread the handkerchief on theground, and many fat horses will approach you; but I advise you not tochoose any of them. You must choose the very last one, which will belean and weak-looking. That is the horse which can endure hardships, and which will be able to carry you to the princess's palace. " Juan followed the advice of the old woman, when the time came, andchose the thin horse. He mounted on its back, and rode on towards themountain of Doña Maria. When he had ridden very far, he saw beforehim a hill full of ants. He was afraid to try to pass over this hill, lest the ants should devour him and his animal. The horse said tohim, "You must ask the handkerchief for food, and we will feed theants. " Juan spread out the handkerchief, and asked it to bring himmuch food. After he had scattered it on the ground for the ants, theleader of the ants approached Juan, and said, "Since you have beenvery kind to us, I will give you one of my legs; and at any time youwant aid from us, you must burn the leg, and let the ashes be carriedby the wind. Then we will come to help you. " When Juan had again gone a long distance from the hill, he saw the skyfull of birds flying around and looking for food. Again the horse toldJuan to ask for food from the handkerchief; so that they might feed thebirds, and not be killed by them and eaten. Juan did so, and gave thebirds all they wanted to eat. Then the king of the birds, the eagle, flew up to Juan, and said, "To repay you for your kindness, I willgive you some feathers from my wings. Any time you want aid from us, just burn some of the feathers, and let the ashes be carried by thewind. Then we will come to you. " Juan thanked the bird, and put thefeathers in his pocket where he kept the leg of the ant. Then he continued his journey. When they came near the palace ofDoña Maria, the horse told Juan to hide, and said that he alonewould enter her garden; but before he should hide, Juan should askhis handkerchief for a complete equipment of saddle and bridle, sothat the horse could be mounted by a lady. Juan did so, hid himself, and the horse wandered into the garden of Doña Maria. When the princesssaw the horse, she became very angry, and said, "Who is the one who isso bold as to let his horse enter my garden?" She looked all about, but could see no one: so she said to herself, "I will mount thishorse and find out who its owner is. " She mounted the horse, whichimmediately ran to the place where Juan was hiding, and told him toget up on its back. Then the horse carried them swiftly back to thesmall house of Juan. When he reached home, Juan sent word to the kingthat the princess Doña Maria was in his home. The king, accompaniedby all his retinue, went in great state to Juan's house, made over tohim one-half of his dominion, and took Doña Maria back to his palace. Now, Doña Maria was very beautiful, and the king fell deeply in lovewith her. When he was alone with her in the palace, he began to courther. He asked her to be his wife; but Doña Maria said, "Only the onewho can do what I wish him to do shall be my husband. I will mix onehundred cavans of husked rice with one hundred cavans of unhuskedrice (palay). He who in one night can separate the two kinds of rice, and also bring my palace here to your kingdom, shall be married tome. " The king said that no one could accomplish those things; butDoña Maria told him that there was one who could accomplish the tasks, and that was Juan. The king then sent for Juan, and said to him, "Juan, here are onehundred cavans of husked rice mixed with one hundred cavans of unhuskedrice. To-night you must separate the grain into two piles, and alsotransport the palace of Doña Maria to my kingdom. If you have notdone both by to-morrow morning, you shall lose your head. " Juan wentaway very sad toward the mountain. As he was walking along, he metthe thin horse which had helped him before. The horse said to him, "Why are you so sad, Juan?" Juan told the horse what the king hadordered him to do. Then the horse said, "Don't be sad, Juan! you canaccomplish both those difficult tasks. Don't you remember the legof the ant and the feathers of the eagle which were given to you, and the promise of the ant and eagle?" So Juan took the ant's legand the feathers from his pocket, burned them, and threw the ashesinto the air. In a short time thousands of birds and ants came to himand asked him what he wanted. Then Juan said, "I want the palace ofDoña Maria brought here before daybreak, and the two hundred cavansof mixed rice separated. " When they heard Juan's order, the birdsflew to the mountain to get the palace, and the ants hastened to theking's grounds to separate the unhusked from the husked rice. By morning both tasks were completed: so Juan was married to DoñaMaria, for she would have no other husband. Notes. Although this story is clearly derived from the Tagalog romance of the"Life of King Asuero, " nevertheless it is also told as a folk-tale, and for that reason I have included it in this collection. As has beenintimated already so many times, it is often hard to draw the linebetween folk-tales and literary tales, especially when the latter arewidely told and read. Since our object in this collection is to presentto Occidental readers a comprehensive account of what is in Philippinepopular literature, it has seemed unwise to exclude this story. The full title of the romance is "The Story and Life of King Asuero, Doña Maria, and Juan the Poor, in the City of Jerusalem. " My copyis dated 1905; Retana (No. 4192) mentions an edition between theyears 1860 and 1898. In outline the folk-tale differs little fromthe romance, hence it is unnecessary to give a detailed summary ofthe printed version. The more important variations might be noted, however. The romance opens thus:-- Once there lived an old man whose name was Asuero. He was the kingof Jerusalem. One night he dreamed that he should be dethroned, and that a poor young countryman would take his place. He awoke andbecame sad and thoughtful. Unable to go to sleep again, he climbed atower of his palace, and began to look around with a spy-glass. Whenhe directed his gaze toward a mountain-region beyond the Nile (!), he saw an enchantress who was looking out of her window. She wasDoña Maria. He was charmed by her beauty, and became restless. Atlength he resolved to relate to his council of chiefs what he hadseen, and to ask their advice. Many suggestions were made, and manyobjections. Since the king could not be deterred from his purposeof attempting to get possession of Doña Maria, his chief counsellorproposed an assembly of all the people of the kingdom, where the king'sdesire might be made known. At the assembly the king promised moneyto any one who dared to undertake the adventure, and his appointmentas chief counsellor if he were successful. The folk-tale and the romance are practically identical, exceptthat the romance is more detailed, up to the point where the horseleaves Juan to go to entice Doña Maria from her palace and get herin its power. The horse told Juan that it would go with the golden bit and saddleand get Doña Maria, while Juan should hide in a bush near by until theyshould come back. The horse also told Juan that when it passed by thebush, he should seize its tail and hold on tight. Then the horse left, and after a time came to the garden of Doña Maria. When the maidensaw the animal, she became angry at its owner for letting it into hergarden. After looking about for the rider in vain, she claimed thehorse, and was about to mount it when the animal spoke to her, and toldher to put on a better dress, one which would be more appropriate forthe golden saddle. When she returned, she had on a magnificent gown, and wore a magic ring. The horse told her that it had been sent byGod to be her faithful steed, and then suggested that she visit theabode of the eagles. She was very anxious to see this wonderful place, and agreed to be taken there. Before they set out, the horse asked herfor her magic ring, saying that he would carry it safely for her inhis mouth. She surrendered the ring, and the horse carried her to theplace where Juan was concealed. Juan seized the tail of the horse, andthe animal flew into the air and alighted beyond the sea. Here, by themagic power of the handkerchief, Juan produced food, a table, and twochairs at the request of the horse. Six maids served them. The horsenow gave Juan the ring of Doña Maria; and as long as he kept this, he was sure of keeping the maiden. After eating, Doña Maria asked Juanwhy she had been brought there; but Juan, following the advice of thehorse, made no reply. She flattered him and tried to get him to sleep, but he paid no attention to her. At length the horse told them thatthey must resume their journey. The horse travelled rapidly, and soonreached the royal palace; but the gates were closed, for it was thenabout midnight. So the riders decided to spend the rest of the nightat Juan's house. There the old mother received them all gladly. Whenthe saddle and bit had been taken from the horse, the animal saidthat it would return the following morning and carry Juan to thepalace. It further warned Juan not to sleep if he valued his life . . . . The romance closes with the inevitable war with the Moors, and therescue of the kingdom from the hands of the Pagans by the invincibleJuan. The exact source of this romance I am unable to point to; but withoutquestion it is Occidental, I believe. TALE 47 THE FATE OF AN ENVIOUS WOMAN. Narrated by Vicente M. Hilario, a Tagalog from Batangas, Batangas. Hewas told the story by his gardener. There lived once upon a time a young couple of the middle class. Theman was a reckless scapegrace and spendthrift; but the woman was apious, faithful, and virtuous housewife. Juan was the husband's name;Maria, the wife's. One of the worst things about Juan was that hespent on another woman the greater part of the money which Mariacould with difficulty scrape together. This other woman's name wasFlora. It is true that she surpassed Maria in personal charm, but inreal worth Flora was greatly Maria's inferior. Hence we should notwonder at the fact that Maria soon grew distasteful to her husband, and that after a year of married life he should seek to be entertainedby a more beautiful woman. He spent most of his time in listlessindolence by the side of Flora, returning home only to get his meals, which Maria prepared with the greatest care. But her efforts were allto no purpose. In vain did Maria array herself in her best clothes, and scent herself with the most delicate perfumes: her face remainedpitted with small-pox scars, as before. Years came and passed, and Juan became more and more harsh to hiswife. At last Maria sought the aid of St. Vicente Ferrer. She kneltbefore the image, and asked the saint to rescue her husband from thepit into which he had fallen. Her prayers were soon answered. Theimage became animated. It touched her face several times, and in a fewseconds Maria was converted into an extraordinary beauty. Her oncerough skin was now smooth and velvety. She then went to the windowto await her husband's return. When he arrived an hour later, he wasat first unwilling to come up into the house, for he did not believethat the beautiful woman was his wife; but at last she disclosed hertrue self to him. A great change now came over Juan. The once despisedwife now began to enjoy the caresses of her husband, who pressed herclose to his heart. Days elapsed, and Flora began to get uneasy at her home. Shewondered why Juan did not come to see her. At length she went tohis house. After asking Maria how she had acquired her beauty, Floradecided to try her fortune also. She too knelt before the image ofSt. Vicente Ferrer. But, alas! instead of becoming as white and asbeautiful as the women of a Turkish harem, she became as black and asugly as the mistress of a Kaffir household. Her once delicate lipsbecame thick and coarse, and her nose became as long as a monkey'stail. Filled with shame at her appearance, and with a consciousnessof her own guilt, she went home, where she pined away and died. The once homely Maria, whose home had rung with laughter by the tauntand ridicule of those who made fun of her ugliness, [94] now graced herhouse with sweet smiles and engaging features, which drew scores ofvisitors to her home. Juan confessed his sins, and underwent penancefor his wickedness; and the two lived together in peace and happinessthe rest of their lives. Notes. A Visayan variant, "The Two Wives and the Witch, " may be found inJAFL 19 : 105. In the southern version "Juan puts away his first, plain-looking wife, and takes another, handsomer one. The firstwife, weeping by a well, is transformed by a witch into a beautifulwoman. She wins her husband's affections back again. The second wife, deserted in turn, weeps by the well, and is transformed by the witchinto such a hideous old hag, that, when she looks at herself inthe glass and sees her ugliness, she refuses to eat, and in a fewdays dies. " In a broad way this story and ours belong to the "Toads andDiamonds" group (see Grimm, No. 13 ["The Three Little Men in theWood"] and No. 24 ["Mother Holle"]; and Bolte-Polívka's notes tothe two stories). In these groups, however, the two young womenare sisters, --one bad, and the other good. About all there is incommon between the norm of the "Toads and Diamonds" cycle and ourtales is the situation of the plain-looking but faithful, unselfish, good-hearted woman being granted by some supernatural creature wealthand beauty; while the handsome but selfish and wicked woman, enviousof her rival's good luck, becomes loathsome and miserable when sheasks a boon from the same supernatural source. The only other member of this group that narrates the story oftwo wives instead of two sisters is Lal Behari Day's No. 22. ThisBengal tale, it appears to me, is related both to our stories and tothose of the "Mother Holle" group, thus linking ours with the latteralso. Following is Cosquin's summary of Day's story (2 : 123):-- A man had two wives, --one young, and one old. The latter was treated bythe other as if she were a slave. One day her rival, in a fit of anger, snatched from the old woman's head the one tuft of hair she had, anddrove her from the door. The old woman went into the forest. Passingby a cotton-tree, she saw that the ground round about the tree neededsweeping, and she swept it. The tree, much pleased, showered itsblessings on her. She did the same thing for other trees--a bananaand a tulasi--and also for a bull, whose stall she swept out. Allblessed her. She arrived next at the hut of a venerable mouni (akind of ascetic), and she told him of her misery. The mouni told herto go plunge herself once, but only once, in a certain pool. Sheobeyed, and came up out of the water with the most beautiful hairin the world, and altogether rejuvenated. The mouni next told herto enter his hut and to select from among many willow baskets thatwhich pleased her. The woman took one very simple in appearance. Themouni bade her open it: it was filled with gold and precious stones, and was never empty. On her way back home she passed in front of thetulasi. The tree said to her, "Go home in peace! your husband willlove you to madness. " Next the bull gave her some shell ornamentswhich were about its horns, and told her to place them on her wrists:if she would but shake them, she would have all the ornaments she couldwish. The banana-tree gave her one of its large leaves, which filleditself of its own accord with excellent dishes. And, last of all, the cotton-tree gave her one of its branches, which would give her, if she shook it, every kind of beautiful garment. When she returnedto the house, the other wife could hardly believe her eyes. Havinglearned of the old woman's adventures, she too went into the forest:but she passed by the trees and the bull without stopping. And insteadof dipping herself only once in the pool, as the mouni told her to do, she plunged in a second time, hoping to become even more beautiful;and so she came out of the water as ugly as before. The mouni didnot give her any present, either; and thenceforth, disdained by herhusband, she finished her life as a servant in his house. It is unsafe to attempt to trace a story with only three examplesas data: but it appears to me not unreasonable to suppose that ourTagalog story is a refined, pious, Christianized modernization of theVisayan form represented by "The Two Wives and the Witch;" and thatthe Visayan form, in turn, goes back to some Indian or Malayan moraltale of two wives, rivals for the affection of their husband. TheBengali tale can hardly be the direct source of our Visayan form, but it appears to be fairly closely related to that source. TALE 48 THE MONKEY AND JUAN PUSONG TAMBI-TAMBI. Narrated by Encarnacion Gonzaga, a Visayan from Jaro, Iloilo. She saysthat she has often heard this story; that it was very popular amongthe "inhabitants of yesterday;" and that even now many are fond of it. Tiring-tirang was a barrio in the town of Tang-tang, situated atthe foot of a hill which was called "La Campana" because of itsshape. Around the hill, about a mile from the barrio, flowed theMalogo River, in which the people of the town used to bathe. Itso happened that one time an epidemic broke out in the community, killing off all the inhabitants except one couple. This couple hadan only son named Juan Pusong Tambi-tambi. When Juan had reached his twelfth year, his father died: consequentlythe boy had to go to work to earn money for the support of himselfand his mother. At first Juan followed the occupation of his father, that of fisherman; but, seeing that he made little money from this, he decided to become a farmer. His mother had now reached the age ofseventy (!), and was often sick. Juan frequently had to neglect hisfarm in order to take care of her. One day Juan went to Pit-pit to buy medicine for his mother. On hisway to the town he saw a flock of crows eating up his corn. He paidno attention to the birds; but on his way back, when he saw thesesame birds still eating his corn, he became angry. He picked up astone about the size of his fist, and crept into a bush near by. Hehad hardly hidden himself when the birds heard a rustling, and beganto fly off. Juan jumped up, and hurled his stone with such accuracyand force that one of the crows fell dead to the ground. He tiedthe dead crow to a bamboo pole, and planted it in the middle of hiscornfield. No sooner was he out of sight than the crows flew back tothe field again; but when they saw their dead companion, they flew off, and never troubled Juan again. For six months Juan had no trouble from birds. He did not know, however, that not far from his field there was a monkey (chongo)living in a large tree. This monkey used to come to his field everyday and steal two or three ears of corn. One day, as Juan was walkingacross his field, he saw many dead cornstalks. He said to himself, "I wonder who it is that comes here and steals my corn! I am no longertroubled by birds; and yet I find here many husks. " He went home andmade an image of a crooked old man like himself. This he covered withsticky wax. He placed it in the middle of the field. The next morning, when the sun was shining very brightly, the monkeyfelt hungry, so he ran towards the field to steal some corn toeat. There he saw the statue. Thinking that it was Juan, he decidedto ask permission before he took any corn. "Good-morning, Juan!" saidthe monkey in a courteous tone; but the image made no reply. "Youare too proud to bend your neck, Juan, " continued the monkey. "I haveonly come to ask you for three or four ears of corn. I have not eatensince yesterday, you know; and if you deny me this request, I shalldie before morning. " The waxen statue still stood motionless. "Do youhear me, Juan?" said the monkey impatiently. Still the statue madeno reply. "Since you are too proud to answer me, I will soon give yousome presents. Look out!" he cried, and with his right paw he slappedthe statue which he thought was Juan; but his paw stuck to the wax, and he could not get free. "Let my hand loose!" the monkey shouted, "or you will get another present. " Then he slapped the statue with hisleft paw, and, as before, stuck fast. "You are foolish, Juan. If youdo not let me go this very moment, I'll kick you. " He did so, firstwith one foot, and then with the other. At last he could no longermove, and he began to curse the statue. Juan, who had been hidingin a bush near by, now presented himself, and said to the monkey, "Now I have caught you, you thief!" He would have killed the monkeyat once, had not the monkey begged for mercy, and promised that hewould at some future time repay him for his kindness if he would onlyspare his life. So Juan set the monkey free. It was now the month of April. The monkey, impatient to fulfil his wordto Juan, went one day to the field, and there he found Juan hard atwork. "Good-morning, Master Juan!" he cried. "I see that you are busy. " "Busy indeed!" replied Juan. "Master Juan, do you want to marry the king's daughter? If you do, I'll arrange everything for you, " said the monkey. Juan replied, "Yes, " little thinking that what the monkey promisedcould be true. The monkey scampered off towards the market. When he entered themarket, he saw a boy counting his money. The monkey pretended to belooking in the other direction, but walked towards the boy. When hesaw that the money was fairly within his reach, he seized it and ranback to Juan. After telling his master what he had done, the monkeywent to the king's palace, and said, "Sir, my master, Juan, wantsto borrow your ganta, for he desires to measure his money. " The kinggave him the ganta. In three days the monkey appeared at the palaceagain to return the measure, in the bottom of which he stuck threecentavos. "My master, Juan, thanks you for your kindness, " said themonkey. The monkey was about to leave the room when the king perceivedthe three centavos sticking to the bottom of the measure. "Here, monkey, here are your three cents!" said the king. "Oh, oh, oh, oh, oh!" answered the monkey, laughing, "my master cares not forthree cents. He has too much money. He is very, very rich. " The kingwas much surprised to hear that there was a man richer than himself. Two weeks later the monkey returned to the palace again, and said, "Pray, king, my master, Juan, desires to borrow your ganta again. Hewants to finish measuring his money. " The king was filled with curiosity; and he said, "I'll let you borrowthe ganta, monkey, but you must tell me first who is this Juan whomyou call your master. " "My master, Juan, " replied the monkey, "is the richest man in theworld. " Before giving the measure to the monkey, the king went to his roomand stuck four pieces of gold on the four corners of the ganta. "I'llfind out who is the richer, Juan or I, " he said to himself. The monkeytook the measure, and left the hall with a polite bow. As he was walking towards Juan's farm, the monkey noticed the fourpieces of gold sticking to the corners of the ganta. He knew that theyhad been artfully placed there by the king himself. Two weeks laterhe went back to the palace to return the measure, not forgetting tostick a gold dollar on each corner. "Good-afternoon, king!" said he, "my master, Juan, returns you your ganta with a thousand thanks. " "Very well, " replied the king; "but tell me all about this masterof yours who measures his money. I am a king; still I only countmy money. " The monkey remained silent. Not receiving a prompt reply, the kingturned to Cabal, one of his lords, and said in a whisper, "Do youknow who this Juan is who measures his money?" "I have not heard of him, " replied the lord, "except from this monkeyand yourself. " The king then turned to the monkey, and said, "Monkey, if you don'ttell me who your master is, where he lives, and all about him, I'llhang you. " Doubtless the king was jealous of Juan because of hisgreat wealth. Fearing that he would lose his life, the monkey said to the king, "My master, Juan, the richest and best man in the world, lives inthe town of XYZ. He goes to church every morning wearing his striped(tambi-tambi) clothes. This is why he is known among his people asJuan Pusong Tambi-tambi. If you will just look out of your windowto-morrow morning, you will see him pass by your garden. " The king's anger was appeased by this explanation. Early the nextmorning he was at his window, anxious to get a glimpse of Juan. He hadnot been there long when his attention was attracted by the appearanceof a crooked man dressed in striped clothes. "This must be the man whomthe monkey described to me yesterday, " he said to himself. Soon hisservant entered the room, and said, "The monkey desires to see you. " The king left the window and went to where the monkey was waiting forhim. As soon as the monkey saw the king, he bowed politely, and said, "My master, Juan, sends me to tell you frankly that he loves yourdaughter, and that, if it pleases you, he will marry her. " At firstthe king was angry to hear these words; but, being very desirous toget more money, he at last consented without even asking his daughter. "If my master does not call on you to-day, he will surely cometo-morrow. " So saying, the monkey left the palace, and ran abouttown, trying to think of some way he might escape the great danger hewas in. It so happened that an old man who was carrying a bundle ofclothes to his son in the mountains passed along the same road wherethe monkey was. The sun was very hot, so the old man decided to restunder a leafy tree. No sooner was he seated there than the cunningmonkey climbed the tree, and shook the branches with such force thattwigs and fruits fell all around the old man. Panic-stricken, he ranaway as fast as his feet would carry him, leaving everything behindhim. When the man was out of sight, the monkey climbed down the tree, picked up the bundle of clothes, and carried it to Juan. "To-morrow, Juan, " said the monkey, "you will marry the princess. I'llarrange everything for you if you will only follow my advice. " Halfdoubting and half believing, Juan asked the monkey if he really meantwhat he said. "What do you think of me?" asked the monkey. Without waiting for a reply from Juan, the monkey left the hut, and rantowards the home of the Burincantadas who lived on the summit of thehill. As soon as he entered the gate, he began to scoop up the groundas fast as he could. The Burincantadas, who at that very moment werelooking out of the window, saw the monkey. They rushed downstairs, and, half frightened, said to him, "What are you trying to do?" "Why, our king has been defeated in the war. The enemies have alreadytaken possession of the crown. The princess is dead, and it is saidthat everybody will be killed before tomorrow noon, " replied themonkey, his teeth chattering. "I am resolved to hide myself underthe ground to save my life. " The three Burincantadas seized him by the arm, and said, "For mercy'ssake, have pity on us! Tell us where we can hide!" They were alreadytrembling with fear. "Oh, oh, oh, oh, oh! let me loose! The enemy are coming!" On hearingthese words, the Burincantadas all shouted at once, "Tell us whereto hide!" "If you will not let me scoop out a hole here, I'll jump into thewell, " said the monkey in a hoarse voice. As soon as the Burincantadas heard the word "well, " they all ran asfast as they could, following the monkey. "Let me jump first!" saidthe monkey. "No, let us jump first!" shouted the Burincantadas; and so theydid. The monkey made a motion as if he were going to follow; but, instead, he lifted up the biggest stone he could find and threw itdown the well. "They are dead, " he said to himself, laughing. "Ah, I have caught you! Ha, ha!" The Burincantadas now being dead, the monkey was at leisure todecide what to do next. He entered their palace, and there he foundeverything magnificent. "This is the very place where my mastershall live!" He opened the first room, but there he found nothingbut bones. He closed the door and opened the second, where he foundmany prisoners who were waiting to be eaten. He set them all free, and told them to clean up the palace at once. The prisoners set towork, not forgetting to thank the monkey for his kindness. Before heleft the palace, he addressed the crowd as follows: "My brothers andsisters, if any one comes and asks you who your master is, tell himthat he is Don Juan Pusong Tambi-tambi. " Then he left the crowd of people busy cleaning the palace, and wentto the farm, where he found thousands of horses, cows, and sheep. "Mymaster is indeed rich, " he said to himself. He called the shepherdwho was lying under the tree, and said to him, "Tell your othercompanions that, if any one comes and asks whose animals these are, they must answer that they all belong to Don Juan Pusong. Don Juanis your master now. " After seeing that everything was in order, the monkey hastened tohis master, who was still ploughing, and said, "Throw away yourplough. Let's go to the king's palace, for to-night you will bemarried to the princess Doña Elena. " Night came. The palace was splendidly adorned. The princess wassitting by her father, when Don Juan, dressed in his striped clothesand accompanied by the monkey, entered the gate of the palace. Soon thepriest came, and the princess was called to the reception-hall. Whenshe saw her bridegroom, she ran away in despair, and cried to herfather, "Father, how dare you accept as my husband such a base, dirty, crooked man! Look at him! Why, he is the meanest of the mean. " But the king replied, "He is rich. If you don't marry him, I'll punishyou very severely. " The princess had to obey her father; but, beforegiving her hand to Juan Pusong, she said, "O God! let me die. " When the marriage ceremony was over, the king called the monkey, and asked, "Where is the couple going to live?" "In Don Juan's palace, " was the reply of the monkey. The king immediately ordered carriages to be gotten ready. Then theystarted on their journey. Four hours passed, and still no palacewas to be seen. The king became impatient, and said to the monkey, "Monkey, if what you have said to me is not true, your head shallanswer for your lie. " Hardly had he said these words when he beheldbefore him a number of men watching a herd of cattle. "I wonder whoowns these, monkey!" said the king. The monkey made some signs, and soon three shepherds came running upto them. "Good-evening, king!" they said. "Good-evening!" replied the king. "Whose cattle are these?" "They are all owned by Don Juan Pusong, " said the shepherds. The king nodded, and said to himself, "He is truly rich. " The palacewas now in sight. The king could hardly express his joy on seeingsuch a magnificent building. "Why, it is not a palace; it is heavenitself, " he said. They were now upstairs. The king, on seeing still more beauties, said, "I confess, I am not the richest man on earth. " Soon he died of joy, and his body was placed in a golden coffin and buried in the church. The couple inherited his dominion; but Queen Elena could not endureher ugly husband, and two weeks later she died broken-hearted. SoJuan was left as sole ruler of two kingdoms. The monkey became hischief minister. This story shows that a compassionate man oftentimes gets his reward. Andres the Trapper. Narrated by Domingo Perez of San Carlos, Pangasinan, who heard thestory from his grandfather, now dead. The story is popular amongthe Pangasinanes. Once upon a time there lived in a village a poor widow who had anonly son named Andres. They lived in a small hut situated near thePatacbo forest. When Andres was between twelve and thirteen years old, his mother died. From now on he lived alone in his mean little hut, where he had to cook his own food and wash his clothes. One morning some boys invited Andres to go to the woods with them totrap. When they got to the forest, his companions set their trapsin the places where the wild chickens used to feed. Then they wenthome. In the afternoon they returned to the woods, where they foundthat each trap had caught a wild cock. Now Andres became envious ofhis companions: so when he reached home, he took his knife and madetwo traps of his own. After he had finished them, he ran to the forestand set them. Early the next morning he went to the woods to see if hehad caught anything. There he found two wild cocks snared. He took themhome, sold one, and ate the other for his dinner. When he had finishedeating, he made many traps, which he set up that afternoon. From nowon he made his living by trapping, often catching as many as fifteenbirds in a day. From the money he earned he was able to feed himselfand buy clothes. One day, after Andres had been a trapper for many years, he wentto the forest, as usual, to see what he had caught. He found thathis traps had been moved, and that in one of them was a big monkeycaught by the leg. As Andres was about to kill the monkey with a bigstick which he picked up, the animal said to him, "My dear Andres, don't harm me! and I will be your helper by and by. " Andres was much astonished to hear the monkey talk. He was movedto pity, and set the animal free. When he started toward his home, the monkey followed him. From now on they lived together. Soon themonkey learned how to sell wild chickens in the market. Now, in that town there lived a very rich man by the name of Toribio, who had a daughter named Aning. The people considered Aning the mostbeautiful lady in the province. However, none of the young men ofthe town courted Aning, for they felt unworthy and ashamed to woothe richest and most beautiful girl. One fine day the monkey went totown and sold wild chickens, as usual. On his way home he stopped atDon Toribio's house. Don Toribio asked what he wanted, and the monkeysaid that his master had sent him to borrow their money-measure. "Who is your master?" said Don Toribio. "Don't you know? Don Andres, a very rich, handsome young gentlemanwho lives in the valley of Obong, " said the monkey. Don Toribio at once lent the ganta-measure to the monkey, whothanked him and hurried home. Before he returned it to the ownerthe next morning, he put a peso, a fifty-centavo piece, a peseta, and a media-peseta in the cracks of the measure. When the monkey handed the ganta back to Don Toribio, the man said, "Why do you return it? Has your master finished measuring his money?" "No, sir!" said the monkey, "we have not finished; but this box istoo small, and it takes us too long to measure with it. " "Well, " said Don Toribio, "we have a bigger one than that; do youwant to borrow it?" "Yes, I do, if you will let me keep it till to-morrow, " said themonkey. Don Toribio then brought a cavan, which equals about twenty-fivegantas. When the monkey reached home carrying the large measure, Andres said to him, "Where did you get that box?" The monkey saidthat it had been lent to him by the richest man in the town. "What did you tell the man that you were going to do with it?" saidAndres. "I told him that you wanted to count your money, " said the monkey. "Ah, me!" said Andres, "what money are you going to count? Don't youknow that we are very poor?" "Let me manage things, Andres, " said the monkey, "and I promise youthat you shall marry the beautiful daughter of the rich man. " The following day Andres caught many wild chickens. When the monkeyhad sold them all in the market, he went back to their hut, and tookthe cavan which he had borrowed. Before returning it to Don Toribio, he stuck money in the cracks, as he had done to the first measure. "Good-morning, Don Toribio!" said the monkey. Don Toribio was sittingin a chair by the door of his house. "Good-morning, monkey! How do you do?" replied the rich man. "Haveyou come to return the box?" "Yes, sir!" said the monkey, "we have finished. My master sends histhanks to you. " When Don Toribio took the box and saw the money inside, he told the monkey about it; but the monkey said, "Never mind! wehave plenty more in our house. " "I am the richest man in town, yet I cannot throw money away like themaster of this fellow, " said Don Toribio to himself. "Perhaps he iseven richer than I am. " When the monkey was about to take his leave, the rich man told him to tell his master to come there on the thirdday. The monkey said that he would, and thanked Don Toribio forthe invitation. On his way home, the monkey stopped at the market to buy a pair ofshoes, some ready-made clothes, and a hat for Andres. He took thesethings home to his master, and in three days had taught Andres how towalk easily with shoes on, how to speak elegantly, how to eat with aspoon and fork and knife, and how to tell Don Toribio that he wantedto marry his daughter. When the time came, Andres and the monkey set out for the town. Theywere welcomed by Don Toribio and his daughter Aning. After a shorttalk, Andres spoke of his purpose in coming there. He said that hewanted to marry Don Toribio's daughter. Don Toribio gladly accepted theoffer, and said that the wedding would be held the next morning. Hastypreparations were made for the ceremony. In the morning a priestcame, and Andres and Aning were married. Many guests were present, and everybody had a good time. A few years later Don Toribio died, and Andres inherited all hiswealth. He then became a very rich man. Notes. Two other Philippine variants of the "Puss in Boots" cycle have beenprinted, --one Visayan, "Masoy and the Ape" (JAFL 20 : 311-314);and the other Tagalog, "Juan and the Monkey" (ibid. , 108-109). Itwould thus appear, not only from the fact of its wide distribution, but also from the testimony of the recorders of the stories, thatthe tale is fairly well known and popular throughout the Archipelago. The most complete bibliography of this cycle is Bolte-Polívka's noteson Grimm, No. 33 (a), "Puss in Boots" (Anmerkungen, I : 325-334). Seealso Köhler's notes to Gonzenbach, No. 65, "Vom Conte Piro" (2 :242 f. ); Macculloch, ch. VIII (p. 225 f. ); W. R. S. Ralston in the"Nineteenth Century" (13 [1883] : 88-104). The oldest known versionof the story is Straparola's (XI, i), which is translated in full byCrane (pp. 348-350). The second oldest is also Italian, by Basile (2 :iv); the third, French, Perrault's "Le Chat Botté. " In all three thehelpful animal is a cat, as it is without exception in the German, Scandinavian, English, and French forms. In the Italian the animal isusually a cat, though the fox takes its place in a number of Siciliantales. In the Greek, Roumanian, Bulgarian, Serbian, Russian, and ingeneral all East European forms, the helpful animal is regularly thefox, as it is also in the examples collected from Siberia, Kurdestan, Daghestan, and Mongolia. In the four Indian variants known, the animalis a jackal; in the four from the Philippines, a monkey. In a Swahilitale (Steere, p. 13) it is a gazelle. It is not hard to see how, through a process of transmission, jackal, fox, and cat might becomeinterchanged; but where the Philippine monkey, consistently used inall versions, came from, is more difficult to explain; so the Swahiligazelle. I have, however, attempted an explanation below. An examination of the four members of the Philippine group reveals somestriking family resemblances: (1) The motive of the monkey's gratitudeis the same in all the stories: the thieving animal is caught in somesort of trap, and promises to serve the hero for life if he will onlyspare it. The animal is true to its word. (2) In all the stories occursthe incident of the borrowed measure returned with coins stickingto it. (3) In all the versions occurs the marriage of the poor herowith the chief's daughter, brought about by the ingenious monkey. (4)In three of the versions (all except the Pangasinan) we have as thefinal episode the destruction of a powerful witch or demon, and thewinning of all its fortune by the monkey for the hero. In the Hindoovariants we find that the motive of the jackal's gratitude agreeswith the motive in our versions. In other respects they differ (withthe exception of the marriage, which is found in nearly all membersof the "Puss in Boots" cycle): the Hindoo tales lack the incidentsof the borrowed measure and the destruction of the demon. So far asthe opening is concerned, then, our variants and the Indian belongto the same family. The separation, however, must have taken placeages ago; for in India the animal is consistently a jackal, and in thePhilippines a monkey. The only other form that I know of in which theanimal is a monkey is the Arabian, in the "1001 Nights, " "Aboo Mohammedthe Lazy;" but here the helpful ape later turns out to be a maliciousdemon, who treacherously abducts the hero's beautiful wife. At last, through the aid of a friendly jinnee, the hero recovers her, capturesthe ape, and encloses it forever in a bottle of brass. He then gainspossession of all the demon's enormous wealth. It is difficult tosee any immediate connection between the Arabian version and ours. Our two Visayan forms are of particular interest in that they makeuse of the "Tar Baby" device to catch the monkey. If Joseph Jacobsis correct in tracing this incident to the Buddhist birth-story, the"Pancavudha-jataka, " No. 55 (see Indian Fairy Tales, pp. 305 ff. ), the Philippines may easily have derived it directly from India alongwith other Buddhistic fables (e. G. , "The Monkey and the Crocodile, "No. 56, below). Indeed, Batten's ingenious explanation that the BrerRabbit of Negro lore is a reminiscence of an incarnation of Buddhamay be applied equally well to the monkey in our Visayan tales, for the monkey is a much more common form for the Bodhisatta thanis the hare. In the five hundred and forty-seven Jatakas, Buddhais born as a hare only once; whereas in eleven separate stories heappears as a monkey, --oftener, indeed, than as any other animal (lion, ten times; stag, nine; elephant, seven). This same explanation (viz. , that "Puss in Boots" is the Bodhisatta) would account for the gazelle(deer) in the Swahili tale. The extreme cleverness of the Bodhisattain most of his animal manifestations might easily have suggested the"Puss in Boots" cycle. Another point worth noticing in connectionwith this theory is the consistent faithfulness of the animal. Theingratitude of the human hero, which is found even in some of theOccidental versions, and the gratitude of the animal, form a favoriteBuddhistic contrast. Altogether it appears to me wholly reasonable toderive not only the "Tar Baby" incident, but also the whole "Puss inBoots" cycle, from Buddhistic lore. For the appearance of both in thePhilippines we do not need to go to Europe as a source. The "Tar Baby"device to catch a thieving jackal is found in a Santal story, "TheJackal and the Chickens" (Bompas, No. CXII). See also two South Africantales in Honeÿ, --"The Story of a Dam" (p. 73), and "Rabbit's Triumph"(p. 79). For other references, see Dähnhardt, 4 : 26-43 (ch. 2). There is a connection, however, between some of the Occidentalversions and three of ours, --the incident of the destruction ofthe demon. This detail, as I have pointed out, is hinted at in the"1001 Nights" version. [95] In spite of the fact that it exists ina number of the oldest European literary forms of the story and isnot found in modern Indian folk-tales, I believe that this incidentis of Oriental origin. In Straparola it has been rationalized, soto speak. A significant version intermediary between the Orient andOccident in this respect, as well as geographically, is the Mongoliantale of "Boroltai Ku" (FLJ 4 : 32 f):-- This story has the Oriental opening: the animal is a fox, which thehero digs out of its hole and spares. Through its cleverness thefox brings about the marriage of Boroltai Ku, the man who sparedits life, with the daughter of Gurbushtên Khan. After the weddingthe khan sends the new couple back to their home, and with them anofficial attendant. On the return journey the fox runs on ahead, andrequests every herdsman it meets to say, if he is asked whose cattlehe is tending, "It is the cattle of Boroltai Ku, the rich khan. " Atlast the fox comes to the tent of Khan Manguis, and groans. "What'sthe matter?" says the khan. "A storm is coming, " says the fox. "Thatis a misfortune for me too, " says the khan. "How so? You can order ahole ten fathoms deep to be dug, and can hide in it, " says the fox. Sodone. Boroltai Ku and his party now appear, and he occupies the khan'stent as if it were his own. The fox assures the official attendantthat the tent is Boroltai Ku's, but that it has one defect. "What isthat?"--"Under the tent lives a demon. Won't you bring down lightningto slay him?" The attendant brings down lightning and slays KhanManguis, who is sitting in the hole. Boroltai Ku becomes khan, and takes all the possessions, cattle, and people of Khan Manguis, and goes to live near his father-in-law. In this story, it will be noticed, the animal's ruse is the same asours, --it persuades the rich khan (demons in ours) to hide himselfin a pit. There he is subsequently killed. The borrowed measure returned with coins sticking to it has alreadybeen met with in No. 20 (c). The incident occurs elsewhere in Filipinodrolls. It is curious to find it so consistently a part of the Filipino"Puss in Boots" stories. In conclusion may be noted the fact that in "Andres the Trapper"the monkey's solicitude over the appearance his master will make atthe rich man's house has a parallel in the jackal's similar concernin the Santal story:-- Before the wedding-feast, the jackal gave Jogeswhar some hints as tohis behavior. He warned him that three or four kinds of meats andvegetables would be handed round with the rice, and bade him to besure to help himself from each dish; and when betel-nut was handedto him after the feast, he was not to take any until he had a handfulof money given him; by such behavior he would lead every one to thinkhe was really a prince. --BOMPAS, p. 175. In Dracott's story the human hero is a weaver also, as in theSantal. His last exploit has been borrowed from another Indian talenot connected with our group, "Valiant Vicky the Weaver" (Steel-Temple, p. 80; cf. Kingscote, No. IX). TALE 49 JUAN THE FOOL. This story was narrated by Remedios Mendoza of Manila, but the storyitself comes from the Tagalog province of Bulakan. (NARRATOR'S NOTE. --This story was told to me by a student. He saidthat he first heard it in one of the informal gatherings which arevery common in Bocawe, Bulakan, during the hot season. The young menoften assemble at a little shop kept by a young woman, and there thestory-teller of the barrio tells stories. This story of Juan was toldat one of these gatherings by an old man about fifty years old. ) Juan is twenty years old. At this age he begins to become famous in hislittle barrio. He is short in stature. His eyes are neither bright nordull: they are very black, and slowly roll in their sockets. His mouthis narrow. He has a double chin, and a short flat nose. His foreheadis broad, and his lips are thick. His hair is black and straight. Hisbody is round like a pumpkin, and his legs are short. He seems to bealways tired. In spite of all these physical peculiarities, however, he is invited to every bayluhan and katapusan, [96] because he issure to bring with him laughter and merriment. Juan lives in a poor barrio, which consists of a few poor nipahuts. It has a small chapel of stone, with a turret and bells. Inthe courtyard in front of the chapel is erected a cross. A few nipacottages are scattered along the lonely streets of the barrio. Thereis a rivulet just outside the village. Its course is hidden and lostin a thick forest which extends to the foot of a mountain. At the time the story opens Juan is eating his breakfast with hismother. She is an old widow, whose sole ambition is to establishJuan in a good social position. She is constantly advising herson, when there is any occasion to preach, to be on the lookoutfor a virtuous wife. She tells him that, since she is an old andexperienced woman, he must follow her advice. Her advice is that agood wife is always quiet and tongue-tied, and does not go noisilyabout the house. As Juan is an obedient son, he soon determines to gethim a good wife. After a short time Juan comes home to his mother, and says to her, "Mother, I have found the girl you will like, --theone who shall be my wife. She is speechless and motionless. Her eyesare staring in just one place. Though I have watched her closely forabout twelve hours, I have not observed the slightest motion in herlips and eyelids. She remained quiet in her bed, although there weremany noisy people in the house. " "And is that all?" says his mother. "No, mother, " says Juan, "her hands were very cold. She was deaf, and she did not answer me. This fact makes her all the lovelier, and I am sure you will like her. There is only one thing you did nottell me, however. " "I think, " says the mother, "that I advised you well. " "Yes, I think so too, " says Juan. "The girl had a stinking waxy-likeodor. " "O Juan!" exclaims his mother, "I already suspected from your longdescription that you followed my instructions too literally. The girlyou found is a dead one. Now, remember: those who stink are dead. " "Thanks, mother, " says Juan quietly, "I will never forget that. " A few days later, when Juan and his mother are eating their breakfast, Juan smells a stinking odor. He looks around the little room. Ashe does not see any one else there, he thinks that his mother isdead. Then, when his mother is taking her siesta, Juan says to himself, "Surely mother is dead. " He goes out quietly and digs a grave forher. Then he buries her in it, and mourns for her nine days. Now Juanis alone in the world. One morning, when Juan is eating his breakfast by himself, he smellsagain a stinking odor. He looks around, and, as he does not seeany one, he thinks that he himself is dead. There is nobody to buryhim. So he goes to the river, takes five or six banana-trunks, andmakes a raft of them. He lies down on the raft, and lets the currentof the river carry him away. In three hours the current has carriedhim into the woods. While he is floating through the forest, all ofa sudden he is called in a fierce voice by some one on shore. Thisman was the captain of a band of robbers. Juan does not stir in hisplace. The second shout is accompanied by a terrible oath. Juan openshis eyes. He sadly looks at the robbers, and tells them that he isa dead man. The robbers laugh; but when Juan insists on remaining onthe river, the captain frightens Juan, and says that he will shoot ifhe does not get up. As Juan does not care for the taste of bullets, he goes to the bank of the river, still thinking that he is a walkingdead body. Juan goes with the robbers into the woods. Their house is in a desertedspot. The captain appoints Juan their housekeeper. He tells him tocook rice, but orders him to keep very still and quiet, for they maybe caught by the Spanish soldiers (cazadores). Then the robbers goout on an expedition, and Juan is left alone in the house. He shutsthe windows, and everything is quiet and undisturbed. He even tries tocontrol his breathing for fear of the noise it may make. He cautiouslytakes an earthen pot and puts rice and water into it. Then he placesthe pot on the fire, and sits down near it. Everything is silent. Butsuddenly a murmuring sound seems to come from the pot. (The wateris beginning to boil. ) Soon the sound seems to be very loud. Juanthinks that the pot is saying, "Buluk ka. " This expression means, "You are decayed. " So Juan gets very angry. He whispers to the potto stop; but the pot does not seem to hear him, for the murmuringsound becomes louder and louder. At last Juan is so exasperated, that he takes a piece of bamboo-bellows (ihip) and gives the pot afatal blow. This puts an end to the pot, the rice, and the flames. At noon the hungry robbers come home. They find Juan almost breathlessin the darkest corner of the house, the pot broken, and the ricescattered over the floor. They ask Juan what is the matter. Juansays that the naughty pot was making too much noise, and was mockinghim; and, as the captain bade him be careful about making a noise, he struck the pot and broke it into pieces. The captain cannot helpsmiling at Juan's foolishness, and he tells Juan to prepare a lunchwith anything he can find in the house. The next day comes, and all the food is eaten. The captain gives Juansome money, and tells him to go to the market to buy some earthen potsand some crabs. When Juan reaches the barrio, he buys all the crabshe can find, and about two dozen large earthen pots. He next findsout that the pots are too bulky for him to carry, although they arenot heavy. At last he thinks of a good way to carry them. He has thepots carried to one corner of the market, where he buys a long pieceof rattan. He sharpens one end of the rattan and passes it throughthe bottoms of all the pots, so that they are now very easy to becarried. He slings them over his shoulder, and starts for home withthe pots and the crabs. Soon he comes to a large, wide river with avery strong current. He sits down on the bank and wonders what is tobe done. He remembers that crabs are good swimmers, so he decides tountie them and let them swim to the other side of the river. As heunties the crabs, he says, "Now, crabs, we have to cross this broadriver. I know that you are good swimmers. I am a slow swimmer myself, and especially with these pots to carry. Please swim to the otherside of the river as quickly as you can, for I cannot carry you. Ifyou reach the other side before I do, you may go straight home, orwait for me. " With this warning, he releases the crabs one by oneso that they may go in a straight line. He is very glad to see themswim so fast. Then with the help of a piece of bamboo, and after along struggle, he himself reaches the opposite shore. He looks aroundfor the crabs; but, seeing none, he says to himself, "Perhaps theyhave become tired of waiting for me and have gone straight home, asI ordered them to do. What a surprise for the captain!" Juan is veryglad at the decision of the crabs, and he sets out for the robbers'house, always hoping to overtake the rear of the long procession ofcrabs. He soon reaches home. He asks the robbers if the crabs havearrived. When Juan finds out that not one of the naughty crabs obeyedhim, he blames himself for his quiet nature, and swears that he willnever trust a crab again. The captain asks him about the pots. Juantells him that they are all safe, and that the captain must thank himfor his wit in solving the problem of how to carry two dozen largepots at the same time. All the robbers are eager to see what Juan'sscheme was. When they find out what Juan has done, and see the holesin the bottom of all the pots, they cannot help laughing. The captain, however, addresses Juan with all the epithets found in a common slangdictionary. The captain now decides never to let Juan stay in the housealone, and from that time on takes him with them on their expeditions. Several days later the captain calls Juan one night, and tells himto get ready, for they are going to rob a certain house. They gothrough the forest, and soon come to a clearing, in the middle ofwhich stands a large nipa house. While they are still in the thicket, the captain calls Juan to him, and says, "Juan, go into the silong[97] of the house, and see if the people are awake. Now, remember, if you feel something hot, it is a man; but if it is cold, it is abolo. Do you understand?" Juan answers, "Yes, " and obediently goesto the house, repeating to himself the orders of the captain. Hecautiously goes under the house, and looks around. After a whilesomething hot falls on his back. He quickly runs away, and beginsto cry, "Tao, tao!" ("Man, man!") All the robbers get frightened, so they run away too. After a few minutes they come together. Seeingthat they are not pursued, the captain calls Juan, and says to him, "Juan, why did you fool us? Nobody is pursuing us. " "Well, " says Juan, "I followed your orders. You said that if I feltsomething hot, it was a man; but if cold, it was a bolo. I went intothe silong. I looked up. There was a faint light, and I saw a largemat outlined on the floor. As I was looking at it, a hot thing fellon my back. Then I ran away to warn you. " "Let us see, " says the captain impatiently, "what tao that is which hasfallen on your back. " One of the robbers lights a match. The robbersexamine Juan's back, and they see only a little lizard clinging to hisworn-out camisa (loose, thin cotton coat). [98] Some of the robbersget angry, and some laugh at Juan's foolishness. The captain tellsJuan that he may go away, for he is not worth anything. He also tellsJuan not to tell anybody that he has been with them, for, if he does, they will kill him. Juan leaves the band of robbers, and decides to live up in a tree, because he is all alone, he says. He takes a low bamboo table andgoes up into a very large mango-tree. He chooses a well-hidden place, and there he ties his table firmly to the branches. He spends the dayin the neighboring towns looking for food, but at night he comes backto the tree and sleeps there. Early one morning Juan wakes up and hears faint whispers. He looksdown, and sees two men talking very earnestly together. One is carryinga bag of money. Juan loosens his table and lets it fall on the men. Itmakes a loud crash, and they run away. Juan quickly climbs down thetree and makes off with the bag of money. He now decides to live intown. After he has found a barrio that suits him, he buys a house, acarabao, and a cart. He lives peacefully in his new house. Sometimeshe works; but he spends most of his time sleeping, for he is a verylazy fellow. One morning the capitan of the town sends a town crier around toannounce an order to the people. The town crier says, "The capitanorders you all to sprinkle with water the street in front of yourhouses. " Juan takes a small cocoanut-shell full of water, and goesout and sprinkles the street. In the afternoon the capitan of thetown goes about the streets to see if the people have obeyed hisorders. He sees that everybody has obeyed him except Juan. He goesto Juan's house, and asks him why he has not sprinkled the street;and Juan tells him what he has done. The capitan then tells him thathe must use much water. As soon as the capitan has left, Juan beginsto pour buckets of water on the street. But when the water all flowsaway, Juan thinks that his irrigation is not good enough: so he takeshis cart and carabao, and with their help he digs a large ditch. Allnight long Juan works filling the ditch with water. The next morning, when the capitan sees the ditch, he becomes very angry, and summonsJuan. Juan excuses himself by saying that the laws of the town arenot stated clearly. So the capitan has to let Juan go. When Sunday comes, Juan goes to church. In the pulpit the priest tellsthe people to put a little cross on their street doors. When Juangoes home, he takes a piece of tinting (the rib of a cocoanut-leaf)and makes a little cross about two inches high. When the priest makeshis rounds, he does not see the cross, for it is so small. He asksJuan where his cross is. Juan shows him; and the priest tells himto make a large one, for it is too small, and the evil spirits willnot be able to see it. Juan takes his bolo and cuts two long piecesof bamboo. This time his cross is so large, that the priest cannotsee it, either. The priest becomes so angry at Juan's stupidity, thathe expels him from the town. Juan good-naturedly goes away. He sellshis house, and with his cart and carabao he moves on to another town. He settles in a barrio where the soil is red. Here he lives severalweeks, but he is always longing to go back to his old home. He finallysays to himself that he is going there in spite of the anger of thepriest. He fills his cart with red earth, and hitches his carabao toit. He sits in the middle of his cart, and slowly drives to the townwhere he had lived before. As he is driving down the main streetin the afternoon, whom should he meet but the priest himself! Thepriest cries, "Juan, so you are here again! Didn't I tell you that youmust never tread the soil of this town again? If you do not go away, I shall tell the capitan to imprison you. " "Dear priest, " says Juan humbly, "before you accuse me, use youreyes. I am not treading on your soil. This earth which I have in mycart is my own. " The priest looks in the cart. By this time there aremany people around them, and they too look in the cart. They laugh atJuan's wit. The priest wants to laugh too; but he controls himself, for he is afraid that the people will not respect him any more if helaughs. So he angrily threatens Juan, and tells him to leave the towninstantly. Poor Juan has nothing to do but go. He sells his carabao and cart, and spends the money foolishly inthe neighboring villages. Soon Juan is reduced to poverty again, sohe decides to go back to his native town. There he finds everythingchanged: the houses are better, and the little chapel is prettier. Helooks for relatives or friends, but he finds only his old grandmother, who lives by herself in the field. He goes to her and tells her thehistory of his family. The old woman recognizes him at last, andasks him if he is not the Juan who buried his mother. Juan answers, "Yes, " but excuses himself by saying that he only obediently followedhis mother's advice. Juan now stays with his grandmother. Her hut, which is very small, is surrounded by a small garden of vegetables. Juan does nothing buteat and sleep. He soon develops the bad habit of throwing things outof the window. His grandmother tells him that he must throw them faraway. One morning the old woman does not find Juan, and he does notappear until midnight. She asks him where he has been, and he tellsher that he went to the other side of the mountain to throw away abanana-skin which was left on his plate. She tells him that he does notneed to go so far, that he can throw the banana-skins behind the fence. One day early in the morning the old woman leaves Juan in chargeof the house, for she is going to town. She tells him to cook twosmall measures (chupas) of rice for her, for perhaps she will be veryhungry when she gets home. Then she goes away quite happy, thinkingthat Juan understands her. As soon as she leaves, Juan thinks it istime to begin to cook. He is surprised to find only one measure inthe earthen jar. He looks for the other one everywhere; but, as hecannot find it, he thinks his grandmother was mistaken when she toldhim to cook two measures of rice. So he takes his bolo, goes outside, cuts a piece of bamboo, and makes a wooden measure just like the otherone. This takes him a long time; but when he has finished, he fillsthe two measures with dry rice, and puts them in the fire. Whilethe measures are burning, the grandmother arrives. She calls Juan, and asks him if the rice is ready, for she is very hungry. Juan tellsher that it is quite ready. The old woman sees that it is very brightin the house, and she fears that it is on fire. Juan says that it isthe two measures burning. When the old woman sees what Juan has done, she becomes angry. However, she controls herself, and teaches Juan howto cook rice. Under the supervision of the old woman, Juan takes anearthen pot, cleans it, and puts rice into it. Then he puts water intothe pot, and finally puts the pot on the fire. The old woman goes torest, telling him to watch the rice. After a while she calls to Juan, and says, "Did you cover the pot [tinungtungan mo na ang paliok]?" [99] "No, I did not, " says Juan. "Cover the pot, then [tungtungan mo]!" she cries. "That is impossible, " says Juan. "Why impossible?" cries the old woman. "The rice will have a smokytaste if you don't. " "All right, " says Juan, getting up. He goes to the fireplace and thinksfor a little while. Then he jumps up to the rafters of the ceiling, which are but two feet above his head. He goes just above the pot, adjusts his feet very well, and then lets himself fall. The pot isbroken to pieces. The old woman wakes up at the noise of the crash, and says, "What is that, Juan? Is the rice cooked?" "Why do you ask me that?" says Juan impatiently. "You told me to stepon the pot, and now you ask me if the rice is cooked!" She goes out to the kitchen; and when she sees her broken pot, the oldwoman becomes truly angry. She drives Juan from the house, telling himthat he cannot live with her any more because he is too troublesome. Juan now goes off, and wanders from town to town. Sometimes he isobliged to work in order to get anything to eat. Finally he comesto a large town where the people wear shoes and carry umbrellas. Hebecomes enchanted with the shoes and umbrellas: so he works hard, andsaves enough money to buy both. But he surprises every one who seeshim; for he carries his shoes dangling at his belt, and his umbrellaclosed under his arm. Some of the more curious fellows follow afterhim. They see that, although it rains or the sun is very hot, Juannever opens his umbrella except when he sits to rest under a tree;and also that he never puts his shoes on when he is on dry land, but only when he is crossing a river. At last they ask him why hedoes such foolish things. Juan says, "Don't you know that there aremany worms and loose branches in a tree? If, for example, a snakeshould fall down, well, it would hit my umbrella. As for the shoes, it is better for one to wear his shoes when he crosses a river, for there he cannot see the ground. " The people leave him alone;but some persons think he is wise, and imitate his example. Juan goes on with his travels. At last he falls in love. He servesthe girl's parents, and becomes their cook. He always keeps thebest parts of the chicken for the girl and himself, and gives onlythe bones to the parents. They ask him why he gives them the worstparts. Juan replies, "I do that because you are our supporters. Thebones, compared with a house, are the foundation and framework. " Theparents find Juan's reasoning so good, that they at once marry theirdaughter to him. After this Juan is a good and sensible fellow, and does not do foolish things any more. Notes. This long, loosely-constructed droll is not of any fixed length, according to the narrator; adventures are added or omitted at thecaprice of the story-teller. It would be useless to attempt to parallelthe tale as a whole, because of the very nature of its composition. Theseparate incidents, however, we may examine, pointing out analoguesalready in print, and citing others from my own manuscript collection. (1) "If it smells bad, it's dead. " This joke is common among theTagalogs and Pampangans, and forms the basis of many of their comicalstories. As an example I will give the opening of a story entitled"Ricardo and his Adventures" narrated by Paulo Macasaet, a Tagalogfrom Batangas:-- Ricardo and his Adventures. Once there was a widow who had a son named Ricardo. One day the mothersaid to the boy, "Ricardo, I want you to go to school, so that youmay learn something about our religion. " Ricardo was willing enough, so he took his Catechism and set out. Instead of going to the school, however, he went to a neighboring pond and listened to the merrycroaking of the frogs. When eleven o'clock came, he went home andtold his mother about the real school. The poor woman was very happy, thinking that her son was spending his time wisely. Ricardo took greatdelight in joining the chorus of the frogs, for his mother gave himfood as a reward for his diligence. One morning the woman asked her son to read his lesson. The boy openedhis Catechism and croaked very loudly. His mother was glad when sheheard that her son could croak so well, because she thought that thatwas the way to read the book. As Ricardo was playing with his schoolmates one day, he saw a deadcat. It smelled very bad, so he left the pond and went home. Hesaid, "Mother, I saw a cat lying near our school. It had a very badodor. " The mother said, "My son, remember this: whenever a body smellsbad, you may be sure that it is dead. " Ricardo repeated the words ofhis mother many times to himself, and learned them by heart. One day, when he was on his way to the pond, Ricardo smelled somethingbad. He looked in every direction, but he could not find anybody. Sohe said, "Since I cannot find any dead body here, I must be the onewho is dead. " He lay down on the ground, and said, "Ricardo is dead! Icannot eat any more. O how unhappy I am!" While he was lying there, he saw a ripe guava above his head. He exclaimed, "Delicious fruit, you are very fortunate! If I were alive, I would eat you. " He wishedto get the fruit, but he dared not do so. After a while, when hecould no longer smell the stink, he got up and went home, and toldhis mother his story. [As the rest of the story is not droll, and is in no way connectedwith our present tale, it may be given in abstract. ] One day Ricardo learned from his mother how his father had beenkilled by a giant who had afterwards carried away his sister. Theboy set out in search of the giant. An old man along the way, whom hetreated kindly, gave him two bottles of magic water, --one that wouldmake invulnerable the man who should drink it, another that would takeaway all the strength of him on whose head it should be poured. Latera leprous old woman to whom he gave some food presented him witha magic saddle that would carry him through the air. So equipped, he soon arrived at the cave of the giant. He succeeded in killingthat seven-headed monster and in freeing his sister and many otherprisoners. Ten barrels of money were found in the cave. Of these, Ricardo took two; the rest he gave to the prisoners he had freed. LaterRicardo married a beautiful woman named Lucia. (2) Destruction of the singing rice-pot. Another Tagalog form of thisincident, likewise connected with Juan's experiences while cook for aband of robbers, was collected from Singalong, Manila. It was relatedby Crisanto H. Aragon, and runs as follows:-- Juan and the Robbers. Once there was a young man named Juan, who left his parents to seekhis fortune. While he was wandering in the mountains, he reachedthe cave of some robbers. Juan decided to be a robber, and asked thechief to admit him. The chief accepted Juan. One night Juan was left alone in the cave, for his companions had goneto town to make a raid. Before leaving, the chief said, "Juan, youwill stay here and take care of our property. If you hear a noise, takeyour bolo and kill whoever makes that noise, for he is our enemy. Cooksome rice, so that when we return we may have something to eat. " While Juan was cooking the rice, to his great surprise he heard anoise. Faithful to the command that had been laid upon him, Juantook his bolo and walked around the cave to see where the noise camefrom. When he reached the kitchen, he noticed that the noise waslouder. After a careful observation, he concluded that it was comingfrom the rice-pot. "The enemies must be here, " said Juan, pointingto the rice-pot; and, without a moment's hesitation or fear, Juansmashed the pot into a thousand pieces. The noise stopped at once, and Juan was satisfied. When the robbers came home and asked Juan for rice, he told them whathad happened. The chief realized that the fault was his, so he onlylaughed at Juan; but, from that time on, Juan was never allowed tostay alone in the cave. One night the robbers decided to rob the captain of the MunicipalPolice in a town near by. When they reached the captain's house, theysaw that it was empty: so they took everything they could find. Juanentered the captain's bedroom, but, instead of searching for valuables, he took the captain's uniform and put it on. Then Juan went out tojoin his companions. But as soon as the robbers saw the uniformed man, they thought it was the captain, and ran away as fast as their legswould carry them. Juan ran too, for he thought that the captain mustbe after them. The robbers were so frightened, that they separated;but Juan decided to follow the chief. Finally the chief became sotired, that he made up his mind to stop and fight his pursuer; butwhen Juan came up, the chief recognized him, and it was only thenthat both of them felt that they had gotten rid of the real captain. For a Santal story of a stupid hero joining a band of thieves, seeA. Campbell, "Jhorea and Jhore, " pp. 11-12; Bompas, p. 19. (3) Adventure with the crabs. Compare "The Adventures of Juan" (JAFL20 : 106), in which Juan's mother sends her foolish son to town tobuy meat to eat with the boiled rice. He buys a live crab, which hesets down in the road and tells to go to his mother to be cooked fordinner. The crab promises, but, as soon as Juan's back is turned, runs in another direction. Clearly our version of the incident issuperior to this. (4) Juan as a thief. With this incident may be compared anotherTagalog story, narrated by Adolfo Scheerer. It is entitled-- The Adventure of two Robbers. There were once two robbers, who, hearing of the trip that a certainfamily was about to make, decided to rob them during the night. Theywere encouraged in their purpose by the thought that everything inthe house would be in a state of great confusion. During the nightthe two thieves climbed a tree which grew close by a window of thishouse. From this place they could easily observe what the peopleinside were doing. As they sat there waiting, they saw two servantspacking something which seemed to be very heavy. They believed thatthe bundle contained much money, so they decided to steal it. In the dead of night one of the robbers went up into the house, tookthe bundle, and passed it to his companion below. When he joined theother, they took to their heels, carrying the bundle between them ontheir shoulders. When they had gone some way, the one in the rear beganto get curious as to what they were carrying, so he cut an opening inthe mat that was wrapped around the contents. To his great surprise, he noticed a human toe stick out; and he at once shouted, "Man, man, man!" The one in front took this shout as a warning that some one waschasing them, so he ran faster. The other only continued to shout, "Man, man!" but his companion paid no attention to him. Finally hisfoot caught in the root of a tree, and he fell down. When he understoodthe situation, the two villains left the bundle and ran away. (5) Frightening robbers under tree. This incident is widespread, andhas made its way into many Märchen cycles. It is distinctly comic inits nature. For references to its occurrence, see Köhler-Bolte, 99and 341 (sub "Herabwerfen der Thür"); Crane, 380, note 19; Cosquin, I : 243 f. ; and especially Bolte-Polívka, I : 521-525 (on Grimm, No. 59), episode F. (6) Walking on his own soil. This trick of Juan's we have alreadymet with in "King Tasio, " No. 7 (b). (7) Cooking rice-measures. Juan's misunderstanding about cooking twomeasures of rice is almost exactly paralleled in a Santal story inBompas, No. I. The story is entitled "Bajun and Jhore, " and this isthe first of a series of noodle-like incidents:-- Once upon a time there were two brothers named Bajun and Jhore. Bajunwas married, and one day his wife fell ill of fever. So, as he wasgoing ploughing, Bajun told Jhore to stay at home and cook the dinner, and he bade him put into the pot three measures of rice. Jhore staidat home, and filled the pot with water and put it on to boil; thenhe went to look for rice-measures. There was only one in the house;and Jhore thought, "My brother told me to put in three measures, and if I only put in one, I shall get into trouble. " So he went to aneighbor's house and borrowed two more measures, and put them into thepot, and left them to boil. At noon Bajun came back from ploughing, and found Jhore stirring the pot, and asked him whether the rice wasready. Jhore made no answer: so Bajun took the spoon from him, saying, "Let me feel how it is getting on!" but when he stirred with the spoon, he heard a rattling noise; and when he looked into the pot, he foundno rice, but only three wooden measures floating about. Then he turnedand abused Jhore for his folly; but Jhore said, "You yourself toldme to put in three measures, and I have done so. " So Bajun had toset to work and cook the rice himself, and got his dinner very late. This ludicrous mistake suggests a not dissimilar droll of the Tinguian(Cole, 198, No. 86):-- A man went to the other town. When he got there, the people wereeating bamboo sprouts (labon). He asked them what they ate, and theysaid pangaldanen (the bamboo ladder is called aldan). He went home andhad nothing to eat but rice: so he cut his ladder into small pieces, and cooked all day, but the bamboo was still very hard. He couldnot wait longer, so he called his friends, and asked why he couldnot make it like the people had in the other town. Then his friendslaughed and told him his mistake. For an almost identical Santal story, see Bompas, No. CXXIV, "TheFool and his Dinner. " (8) The last two episodes--wearing of shoes only when crossing riversand raising umbrella under tree, and the division of the fowl--we havediscussed in the notes to No. 7 (see pp. 63-64, [9], [8]). Add to thebibliography given there, Bompas, No. CXXVIII, "The Father-in-law'sVisit, " which contains a close parallel to the first episode. In conclusion I will give two other Filipino noodle stories, which, while not variants of any of those given above, have thesame combination of stupidity and success as that found in "Juan theFool. " The first is an Ilocano story narrated by Presentacion Bersaminof Bangued, Abra, and runs thus:-- Juan Sadut. Juan Sadut was a very lazy fellow. His mother was a poor old woman, who earned their living by husking rice. What she earned each daywas hardly enough to last them until the next. When a boy, Juan wasleft at home to watch over their hens and chickens. One day, as hismother went to work, she told Juan to take care of the little chicks, lest a hawk should get them. Now, Juan had been told this so manytimes, that he had grown tired of watching chickens: consequently, when his mother went away, he tied all the chickens and hens together, and hung them on a tree. He did this, because he thought that no birdof prey could see them there. In the evening, when his mother camehome, she asked if everything was all right. Juan said, "Nana, I tiedall the hens and chickens by their legs, and hung them in that tree, so that they would be safe. " The mother asked where they were. Juanshowed them to her, but they were all dead. The mother was angry, and whipped Juan very severely. Time passed on, and Juan grew up to be a man; but he was as lazy asever. He wanted to get married, but the girl he had picked out was thedaughter of a rich man; and his mother told him that he was not a goodmatch for the girl, for they were very poor, and, besides, he was toolazy to support a wife. Still Juan was determined to marry the girl, and he thought out a way to get her. One day Juan went to work in thefields, and earned a peseta. The next day he earned another. Then hesaid to his mother, "Nana, please go to the father of Ines Cannogan(for such was the name of the girl) and borrow their salup (a halfcocoanut-shell used for measuring). The mother went, and Ines askedher who had sent for the salup. The mother told her that her sonJuan was a merchant that had just arrived from a successful trip. Sothe salup was lent. When returning the measure, Juan put the twopesetas in the husk of the cocoanut-shell, and told his mother totake it back to Ines, pesetas and all. When Ines examined the salup, she found the pesetas, and told her father all about them. Not long afterwards Juan sent his mother again to borrow themeasure. Again Juan returned it with money sticking in the husk ofthe shell. This he did several times, until at last Ines's fatherbelieved that Juan was very rich. Juan now had a chance to talk withInes's father about his daughter, and of course the old man acceptedhis proposal immediately. So Juan and Ines were married. After their marriage, when the old man found out that his newson-in-law was not only very poor, but also very lazy, he repentedof his rashness. However, he compelled both Juan and his wife togo work on his farm. Once, when Ines was taking her siesta, manywild cocks and hens came to eat the rice which she had put in thesun to dry. Juan was too lazy to get up and drive them away, so hetook Ines's gold hairpin and threw it at the birds. When Ines awoke, she missed her hairpin. Juan told her what he had done with it. Shescolded him so severely, that he felt hurt, and began to weep bitterly, for even his wife disliked him. The next day Juan went to look for the hairpin at the place wherehe had thrown it. To his great surprise, he found a bush with goldenbranches, and on one of them was the hairpin. Immediately he calledhis wife. They pulled up the bush, and discovered at its roots ajar full of gold and silver money. Now Ines was very proud of herhusband's luck. They went to the town to tell their father of theirgood fortune. From now on, the old man no longer hated Juan, hutloved him, and gave him all his property to supervise. Thus Juan Sadut became a rich man without any effort. Fortune favorsthe lazy--sometimes. The other story comes from the other end of the Archipelago, from theprovince of Misamis. It was narrated by Antonio Cosin of Tagoloan, Misamis, and is a Visayan tale. As may easily be seen, it is distantlyrelated to Grimm, No. 7, "A Good Bargain. " For the "sale to animals"comic episode, see Grimm's notes; Clouston, "Book of Noodles, " p. 148;and Bolte-Polívka, 1 : 60. For the "sale to statue" incident, whichis analogous to our third episode below, see Clouston, ibid. , p. 146;Crane, 379, note 12; Cosquin, 2 : 178. The story follows:-- Juan Loco. A great many years ago there lived a certain fool that went by the nameof Juan Loco. He was the son of a butcher, in so far as the followingexperiences of his are concerned; he had many other experiences thatare not recorded in this story. Juan could not be intrusted with anything, he was such a dunce; but oneday he persuaded his father to let him go out and sell meat. So abouteight in the morning Juan left home with about three pesos' worthof pork, full of many a hopeful expectation. After having wanderedthrough many streets, he noticed that a big horse-fly was following himwith an imploring murmur. Imagining that the fly wanted to buy meat, this sapient vender said to it, "Do you want to buy meat?" The flyanswered with a "buzzzzz. " For Juan this was a sufficient answer:so he left one-third of the pork with the fly, saying that he wascoming back again for his pay. Next he met a hungry and greatly-abusedpig, and he asked it if it wanted to buy meat. The pig merely said, "hack, hack, " and gave a few angry nods, but Juan understood it tobe saying, "Yes:" so he threw it one-half of the meat he had left, with the same warning as he gave the fly, --that he was coming backto collect the price of the meat. His third customer was himself, orhis reflection. Warm, tired, and thirsty from his wanderings, he cameto a well, where he thought he would take a drink. On looking down, however, he saw a man in the bottom of the well. When Juan shoutedto him and made gestures, the man--or his reflection and the echo ofhis own voice--returned some sort of inarticulate sound, and madethe same gestures as Juan. For the third time this sufficed for a"Yes. " So Juan threw the rest of his pork down the well, and said hewould come back for his money. Now comes the collection, which he found to be quite easy. Heentered a dry-goods store, where he saw a fly on the hand of theshop-keeper. Juan talked to the fly and demanded his money. Itdid not answer: so he began chasing it around the room, sometimesstriking at it when it was on some customer's hand. At last, tiredof the disturbance, the shop-keeper paid him off to get rid ofhim. Next Juan came to a garden where there was a pig. With the pighe encountered the same obstinate silence. He began to chase the pig, and he beat it whenever he was near enough to hit it. When the ownerof the animal saw what he was doing, and realized that he was crazy, he paid him off, too. Now, as to his third customer. The reflectionin the pool simply mocked him and made him disgusted. So Juan got along pole and stirred the bottom of the well. When he found that thistreatment simply made his customer disappear, he began shouting at thetop of his voice. Finally the owner of the well came; and, to avoidfurther disturbance, he also paid him off, for every one could easilysee that the vender was crazy (loco) from the way he talked and acted. So Juan went home in ecstasy. He received much praise from his father, who promised to let him sell meat every day; and the poor fellowgloried in being thus praised. For other noodle stories of the Filipinos, see our No. 9 and JAFL20 : 104-106. TALE 50 JUAN AND HIS PAINTED HAT. Narrated by Adolfo Scheerer, a Tagalog from Manila, who heard thestory from their native servant some fifteen years ago. There once lived a man by the name of Juan, who did nothing but foolpeople all the time. Once, when he had only seventy pesos left in hispockets, he determined to resort to the following scheme: he boughta balangut hat (a very cheap straw), and painted it five differentcolors. In the town where Juan was to operate, there were only threestores. He went to each one of them and deposited twenty pesos, saying to the owner of each, "I will deposit twenty pesos in yourstore, and to-morrow afternoon I will bring some friends here withme. We will perhaps take some refreshments or buy some goods, but inany case I will see to it that the total amount of the things we takeis not over the twenty pesos. Then, when we leave, do not ask me topay you for the things. I will simply make you a bow with my hat, and your attendants should thank me with much courtesy. That merebow with my hat is to be the payment. You may keep the twenty pesos, but you must also keep this little plan a secret. " The owners of thethree stores promised. The next day Juan was walking in the street with his painted hat on, when one of his friends met him. "Halloo, Juan!" exclaimed his friend, "where did you get that funny hat?" Juan looked serious, and said, "Don't be foolish! Don't you know thatthis hat is the only means I have of earning a living?" "Means of living?" returned the other. "Why, of course. I can go in any store, take anything I please, and pay for it with a mere bow of my hat. " By this time two other friends of Juan had come along, and theytoo were surprised to see what Juan had on his head. To convincethem of the marvellous character of the hat, Juan took his friendsto one of the stores. There they sat down, and Juan ordered somerefreshments. They ate much, and of the best that the store couldfurnish. After they had had enough, Juan stood up, made a bow to theproprietor with his hat, and then they all left. Then they visitedanother store, where the same thing took place. The friends of Juan were very much astonished, and each wished topossess the hat. One offered him a thousand pesos for it; another, twothousand; and the third, one-half of all his property, which amountedto about five thousand pesos. Juan, of course, was willing to sell itto the highest bidder; but when the sale was about to be concluded, the buyer began to doubt the power of the hat. So he asked Juan totake him to another store to prove once more the qualities of the hat, after which trial, he said, he would pay him the money. Juan tookhis friend to the third store, and the friend was now sure that thehat could really work wonders. So he paid Juan the five thousand pesos. When he had received the money, Juan left his friends, went on boardship, and sailed away to a foreign country. One day the friend whohad bought the hat desired to make a showing with it. So he invitedseveral friends, among them some ladies. He took them to one of thestores, and there ordered some refreshments to be served them. Whenthey had finished, the man bowed with his hat, and started to leave. "Thank you, sir!" said the owner of the store, "but where is mypayment for the refreshments you have just eaten?" The owner of the hat was astonished, and, thinking that perhaps heheld the hat in the wrong way, or else his fingers were not on theright color, he turned the hat around. Then he made another bow. Theowner of the shop now became angry, and began to swear at the man. Theother became excited, twirling the hat around, and holding it in asmany different ways as he could think of. Finally the shop-keeperordered the man arrested. When the owner of the hat heard how Juan had played his trick by payingtwenty pesos in advance, he fainted and became very sick. In the meantime Juan was performing other tricks in some different country. Notes. This droll was without doubt imported from Europe, where it hasa fairly wide distribution. It does not appear hitherto to havebeen found in the Orient. In the European forms we find it both asa separate tale, like our story, and also as a part of the "MasterCheat" cycle, which we have discussed in the notes to No. 20. For acomplete list of the known occurrences of the "hat pays" episode, seeBolte-Polívka, 2 : 10-15, incident D (on Grimm, No. 61). Accordingto their classification, versions from Holland, Denmark, Sweden, Rumania, Serbo-Croatia, Poland, Russia, and Lithuania are known. Seealso Köhler-Bolte, 246, 251 (note 1). TALE 51 JUAN AND CLOTILDE. Narrated by Vicente Hilario, a Tagalog, who heard the story from anold man living in Batangas. In ages vastly remote there lived in a distant land a king of suchprowess and renown, that his name was known throughout the four regionsof the compass. His name was Ludovico. His power was increased twofoldby his attachment to an aged magician, to whom he was tied by strongbonds of friendship. Ludovico had an extremely lovely daughter by the name of Clotilde. Eversince his arrival at the palace the magician had been passionatelyin love with her; but his extreme old age and his somewhat haughtybearing were obstacles in his path to success. Whenever he made loveto her, she turned aside, and listened instead to the thrilling talestold by some wandering minstrel. The magician finally succumbed to theinfirmities of old age, his life made more burdensome by his repeateddisappointments. He left to the king three enchanted winged horses;to the princess, two magic necklaces of exactly the same appearance, of inimitable workmanship and of priceless worth. Not did themagician fall to wreak vengeance on the cause of his death. Beforehe expired, he locked Clotilde and the three magic horses in a hightower inaccessible to any human being. She was to remain in thisenchanted prison until some man succeeded in setting her free. Naturally, King Ludovico wanted to see his daughter before the hourof his death, which was fast approaching. He offered large sums ofmoney, together with his crown and Clotilde's hand, to anybody whocould set her free. Hundreds of princes tried, but in vain. The stonewalls of the tower were of such a height, that very few birds, even, could fly over them. But a deliverer now rose from obscurity and came into prominence. Thisman was an uneducated but persevering peasant named Juan. Hepossessed a graceful form, herculean frame, good heart, and unrivalledingenuity. His two learned older brothers tried to scale the wallsof the tower, but fared no better than the others. At last Juan'sturn came. His parents and his older brothers expostulated with himnot to go, for what could a man unskilled in the fine arts do? ButJuan, in the hope of setting the princess free, paid no attention totheir advice. He took as many of the biggest nails as he could find, a very long rope, and a strong hammer. As he lived in a town severalmiles distant from the capital, he had to make the trip on horseback. One day Juan set out with all his equipment. On the way he met hisdisappointed second brother returning after a vain attempt. Theolder brother tried in every way he could to divert Juan from hispurpose. Now, Juan's parents, actuated partly by a sense of shame ifhe should fail, and partly by a deep-seated hatred, had poisoned hisfood without his knowledge. When he felt hungry, he suspected themof some evil intention: so before eating he gave his horse some ofhis provisions. The poor creature died on the road amidst terriblesufferings, and Juan was obliged to finish the journey on foot. When he arrived at the foot of the tower, he drove a nail into thewall. Then he tied one end of his rope to this spike. In this way hesucceeded in making a complete ladder of nails and rope to the top ofthe tower. He looked for Clotilde, who met him with her eyes floodedwith tears. As a reward for his great services to her, she gave himone of the magic necklaces. While they were whispering words of lovein each other's ears, they heard a deafening noise at the bottom ofthe tower. "Rush for safety to your ladder!" cried Clotilde. "One ofthe fiendish friends of the magician is going to kill you. " But, alas! some wanton hand had pulled out the nails; and thisperson was none other then Juan's second brother. "I am a lost man, "said Juan. "Mount one of the winged horses in the chamber adjoining mine, " saidClotilde. So Juan got on one of the animals without knowing where togo. The horse flew from the tower with such velocity, that Juan hadto close his eyes. His breath was almost taken away. In a few seconds, however, he was landed in a country entirely strange to his eyes. After long years of struggle with poverty and starvation, Juan wasat last able to make his way back to his native country. He wentto live in a town just outside the walls of the capital. A rich oldman named Telesforo hired him to work on his farm. Juan's excellentservice and irreproachable conduct won the good will of his master, who adopted him as his son. At about this time King Ludovico gaveout proclamations stating that any one who could exactly match hisdaughter's necklace should be his son-in-law. Thousands tried, butthey tried in vain. Even the most dextrous and experienced smiths werebaffled in their attempts to produce an exact counterfeit. When word ofthe royal proclamations was brought to Juan, he decided to try. One dayhe pretended to be sick, and he asked Telesforo to go to the palace toget Clotilde's necklace. The old man, who was all ready to serve hisadopted son, went that very afternoon and borrowed the necklace, sothat he might try to copy it. When he returned with the magic article, Juan jumped from his bed and kissed his father. After supper Juan wentto his room and locked himself in. Then he took from his pocket thenecklace which Clotilde had given him in the tower, and compared itcarefully with the borrowed one. When he saw that they did not differin any respect, he took a piece of iron and hammered it until midnight. Early the next morning Juan wrapped the two magic necklaces in a silkhandkerchief, and told the old man to take them to the king. "Bythe aid of the Lord!" exclaimed Clotilde when her father the kingunwrapped the necklaces, "my lover is here again. This necklace, "she said, touching the one she had given Juan, "is not a counterfeit"for it is written in the magician's book of black art that no humanbeing shall be able to imitate either of the magic necklaces. --Where isthe owner of this necklace, old man?" she said, turning to Telesforo. "He is at home, " said Telesforo with a bow. "Go and bring him to the palace, " said Clotilde. Within a quarter of an hour Juan arrived. After paying due respect tothe king, Juan embraced Clotilde affectionately. They were marriedin the afternoon, and the festivities continued for nine days andnine nights. Juan was made crown-prince, and on the death of KingLudovico he succeeded to the throne. King Juan and Queen Clotildelived to extreme old age in peace and perfect happiness. Notes. This Tagalog Märchen appears to be closely related to aneighteenth-century Spanish ballad by Alonso de Morales. The ballad isNo. 1263 in the "Romancero General, " and is entitled, "Las PrincesasEncantadas, y Deslealdad de Hermanos. " Although in general outline thetwo stories are very close to each other, there are some significantdifferences. In the Spanish, the king's name is Clotaldo, and he rules in Syria. Theking builds a very high tower, and puts in it his three beautifuldaughters; then he calls a powerful magician to cast a spell aboutthe place, so that the tower cannot be scaled until the king wishesit to be. Confined in the tower with the princesses are three wingedhorses (o satánicas arpias). The king then issues a proclamation thatwhoever can reach the princesses shall be married to them. The threebrothers that make the attempt are knights from Denmark. The two olderproceed to Syria on horseback, fail, and on their return home meettheir youngest brother making his way leisurely in a bullock-cart. Hetoo is going to try, and is taking with him abundant provisions, many nails, and a rope. After they have tried in rain to persuadehim to return home, they accompany him. [The episode of the poisonedfood is lacking. ] Juan gains the top of the tower, lowers the twoolder princesses, and then, last of all, the youngest, who gives hima necklace before she descends. The treacherous brothers now destroyJuan's means of escape, and make off with the three maidens, leavinghim on the tower. He mounts one of the winged horses, and it flieswith him to a distant country. Making his way back to Syria on foot, he exchanges clothes with a drover, and appears in Clotaldo's kingdomin disguise, pretending to be simple-minded. The king has alreadymarried his two older daughters to Juan's treacherous brothers, andis now trying to persuade his youngest daughter to marry: but shewishes only her rescuer. She paints a necklace in every respect likethe one which she gave Juan, and says that she will marry only when aperson is found who can make a necklace exactly like the picture. Theking sends the painting to an alchemist in the city, and orders him, under penalty of death if he falls, to produce the necklace in twomonths. He is unable to do so, and becomes downcast. Juan, who hasbeen in service as a porter, and is the one who carried the commandof the king to the alchemist, asks him why he is sad. He tells thereason. Juan gives the alchemist his necklace. [The rest is practicallyas in our story. ] There is a sequel to this ballad, No. 1264, which has a closeresemblance to the Tagalog "Juan Tiñoso, " already summarized in thenotes to No. 36. The Spanish story, says the editor of the "Romancero General, " is oneof those founded directly on Oriental material which was transmittedby the Arabs. It is curious that so few of these tales, which havebeen preserved for generations as oral tradition, have made theirway into print. The differences noticeable between our Märchen andthe ballad may be due to a tradition somewhat divergent from that onwhich Alonso de Morales's poem is based. TALE 52 THE POOR MAN AND HIS THREE SONS. Narrated by Gregorio Velasquez, a Tagalog from Pasig, Rizal. He says, "This is a primitive Tagalog fable. I think. I heard it from oldpeople. " Once there lived a poor man who had three sons. When the father was onhis death-bed, he called his sons, and said to them, "My sons, I shalldie very soon; and I shall not be able to leave you much wealth, forwealth I have not. But I will give each one of you something which, if you will only be able to find a place in which it has no equal, will make you happy men. " The father then gave to one a rooster, to another a cat, and to the third a scythe. Then he died. The owner of the scythe was the first to try his fortune and test hisfather's advice. He left his brothers, and went on a journey untilhe came to a town where he saw the people harvesting rice by pullingthe stalks out of the ground. He showed the people the convenience ofthe scythe. They were so delighted and astonished, that they offeredto give him a large sum of money in exchange for the tool. Of coursehe was willing to sell it, and he went home a rich man. The owner of the rooster, seeing the good luck of his brother, next resolved to try his fortune with the bird. Like his brother, he travelled until he came to a town where there was no rooster. Thepeople were very much interested in the rooster's crowing, and askedthe owner why the bird crowed. He said that the bird told the time ofday by its crowing. "The first crow in the night announces midnight, "he said; "the second, three o'clock in the morning; and the thirdcrow announces five o'clock. " The people were very anxious to getthe rooster for their town, and offered to buy it. The owner waswilling, and he returned to his home as rich as his brother who hadsold the scythe. The last brother now set out to try his luck with his cat. At lasthe came to a town where the rats were vexing the people very much. Heshowed them the use of his cat. With wonder the people watched the catkill the rats, and were astounded to see how the rats fled from thisstrange animal. The news of the cat reached the king, who summonedits owner to the palace. The king asked the brother to try his cat onthe rats in the palace, and so the cat was turned loose. In a shorttime all the rats had either been killed or driven away. The kingwanted the cat, and offered to pay a large sum of money for it. Sothe owner of the cat, after the king had paid him, went home as richas his other two brothers. Thus the three brothers became rich, because they followed theirfather's wise advice: select the right place in which to trade. Notes. This story, like the preceding, is clearly an importation from theOccident. The bibliography of the cycle to which it belongs may befound in Bolte-Polívka, 2 : 69-71 (on Grimm, No. 70). German, Breton, French, Flemish, Swedish, Catalan, Serbian, Bulgarian, Czech, Polish, Russian, Lithuanian, and Finnish versions have been recorded. Thestory as a whole does not appear to have been collected from the FarEast hitherto, though separate tales turning on the sale of a cat ina catless country (Dick Whittington type) are found among the Jewsand in Africa. Bolte and Polívka give the bibliography of this lattergroup of stories on pp. 71-76. The oldest form of our story known is that found in Nicholas deTroyes' "Grand Parangon des nouvelles Nouvelles, " No. X, dating from1535. The three things here bequeathed by the father are a cock, a cat, and a sickle, as in our version. I think it probable that the talewas introduced into the Philippines through the medium of a Frenchreligious. The Catalan form differs from the French in mentioning afourth "heirloom, " a raven, and was probably not the parent of ourTagalog version. TALE 53 THE DENIED MOTHER. Narrated by Leopoldo Uichanco, a Tagalog from Calamba, Laguna. (One day little Antonio fell down and sprained his elbow. Hisgrandfather told him to put on his camisa and they would go to TandangFruto, an old manghihilot (a man who pretends to correct dislocatedbones by means of certain prayers). On their way they met a beggarwith a guitar. He sat down on a stone in front of a house and beganto sing. Antonio wished to hear him, and so did the old grandfather:so they stopped and listened. The beggar sang the story of "The DeniedMother" in Tagalog verse. The story is this:--) In a certain country there lived a king who had a pet dog. He lovedthe dog so much and treated it so kindly, that, wherever he went, thedog followed him. In the course of time the dog gave birth to threepuppies. The most striking thing about these new-born creatures wasthat they were real human beings in every particular. So the kingordered them to be baptized. The eldest sister was named Feliza;the second, Juana; and the youngest, Maria. When they grew up intobeautiful young women, they married three princes, each of a differentkingdom. After the marriage-festivities, each went to live in thecountry of her husband. Feliza was very happy: she dressed elegantly, and had all that a womanof her rank could wish for. One day, when her husband was away fromhome, a lean, dirty, spectre-looking dog came to her. It was Feliza'smother, who, after the death of her master the king, had been cast outof the palace. The poor dog had had nothing to eat for many days. Shehad been driven away from every house, and had been frightened bymischievous boys with sticks and stones. Although Feliza's kingdomwas very far away, she had managed, in spite of difficulty, to reachit. She hoped to gain her daughter's pity. "My daughter, " she said, as she ascended the steps of the ladder(!), "have compassion on me! I, your mother, am in a very wretched condition. " "What care I?" returned Feliza. "What business have you to comehere? Don't you know that I will never sacrifice anything for yoursake? Get out of here!" And she kicked the poor dog until it felltumbling to the ground. Feliza did not want her husband to find outthat her mother was a dog. Sadly the dog went away, and decided to go to her daughter Juana'skingdom. The country was far away, but what else could she do? AsJuana was coming out of the church with her husband, she saw the doghurrying after her. Like Feliza, she was ashamed of her mother. Shewhispered to one of the guards to catch the dog and tie it securelyin a distant forest, so that it might no longer annoy her. Not long after this, Maria, the youngest daughter, was riding throughthe forest with her husband. There they found the poor dog cryingand yelping in a pitiful manner. Maria recognized her mother. Shegot out of the carriage, and with her own hands untied the dog. Shewrapped her veil around it, and ordered the carriage to turn backto the palace. "Husband, " she said as she ascended the steps of theroyal residence, "this dog that I am carrying is my mother, so pleaseyour Majesty. " The husband only said, "Thank God!" and not another word. Maria orderedthe cook to prepare delicious food for the dog. She assigned the bestchamber in the palace to the animal. While the dog was eating withMaria, the prince, and the courtiers, the dining-room was suddenlyilluminated with a bright light. The dog disappeared, and in its placestood a beautiful woman in glorious attire. The woman kissed Maria, and said, "I am the dog your mother. God bless you, my good child!" Notes. I can offer no close parallels for this somewhat savage tale, though afew analogies to incidents in our story are to be found in an Indianstory in Frere (No. 2, "A Funny Story"), the first part of which maybe abstracted here for comparison. A certain Rajah and Ranee are sad because they have no children andthe little dog in the palace has no puppies; but at last the Ranee isconfined, and bears two puppies, while the little dog at the same timegives birth to two female infants. In order to keep her offspring fromthe Ranee, who wishes to substitute her own for the dog's, the dogcarries its two daughters to the forest, and there rears them. Whenthey have become of marriageable age, they are found by two princes, who take them away and make them their wives. For twelve years the poordog looks in vain for her lost children. One day the eldest daughterlooks out of her window, and sees a dog running down the street. "Thatmust be my long-lost mother!" she exclaims to herself; and she runsout, gets the animal, bathes it and feeds it. The dog now wants togo visit her younger daughter, although the elder tries in vain todissuade her mother from going. When the younger daughter sees the dog, she says, "That must be my mother! What will my husband think of meif he learns that this wretched, ugly, miserable-looking dog is mymother?" She orders the servants to throw stones at it and drive itaway. Wounded in the head, the dog runs back to her elder daughter, but dies, in spite of the tender care it receives. The daughter nowtries to conceal the body until she can bury it. The husband discoversthe corpse of the dog, but it has become a statue of gold set withdiamonds and other precious stones. He asks where the treasure camefrom. His wife lies, and says, "Oh, it is only a present my parentssent me!" [The rest of the story has nothing to do with ours: it isa variant of the "Toads and Diamonds" cycle (see notes to No. 47). ] It will be noticed that in the Indian tale the rôles of the daughtersare the reverse of what they are in our story. TALE 54 TOMARIND AND THE WICKED DATU. Narrated by Eutiquiano Garcia of Mexico. Pampanga. He says that thisis an old Pampangan tale. Before the Spanish occupation there were in the Philippines manypetty kingdoms headed by native princes known as datus. Luzon, thescene of countless ravages and hard fightings of warlike tribes, wasthe home of Datu Nebucheba. His kingdom--at first only a few squaremiles--was greatly extended by the labor of his young brave warrior, Tomarind. Tomarind had a very beautiful wife, with whom Datu Nebuchebafell in love; but the ruler kept his vile desire secret in his heartfor many years. Many times he thought of getting rid of his warriorTomarind, and thus getting possession of his beautiful wife. One day Tomarind was sent on a dangerous errand. He was orderedto get an enchanted marble ball from one of the caves in a certainmountain. Two monsters of terrible aspect, whose joy was the burning ofvillages, and whose delight was the killing of human beings, guardedthe entrance of that cave. Many persons had entered the door of thatdeath-chamber, but nobody had come from it alive. Suspicious of thecoming danger, Tomarind did not go directly to the cave. He sought thefamous witch of Tipuca, and told her about his situation. Immediatelythe witch performed a sort of diabolical ceremony, gave Tomarind amagic cane, and sent him away. When he reached the cave, those thatguarded the cave received Tomarind very kindly, and they deliveredthe enchanted marble ball to him. "To-morrow, " said Nebucheba to himself, "the wife of Tomarindwill be mine. " Alas for him! very early the next morning Tomarindpresented the marble ball to Datu Nebucheba. "How quickly he executedmy orders!" exclaimed Nebucheba. "What shall I do to destroy thisbrave man? The next time he will not escape the danger. I will askhim to take a letter to my parents, who are living under ground, in the realm of the spirits, " he said to himself. The datu caused a well to be dug, and big stones to be piled nearthe mouth of it. When everything was ready, he summoned the bravewarrior. He gave him the letter, and told him to start the nextmorning. Tomarind went again to the witch of Tipuca. "This is a verygreat task, " said the witch; "but never mind! you will get even withDatu Nebucheba. " That night the witch, with the help of unseen spirits, made a subterranean passage connecting the bottom of the datu's wellwith that of Tomarind's. "Nebucheba, " the witch said to Tomarind, "will ask you to go down into his well; and as soon as you are at thebottom, he will order that the pile of stones be thrown on you. Loseno time, but go in to the subterranean passage that I have preparedfor you. " When morning came, Tomarind went to execute the orders ofthe datu. Now, Nebucheba firmly believed that Tomarind was dead. There wasgreat rejoicing in the datu's house. In the evening, while therevelry was going on, Tomarind appeared with the pretended answerfrom Nebucheba's parents. The letter read, "We wish you to come andsee us here. We have a very beautiful girl for you. " Nebucheba wasgreatly surprised. He made up his mind to go down into the well thenext day. He gathered all his subjects together, and said to them, "I am going to see my parents. If the place there is better than theplace here, I shall not come back. Tomarind will be my successor. " In the morning Nebucheba's subjects took him to the well and loweredhim slowly into it. When he reached the bottom, Tomarind threw bigstones down on him, and Nebucheba was crushed to death. The peoplenever saw him again. Tomarind became datu, and he ruled his subjectswith justice and equity for many years. Note. I know of no variants of this tale, which pretty evidently representsold tribal Pampangan tradition. The device by which Tomarind luresthe wicked datu to his death is not unlike incident J in our No. 20(see notes), but there is clearly no other connection between thetwo stories. PART II FABLES AND ANIMAL STORIES. TALE 55 THE TURTLE AND THE MONKEY. Narrated by Eutiquiano Garcia of Mexico, Pampanga. It was mid-day. The blinding heat of the sun forced all thewater-loving animals--such as pigs, carabaos, and turtles--to go tothe river-banks and there seek to cool themselves in the water. Onthat part of the bank where a big shady tree stood, a monkey and aturtle were having a good time, discussing the past, present, andfuture. Just then they saw a banana-stalk floating by. "Don't you think that it would be a wise thing for us to get thatbanana-stalk and plant it?" said the monkey. "Can you swim?" replied the turtle. "No, I can't, but you can, " said the monkey. "I will get the banana-tree, " said the turtle, "on condition thatwe divide it. You must allow me to have the upper part, where theleaves are. " The monkey agreed; but when the stalk was brought toshore, the monkey took the leaves himself, and gave the turtle onlythe roots. As the humble turtle was unable to fight the monkey, allhe could do was to pick up his share and take it to the woods andplant it. It was not strange that the monkey's part died, while thatof the turtle brought forth clusters of ripe bananas in time. When the monkey learned that the bananas were ripe, he went to visithis friend the turtle. "I will give you half the bananas, " said theturtle, "if you will only climb the stalk and get the fruit for me. " "With great pleasure, " replied the monkey. In less than a minute hewas at the top of the tree. There he took his time, eating all hecould, and stopping now and then to throw a banana-peeling down tohis friend below. What could the poor turtle do? It was impossiblefor him to climb. "I know what I'll do!" he said to himself. He gathered pointed sticks, and set them all around the base of the tree. Then he cried out to themonkey, saying, "The hunters are coming! The hunters are coming!" Themonkey was very much frightened, so he jumped down in the hope ofescaping; but he was pierced by the sharp sticks, and in a few hourshe died. Thus the turtle got his revenge on the selfish monkey. When the monkey was dead, the turtle skinned him, dried his meat, andsold it to the other monkeys in the neighborhood. But, in taking offthe skin, the turtle was very careless: he left here and there partsof the fur sticking to the meat; and from this fact the monkeys whichhad bought the meat judged the turtle guilty of murder of one of theirbrethren. So they took the turtle before their chief, and he was tried. When the turtle's guilt had been established, the monkey-chief orderedhim to be burned. "Fire does not do me any harm, " said the turtle. "Don't you see thered part on my back? My father has burned me many times. " "Well, if fire doesn't harm him, cut him to pieces, " said themonkey-chief angrily. "Neither will this punishment have any effect on me, " continued thewise turtle. "My back is full of scars. My father used to cut me overand over again. " "What can we do with him?" said the foolish monkeys. At last thebrightest fellow in the group said, "We will drown him in the lake. " As soon as the turtle heard this, he felt happy, for he knew thathe would not die in the water, However, he pretended to be verymuch afraid, and he implored the monkeys not to throw him into thelake. But he said to himself, "I have deceived all these foolishmonkeys. " Without delay the monkeys took him to the lake and threwhim in. The turtle dived; and then he stuck his head above the surfaceof the water, laughing very loud at them. Thus the turtle's life was saved, because he had used his brains indevising a means of escape. The Monkey and the Turtle. Narrated by Bienvenido Gonzales of Pampanga. He heard the story fromhis younger brother, who heard it in turn from a farmer. It is commonin Pampanga. Once there lived two friends, --a monkey and a turtle. One day they sawa banana-plant floating on the water. The turtle swam out and broughtit to land. Since it was but a single plant and they had to divide it, they cut it across the middle. "I will have the part with the leaves on, " said the monkey, thinkingthat the top was best. The turtle agreed and was very well pleased, butshe managed to conceal her joy. The monkey planted his part, the topof the tree; and the turtle planted hers, the roots. The monkey's plantdied; but that of the turtle grew, and in time bore much fine fruit. One day, since the turtle could not get at the bananas, she askedthe monkey to climb the tree and bring down the bananas. In returnfor this service she offered to give him half the fruit. The monkeyclambered up the tree, but he ate all the fruit himself: he did notgive the turtle any. The turtle became very angry, waiting in vain;so she collected many sharp sticks, and stuck them in the trunk of thetree. Then she went away. When the monkey slid down to the ground, he injured himself very badly on the sharp sticks; so he set off tofind the turtle and to revenge himself. The monkey looked for a long time, but finally found the turtle undera pepper-plant. As the monkey was about to strike her, she said, "Keep quiet! I am guarding the king's fruits. " "Give me some!" said the monkey. "Well, I will; here are some!" said the turtle. "But you must promiseme not to chew them until I am far away; for the king might see you, and then he would punish me. " The monkey agreed. When the turtle wasa long way off, he began to chew the peppers. They were very hot, and burned his mouth badly. He was now extremely angry, and resolvedthat it would go hard with the turtle when he should catch her. He searched all through the woods and fields for her. At last hefound her near a large snake-hole. The monkey threatened to kill theturtle; but she said to him, "Friend monkey, do you want to wear theking's belt?" "Why, surely! Where is it?" said the monkey. The turtle replied, "It will come out very soon: watch for it!" Assoon as the snake came out, the monkey caught it; but the snakerolled itself around his body, and squeezed him nearly to death. Hefinally managed to get free of the snake; but he was so badly hurt, that he swore he would kill the turtle as soon as he should find her. The turtle hid herself under a cocoanut-shell. The monkey was by thistime very tired, so he sat down on the cocoanut-shell to rest. As hesat there, he began to call loudly, "Turtle, where are you?" The turtle answered in a low voice, "Here I am!" The monkey looked all around him, but he saw nobody. He thought thatsome part of his body was joking him. He called the turtle again, and again the turtle answered him. The monkey now said to his abdomen, "If you answer again when I don'tcall you, stomach, I'll punish you. " Once more he called the turtle;and once more she said, "I am here!" This was too much for the monkey. He seized a big stone, and began tohit his belly with it. He injured himself so much, that he finallydied. The Monkey and the Turtle. Narrated by José M. Katigbak of Batangas, Batangas. This is a genuineTagalog story, he says, which he heard from his friend Angel Reyes. Once upon a time there was a turtle who was very kind and patient. Hehad many friends. Among them was a monkey, who was very selfish. Healways wanted to have the best part of everything. One day the monkey went to visit the turtle. The monkey asked hisfriend to accompany him on a journey to the next village. The turtleagreed, and they started early the next morning. The monkey did nottake much food with him, because he did not like to carry a heavyload. The turtle, on the contrary, took a big supply. He advised themonkey to take more, but the monkey only laughed at him. After theyhad been travelling five days, the monkey's food was all gone, so theturtle had to give him some. The monkey was greedy, and kept askingfor more all the time. "Give me some more, friend turtle!" he said. "Wait a little while, " said the turtle. "We have just finished eating. " As the monkey made no reply, they travelled on. After a few minutesthe monkey stopped, and said, "Can't you travel a little faster?" "I can't, for I have a very heavy load, " said the turtle. "Give me the load, and then we shall get along more rapidly, " saidthe monkey. The turtle handed over all his food to the monkey, whoran away as fast as he could, leaving the turtle far behind. "Wait for me!" said the turtle, doing his best to catch his friend;but the monkey only shouted, "Come on!" and scampered out of sight. Theturtle was soon very tired and much out of breath, but he kept on. Themonkey climbed a tree by the roadside, and looked back. When he sawhis friend very far in the rear, he ate some of the food. At lastthe turtle came up. He was very hungry, and asked the monkey forsomething to eat. "Come on a little farther, " said the selfish monkey. "We will eatnear a place where we can get water. " The turtle did not say anything, but kept plodding on. The monkey ran ahead and did the same thing asbefore, but this time he ate all the food. "Why did you come so late?" said the monkey when the turtle cameup panting. "Because I am so hungry that I cannot walk fast, " answered theturtle. "Will you give me some food?" he continued. "There is no more, " replied the monkey. "You brought very little. Iate all there was, and I am still hungry. " As the turtle had no breath to waste, he continued on the road. Whilethey were on their way, they met a hunter. The monkey saw the hunterand climbed a tree, but the man caught the turtle and took it homewith him. The monkey laughed at his friend's misfortune. But thehunter was kind to the turtle: he tied it near a banana-tree, andgave it food every hour. One day the monkey happened to pass near the house of the hunter. Whenhe saw that his friend was tied fast, he sneered at him; but afterhe had remained there a few hours, and had seen how the turtle wasfed every hour, he envied the turtle's situation. So when night came, and the hunter was asleep, the monkey went up to the turtle, and said, "Let me be in your place. " "No, I like this place, " answered the turtle. The monkey, however, kept urging and begging the turtle, so thatfinally the turtle yielded. Then the monkey set the turtle free, and tied himself to the tree. The turtle went off happy; and themonkey was so pleased, that he could hardly sleep during the nightfor thinking of the food the hunter would give him in the morning. Early the next morning the hunter woke and looked out of his window. Hecaught sight of the monkey, and thought that the animal was stealinghis bananas. So he took his gun and shot him dead. Thus the turtlebecame free, and the monkey was killed. MORAL: Do not be selfish. Notes. The story of these two opponents, the monkey and the turtle, iswidespread in the Philippines. In the introduction to a collectionof Bagobo tales which includes a version of this fable, Laura WatsonBenedict says (JAFL 26 [1913] : 14), "The story of 'The Monkey andthe Turtle' is clearly modified from a Spanish source. " In this noteI hope to show not only that the story is native in the sense thatit must have existed in the Islands from pre-Spanish times, but alsothat the Bagobo version represents a connecting link between theother Philippine forms and the original source of the whole cycle, a Buddhistic Jataka. Merely from the number of Philippine versionsalready collected, it seems reasonable to suspect that the story isMalayan: it is found from one end of the Archipelago to the other, andthe wild tribes have versions as well as the civilized. In additionto our one Tagalog and two Pampangan versions, five other Philippineforms already exist in print, and may be cited for comparison. Theseare the following:-- (d) Bagobo, "The Monkey and the Tortoise" (JAFL 26 : 58). (e) Visayan, "Ca Matsin and Ca Boo-ug" (JAFL 20 : 316). (f) Tagalog, "The Monkey and the Turtle" (JAFL 21 : 46). (g) Tinguian, "The Turtle and the Monkey" (Cole, 195, No. 77). (k) Tagalog, Rizal's "Monkey and the Turtle. " [100] Before discussing the origin of the story, we may examine the differentincidents found in the Philippine versions. That they vary considerablymay be seen from the following list:-- A The division of the banana-stalk: monkey takes top; and turtle, roots. Monkey's share dies, turtle's grows, or (A1) monkey and turtletogether find banana-tree growing; turtle unable to climb, but monkeyeasily gets at the fruit. B Monkey steals turtle's bananas and will not give him any, or (B1)sticks banana up his anus and throws it to turtle, or (B2) drops hisexcrement into turtle's mouth. C Turtle, in revenge, plants sharp stakes (or thorns) around base ofthe banana-tree; and when monkey descends, he is severely injured, or (C1) he is killed. D Turtle sells monkey-flesh to other monkeys; either his trick isdiscovered accidentally by the monkeys, or (D1) the turtle jeers themfor eating of their kind. E Turtle is sentenced to death. He says, "You may burn me or pound me, but for pity's sake don't drown me!" The monkeys "drown" the turtle, and he escapes. F The monkeys attempt to drink all the water in the lake, so as toreach the turtle: they burst themselves and perish. Or (F1) theyget a fish to drain the pond dry; fish is punctured by a bird, waterrushes out, and monkeys are drowned. Or (F2) monkeys summon all theother animals to help them drink the lake dry. The animals put leavesover the ends of their urethras, so that the water will not flow out;but a bird pecks the leaves away, and the monkeys turn to revengethemselves on the bird. (F3) They catch him and pluck out all hisfeathers; but the bird recovers, and revenges himself as below (G). G Monkeys and other animals are enticed to a fruit-tree in a meadow, and are burned to death in a jungle fire kindled by the turtle andhis friend the bird. H Episode of guarding king's fruit-tree or bread-tree (Chile peppers). J Episode of guarding king's belt (boa-constrictor). K Turtle deceives monkey with his answers, so that the monkey thinkspart of his own body is mocking him. Enraged, he strikes himself witha stone until he dies. L Turtle captured by hunter gets monkey to exchange places with himby pointing out the advantages of the situation. Monkey subsequentlyshot by the hunter. These incidents are distributed as follows: Version (a) ABC1DE Version (b) ABCHJK Version (c) (Opening different, but monkey greedy as in B) L Version (d) A1B2C1D1EF2F3G Version (e) ABC1DEF1 Version (f) A1BC (glass on trunk of tree) EF (monkey in his rage leaps after turtle and is drowned) Version (g) AB1C1 (sharp shells) DEF (monkeys dive in to catch fish when they see turtle appear with one in his mouth, and are drowned). Incidents K and a form of J are found in the story of "The Turtle and the Lizard" (Cole, 196) The incidents common to most of these versions are some form ofABCDEF; and these, I think, we must consider as integral parts of thestory. It will be seen that one of our versions (c) properly does notbelong to this cycle at all, except under a very broad definition ofthe group. In all these tales the turtle is the injured creature:he is represented as patient and quiet, but clever. The monkey isdepicted as selfish, mischievous, insolent, but stupid. In general, although the versions differ in details, they are all the same story, in that they tell how a monkey insults a turtle which has done himno harm, and how he finally pays dearly for his insult. The oldest account I know of, telling of the contests betweenthe monkey and the turtle, is a Buddhist birth-story, the"Kacchapa-jataka, " No. 273, which narrates how a monkey insulted atortoise by thrusting his penis down the sleeping tortoise's throat, and how the monkey was punished. Although this particular obscenejest is not found in any of our versions, I think that there is atrace of it preserved in the Bagobo story. The passage runs thus(loc. Cit. Pp. 59-60): "At that all the monkeys were angry [incidentD], and ran screaming to catch the tortoise. But the tortoise hid underthe felled trunk of an old palma brava tree. As each monkey passedclose by the trunk where the tortoise lay concealed, the tortoise said, 'Drag (or lower) your membrum! Here's a felled tree. ' Thus everymonkey passed by clear of the trunk, until the last one came by; andhe was both blind and deaf. When he followed the rest, he could nothear the tortoise call out, and his membrum struck against the fallentrunk. He stopped, and became aware of the tortoise underneath. Thenhe screamed to the rest; and all the monkeys came running back, and surrounded the tortoise, threatening him. " This incident, in itspresent form obscure and unreasonable (it is hard to see how followingthe tortoise's directions would have saved the monkeys from injury, and how the blind and deaf monkey "became aware" of the tortoise justbecause he hit the tree), probably originally represented the tortoiseas seizing the last monkey with his teeth (present form, "his membrumstruck against the fallen trunk"), so that in this way the monkeybecame painfully aware of the tortoise's close proximity. Hence hisscreams, too, --of pain. With incident B2 two other Buddhist storiesare to be compared. The "Mahisa-jataka, " No. 278, tells how an impudentmonkey voids his excrement on a patient buffalo (the Bodhisatta) undera tree. The vile monkey is later destroyed when he plays the sametrick on another bull. In the "Kapi-jataka, " No. 404, a bad monkeydrops his excrement first on the head and then into the mouth of apriest, who later takes revenge on the monkey by having him and allhis following of five hundred destroyed. All in all, the agreementin general outline and in some details between these Hindoo storiesand ours justifies us, I believe, in assuming without hesitation thatour stories are descended directly from Buddhistic fables, possiblythese very Jatakas. Compare also the notes to Nos. 48 and 56. For a Celebes variant of the story of "The Monkey and the Turtle, "see Bezemer, p. 287. The sources of the other incidents, which I have not found in theBuddhistic stories, I am unable to point out. However, many of themoccur in the beast tales of other Oriental and Occidental countries:for instance, incident E is a commonplace in "Brer Rabbit" storiesboth in Africa and America, whence it has made its way into the talesof the American Indians (see, for example, Honeÿ, 82; Cole, 195, note;Dähnhardt, 4 : 43-45); incident J and another droll episode found inan Ilocano story--"king's bell" (= beehive) motif--occur in a Milanautale from Sarawak, Borneo, "The Plandok, Deer, and the Pig" (Roth, 1 :347), and in two other North Borneo stories given by Evans (p. 474), "Plandok and Bear" and "Plandok and Tiger. " In Malayan stories ingeneral, the mouse-deer (plandok) is represented as the cleverestof animals, taking the rôle of the rabbit in African tales, and ofthe jackal in Hindoo. In the Ilocano story referred to, both theseincidents--"king's belt" and "king's bell"--are found, though therest of the tale belongs to the "Carancal" group (No. 3; see alsoNo. 4 [b]), Incident L is found among the Negroes of South Africa(Honeÿ, 84, where the two animals are a monkey and a jackal). Withincident G compare a Tibetan story (Ralston, No. XLII), where mentake counsel as to how to kill a troop of monkeys that are destroyingtheir corn. The plan is to cut down all the trees which stand aboutthe place, one Tinduka-tree only being allowed to remain. A hedge ofthorns is drawn about the open space, and the monkeys are to be killedinside the enclosure when they climb the tree in search of food. Themonkeys escape, however; for another monkey goes and fires the village, thus distracting the attention of the men. Incident D, the Thyesteanbanquet, is widespread throughout European saga and Märchen literature:but even this incident Cosquin (I : xxxix) connects with India throughan Annamite tale. With incident F3 compare a story from British NorthBorneo (Evans, 429-430), in which the adjutant-bird (lungun) and thetortoise revenge themselves on monkeys. The monkeys pull out all of thebird's feathers while it is asleep. In two months the feathers grow inagain, and the bird seeks vengeance. It gets the tortoise to help itby placing its body in a large hole in the bottom of a boat, so thatthe water will not leak in; the bird then sails the boat. The monkeyswant a ride, and the bird lets forty-one of them in. When the boat isout in the ocean and begins to roll, the bird advises the monkeys totie their tails together two and two and sit on the edge of the boatto steady it. Then the bird flies away, the tortoise drops out of thehole, and the boat sinks. All the monkeys are drowned but the odd one. TALE 56 THE MONKEY AND THE CROCODILE. Tagalog Version. Narrated by Engracio Abasola of Manila. He heard the story fromhis nephew. One day, while a clever monkey was searching for his food along theriver-bank, he saw a tall macopa-tree laden with ripe fruits. Thetree was standing just by the shore of a river where a young crocodilelived. After eating all the fruit he wanted, the monkey climbed downthe tree. He suddenly conceived the desire of getting on the otherside of the wide river, but he found no means by which to cross. Atlast he saw the crocodile, who had just waked up from his siesta;and the monkey said to him in a friendly way, "My dear crocodile, will you do me a favor?" The crocodile was greatly surprised by this amicable salutation of themonkey. However, he answered humbly, "Oh, yes! If there is anything Ican do for you, I shall be glad to do it. " The monkey then told thecrocodile that he wanted to reach the other side of the river. Thenthe crocodile said, "I'll take you over with all my heart. Just siton my back, and we'll go at once. " When the monkey was firmly seated on the crocodile's back, they begantheir trip. In a short while they reached the middle of the stream, and the crocodile began to laugh aloud. "Now, you foolish monkey!" itsaid, "I'll eat your liver and kidneys, for I'm very hungry. " Themonkey became nervous; but he concealed his anxiety, and said, "Tobe sure! I thought myself that you might be hungry, so I prepared myliver and kidneys for your dinner; but unfortunately, in our hasteto depart, I left them hanging on the macopa-tree. I'm very glad thatyou mentioned the matter. Let us return, and I'll get you the food. " The foolish crocodile, convinced that the monkey was telling thetruth, turned back toward the shore they had just left. When they werenear, the monkey nimbly jumped on to the dry land and scampered upthe tree. When the crocodile saw how he had been deceived, he said, "I am a fool. " Zambal Version. Narrated by Leopoldo Uichanco, a Tagalog, who heard the story froma native of Zambales. One stormy day a monkey was standing by the shore of a river, wonderinghow he could get to the other side. He could not get over by himself;for the water was deep, and he did not know how to swim. He lookedabout for some logs; but all he saw was a large crocodile with itsmouth wide open, ready to seize him. He was very much frightened;but he said, "O Mr. Crocodile! pray, do not kill me! Spare my life, and I will lead you to a place where you can get as many monkeys aswill feed you all your life. " The crocodile agreed, and the monkey said that the place was on theother side of the river. So the crocodile told him to get on his back, and he would carry him across. Just before they reached the bank, themonkey jumped to land, ran as fast as he could, and climbed up a treewhere his mate was. The crocodile could not follow, of course: so hereturned to the water, saying, "The time will come when you shall pay. " Not long afterwards the monkey found the crocodile lying motionless, as if dead. About the place were some low Chile pepper-bushes loadedwith numerous bright-red fruits like ornaments on a Christmas tree. Themonkey approached the crocodile, and began playing with his tail;but the crocodile made a sudden spring, and seized the monkey sotightly that he could not escape. "Think first, think first!" said themonkey. "Mark you, Mr. Crocodile! I am now the cook of his Majesty theking. Those bright-red breads have been intrusted to my care, " and themonkey pointed to the pepper-shrubs. "The moment you kill me, the kingwill arrive with thousands of well-armed troops, and will punish you. " The crocodile was frightened by what the monkey said. "Mr. Monkey, I did not mean to harm you, " he said. "I will set you free if you willlet me eat only as many pieces of bread as will relieve my hunger. " "Eat all you can, " responded the monkey kindly. "Take as many as youplease. They are free to you. " Without another word, the crocodile let the monkey go, and rushedat the heavily-laden bushes. The monkey slipped away secretly, and climbed up a tree, where he could enjoy the discomfiture of hisvoracious friend. The crocodile began to cough, sneeze, and scratchhis tongue. When he rushed to the river to cool his mouth, the monkeyonly laughed at him. MORAL: Use your own judgment; do not rely on the counsel of others, for it is the father of destruction and ruin. Notes. Like the monkey and the turtle, the monkey and the crocodile havebeen traditional enemies from time immemorial. In our present groupof stories, however, the rôles are reversed: the monkey is clever;the water-animal (crocodile), cruel and stupid. Two very earlyforms of this tale are the "Vanarinda-jataka, " No. 57, which tellshow the crocodile lay on a rock to catch the monkey, and how thelatter outwitted the crocodile; and the "Sumsumara-jataka, " No. 208, in which a crocodile wanted the heart of a monkey, and the monkeypretended that it was hanging on a fig-tree. From the Buddhisticwritings the story made its way into the famous collection knownas the "Kalilah and Dimnah, " of which it forms the ninth chapterin De Sacy's edition, and the fifth section in the later Syriacversion (English translation by I. G. N. Keith-Falconer, Cambridge, 1885). In the "Pancatantra" this story forms the framework for thefourth book. For a discussion of the variations this tale underwentwhen it passed over into other collections and spread through Europe, see Benfey, 1 : 421 ff. Apparently Benfey did not know of these twoBuddhistic birth-stories; but he has shown very ingeniously that mostof the fables in the "Pancatantra" go back to Buddhistic writings. Norcan there be any doubt in this case, either, though it is not to besupposed that the five hundred and forty-seven Jatakas were inventedby the Buddhistic scribes who wrote them down. Many of them are farolder than Buddhism. Our Zambal form of the story does not represent the purest version. Avariant much closer to the Buddhistic and close to the Tagalog is atale collected by Wenceslao Vitug of Lubao, Pampanga. He says thatthe story is very common throughout his province, and is well knownin the Visayas. His version follows in abstract form:-- A crocodile goes out to look for a monkey-liver for his wife, who isconfined at home. As the crocodile starts to cross a stream, a monkeyasks for passage on its back. The crocodile gladly complies, and, on arriving in mid-stream, laughs at the credulous monkey, and tellshim that he must have a monkey-liver. The monkey says, "Why didn't youtell me before? There's one on a tree near the bank we just left. " Thesimple crocodile went back to the bank, whereupon the monkey escapedand scrambled up into a tree to laugh at the crocodile. The crocodilethen tried to "play dead, " but he could not fool the monkey. Nexthe decided to go to the monkey's house. The monkey, suspecting hisdesign, said aloud, "When no one is in my house, it answers when Icall. " The crocodile inside was foolish enough to answer when themonkey called to his house, and the monkey ran away laughing. Our Zambal story has evidently been contaminated with the story of"The Monkey and the Turtle;" for it lacks the characteristic incidentof the monkey-heart (or liver), and contains incident H from ourNo. 55. However, it does preserve an allusion to the principal episodeof the cycle, --in the ride the monkey takes on the crocodile's backacross the stream. Other Oriental versions of the "heart on tree"incident are the following: Chinese, S. Beal's "Romantic Legendof Sâkya Buddha" (London, 1875), pp. 231-234, where a dragon takesthe place of the crocodile; Swahili, Steere, p. I, where, insteadof a crocodile, we have a shark (so also Bateman, No. I); Japanese, W. E. Griffis's "Japanese Fairy World, " p. 144, where the sea-animalis a jelly-fish. An interesting Russian variant, in which a fox takesthe place of the monkey, is printed in the Cambridge Jataka, 2 : 110. Once upon a time the king of the fishes was wanting in wisdom. Hisadvisers told him that, once he could get the heart of a fox, hewould become wise. So he sent a deputation consisting of the greatmagnates of the sea, --whales and others. "Our king wants your adviceon some state affairs. " The fox, flattered, consented. A whale tookhim on his back. On the way the waves beat upon him. At last he askedwhat they really wanted. They said what their king really wantedwas to eat his heart, by which he hoped to become clever. He said, "Why didn't you tell me that before? I would gladly sacrifice my lifefor such a worthy object. But we foxes always leave our hearts athome. Take me back, and I'll fetch it. Otherwise I'm sure your kingwill be angry. " So they took him back. As soon as he got near to theshore, he leaped on land, and cried, "Ah, you fools! Have you everheard of an animal not carrying his heart with him?" and ran off. Thefish had to return empty. A reminiscence of this incident is also found in Steel-Temple, No. XXI, "The Jackal and the Partridge, " where a partridge induces a crocodileto carry her and the jackal across a river, and en route suggeststhat he should upset the jackal, but at last dissuades him by sayingthat the jackal had left his life behind him on the other shore. Related to our Zambal story are two modern Indian folk-tales inwhich a jackal is substituted for the monkey (this substitution isanalogous to the Indian substitution of the jackal for the Philippinesmonkey in the "Puss-in-Boots" cycle). In the first of these--Frere, No. XXIV, "The Alligator and the Jackal"--we have the incident ofthe house answering when the owner calls. In Steel-Temple, No. XXXI, "The Jackal and the Crocodile, " the jackal makes love to the crocodile, and induces her, under promise of marriage, to swim him across a streamto some fruit he wants to eat. When she has brought him back, he saysthat he thinks it may be a long time before he can make arrangementsfor the wedding. The crocodile, in revenge, watches till he comesto drink, and then seizes him by the leg. The jackal tells herthat she has got hold of a root instead of his leg: so she lets go, and he escapes. Next she goes to his den to wait for him, and shamsdead. When the jackal sees her, he says that the dead always wag theirtails. The crocodile wags hers, and the jackal skips off. Closelyconnected with this last is a story by Rouse, No. 20, "The CunningJackal, " only here the jackal's opponent is a turtle. The original, unadapted story runs thus as given in the notes by Mr. Rouse:-- Jackal sees melons on the other side of the river. Sees atortoise. "How are you and your family?"--"I am well, but I haveno wife. "-"Why did you not tell me? Some people on the other sidehave asked me to find a match for their daughter. "--"If you meanit, I will take you across. " Takes him across on his back. Whenthe melons are over (gone?), the jackal dresses up a jhan-tree as abride. "There is your bride, but she is too modest to speak till I amgone. " Tortoise carries him back. Calls to the stump. No answer, --Goesup and touches it. Finds it a tree. Vows revenge. As jackal drinks, catches his leg. "You fool! you have got hold of a stump by mistake;see, here is my leg!" pointing to stump. Tortoise leaves hold, Jackalescapes. Tortoise goes to jackal's den. Jackal returns, and seesthe footprints leading into the den. Piles dry leaves at the mouth, and fires them. Tortoise expires. Compare also a Borneo tale of a mouse-deer and a crocodile (Evans, 475). In a Santal story (Bompas, No. CXXIII, "The Jackal and theLeopards") a jackal tricks some leopards. In the second half heoutwits a crocodile. Crocodile seizes jackal's leg. Jackal: "What afool of a crocodile to seize a tree instead of my leg!" Crocodilelets go, and jackal escapes. Crocodile hides in a straw-stack towait for jackal. Jackal comes along wearing a sheep-bell it hasfound. Crocodile says, "What a bother! Here comes a sheep, and Iam waiting for the jackal. " Jackal hears the exclamation, bums thestraw-stack, and kills the crocodile. The "Vanarinda-jataka, " No. 57, contains what I believe is theoriginal of the "house-answering owner" droll episode in our Pampanganvariant. The monkey suspected the crocodile of lurking on the rockto catch him: so he shouted, "Hi, rock!" three times, but receivedno answer. Then he said, "How comes it, Friend Rock, that you won'tanswer me to-day?" The crocodile, thinking that perhaps it was thecustom of the rock to return the greeting, answered for the rock;whereupon the monkey knew of his presence, and escaped by a trick. The"house-answering owner" episode is also found in a Zanzibar tale of"The Hare and the Lion" (Bateman, No. 2, pp. 42-43). The hare heresuggests a Buddhistic source. Of all the modern Oriental forms of the story, our Tagalog version andPampangan variant are closest to the Jatakas, and we may concludewithout hesitation that they mark a direct line of descent fromIndia. The fact that the story is popular in many parts of the Islandsmakes it highly improbable that it was re-introduced to the Orientthrough a Spanish translation of the "Kalilah and Dimnah. " For further bibliography and discussion of this cycle, see Dähnhardt, 4 : 1-26. TALE 57 THE MONKEYS AND THE DRAGON-FLIES. Narrated by Pedro D. L. Sorreta, a Bicol from Albay, who says thatthe story is very common in the island of Catanduanes. One day, when the sun was at the zenith and the air was very hot, a poor dragon-fly, fatigued with her long journey, alighted to reston a branch of a tree in which a great many monkeys lived. While shewas fanning herself with her wings, a monkey approached her, and said, "Aha! What are you doing here, wretched creature?" "O sir! I wish you would permit me to rest on this branch whilethe sun is so hot, " said the dragon-fly softly. "I have been flyingall morning, and I am so hot and tired that I can go no farther, "she added. "Indeed!" exclaimed the monkey in a mocking tone. "We don't allow anyweak creature such as you are to stay under our shelter. Go away!" hesaid angrily, and, taking a dry twig, he threw it at the poor creature. The dragon-fly, being very quick, had flown away before the cruelmonkey could hit her. She hurried to her brother the king, and toldhim what had happened. The king became very angry, and resolved tomake war on the monkeys. So he despatched three of his soldiers tothe king of the monkeys with this challenge:-- "The King of the Monkeys. "Sir, --As one of your subjects has treated my sister cruelly, I am resolved to kill you and your subjects with all speed. "DRAGON. " The monkey-king laughed at the challenge. He said to the messengers, "Let your king and his soldiers come to the battle-field, and theywill see how well my troops fight. " "You don't mean what you say, cruel king, " answered themessengers. "You should not judge before the fight is over. " "What fools, what fools!" exclaimed the king of the monkeys. "Goto your ruler and tell him my answer, " and he drove the poor littlecreatures away. When the king of the dragon-flies received the reply, he immediatelyordered his soldiers to go to the battle-field, but without anythingto fight with. Meanwhile the monkeys came, each armed with a heavystick. Then the monkey-king shouted, "Strike the flying creatureswith your clubs!" When King Dragon heard this order, he commanded hissoldiers to alight on the foreheads of their enemies. Then the monkeysbegan to strike at the dragon-flies, which were on the foreheads oftheir companions. The dragon-flies were very quick, and were not hurtat all: but the monkeys were all killed. Thus the light, quick-witteddragon-flies won the victory over the strong but foolish monkeys. Notes. A Visayan variant, "The Ape and the Firefly" (JAFL 20 : 314) showsthe firefly making use of the same ruse the dragon-flies employ toget the monkeys to slay one another. The first part of this variantis connected with our No. 60. The "killing fly on head" incident wehave already met with in No. 9, in the notes to which I have pointedout Buddhistic parallels. It also occurs in No. 60 (d). In a Germanstory (Grimm, No. 68, "The Dog and the Sparrow") the sparrow employsthe same trick to bring ruin and death on a heartless wagoner whohas cruelly run over the dog. A closer analogue is the Celebes fable of "The Butterfly and the TenMonkeys, " given in Bezemer, p. 292. Our story belongs to the large cycle of tales in which is representeda war between the winged creatures of the air and the four-footedbeasts. In these stories, as Grimm says in his notes to No. 102, "TheWillow-Wren and the Bear, " "the leading idea is the cunning of thesmall creatures triumphing over the large ones . . . . The willow-wrenis the ruler, for the saga accepts the least as king as readily asthe greatest. " For the bibliography of the cycle and related cycles, see Bolte-Polívka, 1 : 517-519, and 2 : 435-438, to which add the"Latukika-jataka, " No. 357, which tells how a quail brought aboutthe destruction of an elephant that had killed her young ones. I aminclined to think that the Bicol and Visayan stories belonging to thisgroup are native--at least, have not been derived through the Spanish. I have another Visayan story, however, relating a war between theland and the air creatures, which may possibly have come from theOccident. It was narrated by José R. Cuadra, and runs thus:-- The Battle between the Birds and the Beasts. A great discussion once took place between the lion, king of theland-animals, and the bat, king of the air-animals, over the relativestrength of each. The lion claimed to be more powerful than the bat, while the bat claimed to be more powerful than the lion. The finaloutcome was a declaration of war. The lion then called a generalmeeting of all his subjects. Among them were tigers, leopards, elephants, carabaos, wolves, and other fierce land-animals. The carabaowas appointed leader of the army. Each animal in turn made a speech tothe king, promising a sure victory for him. At the same time the batalso called a general meeting of his subjects. There were present allkinds of birds and insects. The leadership of the army was given to thebees and the wasps. Early in the morning the two opposing armies wereassembled on the battle-field. At a given signal the battle began. Theland-animals tried to chase the air-animals, but in vain, for theycould not leave the ground. The bees and wasps were busy stingingthe eyes and bodies of their enemy. At last the land-animals retireddefeated, because they could not endure longer their severe punishment. TALE 58 THE MONKEY, THE TURTLE, AND THE CROCODILE. Narrated by Vicente Hilario, a Tagalog from Batangas. He heard thestory from his father, who said that it is common among the countrypeople around Batangas town. There was once a monkey who used to deceive everybody whom he met. Asis the case with most deceivers, he had many enemies who tried tokill him. One day, while he was walking in the streets of his native town, hemet in a by-lane a turtle and a crocodile. They were so tired that theycould hardly breathe. "I'll try to deceive these slow creatures of theearth, " said the monkey to himself. So said, so done. He approachedthe crocodile and turtle, and said to them, "My dear sirs, you areso tired that you can hardly move! Where did you come from?" The two travellers were so much affected by the kind words of themonkey, that they told him all about themselves with the greatestcandor imaginable. They said, "We are strangers who have just madea long journey from our native town. We don't know where to get foodor where to spend this cold night. " "I'll conduct you to a place where you can spend the night and getall you want to eat, " said the monkey. "All right, " said the two travellers. "Lead on! for we are very hungryand at the same time very tired. " "Follow me, " said the crafty monkey. The turtle and the crocodile followed the monkey, and soon he broughtthem to a field full of ripe pumpkins. "Eat all the pumpkins you want, and then rest here. Meanwhile I'll go home and take my sleep, too. " While the two hungry travellers were enjoying a hearty meal, the ownerof the plantation happened to pass by. When he saw the crocodile, he called to his laborers, and told them to bring long poles andtheir bolos. The turtle clung to the tail of the crocodile, and awaythey went. "Don't cling to my tail! Don't cling to my tail!" said thecrocodile. "I cannot run fast if you cling to my tail. Let go! forthe men will soon overtake us. " "I have to cling to your tail, " said the turtle, "or else there willbe no one to push you. " But their attempt to escape was unsuccessful. The men overtook themand killed them both. Such was the unhappy end of the turtle andthe crocodile. MORAL: Never trust a new friend or an old enemy. Notes. I know of no exact parallels for this story, though the characterof the monkey as depicted here is similar to that in No. 55. Comparewith it the rôle of the deceitful jackal in some of the South Africanstories (e. G. , Metelerkamp, No. V; Honeÿ, 22, 24, 45, 105, etc. ). Thismay be a sort of "compensation story, " manufactured long ago, however, in which the monkey gets even with his two traditional opponents, the crocodile and the turtle. TALE 59 THE IGUANA AND THE TURTLE. Narrated by Sixto Guico of Binalonan, Pangasinan, who says that thestory is fairly common among the Pangasinanes. Once upon a time there lived two good friends, --an iguana and aturtle. They always went fishing together. One day the turtle invitedthe iguana to go catch fish in a certain pond that he knew of. Afterthey had been there about two hours, the old man who owned the pondcame along. The iguana escaped, but the turtle was caught. The oldman took the turtle home, tied a string around its neck, and fastenedit under the house. Early in the morning the iguana went to look for his friend theturtle. The iguana wandered everywhere looking for him, and finallyhe found him under the old man's house, tied to a post. "What are you doing here, my friend?" said the iguana. "That old man wants me to marry his daughter, but I do not want tomarry her, " said the turtle. Now, the iguana very much wanted a wife, and he was delighted at thischance. So he asked the turtle to be allowed to take his place. Theturtle consented. So the iguana released the turtle, and was tied upin his place. Then the turtle made off as fast as he could. When the old man woke up, he heard some one saying over and over again, "I want to marry your daughter. " He became angry, and went down underthe house to see who was talking. There he found the iguana saying, "I want to marry your daughter. " The old man picked up a big stickto beat its head, but the iguana cut the string and ran away. On his way he came across the turtle again, who was listening tothe sound produced by the rubbing of two bamboos when the windblew. "What! are you here again?" said the iguana. "Be quiet!" said the turtle. "I am listening to the pipe of mygrandfather up there. Don't you hear it?" The iguana wanted to see the turtle's grandfather, so he climbedup the tree, and put his mouth between the two bamboos that wererubbing together. His mouth was badly pinched, and he fell down tothe ground. The turtle meanwhile had disappeared. MORAL: This teaches that the one who believes foolishly will beinjured. Notes. This story is doubtless native. A Tinguian tale related to ours isgiven by Cole (No. 78), whose abstract runs thus:-- A turtle and lizard go to stem ginger. The lizard talks so loudlythat he attracts the attention of the owner. The turtle hides; but thelizard runs, and is pursued by the man. The turtle enters the house, and hides under a cocoanut-shell. When the man sits on the shell, theturtle calls. He cannot discover source of noise, and thinks it comesfrom his testicles. He strikes these with a stone, and dies. The turtleand the lizard see a bees' nest. The lizard hastens to get it, andis stung. They see a bird-snare, and turtle claims it as the necklaceof his father. Lizard runs to get it, but is caught and killed. Some of the incidents found in the Tinguian story we have met within No. 55; e. G. , episodes K, J, L, and "king's bell. " Indeed, thereappears to be a close connection between the "Monkey and Turtle"group and this story. A Borneo tale of the mouse-deer (plandok), small turtle (kikura), long-tailed monkey (kra), and bear containsthe "king's necklace" incident, and many other situations worthy ofnotice. A brief summary of the droll, which may be found in Roth, 1 : 342-346, is here given:-- The Kikura deceives the Plandok with the necklace sell (snare), andthe Plandok is caught. When the hunter comes up, the little animalfeigns death, and is thrown away. Immediately it jumps up, and isoff to revenge itself on the turtle. It entices the turtle intoa covered pit by pretending to give it a good place to sleep. Manexamining pitfall discovers turtle, and fastens it with a forkedstick. Monkey comes along, exchanges places with the turtle, butescapes with his life by feigning dead, as did the Plandok. Monkey, turtle, and Plandok go fishing. Monkey steals ride across stream onback of good-natured fish, which he later treacherously kills. Thethree friends prepare the fish, and Bruin comes along. Fearing thesize of the bear's appetite, they send him to wash the pan; and whenhe returns, fish, monkey, turtle, and mouse-deer have disappeared. The escape of snared animals and birds by shamming dead, and thenmaking off when the bunter or fowler throws them aside as worthless, is commonly met with in Buddhistic fables. TALE 60 THE TRIAL AMONG THE ANIMALS. Narrated by Domingo Pineda of Pampanga. In ancient times Sinukuan, the judge of the animals, lived in one ofthe caves of Mount Arayat. He had formerly lived in a neighboring town;but, since he was so brave and strong, the people began to envy him, then to hate him. At last they made so many plots against his life, that he gave up all his property and friends in the town, and wentto live in Mount Arayat, where he devoted all his time to gainingthe friendship of the animals there. Now, it was not hard for Sinukuan to win the love of the animals, forhe had the power of changing himself into whatever form he pleased;and he always took the form of those animals who came to him. Itwas not long before all the animals realized the power, wisdom, and justice of their good companion, so they made him their judge. One day a bird came to Sinukuan's court, and asked Sinukuan topunish the frog for being so noisy during the night, while it wastrying to sleep. Sinukuan summoned the troublesome frog, and askedhim the reason for his misbehavior. The frog answered respectfully, "Sir, I was only crying for help, because the turtle was carryinghis house on his back, and I feared that I might be buried under it. " "That is good enough reason, " said Sinukuan; "you are free. " The turtle was the next to be summoned to Sinukuan's court. On hisarrival, he humbly replied to the question of the judge, "HonorableJudge, I carried my house with me, because the firefly was playingwith fire, and I was afraid he might set fire to my home. Is it notright to protect one's house from fire?" "A very good reason; you are free, " said Sinukuan. In the same way the firefly was brought to court the next day, andwhen the judge asked him why he was playing with fire, he said ina soft voice, "It was because I have no other means with which toprotect myself from the sharp-pointed dagger of the mosquito. " Thisseemed a reasonable answer, so the firefly was liberated too. Finally the mosquito was tried; and, since he did not have any goodreason to give for carrying his dagger, Sinukuan sentenced himto three days' imprisonment. The mosquito was obliged to submit;and it was during this confinement of the mosquito that he lost hisvoice. Ever since, the male mosquito has had no voice; and he hasbeen afraid to carry his dagger, for fear of greater punishment. The Pugu's Case. Narrated by Bienvenido Tan of Manila, who got the story from Pampanga. "Why, horse, " said the pugu (a small bird), "did you touch my eggs, so that now they are broken?" "Because, " said the horse, "the cock crowed, and I was startled. " "Why, cock, " said the pugu, "did you crow, so that the horse wasstartled and broke my eggs?" "Because, " said the cock, "I saw the turtle carrying his house;that made me crow. " "Why, turtle, " said the pugu, "did you carry your house with you, so that the cock crowed, and the horse was startled and broke my eggs?" "Because, " said the turtle, "the firefly was carrying fire, and Iwas afraid that he would burn my house. " "Why, firefly, " said the pugu, "did you bring fire, so that the turtlewas frightened and carried his house, and the cock crowed when hesaw him, and the horse was startled and broke my eggs?" "Because, " said the firefly, "the mosquito will sting me if I haveno light. " "Why, mosquito, " said the pugu, "did you try to sting the firefly, so that he had to carry fire, so that the turtle was frightened andcarried his house, so that the cock laughed at the turtle, so thatthe horse was startled and broke my eggs?" "Because, " said the mosquito, "Juan put up his mosquito-net, andthere was nobody for me to sting except the firefly (alipatpat. )" "Why, Juan, " said the pugu, "did you put up your mosquito-net? Themosquito could not sting you, and tried to harm the firefly; thefirefly brought fire; the turtle was frightened, and carried hishouse with him; the cock crowed when he saw the turtle; the horsewas startled when he heard the cock, and broke my eggs. " "Because, " said Juan, "I did not care to lose any blood. " Why Mosquitoes Hum and Try to get into the Holes of our Ears. Narrated by Fermin Torralba, a Visayan from Tagbilaran, Bohol. He heard the story from an old man of his province. A long time ago, when the world was much quieter and younger than itis now, people told and believed many strange stories about wonderfulthings which none of us have ever seen. In those very early times, in the province of Bohol, there lived a creature called Mangla;[101] he was king of the crabs. One night, as he was very tired and sleepy, Mangla ordered his oldsheriff, Cagang, [102] leader of the small land-crabs, to call hisfollowers, Bataktak, [103] before him. Although the sheriff was old, yet he brought them all in in a very short time. Then Mangla saidto the Bataktak, "You must all watch my house while I am sleeping;but do not make any noise that will waken me. " The Bataktak said, "We are always ready to obey you. " So Mangla went to sleep. While he was snoring, it began to rain so hard that the guards couldnot help laughing. The king awoke very angry; but, as he was stillvery tired and sleepy, he did not immediately ask the Bataktak whythey laughed. He waited till morning came. So, as soon as the sunshone, he called the Bataktak, and said to them, "Why did you laughlast night? Did I not tell you not to make any noise?" The Bataktak answered softly, "We could not help laughing, becauselast night we saw our old friend Hu-man [104] carrying his houseon his shoulder. " On account of this reasonable reply, the kingpardoned the Bataktak. Then he called his sheriff, and told him tosummon Hu-man. In a short time he came. The king at once said to him, "What did you do last night?" "Sir, " replied Hu-man humbly, "I was carrying my house, becauseAninipot [105] was bringing fire, and I was afraid that my onlydwelling would be burned. " This answer seemed reasonable to the king, so he pardoned Hu-man. Then he told his sheriff Cagang to summonAninipot. When Aninipot appeared, the king, with eyes flashing withanger, said to the culprit, "Why were you carrying fire last night?" Aninipot was very much frightened, but he did not lose his wits. In atrembling voice he answered, "Sir, I was carrying fire, because Lamoc[106] was always trying to bite me. To protect myself, I am going tocarry fire all the time. " The king thought that Aninipot had a goodreason, so he pardoned him also. The king now realized that there was a great deal of trouble brewingin his kingdom, of which he would not have been aware if he hadnot been awakened by the Bataktak. So he sent his sheriff to getLamoc. In a short time Cagang appeared with Lamoc. But Lamoc, beforehe left his own house, had told all his companions to follow him, for he expected trouble. Before Lamoc reached the palace, the king wasalready shouting with rage, so Lamoc approached the king and bit hisface. Then Mangla cried out, "It is true, what I heard from Bataktak, Hu-man, and Aninipot!" The king at once ordered his sheriff to killLamoc; but, before Cagang could carry out the order, the companionsof Lamoc rushed at him. He killed Lamoc, however, and then ran tohis home, followed by Lamoc's friends, who were bent on avenging themurder. As Cagang's house was very deep under the ground, Lamoc'sfriends could not get in, so they remained and hummed around the door. Even to-day we can see that at the doors of the houses of Cagang andhis followers there are many friends of Lamoc humming and trying togo inside. It is said that the Lamoc mistake the holes of our earsfor the house of Cagang, and that that is the reason mosquitoes humabout our ears now. A Tyrant. Narrated by Facundo Esquivel of Jaen, Nueva Ecija. This is a Tagalogstory. Once there lived a tyrannical king. One of his laws prohibited thepeople from talking loudly. Even when this law had been put in force, he still was not satisfied: so he ordered the law to be enforcedamong the animals. One of his officers once heard a frog croak. The officer caughtthe frog and carried it before the king. The king began the trialby saying, "Don't you know that there is a law prohibiting men andanimals from making a noise?" "Yes, your Majesty, " said the frog, "but I could not help laughingto see the snail carrying his house with him wherever he goes. " The king was satisfied with the frog's answer, so he dismissed him andcalled the snail. "Why do you always carry your house with you?" askedthe king. "Because, " said the snail, "I am always afraid the firefly is going toburn it. " The king next ordered the firefly to appear before him. Theking then said to the firefly, "Why do you carry fire with you always?" "Because the mosquitoes will bite me if I do not carry this fire, "said the firefly. This answer seemed reasonable to the king, so hesummoned the mosquito. When the mosquito was asked why he was alwaystrying to bite some one, he said, "Why, sir, I cannot live withoutbiting somebody. " The king was tired of the long trial, so with the mosquito hedetermined to end it. After hearing the answer of the mosquito, he said, "From now on you must not bite anybody. You have no rightto do so. " The mosquito tried to protest the sentence, but the kingseized his mallet and determined to crush the mosquito with it. Whenthe mosquito saw what the king was going to do, he alighted on theforehead of the king. The king became very angry at this insult, and hit the mosquito hard. He killed the mosquito, but he also putan end to his own tyranny. MORAL: It is foolish to carry matters to extremes. Notes. A fifth form (e) of this "clock" story is "The Bacuit's Case, " narratedby W. Vitug of Lubao, Pampanga. As I have this tale only in abstract, I give it here in that form:-- The bacuit (small, light gray bird which haunts marshes and ponds)went to the eagle-king and brought suit against the frog because thelatter croaked all night, thus keeping the bacuit awake. The frog saidhe croaked for fear of the turtle, who always carried his house withhim. The turtle, being summoned, explained that he carried his housewith him for fear that the firefly would set it on fire. The firefly, in turn, showed that it was necessary for him to carry his lamp inorder to find his food. There is a striking agreement of incident in all these stories, as may be seen from the following abstracts of the versions. Version a (Pampango), "Trial among Animals. "Bird vs. Frog; frog vs, turtle; turtle vs. Firefly; fireflyvs. Mosquito. Version b (Pampango), "The Pugu's Case. "Pugu vs. Horse; horse vs. Cock; cock vs. Turtle; turtle vs. Firefly, firefly vs. Mosquito; mosquito vs. Juan. Version c (Visayan), "Why Mosquitoes Hum. "Crab vs. Frogs; frogs vs. Snail; snail vs. Firefly; fireflyvs. Mosquito. Version d (Tagalog) "A Tyrant". King's officer vs. Frog; frog vs. Snail; snail vs. Firefly; fireflyvs. Mosquito. Version e (Pampango), "The Bacuit's Case. "Bacuit vs. Frog; frog vs. Turtle; turtle vs. Firefly. With the exception of the substitution of snail for turtle, and crabfor bird, in the Tagalog and Visayan versions, four of these forms (a, c, d, e) are practically identical. Pampango e lacks the fourth linkin the chain (firefly vs. Mosquito). Pampango b adds one link (horsevs. Cock), and substitutes cock for frog; the method of narrationvaries somewhat from the others, also. The punishment of the mosquitodiffers in a, c, and d. "The Trial among Animals" develops into a"just-so" story, and may be a connecting link between a Tinguian fable(Cole, No. 84) and two Borneo sayings (Evans, 447). In the Tinguian, a mosquito came to bite a man. The man said, "You are very little, and can do nothing to me. " The mosquito answered, "If you had no ears, I would eat you. " The Bajan (Borneo) saying is, "Mosquitoes do notmake their buzzing unless they are near men's ears; and then they say, 'If these were not your ears, I would swallow you. '" The Dusun version(Borneo) is, "The mosquito says, 'If these were not your horns, Iwould swallow you. '" The "killing fly on face" droll episode, whichterminates the Tagalog version (d), we have already met with twice, Nos. 9 and 57 (q. V. ). The link "firefly vs. Mosquito" is found inthe Visayan story "The Ape and the Firefly" (JAFL 20 : 314). There can be no question but that this cycle is native to the Islands, and was not imported from the Occident. A Malayan story given by Skeat(Fables and Folk-Tales from an Eastern Forest, 9-12), "Who Killedthe Otter's Babies?" is clearly related to our tales, at least inidea and method:-- The mouse-deer (plandok) is charged with killing the otter's babiesby trampling them to death, but excuses himself by saying that he wasfrightened because the woodpecker sounded his war-gong. In the trialbefore King Solomon, the above facts come out, and the woodpecker isasked why he sounded the war-gong. WOODPECKER. Because the great lizard was wearing his sword. GREAT LIZARD. Because the tortoise had donned his coat of mail. TORTOISE. Because King Crab was trailing his three-edged pike. KING CRAB. Because Crayfish was shouldering his lance. CRAYFISH. Because Otter was coming down to devour my children. Thus the cause of the death of the otter's children is traced to theotter himself. Another Far-Eastern story from Laos (French Indo-China), entitled"Right and Might" (Fleeson, 27), is worth notice:-- A deer, frightened by the noise of an owl and a cricket, flees throughthe forest and into a stream, where it crushes a small fish almost todeath. The fish complains to the court; and the deer, owl, cricket, and fish have a lawsuit. In the trial comes out this evidence: As thedeer fled, he ran into some dry grass, and the seed fell into the eyeof a wild chicken, and the pain caused by the seed made the chickenfly up against a nest of red ants. Alarmed, the red ants flew out todo battle, and in their haste bit a mongoose. The mongoose ran intoa vine of wild fruit, and shook several pieces of it on the head ofa hermit, who sat thinking under a tree. The hermit then asked thefruit why it fell, and the fruit blamed the mongoose; mongoose blamedants; ants blamed chicken; chicken blamed seed; seed blamed deer;deer blamed owl. "O Owl!" asked the hermit, "why didst thou frightenthe deer?" The owl replied, "I called but as I am accustomed to call;the cricket, too, called. " Having heard the evidence, the judge says, "The cricket must replace the crushed parts of the fish and make itwell, " as he, the cricket, called and frightened the deer. Since thecricket is smaller and weaker than the owl or the deer, he had tobear the penalty. TALE 61 THE GREEDY CROW. Narrated by Agapito O. Gaa, from Taal, Batangas. He heard the storyfrom an old Tagalog man who is now dead. One day a crow found a piece of meat on the ground. He picked itup and flew to the top of a tree. While he was sitting there eatinghis meat, a kasaykasay (a small bird) passed by. She was carrying adead rat, and was flying very fast. The crow called to her, and said, "Kasaykasay, where did you get that dead rat that you have?" But thesmall bird did not answer: she flew on her way. When the crow sawthat she paid no attention to him, he was very angry; and he calledout, "Kasaykasay, Kasaykasay, stop and give me a piece of that rat, or I will follow you and take the whole thing for myself!" Still thesmall bird paid no attention to him. At last, full of greed and rage, the crow determined to have the rat by any means. He left the meat hewas eating, and flew after the small creature. Although she was onlya little bird, the Kasaykasay could fly faster than the crow--so hecould not catch her. While the crow was chasing the Kasaykasay, a hawk happened to passby the tree where the crow had left his meat. The hawk saw the meat, and at once seized it in his claws and flew away. Although the crow pursued the Kasaykasay a long time, he could notovertake her: so at last he gave up his attempt, and flew back tothe tree where he had left his meat. But when he came to the spot, and found that the meat was gone, he was almost ready to die ofdisappointment and hunger. By and by the hawk which had taken themeat passed the tree again. He called to the crow, and said to him, "Mr. Crow, do you know that I am the one who took your meat? If not, I will tell you now, and I am very sorry for you. " The crow did not answer the hawk, for he was so tired and weak thathe could hardly breathe. The moral of this story is this: Do not be greedy. Be contented withwhat you have, and do not wish for what you do not own. Notes. This fable appears to be distantly related to the European fableof "The Dog and his Shadow. " More closely connected, however, is an apologue incorporated in a Buddhistic birth-story, the"Culladhanuggaha-jataka, " No. 374. In this Indian story, -- An unfaithful wife eloping with her lover arrives at the bank of astream. There the lover persuades her to strip herself, so that hemay carry her clothes across the stream, which he proceeds to do, but never returns. Indra, seeing her plight, changes himself intoa jackal bearing a piece of meat, and goes down to the bank of thestream. In its waters fish are disporting; and the Indra-jackal, layingaside his meat, plunges in after one of them. A vulture hoveringnear seizes hold of the meat and bears it aloft; and the jackal, returning unsuccessful from his fishing, is taunted by the woman, who had observed all this, in the first gatha:-- "O jackal so brown! most stupid are you; No skill have you got, not knowledge, nor wit; Your fish you have lost, your meat is all gone, And now you sit grieving all poor and forlorn. " To which the Indra-jackal repeats the second gatha:-- "The faults of others are easy to see, But hard indeed our own are to behold; Thy husband thou hast lost, and lover eke, And now, I ween, thou grievest o'er thy loss. " The same story is found in the "Pancatantra" (V, viii; see Benfey, I : 468), whence it made its way into the "Tuti-nameh. " It does notappear to be known in the Occident in this form (it is lacking in the"Kalilah and Dimnah"). Although the details of our story differ from those of the Indianfable of "The Jackal and the Faithless Wife, " the general outlinesof the two are near enough to justify us in supposing a rather closeconnection between them. I know of no European analogues nearly soclose, and am inclined to consider "The Greedy Crow" a native Tagalogtale. From the testimony of the narrator, it appears that the fableis not a recent importation. TALE 62 THE HUMMING-BIRD AND THE CARABAO. Narrated by Eusebio Lopez, a Tagalog from the province of Cavite. One hot April morning a carabao (water-buffalo) was resting under theshade of a quinine-tree which grew near the mouth of a large river, when a humming-bird alighted on one of the small branches above him. "How do you do, Friend Carabao?" said the humming-bird. "I'm very well, little Hum. Do you also feel the heat of this Aprilmorning?" replied the carabao. "Indeed, I do, Friend Carabao! and I am so thirsty, that I have comedown to drink. " "I wonder how much you can drink!" said the carabao jestingly. "Youare so small, that a drop ought to be more than enough to satisfy you. " "Yes, Friend Carabao?" answered little Hum as if surprised. "I betyou that I can drink more than you can!" "What, you drink more than I can, you little Hum!" "Yes, let us try! You drink first, and we shall see. " So old carabao, ignorant of the trick that was being played on him, walked to the bank of the river and began to drink. He drank anddrank and drank; but it so happened that the tide was rising, and, no matter how much he swallowed, the water in the river kept gettinghigher and higher. At last he could drink no more, and the humming-birdbegan to tease him. "Why, Friend Carabao, you have not drunk anything. It seems to methat you have added more water to the river instead. " "You fool!" answered the carabao angrily, "can't you see that mystomach is almost bursting?" "Well, I don't know. I only know that you have added more water thanthere was before. But it is now my turn to drink. " But the humming-bird only pretended to drink. He knew that the tidewould soon be going out, so he just put his bill in the water, andwaited until the tide did begin to ebb. The water of the river began tofall also. The carabao noticed the change, but he could not comprehendit. He was surprised, and agreed that he had been beaten. Little Humflew away, leaving poor old Carabao stupefied and hardly able to move, because of the great quantity of water he had drunk. Notes. That this story was not imported from the Occident is pretty clearlyestablished by the existence in North Borneo of a tale almost identicalwith it. The Borneo fable, which is told as a "just-so" story, andis entitled "The Kandowei [rice-bird] and the Kerbau [carabao], "may be found in Evans (pp. 423-424). It runs about as follows:-- The bird said to the buffalo, "If I were to drink the water of astream, I could drink it all. "--"I also, " said the buffalo, "couldfinish it; for I am very big, while you are very small. "--"Very well, "said the bird, "tomorrow we will drink. " In the morning, when the waterwas coming down in flood, the bird told the buffalo to drink first. Thebuffalo drank and drank; but the water only came down the faster, and at length he was forced to stop. So the buffalo said to the bird, "You can take my place and try, for I cannot finish. " Now, the birdwaited till the flood had gone down; and when it had done so, he puthis beak into the water and pretended to drink. Then he waited tillall the water had run away out of the stream, and said to the buffalo, "See, I have finished it!" And since the bird outwitted the buffaloin this manner, the buffalo has become his slave, and the bird rideson his back. I know of no other Philippine versions, but I dare say that manyexist between Luzon and Mindanao. TALE 63 THE CAMANCHILE AND THE PASSION. Narrated by Fernando M. Maramag of Ilagan, Isabella province. He saysthat this is an Ilocano story. Once upon a time there grew in a forest a large camanchile-tree [107]with spreading branches. Near this tree grew many other trees withbeautiful fragrant flowers that attracted travellers. The camanchilehad no fragrant flowers; but still its crown was beautifully shaped, for the leaves received as much light as the leaves of the othertrees. But the beauty of the crown proved of no attraction totravellers, and they passed the tree by. One day Camanchile exclaimed aloud, "Oh, what a dreary life I lead! Iwould that I had flowers like the others, so that travellers wouldvisit me often!" A vine by the name of Passion, which grew near by, heard Camanchile's exclamation. Now, this vine grew fairly closeto the ground, and consequently received "only a small amount oflight. Thinking that this was its opportunity to improve its condition, it said, "Camanchile, why is your life dreary?" "Ah, Passion!" replied Camanchile, "just imagine that you wereunappreciated, as I am! Travellers never visit me, for I have noflowers. " "Oh, that's easy!" said Passion. "Just let me climb on you, and I'lldisplay on your crown my beautiful flowers. Then many persons willcome to see you. " Camanchile consented, and let Passion climb up onhim. After a few days Passion reached the top of the tree, and sooncovered the crown. A few months later Camanchile realized that he was being smothered: hecould not get light, so he asked Passion to leave him. "O Passion! whatpain I am in! I can't get light. Your beauty is of no value. I ambeing smothered: so leave me, I beg of you!" Passion would not leave Camanchile, however, and so Camanchile died. MORAL: Be yourself. Note. With this story compare the "Palasa-jataka, " No. 370, which tells how aJudas-tree was destroyed by the parasitic growth of a banyan-shoot. Thegeneral idea is the same in both stories, though I hardly suspect thatours is descended from the Indian. The situation of a tree choked todeath by a parasite is such a commonplace in everyday experience, thata moral story based on it might arise spontaneously almost anywhere. TALE 64 AUAC AND LAMIRAN. Narrated by Anastacia Villegas of Arayat, Pampanga. She heard the storyfrom her father, and says that it is well known among the Pampangans. Once Auac, a hawk, stole a salted fish which was hanging in thesun to dry. He flew with it to a branch of a camanchile-tree, where he sat down and began to eat. As he was eating, Lamiran, a squirrel who had his house in a hole at the foot of the tree, saw Auac. Lamiran looked up, and said, "What beautiful shiny blackfeathers you have, Auac!" When he heard this praise, the hawk lookedvery dignified. Nevertheless he was much pleased. He flutteredhis wings. "You are especially beautiful, Auac, when you walk; foryou are very graceful, " continued the squirrel. Auac, who did notunderstand the trick that was being played on him, hopped along thebranch with the air of a king. "I heard some one say yesterday thatyour voice is so soft and sweet, that every one who listens to yoursong is charmed. Please let me hear some of your notes, you handsomeAuac!" said the cunning Lamiran. Auac, feeling more proud and dignifiedthan ever, opened his mouth and sang, "Uac-uac-uac-uac!" As he utteredhis notes, the fish in his beak fell to the ground, and Lamiran got it. A heron which was standing on the back of a water-buffalo near by sawthe affair. He said, "Auac, let me give you a piece of advice. Donot always believe what others tell you, but think for yourself;and remember that 'ill-gotten gains never prosper. '" Notes. This is the old story of the "Fox and Crow [and cheese], " thebibliography for which is given by Jacobs (2 : 236). Jacobs sees aconnection between this fable and two Buddhistic apologues:-- (1) The "Jambu-khadaka-jataka, " No. 294, in which we find a fox(jackal) and a crow flattering each other. The crow is eating jambus, when he is addressed thus by the jackal:-- "Who may this be, whose rich and pleasant notes Proclaim him best of all the singing birds, Warbling so sweetly on the jambu-branch, Where like a peacock he sits firm and grand!" The crow replies, -- "'Tis a well-bred young gentleman who knows To speak of gentlemen in terms polite! Good sir, --whose shape and glossy coat reveal The tiger's offspring, --eat of these, I pray!" Buddha, in the form of the genius of the jambu-tree, comments thuson their conversation:-- "Too long, forsooth, I've borne the sight Of these poor chatterers of lies, -- The refuse-eater and the offal-eater Belauding each other. " (2) The "Anta-jataka, " No. 295, in which the rôles are reversed, thecrow wheedling flesh from the jackal; here, too, the Buddha commentsas above. Our Pampangan story is of particular interest because of the moralizingof the heron at the end, making the form close to that of the twoJatakas. Possibly our story goes back to some old Buddhistic fablelike these. The squirrel (or "wild-cat, " as Bergafio's "Vocabulario, "dated 1732, defines lamiran) is not a very happy substitution for theoriginal ground-animal, whatever that was; for the squirrel could reacha fish hanging to dry almost as easily as a bird could. Besides, squirrels are not carnivorous. Doubtless the older meaning of"wild-cat" should be adopted for lamiran. PART III "JUST-SO" STORIES. TALE 65 WHY THE ANT IS NOT SO VENOMOUS AS THE SNAKE. Narrated by Francisco M. Africa of Lipa, Batangas. This is a Tagalogstory. God first created the earth. Then he took a rock from the earthand threw it on the terrestrial surface. When the rock was brokeninto many small pieces, he breathed into them the breath of life, and they became living creatures. At first these creatures, thoughdiffering in shapes and sizes, were not given different powers. Among these creatures of God's were the snake and the ant. One daythe snake went to God to ask for power. It said, "I come to thee, O God! to ask for thy favor. The world thou hast just created is wildwith confusion. I have come to ask thee to give me the special powerto kill all those that are rebellious and troublesome. " "Go back to your fellow-creatures!" answered God. "Hereafter you areendowed with the power to store in your teeth this poison. When youbite the vile and contemptible, inject into the wound some of thispoison, and they will be killed; but first of all, observe theiractions, and be conscientious and thoughtful. " Then God gave thesnake the poison. The snake returned to the earth in great joy. When the ant heard that the snake was endowed with such power, it atonce went to God to ask that the same privilege be granted it. The antfound God on his heavenly throne, instructing his host of angels. Theant approached God, and addressed him thus: "O thou almighty God! mybrother the snake has been granted a great privilege by thee. Whyart thou so unkind to me? Give me the same power, and I will be ofgreat aid to the snake in destroying sinners. " God, thinking thatthe snake might need an assistant, gave the ant the same privilegethat he had given the snake. The ant was so greatly overjoyed, that it ran as fast as it couldto the earth. When God saw it running, he called to the ant, but itpaid no attention to him. Then God, being very much enraged, took awaysome of the ant's power, lest the ant might use it unreasonably. Andso to-day the ant's bite is not so poisonous as the snake's. Notes. Another form of this story, recorded by Andrea Silva, also of Lipa, Batangas, runs as follows:-- In the olden times, when this great universe was still young, theinhabitants of this Archipelago had a sacred belief in a superiorgod whom they called Bathala. He was the creator of all things. One day Bathala called the animals one by one, and bestowed upon each agift, or the power of doing something. To the bird he gave the power tofly. Next Bathala called the ant, likewise intending to bestow on itmore power than on any other animals, because it was so very small;but the ant was the most stupid and lazy of all creatures. It didnot pay any attention to the summons of the god, but pretended tobe deaf. Whereupon Bathala became so angry that he called the snakeand gave to it the wonderful power that he had intended to give theant. "You, Sir Snake, shall seldom be caught by any person, for youshall have the power of being very nimble. Besides, every one shallbe afraid of you. " When finally the ant appeared before the god, asking him for thegift he had promised, Bathala said, "O you poor, tiny, imprudentcreature! Since you disobeyed your god, from now on you and yourtribe shall meet with death very often, for you shall be pinched bythose whom you bite. " And so it is to-day that we pinch to death the ants whenever theybite us. The narrator testified that she heard the story from an old woman inher town of Lipa. So far as I know, this "just-so" fable of "The Antand the Snake and God" has not been recorded outside of Lipa, Batangas;and I am inclined to believe that it represents old local tradition. TALE 66 WHY LOCUSTS ARE HARMFUL. Narrated by Francisco M. Africa. During the dawn of humanity, some angels headed by Satanas revoltedagainst God. They wanted to establish a kingdom for themselves. Ina battle against the army of God, in which God himself was present, Satanas threw a handful of sand into God's face; but the heavenlymonarch just laughed, and said, "I turn the sand back to thee. Theparticles shall become the scourge of all ages to thee and to thyfollowers, O Satanas!" No sooner had God uttered these words than the particles of sandbecame a mighty swarm of locusts, that flew in all directions. Suchwas the beginning of the pest. Notes. A tribal Bicol-story narrated by Maximina Navarro of Albay runs thus:-- The Origin of Locusts. Many years ago there lived a head man whose home was situated in avery fertile valley, all the inhabitants of which he governed. He wasnot a good ruler, however; for he was so greedy, that he wanted tohoard up all the rice produced by his people. Every year, therefore, he squeezed from his subjects as much rice as he could get, so thatat the end of four years his granaries were full to bursting. Ithappened that in the fifth year the crop failed, and the people knewthat they should starve unless their ruler would let them have ricefrom his barns. At first they were afraid to go petition the head man, for they feared that he would refuse them; but, when nearly one-halfof the children had died from starvation, they agreed to send somerepresentatives to beg for rice. Seven men were chosen to be the ambassadors. When they reachedthe house of the datu, for so they called their ruler, they askedfor admittance, crying that they wanted rice for their wives andchildren. When the datu heard their cry, he went to the door andmade a motion as if he would knock the petitioners off the ladderleading to the house. He lost his balance and fell, striking hishead sharply on the bottom of the ladder. Thinking that he was dead, the seven men made no attempt to help him, but went home, proclaimingthat soon there would be rice enough for all. But the datu was not dead, only badly stunned. The next morning, as hewas walking around his granaries, they exploded with a loud noise; andall the rice flew away in the form of insects, and vanished from hissight. This kind of insect which originated from the rice we call doron(from the Spanish word duro), on account of the toughness of its skin. A more intelligible version of this story is the following relatedby Felix de la Llana, who was told it by an old farmer of Candelaria, Zambales. It appears to represent old Pagan tradition modified somewhatby Christianity. The Origin of Locusts. When all the surface of the earth was yet a wilderness and the peoplewere very few, there lived a farmer who wished to become rich all atonce. So he told his wife to pray to Kayamanan, the goddess of riches, to give them fortune. One night the goddess with arms extended appeared to them in a dream, and advised the ambitious farmer to build six large barns. Thenshe went to the goddess of plenty, Kainomayan, and asked her togive this farmer abundant crops. When the farmer harvested his ricethe next season, he was astounded to find that the crop more thanfilled his six barns. So delighted was he, and so greedy, that heand his wife thought no more of the source of their good fortune, and they neglected to celebrate a feast in honor of God and hisgoddesses. He felt like a powerful monarch, and did not wish to workany more. However, his riches did not last long, as we shall see. One day the goddess Kayamanan disguised herself, and in the form of abeggar came to the house of the rich farmer. She begged him to let herrest for a little while under his roof, for she had been travelling inmany countries, she said. When she asked for some remnants of rice toeat, the ungrateful farmer said to her, "Get off my grounds! don't comehere to bother me! If you don't leave at once, I shall let this dogloose, and you will be its food. " The poor beggar went away withouta word, but she begged almighty God to give her the power to changeanything to any form or creature she wished. As she was God's favorite, her request was granted. So she assumed her own form, and went againto the farmer's house. To him she said, "You who became rich by my aid, and have denied food and shelter to a beggar, shall be punished. Sinceyou have neglected your duty both to the poor and to me, I therefore, with the consent of the almighty God, punish you thus: your riceshall turn to a swarm of locusts, which will destroy all the cropsof the farmers of your own race and those of other countries. " The punishment was carried out, and the farmer was left destitute. This story is also known in the Tagalog province of Batangas. In a Rumanian saga (Dähnhardt, 3 : 250) a swarm of locusts is sentby God to punish an emperor who would not invite any priests or nunsto his wedding-banquet. When the guests were about to eat the feastprepared, the insects appeared and devoured everything. Since thattime locusts have appeared whenever mankind has forgotten God. TALE 67 HOW LANSONES BECAME EDIBLE. Narrated by Francisco M. Africa. Once upon a time the fruit of the lansone-tree was very poisonous. Itsvery juice could make a man sick with leprosy. One day a veryreligious old man was passing through a forest to attend the fiestaof the neighboring town. When he reached the middle of the thickwood, he became very hungry and tired, and he felt that he could gono farther. No matter where he looked, he could see nothing but thepoisonous lansone-trees. So he lay down on the soft grass. Hardly amoment had passed, when a winged being from heaven approached him, andsaid, "My good Christian pilgrim, take some of these lansone-fruits, eat them, and you will be much relieved. " At first the old man wouldnot do it, but the angel picked some of the fruits and handed themto the pilgrim. He then ate, and soon his hunger was removed. Afterthanking Heaven, he continued on his journey. Ever since this time, lansones have been good to eat. All the fruits still bear the marksof the angel's fingers. Notes. The lanson (Lansium domesticum) is a small tree of Malaysia, extensively cultivated for its fruit, which resembles a yellow plum(from E. Ind. Lansa). It is not native to the Philippines, and wasprobably introduced into the Islands by the Malays in prehistorictimes. Our story, which I think we must consider not imported, isbased on a fancied etymological connection between lanson and lason(Tag. For "poison"), and does not appear to be known except to theTagalogs of La Laguna province, although in Pampango also the wordlason means "poison. " Lason itself is derived from the Malay rachun, perhaps through the Sulu lachun. Two other Tagalog versions, both from Laguna province, also show theinfluence of Christianity, but vary enough from our story to be worthyof record here. One, related by Manuel Gallego of San Antonio, NuevaEcija, is entitled "The Adam and Eve of the Tagalogs. " Mr. Gallegoheard the story from a farmer living in Lubang, La Laguna. It runsas follows:-- Many hundreds of years ago, when Luzon was still uninhabited, Bathala, our supreme god, was envious of Laon, the god of the Visayans, because Laon had many subjects, while Bathala's kingdom was a barrendesert. It was within the power of Bathala to create human beings, but not food for them; and so he asked for advice from Diwata, thesupreme god of the universe. Diwata told Bathala that the next day he would send an angel toearth with seeds to be planted. The promise was fulfilled, andBathala scattered the seeds all over Luzon. Within a short time theisland was covered with trees and shrubs, and was then ready for humanhabitation. Accordingly Bathala created Adam and Eve, the ancestors ofthe Tagalogs. In spite of the fact that they were forbidden to eat thegreen fruit of a certain plant, they disobeyed and ate it; so, as apunishment, they were poisoned and made very sick. They did not die, however. As a result of their experience, they gave the name lason("poison") to this plant. Conscious of their fault, Adam and Eveimplored forgiveness of Diwata. By order of Diwata, Bathala forgavethe criminals; but the lason still remained poisonous. In order torid it of its dangerous properties, an angel was sent to earth. Heput the marks of his finger-nails on the surface of the pulp of eachlason-seed, and these marks may be seen to this day. Afterwards thename of the plant was changed from lason to lanzon, the name by whichit has been known ever since. In the other Tagalog version, narrated by Eulogio Benitez ofPagsanjan, La Laguna, the incident of the finger-prints is told asa local saint-legend of Paete. The story is entitled "How Lanzonesbecame Edible. " The little town of Paete, on the southern and western shore ofLaguna de Bay, produces more lanzones than any other town in theprovince. Steamers call daily at her wharves for the fruits whichhave made her famous. In the church of this town may still be seenthe image of the mother of God, the Virgin Mary, leading her child. One evening a long time ago it was discovered that the beautifulimage was missing from its accustomed place in the church. The newsspread like wildfire, and all the people were in great amazement andconsternation. While all was confusion in the town, a heavenly sightwas being presented in a little place outside the municipality. Abeautiful woman dressed in white was walking over the grass with achild in her arms. They were going towards a lanzon-tree on the otherside of the meadow. The boy, who was evidently tired of being carried, asked to be put down. When the child saw the fruits scattered all overthe ground, he felt very thirsty, and, picking up one of the temptingfruits, began to open it. The mother told her son that the fruit waspoisonous; but the child said that he was very thirsty, and couldgo no farther if he did not have a drink. Then the mother took thefruit from his hands, and with her delicate white fingers pinchedthe pulp gently. Turning to her son, she said, "Now you may takethis and eat it. You will find it the most delicious and refreshingof all fruits. " The child obeyed, and the fruit was indeed sweet. This is the way by which the lanzones were transformed from apoisonous, dangerous fruit to a sweet, delicate food. If any onediscredits this story, all he needs to do to prove its truth isto open up any lanzon he finds, and he will see without fall thefinger-prints of the Virgin. TALE 68 WHY COCKS FIGHT ONE ANOTHER. Narrated by Francisco M. Africa. Once upon a time in an unknown country there lived a royal coupleendowed with almost all the blessings of God. Their palace wasdecorated with all kinds of precious stones, diamonds, sapphires, and emeralds. They were often honored with visits from the celestialbeings. There was hardly an hour of the day when some sort ofjubilation or festival was not being held in the royal home. But, in spite of all his riches, there was a melancholy in the mind of theking, --a brooding, a cankering thought, that would not give him an hourof rest or contentment. In spite of all the favors lavished on him byGod, he felt miserable and uneasy. He had a happy and wealthy kingdom, but--he had no heir. There was nobody to manage the government afterhis death. Whenever the thought of death came to his mind, he fellon his knees and implored the Almighty to give him a son: "Have mercyon me, O God! Give me a son to manage my kingdom after I am gone!" One evening an angel from Paradise came to visit him, and, on findingthe king at his prayers, said, "Dry thy tears, O king! Thy royalprayer is heard in heaven. Thou shalt be given more than a son, butnot in the same shape as thou art. Thy sons shall see the light ofday crowned with their own flesh. " The king was so greatly overjoyed, that he could not speak a single word of gratitude in reply. Not long afterward the queen gave birth to a cock that crowed onseeing the light of day. The couple were very glad: night and daythey caressed the royal babe, and they would have made for him acage of gold had not God forbidden them to do so. Every year a cockwas born into the royal family, until the feathered sons numberedthirteen. But these sons were jealous of one another: each thoughtthat the others had no right to wear crowns. At last the old king and queen died, and no one was left to managethe royal demesne but the dumb sons. Thereafter the feathered orphansbegan fighting one another, each one trying to wrest the crown fromthe others. Note. I know of no variant of this story. TALE 69 WHY BATS FLY AT NIGHT. Narrator, Francisco M. Africa. Many years ago the earth was inhabited by only one man. His body wascomposed of minute organisms that were incessantly warring againstone another. One day this man became so weak that he could not obtainfood for his support. He laid himself down on some soft moss by thebank of a river, and there he remained till night. The organisms that lived in his body began to fight against one anothermost fiercely. Each ate his fellow until he became very big. At lastthe man died, and only one organism remained alive. This organism thenflew away, and became the ancestor of the bats. The light of day sodazzled his eyes, that he could not fly very far, so he decided tofly only at night. And ever since, his descendants, too, have hiddenthemselves in the day-time, and come out only when it is dark. Note. This somewhat unsatisfactory pourquoi story appears to represent atbottom a very ancient tradition. I know of no parallels; but talesexplaining why the bat flies at night are found among many peoples(e. G. , Dähnhardt, 3 : 94, 267, 270; Dayrell, Nos. VII, XII). TALE 70 WHY THE SUN SHINES MORE BRIGHTLY THAN THE MOON. A Tagalog story narrated by Francisco M. Africa. Long, long ago there lived a fairy with two very beautifuldaughters. Araw, the elder daughter, was very amiable, and had akindly disposition; but Buwan, unlike her sister, was disobedient, cruel, and harsh. She was always finding fault with Araw. One night, when the fairy came home from her nocturnal rambles and saw Buwanbadly mistreating her elder sister, she asked God for help againsther unruly daughter. Before this time God had prepared very valuable gifts for the twosisters. These gifts were two enormous diamonds that could light thewhole universe. When God heard the prayer of the fairy, he descended toearth disguised as a beggar. On learning for himself how bad-temperedBuwan was, and how sweet and kind-hearted Araw, God gave the oldersister her diamond as a reward. Buwan was greatly angered by thisfavoritism on the part of the Almighty, so she went to the heavenlykingdom and stole one of God's diamonds. Then she returned to earthwith the precious stone, but there she found that her jewel was notso brilliant as Araw's. When God went back to heaven and learned what Buwan had done, he senttwo angels to punish her. But the angels abused their commission:they seized both sisters and hurled them into the sea. Then they threwthe two stones upward into the sky, and there they stuck. But Araw'sdiamond was bigger and brighter than the one Buwan stole. Thereafterthe bigger jewel was called Araw ("day" or "sun"); and the smaller one, Buwan ("moon"). Notes. A Pangasinan myth, narrated by Emilio Bulatao of San Carlos, Pangasinan, tells how the light from the sun and the moon proceedsfrom two fiery palaces. The story follows:-- The Sun, the Moon, and the Stars. There was once a powerful god called Ama ["father"], the father andruler of all others, and the creator of man. He had a wonderful aerialabode, from which he could see everything. Of all his sons, Agueo["sun, day"] and Bulan ["moon"] were his two favorites, and to thesehe gave each a fiery palace. In accordance with the wish of theirfather, Agueo and Bulan daily passed across the earth side by side, and together they furnished light to mankind. Now, Agueo was of amorose and taciturn disposition, but he was always very obedient tohis father; Bulan, on the other hand, was merry and full of mischief. Once, when they were near the end of their day's labor, they sawthieves on the earth below, wishing that it were night so that theymight proceed with their unlawful business. Bulan, who was one of theirkind, urged Agueo to be quick, so that the earth might soon be left indarkness. As Agueo obstinately refused to be hurried, a quarrel ensuedbetween the two brothers. Their father, who had been watching the twoboys and had heard all that passed between them, became very angrywith the mischievous Bulan; and, in his wrath, he seized an enormousrock and hurled it whistling through the air. The rock struck thepalace of Bulan, and was broken into thousands of pieces, which gotperpetual light from contact with the fiery palace. These may stillbe seen in the heavens, and they are called Bituen ["stars"]. Bulanwas forbidden to travel with Agueo any more, but was commanded tolight the ways of thieves henceforth with his much-dimmed fiery palace. A somewhat similar Pampango myth may also be given here, as it hasnever before been printed. It was narrated by Leopoldo Layug of Guagua, Pampanga, and is entitled "The Sun and the Moon. " Long ago the earth was created and ruled by Bathala. He had twochildren, Apolaqui and Mayari. From the eyes of these two childrenthe earth received its first light. The people, the birds of the air, the animals of the mountains, and even the fishes of the sea, wereglad because they had light, and so they were great friends of thetwo children. Bathala loved his children tenderly, and never wanted them to beseparated from him. So, no matter how tired he was, he always followedthem in their daily walks. But as time went on, and Bathala becameold and feeble and could no longer keep up with his active son anddaughter, he asked them to stay with him at all times; but they were soabsorbed in their pleasures, that they paid no heed to their father'swish. One day he became sick, and died suddenly, without leaving anywritten will as to the disposition of his kingdom. Now Apolaqui wantedto rule the earth without giving any power to his sister Mayari. Sherefused to consent to her brother's plan, and a bitter conflict arosebetween them. For a long time they fought with bamboo clubs. At lastMayari had one of her eyes put out. When Apolaqui saw what he haddone to his sister, he felt very sorry for her, and said that theyshould struggle no longer, but that they should exercise equal poweron the earth, only at different times. Since that time, Apolaqui, whois now called the Sun, has ruled the earth during the day, and fromhis eyes we receive bright light. Mayari, who is called the Moon, rules the world at night. Her light, however, is fainter than herbrother's, for she has but one eye. This same struggle between the two great luminaries is reflected intwo short cradle-songs that Pampangan mothers sing to their childrento still them. These verses were contributed by Lorenzo Licup ofAngeles:-- Ing bulan ilaning aldo Mitatagalan la baho Pangaras da quetang cuarto Nipag sundang, mipagpusto. "The Moon and the Sun chased each other above. When they came intoa room, they took their daggers from their sides and were ready tofight each other. " Ing aldo ilaning bulan Mitatagalan la lalan Pangaras da quetang Pampang Mipagpustu, 't, mitabacan. "The Sun and the Moon chased each other below. When they came toa bank, they first made preparation, and then began to fight eachother with bolos. " The two stories and the two stanzas just given appear to be genuineold native tradition, unmodified by Christianity. For Tinguian, Bukidnon, Mandaya, and Visayan myths of the sun, moon, and stars, see M. C. Cole, 65, 124, 145, 201. TALE 71 WHY THE CULING HAS A TONSURE. Narrated by Francisco M. Africa. In a certain field there lived two birds, --Pogô ("quail") and Culing(a small black bird that has no feathers on the top of its head). Oneday Pogô, while scratching the ground for food, met Culing. WhenCuling saw Pogô, he said in a taunting tone, "Where are you going, lazy one? Be more active. Don't be as lazy as a leech!" Pogô became very angry. "You call me lazy!" he said. "You are muchlazier than I. Let us see which can fly higher into the sky!" Thereupon Culing agreed, and he began to fly upward until he was lostfrom sight. He flew so high, that his head touched the surface of thesky. As the sky was hot, all the feathers on the top of his head wereburned off; and ever since, the culing has had a tonsure. The Culeto and the Crow. Narrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna. Hesays, "This tradition is a favorite one among Tagalog children. Ihave often heard the story told by old men while I was waiting myturn at barber-shops in my province. " The culeto is a fine singer, but it is bald-headed. The natives oftencapture it and train it to talk. Formerly this little black bird wasnot so bald as it is to-day: its head, in fact, was covered with athick growth of feathers. And the crow, too: it was not black once, but its feathers were as white as starch. Once upon a time, shortly after the Deluge, the crow was merrilycrowing on the branch of a tree when the culeto came by. The voice ofthe crow was so harsh, that the culeto made fun of it. "Good-morning, Mr. Crow!" said the culeto, "I am very glad to hear you sing. Yourvoice is so fine, that I cannot help closing my ears. " "Pray, think first of yourself!" answered the crow. "What do I carefor a good voice, so long as I have a strong body? Why don't youlaugh at yourself? See how weak and tiny you are!" "Weak!" said the culeto. "Do you call me weak? I would fly a raceeven with an eagle. " "Ha, ha, ha!" laughed the crow. "The idea of racing the eagle whenyou do not even dare race me!" "Race with you! Why, you would only disgrace yourself, " retortedthe culeto. "Wait!" answered the crow. "Eat some more rice, drink some more water, fill your body with more air! And wait till you grow bigger beforeyou venture to race with me!" "The strength of a person, " said the culeto, nettled, "is not to bejudged by his size. Don't you know that it is the smallest pepperthat is the hottest?" "Well, then, " replied the crow, "if you wish to race me now at yourown risk, let us begin!" "One, two, three!" counted the culeto, and up they flew. During theirflight the two birds became separated from each other by a densecloud. The culeto flew at full speed so high upward, that he knockedhis head very hard against the door of the sky, --so hard, in fact, thata large piece of skin was scraped from his scalp. The crow, having losthis way, flew so near the sun, that his feathers were burned black. It is on account of this bet between the culeto and the crow thatall the descendants of the former have been bald-headed, while allthe descendants of the crow have black feathers to-day. The Hawk and the Coling. Narrated by Agapito Gaa of Taal, Batangas. He says that this Tagalogstory is well known in every town in Batangas province. He heard thestory from his grandfather. Early one morning a hawk sallied forth from his nest to find somethingto eat. He flew so high that he could hardly be seen from the earth. Helooked down; but as he could not see anything, he flew lower andlower, until he came to the top of a tree. On one of the brancheshe saw sitting quietly a coling. The hawk despised the little bird, and at once made up his mind to challenge him to a flight upward. So the hawk said to the coling, "Do you wish to fly up into the skywith me to see which of us can fly the faster and the higher?" The coling did not answer at once, but he thought of the matter fora while. Then he said to the hawk, "When do you want to have the race?" "That is for you to decide, " said the hawk. "If you wish to have itnow, well and good. " "Well, " said the coling, "let us have it to-morrow morning beforesunrise!" "All right, " said the hawk. "But, " said the coling, "each of us is to carry a load with him tomake the flight a little more difficult. " "Well, what do you want to take with you?" said the hawk. "I will take some salt, " said the coling. "Then I will take some cotton, " replied the hawk. "Let us meet herein this tree early to-morrow!" This agreed upon, the two birdsseparated. The hawk went to the cotton-field and got his load ofcotton, while the coling went to the sea and got some salt. The next morning they met in the tree, each having the object he wouldcarry with him in his flight. They asked the crow, who was present, to be the judge of the contest. The crow accepted the commission, andsaid that he would give a caw as a signal for them to start. He did so, and the two contestants were off. At first the hawk flew faster andhigher than the coling; but very soon it began to rain. The cotton onthe hawk's back became soaked with water, and soon was very heavy;but the salt on the coling's back was soon dissolved, and then hehad no load at all. Under these conditions, the coling soon overtookthe bigger bird. For a time they flew side by side; but after a fewminutes the coling had the best of the race, and in a little whilelonger the hawk could no longer see his rival. But the coling flewso high, that at last his head touched the sun, and all the featherson the top were burned off. The hawk now flew down to the crow, andsaid that he had won the race, for the coling had fallen to the grounddead. But by and by the coling himself came. He showed them the topof his head as a proof that he had won the race. The crow gave hisdecision in favor of the coling, and the hawk flew off disgraced. From that time all colings have had the tops of their heads bald toshow that they are the descendants of the victorious bird. Notes. These three forms of the "flight-contest" incident are all fromsouthern Luzon, --the provinces of La Laguna and Batangas. The taleseems to be definitely localized there. I know of its occurrencenowhere else in the Islands. Nor have I found any Malayan variants. For other pourquoi stories of why certain birds are bald, seeDähnhardt, 3 : 11-14. Dähnhardt (ibid. , 142) cites a Ceylon tale ofthe crow and the drongo, who had a bet as to which could fly the highercarrying a load. Crow selected tree-cotton for his burden; but Drongo, noticing the black rain-clouds overhead, carried salt, and thus won;for his load became constantly lighter, while Crow's became heavier. With the explanation given in the second tale of this group of why thecrow is black, compare a Pawnee story (JAFL 6 : 126), in which a crow, which is sent to the sun to get fire, has all his feathers singed. TALE 72 WHY THE COW'S SKIN IS LOOSE ON THE NECK. Narrated by Francisco M. Africa. There was once a poor farmer who possessed a cow and a carabao. Thesetwo animals were his only wealth. Every day he led them to the fieldto plough. He worked his animals so hard, that they often complained tohim; but the cruel master would not even listen to their words. One daythe cow, who had grown tired of this kind of life, said to the carabao, "Let us run away from this evil man! Though we are very dirty, he isnot willing for us even to take a bath. If we remain here with him, we shall be as ugly and as filthy as pigs. If we run away from him, however, he will have to do his own work, and then we shall berevenged. Hurry up! Let us go!" The spirit of the carabao was aroused: he jumped with a loud roar, and said, "I too have long been meditating escape, but I hesitatedbecause I was afraid you might not be willing to join me in flight. Weare so ill-treated by our cruel master, that God will have pity onus. Come on! Let us go!" The two animals at once set out, running as fast as they could, always trying to avoid any human beings. When they came to a river, the cow said, "We are very dirty. Let us take a bath before we goon! The water of this river is so clean and clear, that we shall soonbe as clean as we were before our contemptible master got hold of us. " The carabao answered, "We would better run a little farther, forperhaps our master is already in pursuit of us. Besides, we are verytired now, and I have been told that to take a bath when one is tiredinjures the health. " "Don't believe that!" returned the cow. "Our bodies are so big, that we do not need to fear sickness. " At last the carabao was persuaded by the arguments of the cow; andhe said, "All right! Let us take off our clothes before we go intothe water!" The two animals then stripped themselves of all their clothes, thenthey plunged into the deep, cool river. They had been in the waterless than an hour, however, when they saw their master coming afterthem with a big stick in his hand. They ran up to where their clotheswere; but in their haste the carabao put on the cow's clothes, and thecow got the carabao's. As soon as they were dressed, they continuedtheir mad flight; and as their master was very tired, he had to giveup the chase and return home disappointed. Since the carabao was larger than the cow, the skin on the cow's neckhas been loose ever since, because the two friends were separatedand could never exchange clothes again. And likewise the skin on thecarabao's neck has been tight ever since these two animals made theirmistake in dressing. The First Loose-Skinned Cow and the First Tight-Skinned Carabao. Narrated by Amanda Morente, a Tagalog from Pinamalayan, Mindoro. Sheheard the story from an old woman of her town. Many years ago, when the people of the world were still few in numberand the animals took the place of servants, an old man bought a cowand a carabao from his neighbor. With these animals he travelled untilhe reached the top of a mountain. There they saw a cave, and theold man told his servants to enter and see if there was any dangerinside. With slow and cautious steps the carabao and the cow wentin, examining every corner. All at once the cow perceived somethingmoving. In his fright he jumped back, and hid behind his companion;but the slow-going carabao did not see the figure, and suddenly hefelt his hind leg seized in a strong grasp. The god of the cave hadcaught him. Then the god of the cave spoke. His voice was terrifying, but his words were kind. He told them how for many days he had beenhungry, and he asked for meat. The cow, whose courage had by thistime been somewhat restored, gladly offered him some of her master'sprovisions, which she was carrying. In return for this kindness, the god gave each of the animals a dress: to the carabao he gave oneof gold; and to the cow, one of bronze. He also invited the two toremain with him and be his servants. Some time after the two friends had been installed in their new home, the god of the cave sent them one day to gather fruits. The carabao andthe cow were delighted at this prospect of a change, and they jumpedwith joy. They rushed out into the woods; and when they came to a pond, they took off their new clothes and plunged into the soft mud. Whilethey were enjoying their bath, they saw their master coming. He wascarrying a big stick. They knew very well that he would beat them, for they had been away the whole morning. In their haste to gettheir clothes back on, they made a mistake: the carabao got into thecow's dress, and the cow into the carabao's. After that they neverexchanged their clothes, which finally became their outer skin. Soto-day the carabao has a tight bronze-colored skin; and the cow, a loose golden-colored one. Note. Like the preceding, this story appears to be a native Tagalog tale. Iknow of no other variants. TALE 73 WHY THE MONKEY IS WISE. Narrated by Francisco M. Africa. Once upon a time there lived a poor man who had seven sons. Theseyoung men, all except the youngest, helped their aged father withthe work; but the family became poorer and poorer. One day, when theyhad exhausted all their means of support, the father called his sonsbefore him. To every son he assigned a certain kind of work, so thatthere might be cooperation, and hence efficiency, in the labors of thehumble family. To the youngest son was assigned the task of gatheringsticks in the forest for fuel. Not long afterwards a pestilence broke out in the little town where theold man lived, and all his sons but the youngest died. The father wasleft to starve on his bed, for his only living son was so ungratefulas not to give any help to his father in his last years. When the oldman was about to breathe his last, he called his son to give him hisfinal benediction; but the ungrateful boy, instead of going to hisdying father, ran away into the woods, and the old man passed awaywithout anybody to care for him. But God punished the unfilial son; he cursed him; and the boy losthis power of speech, and was condemned to live in the forests everafter as a monkey. Thus, although monkeys cannot talk, they are wisebecause they are descended from a human being. Notes. I know of no analogues of this story, but will cite two other Filipinomyths accounting for the origin of monkeys. The first was narratedby Antonio Maceda, a Tagalog from Pagsanjan, who heard it from hisgrandfather. The story follows. Origin of the Monkey. A long time ago the world, which was divided into earth and heaven, was very lonesome, for Bathala was the only living being in it. Helived in heaven. One day Bathala felt so lonely, that the thought ofcreating some living beings for his companions came into his mind. Hehad never thought of this before, although with his infinite power hecould do anything he pleased. So he came down to earth to get someclay; but he found the ground very dry, for there was no such thingas rain on the earth. Immediately he said, "Let there be rain!" andthe rain fell down. Then, with a large load of slippery clay, Bathalareturned to heaven and began the work of creation. He created men, birds, plants, mountains, and rivers (sic!). While he was in the actof creating men, however, an accident occurred. As he was mouldinga piece of clay into the shape of a man, the mould slipped from hisleft hand. Bathala was quick enough to grasp the back of this lifelessmass of clay; but the clay was so soft that it stretched out into along rope, and the mould fell into a tree. In his anger, Bathala said, "I curse thee! Thou shalt have life, but thou shalt inhabit trees. Thepart of thy body that has been stretched out into a rope shall becomethy tail. " The lifeless mould was at once changed into a monkey, thegreat-grandfather of all the monkeys. The following story was written down by Sotero Albano, an Ilocanofrom Dingras, Ilocos Norte:-- The First Monkey. Long years ago there lived in a thick forest a young girl under thecare of the goddess of weaving. Here she lived happily and withoutcare, for everything that she wanted to eat was provided for her byher patroness. One day the goddess said to the girl, "Take this cotton, clean it, and make out of it a dress for yourself. " Now, the girl knew nothingabout making cloth and weaving it: so she said to the goddess, "When the cotton is cleaned, is it ready for use?" "No, " answered her guardian; "after it is cleaned, it must bebeaten. " "Well, after it is beaten, is it ready for use?" said thelazy girl. The goddess said that before it could be used, it would have tobe spun. "Well, after it is spun, " persisted the saucy maiden, "is it readyfor use?" "No; it must next be woven into cloth, cut, and sewed, " answered thepatient goddess. "Oh!" said the girl, "it will take a long time and much hard work tomake clothes that way. This leather hide, which you have given me tobeat the cotton on, will make me better clothing, because it willwear longer. " So she covered herself with the leather. The goddesswas so angry at the girl for her laziness, that she determined thatthe leather should not only be her dress, but also become her veryskin. Then the goddess took the stick for beating the cotton, and, thrusting it between the maiden's buttocks, said to her, "Thisstick will become a part of your body, and you will use it forclimbing-purposes. As a penalty for your laziness, henceforth youshall live in trees in the forest, and there you will find your food. " Thus originated the first monkey with a coat of leather and a tail. Obviously connected with this Ilocano story are three Tinguian mythsrecorded by Cole, who abstracts them thus:-- (No. 65. ) A lazy man, who is planting corn, constantly leans on hisplanting-stick. It becomes a tail, and he turns into a monkey. (No. 66. ) A boy is too lazy to strip sugarcane for himself. His mother, in anger, tells him to stick it up his anus. He does so, and becomesa monkey. (No. 67. ) A lazy girl pretends she does not know how to spin. Hercompanions, in disgust, tell her to stick the spinning-stick up heranus. She does so, and at once changes into a monkey. Compare also a Bagobo story collected by Miss Benedict (JAFL 26 :21), where a ladle becomes a monkey's tail; also an African saga inDähnhardt (3 : 488). The Filipinos have other explanatory myths which credit Lucifer withthe creation of monkeys and snakes. TALE 74 THE LOST NECKLACE. Narrated by Facundo Esquivel, a Tagalog, who heard the story from afriend from Cebu. The story is Visayan. Once a crow bought a fine necklace from a merchant. He was very proudof his purchase, which he immediately put around his neck, so thateverybody could see it. Then he flew away, and came to a beautifullittle garden, where he met his old friend the hen strutting about, with her chicks following her. The hen said to him, "Oh, what a finenecklace you have! May I borrow it? I will return it to you to-morrowwithout fail. " Now, the crow liked the hen: so he willingly lent her the necklacefor a day. The next morning, when the crow returned for his property, he found the hen and her chicks scratching the ground near an oldwall. "Where is my necklace?" said the crow. "It is lost, " said the hen. "My chicks took it yesterday while I wasasleep, and now they do not remember where they put it. We have beenlooking for it all day, and yet we have not been able to find it. " "You must pay for it at once, " said the crow, "or else I shall go tothe king and tell him that you stole my necklace. " The hen was frightened at this reply, and she began to wonder how shecould raise the necessary money. The crow, who was on his way to afiesta, at last said impatiently, "I will take one of your chicks everyday in payment of what you owe me. As soon as you find the necklace, give it to me, and then I will stop eating your chicks. " The hen hadto be satisfied with this arrangement, for she feared that the crowwould go to the king if she refused. Unto this day, then, you can find hens and chicks together looking forthe lost necklace by scratching the ground; and the crows are stillexacting payment for the lost jewel by eating chicks. It is said thatthe hens and chickens will never cease scratching the ground untilthe lost necklace is found. The Cock and the Sparrow-Hawk. Narrated by Dolores Asuncion of Manila. She heard the story from anold Tagalog. Long ago the sparrow-hawk and the cock were very good friends. Once, when the cocks were going to hold a great fiesta in the neighboringvillage, a proud young rooster, who wished to get the reputation forbeing rich and consequently win him a wife, went to the sparrow-hawk, and said, "My friend, please lend me your bracelet! I am going toour fiesta; and I wish to make some young hens there believe that Iam rich, in order that they may love me. " The sparrow-hawk answered, "With much pleasure, my friend. " So the cock went to the fiesta wearing the borrowed bracelet. While hewas dancing, however, he lost the jewel, and could find it nowhere. Atlast he went back to the sparrow-hawk, and said, "I am very sorry, my friend, but I lost your bracelet while I was dancing, and I canfind it nowhere. What do you wish me to give you in payment for it?" The sparrow-hawk answered, "Since that bracelet was an heirloom, Ivalued it very highly. You must go back to the place where you thinkyou lost it, and there look for it until you find it. In the meantime I reserve the right to take from your flock a chicken wheneverI please. " So, ever since that time sparrow-hawks are often seen carrying offyoung chickens, while the cocks have been busy scratching the groundto find the lost bracelet. Hens also scratch the soil, for they hateto lose their chicks, and they want to find the bracelet as soon aspossible. They look up into the sky to see if the sparrow-hawk is near;then they scratch the soll vigorously, and cry, "Tac-ta-laoc!" whichmeans, "Come and help me!" Note. Another Visayan variant of these two stories may be found in the"Journal of American Folk-Lore" (20 : 100), whence it has beenreprinted by M. C. Cole (p. 212), "The Hawk and the Hen. " An Africananalogue may be found in Dayrell (No. Xv, p. 62). TALE 75 THE STORY OF OUR FINGERS. Narrated by Leopoldo Uichanco, a Tagalog from Calamba, La Laguna. "Why, " said Antonio to his grandfather one day, "does our thumb standseparate from the other fingers?" "That is only so in our days, " replied old Julian. "In the days oflong ago the fingers of our ancestors stood together in the sameposition. One day one of these fingers, the one we call the littlefinger, became very hungry, and he asked the finger next to him togive him some food. "'O brother!' said the Ring-Finger in reply, 'I am hungry also;but where shall we get food?' "'Heaven is merciful, ' put in the Middle-Finger, trying to comforthis two brothers; 'Heaven will give us some. ' "'But, Brother Middle-Finger, ' protested the Forefinger, 'what ifHeaven gives us no food?' "'Well, then, ' interposed the Thumb, 'let us steal!' "'Steal!' echoed the Forefinger, not at all pleased by the advice thathad just been given. 'Mr. Thumb knows better than to do that, I hope!' "'That is bad policy, Mr. Thumb, ' concluded the other threeunanimously. 'Your idea is against morality, against God, againstyourself, against everybody. Our conscience will not permit usto steal. ' "'Oh, no, no!' returned Thumb angrily, 'you are greatly mistaken, my friends! Haven't you sense enough even to know how foolish youare to oppose my plan? Do you call my scheme bad policy, --to saveyour lives and mine?' "'Ay, if that be your plan, ' said the other four fingers, 'youcan go your own way. As for us, we would rather starve and die thansteal. ' Then the four virtuous brothers drove Thumb in shame out oftheir community, and would have nothing more to do with him. "So that is why, " concluded old Julian, "we see our thumbs separatedfrom the other four fingers. He was a thief; and the other four, who were honest, did not care to live with him. And it is becauseLittle-Finger did not have enough to eat, that we see him lean andweak these days. " Note. I know of no other Filipino accounts of why the thumb is separatedfrom the rest of the fingers. As an interesting curiosity, however, I might cite a Bicol children's jingle of five lines which characterizebriefly the five fingers (the thumb is the last described) :-- Maya-mayang saday Magayon na singsignan Daculang mangmang Atrevido Hababang tao "Pretty little sparrow, Beautiful for a ring, Long but lazy fellow, Froward, insolent thing, Dumpy, dwarfish one. " TALE 76 WHY SNAILS CLIMB UP GRASS. Narrated by José E. Tomeldan of Binalonan, Pangasinan. Long ago, when the various kinds of animals dwelt together in a kindof community, a dalag (a kind of mud-fish), a dragonfly, a wasp, anda snail agreed to live together in a common house. They furthermoreagreed to divide up the different household duties according totheir power and skill. Accordingly, Dalag, since he was the biggestand strongest of all, was made the head of the house. He was alsoto provide food for his little companions. Dragon-Fly was made themessenger, because he was the swiftest of them all, but was too weakfor any other kind of work. Wasp was made the house-guard becauseof his poisonous sting. Besides being guard, he was also to keepthe house in repair, because he could carry bits of earth and otherbuilding-materials. Snail was made the cook, because he was too slowfor any other duty except tending the house. Early one day Dalag went out to look for food. He swam slowly here andthere among the water-plants, when suddenly he saw something movingon the surface of the water. When he approached nearer, he saw thatit was a big frog swimming helplessly among the duck-weeds. "Thisis a big piece of sweet food for us, " thought Dalag, and withouthesitation he seized the frog. When he had assured himself that itcould not get away from him, he started to swim home. But, alas! henever reached his companions; for a sharp hook was inside the frog, and poor Dalag was caught fast. He tried hard to free himself, butin rain. Soon a fisherman came, and, putting Dalag in his basket, took him home and ate him. In the mean time Dalag's three companions were anxiously waiting forhim. When they realized that he was lost, Dragon-Fly was sent out tolook for him. Before he went, Dragon-Fly spent a long time arranginghis neck-tie. Then he flew away, turning his head in all directions tolook for Dalag. At last he met Bolasi (a kind of fish whose lips alwaysmove in and out on the surface of the water), and he became very angrybecause he thought that Bolasi was laughing at his neck-tie. Dragon-Flythought that his tie must be too loose, so he tightened it. StillBolasi laughed every time he saw Dragon-Fly. Dragon-Fly kept drawinghis tie tighter and tighter, until at last he cut his own head off, and that was the end of him. Two days had now passed; still Dalag and Dragon-Fly were missing fromhome. By this time Wasp and Snail were very hungry. But Snail had theadvantage over Wasp; for Snail could eat mud to pass away the time, while Wasp could not eat mud, but could only draw in his belt a littletighter. At last Wasp could no longer endure his hunger. His abdomenby this time had become very slender: so he flew forth in search ofeither Dalag or Dragon-Fly. While he was flying about, his hungeroppressed him so much, that he tightened his belt again and again, until he finally broke in two; and that was the end of Wasp. Now only Snail was left. He set out from his home, and wanderedeverywhere in search of his three companions, weeping as he went. Hisfood consisted mostly of mud. Whenever he could find a stalk of grassor the stem of a water-plant, Snail would climb up to look aroundand to see if any of his old friends were in sight. Even to-day thesnails still weep; and whenever they see a stalk of grass projectingabove the surface of the water, they climb up and look around, tryingto discover their old friends. TALE 77 WHY THE CUTTLE-FISH AND SQUIDS PRODUCE A BLACK LIQUID. Narrated by Victoria Ciudadano of Batangas. She says she heard thestory from an old woman. It is known by both the Tagalogs and theVisayans. A long time ago, after Bathala [108] had created the fishes, heassigned a certain day for all of them to meet in the Dark Sea. Theobject of this convention was to appoint some officers. Early in themorning of the day designated, the fishes were to be seen hurrying tothe meeting. When they reached the assembly hall, they found Bathalasitting on a beautiful stone, waiting for them. He called the rollwhen it seemed that all of the fishes were present. It was foundthat the cuttle-fish and squid were absent, so they waited for thema half-hour; but still they did not come. At last Bathala arose, and said, "The meeting will come to order. " After the fishes hadtaken their proper positions, Bathala continued, "The object of thismeeting is to appoint some officers and to issue their appointments. " At once all the fishes became very quiet and respectful, for allwere anxious to know what offices each was going to hold. Bathalaappointed the sting-ray sergeant-at-arms: hence all sting-rays now havewhip-like tails. The crocodile was appointed cadaver-carrier: so nowall its children have a coffin-like skin on their backs. The crab wasmade a soldier: so to-day all its descendants have large and strongfore-legs. Bathala had not finished giving out his appointments whenthe two missing members came. They at once interrupted the meetingby asking what it was all about. Bathala became very angry at theinterruption, so he scolded the sting-ray and the squid severely. Therebuke humiliated them so, that they agreed between themselves togo get mud and throw it on the official appointments. When theyhad gotten the mud, they came back and asked Bathala to give themsomething to do; but, instead of appointing them to some work, he onlyscolded them for being late. Angered, they now threw mud on all theappointments that had already been drawn up. This insulting act ofthe cuttle-fish and the squid so enraged Bathala, that he stood up, and said in thundering tones, "Now I shall punish you. From this timeon, you and your descendants shall carry pouches of mud with you allthe time. Besides, you shall be very slow in moving because of yourheavy loads. " The squid tried to make excuses, but Bathala becameangrier than ever, and said, "You are the naughtiest creature I everhad. As a punishment, you and your children shall remain the same sizeas you are now. " And all of Bathala's words have turned out to be true. TALE 78 WHY COCKS HAVE COMBS ON THEIR HEADS. Narrated by Rosita Nieva, a Tagalog from Boac, Marinduque. She heardthe story from her grandmother. Once upon a time there was a magician named Pablo, who had a soncalled Juan. Pablo was very industrious, but Juan was lazy anddisobedient. Juan cared for nothing but fine clothes and his ownappearance; he would not help his father. One day Pablo went into hisson's room to find out what he was doing. There he was, standing beforea mirror, and combing his hair. Pablo was so angry at his son, that heimmediately snatched the comb from his hand. Then he angrily struckthe boy's head with the comb, and spoke these harsh words: "Sinceyou always want to use the comb, let it be on your head forever! Iprefer to have no son at all. I would rather see you changed into abird than to remain such a disobedient, worthless boy. " The fatherstruck his son's head so hard, that the comb stuck deep into theskull. By Pablo's magic power, Juan was immediately changed into acock, and the comb on his head was changed into flesh. We can see itto-day on the heads of all the descendants of Juan. Note. I know of no variants of stories Nos. 76-78. TALE 79 HOW THE CROW BECAME BLACK. Narrated by Vicente L. Neri, a Visayan from Cagayan, Misamis. He wastold the story by his grandmother. A long time ago, when Bathala, the god of the land, was peacefullyruling his dominions, he had many pets. Among these, his two favoriteswere the dove and the crow. The crow was noted for its bright, pretty plumage. One day Bathala had a quarrel with Dumagat, the god of thesea. Bathala's subjects had been stealing fish, which were the subjectsof Dumagat. When Dumagat learned of this, and could get no satisfactionfrom Bathala, he retaliated. He opened the big pipe through whichthe water of the world passes, and flooded the dominions of Bathala, until nearly all the people were drowned. When the water had abatedsomewhat, Bathala sent the crow, his favorite messenger, to find outwhether all his subjects had been killed. The crow flew out from thepalace where the god lived, and soon saw the corpses of many personsfloating about. He descended, alighted on one, and began to eat thedecaying cadaver. When Bathala saw that it was late and that the crowhad not returned, he sent the dove on the same errand, telling the birdalso to find out what had become of the first messenger. The dove flewaway, looking for any signs of life. At last he saw the crow eatingsome of the decaying bodies. Immediately he told the crow that theking had sent for him, and together they flew back to Bathala's palace. When the two birds arrived at the king's court, the dove told Bathalathat the crow had been eating some dead bodies, and consequentlyhad not done what he had been sent to do. Bathala was very angry atthis disobedience. Without saying a word, he seized his big inkstandfilled with black ink and threw it at the crow, which was immediatelycovered. Bathala then turned to the dove, and said, "You, my dove, because of your faithfulness, shall be my favorite pet, and no longershall you be a messenger. " Then he turned to the crow, and said, "You, foul bird, shall forever remain black; you shall forever be ascavenger, and every one shall hate you. " So that is why to-day the dove is loved by the people, and the crowhated. The crows to-day are all black, because they are descendantsof the bird punished by Bathala. Why the Crow is Black. Narrated by Ricardo Ortega, an Ilocano living in Tarlac. The story, however, is Pampangan. The first crow that lived on the earth was a beautiful bird with asweet voice. The universe was ruled over by the god Sinukuan, andall his subjects were either plants or animals. No human beings wereyet in existence. Sinukuan lived in a beautiful palace surrounded withgardens of gold. In these gardens lived two crows who sang sweet songs, and did nothing but fly about among the flowers and trees. Their goldenplumage was beautiful to see, and Sinukuan took great delight in them. Once a terrible pestilence visited the earth, and a great many ofSinukuan's animals began to die. In his distress and sorrow, Sinukuanat once set out and made a tour of his kingdom to give what reliefhe could to his suffering subjects. After being away three days, he returned to his palace, his mind weighted down by all the deathand sickness he had seen. When he reached his garden, he called tohis two birds to come sing for him and relieve his mental anguish;but neither of the birds came. Sinukuan went through his gardens, buthe called in rain. "O birds! where are you?" he cried. Thinking thatperhaps they had flown away and had been attacked by the pestilence, hedetermined to make another trip through his kingdom and look for them. He had not walked a mile, when, approaching a number of dead animals, he saw the pair feasting on the decaying flesh. When they saw theirmaster, they bowed their heads in shame. Had not Sinukuan restrainedhimself, he might have killed them that very moment; but he thoughtof a better way to punish them. "Now, " he said, as he cursed them, "from this time on, you shall be very ugly black birds; you shalllose your beautiful voice, and shall be able to make only a harsh cry. " From that time on, those birds were black, and their offspring arethe crows of to-day. The Dove and the Crow. Narrated by Restituto D. Carpio, a Zambal from Cabangan, Zambales. A few days after the inundation of the world, God sent a crow downto earth to see how deep the water was on the land. When the crowflew down to earth, he was surprised to see so many dead animalseverywhere. It came to his mind that perhaps they would taste good, so he alighted on one of them and began to eat. He was so very muchpleased with the abundance of food about him, that he forgot allabout the command God had given him, and he remained on the earth. On the third day, since the crow had not returned, God sent a dovedown to earth to find out the depth of the water, and to make otherobservations of the things that had taken place on the earth. Asthe dove was a faithful creature, she did not forget what God toldher. When she reached the earth, she did not alight on any dead animal, but alighted directly in the water. Now, the water was red from theblood of so many creatures that had been slain. When the dove stoodin the bloody water, she found that it was only an inch deep. She atonce flew back to heaven, where, in the presence of God, she relatedwhat she had seen on earth, while the crimson color on her feet wasevidence of the depth of the water. After a short time the crow returned. He came before God, who spoketo him thus: "What made you so long? Why did you not return soonerfrom the earth?" As the crow had no good reason to give for his delay, he said nothing: he simply bent his head. God punished the crow by putting a chain on his legs. So that to-daythe crow cannot walk: all he can do is to hop from place to place. Thedove, which was faithful to God, is now the favorite pet bird theworld over. The red color on her feet may be seen to-day as evidencethat she performed her duty. Notes. None of our stories presents the exact sequence of events found inother folk-tales of the sending-out of the raven and the dove afterthe Deluge to measure the depth of the water; but there can be nodoubt that the Zambal story (c) derives immediately from one ofthese. The Visayan account mentions a flood, but not the Deluge. Inthe fact that the cause of the great inundation is a quarrel betweentwo chief Pagan deities, there seems to be preserved an old nativetradition. In the Pampangan story not only is the curse of the crowattributed to a Pagan deity, Sinukuan, but the occasion of the bird'sdownfall is a pestilence. There is no mention whatever of a flood, nor is the dove alluded to. Dähnhardt (1 : 283-287) has discussed a number of folk-tales andtraditions of the punishment of the raven and the rewarding of thedove. These are for the most part associated with popular accountsof events immediately after the Deluge. Two that seem to be nearlyrelated to our versions may be reproduced here in English:-- (Polish story of the dove. ) When Noah had despatched a dove from theArk, the bird alighted on an oak, but soiled its feet in the water ofthe Flood, which was all red from the blood of the multitudes thathad been drowned. Since then, doves have all had red feet. (Thisdetail appears in part word for word in our Zambal story. ) (Arabian tradition recorded by the ninth-century historianTabarî. ) Noah said to the raven, "Go and set foot on the earth andsee how deep the water is now. " The raven flew forth. But on theway it found a corpse; it began to eat of it, and did not return toNoah. Noah, troubled, cursed the raven: "May God make you despised ofmankind, and may your food always be corpses!" Then Noah sent the doveforth. The dove flew away, and without alighting dipped its feet in thewater. But the water of the Flood was salty and stinging; it burnedthe dove's feet so that the feathers did not grow in again, and theskin dropped off. Those doves that have red feet without feathers arethe descendants of the dove that Noah sent forth. Then Noah said, "MayGod make you welcome among mankind!" For this reason the dove is evento-day beloved of mankind. (This version is of especial interest inconnection with the Visayan story, which comes from Mindanao, the homeof Mohammedanism in the Philippines. Note the close correspondences. ) While it appears to me more than likely that our Filipino storiesderive ultimately from Arabian sources through the Moros of thesouthern islands rather than through the Spaniards, nevertheless tosettle the question absolutely more variants are needed for comparison. Attention might be called to incidents peculiar to the Philippineaccounts and not found in any of the versions cited by Dähnhardt:-- (1) A deity, not Noah, sends out the birds. (2) The crows of Sinukuan (b), in addition to becoming black, arecondemned forever afterward to have raucous, unpleasant voices. (3) In the Visayan story Bathala makes the crow black by hurling aninkstand at it. This undignified detail may have been taken over fromone of the popular metrical romances ("Baldovinos" or "Doce Pares")in which Charlemagne loses his temper and throws an inkwell at Roland(see JAFL 29 : 208, 214, 215). Or it is just barely possible thatthis popular bit of machinery became attached to our story of thecrow on the analogy of an Annamite tale (Landes, Contes annamites, p. 210 f. , cited by Dähnhardt, 3 : 65):-- The raven and the coq de pagode were once men in the service of thesaint (Confucius), who transformed them into birds as a punishment fordisobedience. In order to undo the punishment and to make the saintlaugh, the raven smeared itself all over with ink. The coq de pagodewished to do the same to itself, but had only enough black ink forhalf its body; for the rest it was obliged to use red. Therefore theraven is black, and the coq de pagode is half red, half black. (4) In the Zambal story the crow is punished, not by being made black, but by having a chain put on its legs; so that the crows to-day cannotwalk, but must hop from place to place. In conclusion I will cite merely for completeness an American Indianversion not found in Dähnhardt. It is referred to by Sir J. G. Frazer(Folk-Lore in the Old Testament [1918], 1 : 297), who writes asfollows:-- "The same missionary [i. E. , Mgr. Faraud, in Annales de la Propagationde la Foi, xxxvi (1864), 388 et seq. ] reports a deluge legend currentamong the Crees, another tribe of the Algonquin stock in Canada;but this Cree story bears clear traces of Christian influence, forin it the man is said to have sent forth from the canoe, first araven, and second a wood-pigeon. The raven did not return, and as apunishment for his disobedience the bird was changed from white toblack; the pigeon returned with his claws full of mud, from whichthe man inferred that the earth was dried up; so he landed. " For other folk explanations of the black color of the crow or raven, see Dähnhardt, 3 : 59, 65-66, 71, 369. An entirely different accountof how the crow's feathers, which were originally as white as starch, became black, is given in out No. 71 (b). TALE 80 WHY THE OCEAN IS SALTY. Narrated by José M. Paredes of Bangued, Ilocos Sur. He heard thestory from a farmer. A few years after the creation of the world there lived a tall giant bythe name of Ang-ngalo, the only son of the god of building. Ang-ngalowas a wanderer, and a lover of work. He lived in the mountains, wherehe dug many caves. These caves he protected from the continual angerof Angin, the goddess of the wind, by precipices and sturdy trees. One bright morning, while Ang-ngalo was climbing to his loftiestcave, he spied across the ocean--the ocean at the time was pure, its water being the accumulated tears of disappointed goddesses--abeautiful maid. She beckoned to him, and waved her black handkerchief:so Ang-ngalo waded across to her through the water. The deep cavernsin the ocean are his footprints. This beautiful maid was Sipgnet, the goddess of the dark. She said toAng-ngalo, "I am tired of my dark palace in heaven. You are a greatbuilder. What I want you to do for me is to erect a great mansion onthis spot. This mansion must be built of bricks as white as snow. " Ang-ngalo could not find any bricks as white as snow: the only whitething there was then was salt. So he went for help to Asin, the rulerof the kingdom of Salt. Asin gave him pure bricks of salt, as whiteas snow. Then Ang-ngalo built hundreds of bamboo bridges across theocean. Millions of men were employed day and night transporting thewhite bricks from one side of the ocean to the other. At last thepatience of Ocean came to an end: she could not bear to have her deepand quiet slumber disturbed. One day, while the men were busy carryingthe salt bricks across the bridges, she sent forth big waves anddestroyed them. The brick-carriers and their burden were buried in herdeep bosom. In time the salt dissolved, and today the ocean is salty. Note. I know of no close analogues to this etiological myth. The hero of the tale, Ang-ngalo, is the same as the Aolo (Angalo)mentioned in the notes to No. 3 (p. 27, footnote). Blumentritt(s. V. ) writes, "Angangalo is the name of the Adam of the Ilocanos. Hewas a giant who created the world at the order of the supreme God. " TALE 81 WHY THE SKY IS CURVED. Narrated by Aurelia Malvar, a Tagalog from Santo Tomas, Batangas. Herfather told her the story. Many, many years ago, when people were innocent, as soon as they died, their souls went directly to heaven. In a short time heaven was crowdedwith souls, because nearly every one went there. One day, while Godwas sitting on his throne, he felt it moved by some one. On lookingup, he saw that the souls were pushing towards him, because the skywas about to fall. At once he summoned five angels, and said to them, "Go at once to the earth, and hold up the sky with your heads untilI can have it repaired. " Then God called together all his carpenters, and said to them, "Repair the heavens as soon as possible. " The work was done; but it happened that the tallest angel was standingin the centre of the group; and so, ever since, the sky has beencurved. Why the Sky is High. Narrated by Deogracias Lutero of Janiuay, Iloilo. He says that thestory is often heard in his barrio. In olden days the sky was low, --so low that it could be reached bya stick of ordinary length. The people in those days said that Godhad created the sky in such a way that he could hear his people whenthey called to him. In turn, God could send his blessings to earthas soon as men needed them. Because of this close connection betweenGod and his subjects, the people were well-provided for, and they didnot need to work. Whenever they wanted to eat, they would simply callGod. Before their request was made, almost, the food would be on thetable; but after the expulsion of Adam and Eve, God made men workfor their own living. With this change in their condition came thecustom of holding feasts, when the men would rest from their labors. One day one of the chiefs, Abing by name, held a feast. Many peoplecame to enjoy it. A sayao, or native war-dance, was given in honor ofthe men belonging to the chief, and it was acted by men brandishingspears. While acting, one of the actors, who was drunk, tried to showhis skill, but he forgot that the sky was so low. When he dartedhis spear, he happened to pierce the sky, and one of the gods waswounded. This angered God the Father: so he raised the sky as we haveit to-day, far from the earth. Notes. I have come across no variants of the Tagalog story of why the skyis curved. Our second story, however, "Why the Sky is High, " is without doubta Malayan tradition, as analogues from the Bagobos and the Pagantribes of Borneo attest. Miss Benedict (JAFL 26 : 16-17) furnishestwo Bagobo myths on "Why the Sky Went Up:"-- (a) "In the beginning the sky lay low over the earth--so low that whenthe Mona wanted to pound their rice, they had to kneel down on theground to get a play for the arm. Then the poor woman called Tuglibungsaid to the sky, 'Go up higher! Don't you see that I cannot pound myrice well?' So the sky began to move upwards. When it had gone upabout five fathoms, the woman said again, 'Go up still more!' Thismade the sun angry at the woman, and he rushed up very high. " (b) "In the beginning the sky hung so low over the earth that thepeople could not stand upright, could not do their work. For thisreason the man in the sky said to the sky, 'Come up!' Then the skywent up to its present place. " With Miss Benedict's first version, compare Hose and McDougall(2 : 142):-- "According to an old man of the Long Kiputs of Borneo, the stars areholes in the sky made by the roots of trees in the world above the skyprojecting through the floor of that world. At one time, he explained, the sky was close to the earth, but one day Usai, a giant, when workingsago with a wooden mallet, accidentally struck his mallet against thesky; since which time the sky has been far up out of the reach of man. " A different explanation of why the sky went up is current in BritishNorth Borneo. It is embodied in the story of "The Horned Owl and theMoon" (Evans, JRAI 43 : 433):-- "The moon is male and the Pwak (horned owl) is female. "Long ago, when the sky was very low down, only a man's height fromthe ground, the moon and the Pwak fell in love and married. At thattime there was a man whose wife was with child. The woman came downfrom the house, and as the heat of the sun struck her on the stomach, she became ill, for the sky was very low. Then the man was very angrybecause his wife was ill, and he made seven blow-pipe arrows. Earlythe next morning he took his blow-pipe with him and went to the placewhere the sun rises, and waited. Now at that time there were sevensuns. When they rose, he shot six of them and left one remaining;then he went home. At the time the man shot the suns the Pwak wassitting on the house-top in the sky combing her hair. The comb fellfrom the sky to the ground, and the Pwak flew down to get it; but whenshe found it, she could no longer fly back to the sky; for, while shehad been looking for the comb, the sky had risen to its present place;since, when the man had shot the six suns, the remaining sun, beingfrightened, ran away up into the air and took the sky with it. And soon the present day, whenever the moon comes out, the Pwak cries to it;but the moon says to it, 'What can I do, for you are down there below, while I am up here in the sky?'" TALE 82 AN UNEQUAL MATCH; OR, WHY THE CARABAO'S HOOF IS SPLIT. Narrated by Godofredo Rivera, a Tagalog from Pagsanjan, La Laguna. Once a carabao and a turtle met on a road. They walked in the woods, and had a fine talk together. The turtle was a sort of humorist, andwas constantly giving exhibitions of his dexterity in getting food bytrickery. But he was especially anxious to win the friendship of thecarabao; for he thought that, if they were friendly, this big fellowwould help him whenever he got into trouble. So he said to the carabao, "Let us live together and hunt out food together! thus we shall breakthe monotony of our solitary lives. " But the carabao snorted when he heard this proposal; and he replied, "You slow thing! you ought to live with the drones, not with a swiftand powerful person like me. " The turtle was very much offended, and to get even he challengedthe carabao to a race. At first the carabao refused to accept thechallenge, for he thought it would be a disgrace for him to runagainst a turtle. The turtle said to the carabao, "If you will notrace with me, I will go to all the forests, woods, and mountains, and tell all your companions and all my friends and all the animalkingdom that you are a coward. " Now the carabao was persuaded; and he said, "All right, only give methree days to get ready for the race. " The turtle was only too gladto have the contest put off for three days, for then he too wouldhave a chance to prepare his plans. The agreement between the turtleand the carabao was that the race should extend over seven hills. The turtle at once set out to visit seven of his friends; and, bytelling them that if he could win this race it would be to the gloryof the turtle kingdom, he got them to promise to help him. So thenext day he stationed a turtle on the top of each hill, after givingthem all instructions. The third day came. Early the next morning the turtle and the carabaomet at the appointed hill. At a given signal the race began, andsoon the runners lost sight of each other. When the carabao reachedthe second hill, he was astonished to see the turtle ahead of him, shouting, "Here I am!" After giving this yell, the turtle at oncedisappeared. And at every hill the carabao found his enemy aheadof him. When the carabao was convinced at the seventh hill that hehad been defeated, he became so angry that he kicked the turtle. Onaccount of the hardness of its shell, the turtle was uninjured; butthe hoof of the carabao was split in two, because of the force ofthe blow. And even to-day, the carabaos still bear the mark which anunjust action on the part of their ancestor against one whom he knewwas far inferior to him in strength produced on himself. Notes. A Pampangan story furnished by Wenceslao Vitug of Lubao, Pampanga, runs thus in abstract:-- The Deer and the Snail. Snail challenges deer to race, and stations his friends at intervalsalong the way. Every time deer stops and calls out to see wherehis antagonist is, a snail answers from a spot a few yards ahead ofdeer. At the end of the course the defeated deer falls fainting. Hisgall is sucked out by the snails near him. To this day snails tastebitter, and the deer has no gall. For a similar Visayan tale see "The Snail and the Deer" (JAFL 20 :315). A Tinguian version may be found in Cole (No. 82, p. 198). This very widespread story is comprehensively discussed by Dähnhardt(4 : 46-97), who gives a large number of variants from all parts of theworld. The Philippine forms of it may reasonably be adjudged native, I believe; at any rate, they need not have been derived from Europe. A Borneo version (Evans, 475-476) not given in Dähnhardt may bementioned here in conclusion. In it the plandok (mouse-deer), whichhas deceived and brought about the deaths of all the larger animals, agrees to tun a race with the omong (hermit-crab). The crab stationsthree companions at corners of the square race-course, and wins. Themouse-deer runs itself to death. APPENDIX. [Additional notes, chiefly in the nature of American Indian, Negro, and Sinhalese (Ceylon) variants. ] Supplementary Bibliography. BOLTE (JOHANNES) UND POLÍVKA (GEORG). Anmerkungen zu den Kinder-und Hausmärchen der Brüder Grimm. Vol. 3 (Nos. 121-225). Leipzig, 1918. Journal of American Folk-Lore. (Cited JAFL. ) --Boas, F. Notes on Mexican Folk-Lore (JAFL 25 : 204-260). 1912. --Bolduc (E. ), Tremblay (M. ), and Barbeau (C. -M. ). Contes populairescanadiens (troisième série) (JAFL 32 : 90-167). 1919. --Bundy, R. C. Folk-Tales from Liberia (JAFL 32 : 406-427). 1919. --Espinosa, A. M. Comparative Notes on New-Mexican and Mexican SpanishFolk-Tales (JAFL 27 : 211-231). 1914. ----New-Mexican Spanish Folk-Lore (JAFL 27 : 105-147). 1914. ----New-Mexican Spanish Folk-Lore: Folk-Tales (JAFL 24 :397-444). 1911. --Folk-Tales from Alabama (JAFL 32 : 397-401). 1919. --Folk-Tales from Georgia (JAFL 32 : 402-405). 1919. --Mason, J. A. Folk-Tales of the Tepecanos (JAFL 27 : 148-210). 1914. --Mechling, W. H. Stories and Songs from the Southern AtlanticCoastal Region of Mexico (JAFL 29 : 547-558). 1916. --Stories from Tuxtepec, Oaxaca (JAFL 25 : 199-203). 1912. Parsons, E. C. Pueblo-Indian Folk-Tales, probably of SpanishProvenience (JAFL 31 : 216-255). 1918. --Tales from Guilford County, North Carolina (JAFL 30 :168-200). 1917. --Recinos, Adrián. Cuentos populares de Guatemala (JAFL 31 :472-487). 1918. --Skinner, Alanson. European Tales from the Plains Ojibwa(JAFL 29 : 330-340). 1916. ----Plains Ojibwa Tales (JAFL 32 : 280-305). 1919. --Speck, F. G. Malecite Tales (JAFL 30 : 479-485). 1917. --Stewart, Sadie E. Seven Folk-Tales from the Sea Islands, SouthCarolina (JAFL 32 : 394-396). 1919. --Teit, James. European Tales from the Upper Thompson Indians (JAFL29 : 301-329). 1916. LAIDLAW, GEORGE E. Ojibwa Myths and Tales (reprinted from theArchæological Report, 1918). PARKER, H. Village Folk-Tales of Ceylon. London: Vol. 1, 1910; Vol. 2, 1914; Vol. 3, 1914. PARSONS, ELSIE CLEWS. Folk-Tales of Andros Island, Bahamas (Memoirsof the American Folk-Lore Society, Vol. 13). New York, 1918. (CitedMAFLS 13. ) See also under Journal of American Folk-Lore. RADIN-ESPINOSA. El Folklore de Oaxaca, recogido por Paul Radin ypublicado por Aurelio M. Espinosa (Anales de la Escuela Internacionalde Arqueología y Etnología Americanas). New York, 1917. SAUNIÈRE, S. DE. Cuentos populares araucanos y chilenos (Revista defolklore chileno, Vol. 7). Santiago de Chile, 1918. THOMPSON, STITH. European Tales among the North American Indians(Colorado College Publication). Colorado Springs, 1919. Supplementary Notes. 1. [109] Dr. Boas gives the bibliography of "Dr. Know-All" in America in JAFL25 : 151. A Sinhalese variant may be found in Parker, 1 : 179-185 (No. 23). 2. Page 11 (footnote). Dr. Boas informs me that petate is aMexican-Spanish word borrowed from the Nahuatl. Full bibliography of Grimm, No. 122 ("Donkey Cabbages") is given inBolte-Polívka, 3 : 3-9. In JAFL 28 : 56 is a Penobscot story containing the loss of three magicobjects, transportation to a distant place, escape of princess by meansof transportation-cap, discovery by hero of magic apples, punishmentof princess, and the recovery of the magic objects (see Thompson, 401). 3. Page 25 (A). For a list of Hindoo stories in which the hero is onlya span high, see Parker, 2 : 256. Page 25-26 (B1-5). In a Biloxi tale not belonging in other respectsto our group, the hero's uncle puts the hero to some hard tests, hoping to make away with him (see Thompson, 376). Page 26 (B2). The attempts to kill the hero in a well by throwinghuge rocks on him are found in some of the American variants of the"Strong John" cycle. (See Thompson, 435-436, for French-Canadian andMaliseet versions. ) Page 26 (D. ) In a Maliseet tale (Thompson, 340) the strong herosets out on his travels with a giant cane that will hold fiftysalted cattle. Page 27 (E). In ten of the American Indian versions of "John the Bear"are found the extraordinary companions (see Thompson, 336-344). Page 29. With Kakarangkang's adventure inside the crocodile, comparean Araucano story (Saunière, No. 3), in which the heroine with aknife is swallowed by the big king of fishes. She cuts her way out, saving her brother and others imprisoned. 4. Interrupted-cooking episode. For a Negro version from Bahamas, see MAFLS 13, No. 93; also bibliography on p. 142 (footnote). Inhis analysis of "John the Bear" stories among the American Indians, Thompson (336-342) notes this episode in Assiniboin, Tehuano, Shoshone, Thompson River, Maliseet, Loucheux, and Micmac versions. Bee-hive hoax. Three Mexican variants on this idea may be noted. In one(JAFL 25 : 237), rabbit pretends that the bee-hive is a school, whichhe permits coyote to keep. In another (ibid. , 206) rabbit pretendsthat a wasp-nest is a cradle, and gets coyote to rock it. The thirdis a Cora story given in abstract by Dr. Boas (ibid. , 260), whichis nearest the form of the incident as found in our tales. Opossumpretends that the bee-hive is a bell which coyote is to ring whenhe hears the sky-rockets. In a New-Mexican Spanish story (JAFL 27 :134-135) fox tells coyote that the bee-hive is his school humming. 5. Parker's Sinhalese story "The Elephant-Fool" (3 : 100-111, No. 203)tells of a man who borrowed another's elephant; but the beast diedbefore it could be returned. The borrower offers payment or anotheranimal, but the owner will accept nothing but his own elephantalive. Through the cleverness of his wife, the borrower is able tomake the obdurate man break a water-pot, and in turn demands hisvery water-pot back unbroken. Unable to do anything else, the ownerof the elephant says that the two debts cancel each other, and goesaway. Parker notes that in another Sinhalese form of this story bothpersons institute law-suits. He also cites a Chinese variant (p. 111). 6. Page 51, line 41. For bibliography of Grimm, No. 183, seeBolte-Polívka, 3 : 333-335. Parker (2 : 247-268, No. 137) gives a Sinhalese story, with threevariants, which is definitely connected with our tales, and confirms mybelief that the "False-Proofs" cycle is native to southern India. InParker's main story the false proofs are five, --ass (voice), twowinnowing-trays (ears), two bundles of creepers (testicles?), a tom-tom(eye), and two elephant tusks (teeth). In variant b the false proofsare drum (roar), deer-hide rope (hair), pair of elephant tusks (teeth). For another Sinhalese story of how a man and his wife "bluffed"a terrible Yaka hiding under the bed to kill him, see Parker, 1 :148-149 (No. 17). 7. Page 62. Analogous to the task cited from Jataka, No. 546, is oneof the problems in the Liberian story "Impossible vs. Impossible"(JAFL 32 : 413). Problem: Make a mat from rice-grains. Solution:Old rice-mat demanded as pattern. --For making rope out of husks, and analogous tasks, see Bolte-Polívka, 2 : 513. Page 62 (3). In Parker, No. 79, a king requires a man to put a hundredgourd-fruits in a hundred small-mouthed vessels. His clever daughtergrows them there. Parker cites a story from Swynnerton's Indian Night'sEntertainment, in which a clever girl sends melons in jars to a princeand requires him to remove the melons without injuring them or thejars. This problem is identical with one on our p. 58 (16-17). In still another Sinhalese story a foolish king requires a Panditaya, under penalty of death, to teach the royal white horse to speak. Thewise man's daughter saves her father's life by telling him what toreply to the king (Parker, 1 : 199-200, No. 27). --In Parker, 3 :112-113 (No. 204), a country-girl meets a prince, to whose questionsshe gives enigmatical replies. He is clever enough to interpretthem correctly. Page 63 (4). In Parker, 2 : 7-9 (No. 78), a king requires milk fromoxen. The clever village girl's answer is of a kind with Marcela's(our collection, p. 55): she sets out for the washerman's with abundle of cloths, is met by the king, and tells him her father hascome of age in the same manner as women (i. E. , he has menstruated). 8. For stealing eggs from under bird, see Bolte-Polívka, 3 :57-58. Bolte-Polívka's notes on Grimm, No. 192, include a discussionof both the "Master Thief" cycle (3 : 379-395) and the Rhampsinitus"Treasure-House" saga (3 : 395-406). Two Sinhalese variants of thelatter cycle, lacking in Bolte-Polívka's bibliography, are Parker'sNo. 189 and variant (3 : 41-46). Here the thieves are father and son;son cuts off father's head to prevent identification. The stories endwith the exposure of the body and the escape of the son, who fallsfrom a tree when his mother bursts into laments at the sight of herhusband's corpse. Four American Indian versions of the "Master Thief" are analyzed byThompson (427-429), --Maliseet, Dakota, Thompson River, Wyandot. A Oaxaca version of the "Master Thief" is given in Radin-Espinosa, 226-227 (No. 116): it preserves a number of features of theRhampsinitus story. Likewise a New-Mexican Spanish tale (JAFL 24 :423-424), in which, after preliminary skill-tests, the two thievesrob the king. The Mexican thief is caught; the Spanish thief cuts offhis head. The corpse, by order of the king, is carried through town, and the house of the mourner is marked with blood. The Spanish thiefescapes by marking all the houses with blood. (For the bibliographyof marking all the house-doors with chalk to prevent discovery, see Bolte-Polívka, 3 : 145, note. ) 9. Page 78. Not counting self. This incident occurs in a Sinhalese story(Parker, 1 : 258, No. 44). (See ibid. , 259, for three variants fromIndia and one from China. ) Comparative bibliography of this motif isgiven in Bolte-Polívka, 3 : 149 (note 1). Page 78. Killing fly on face. Sinhalese (Parker, 1 : 319-321, No. 58):The stupid hero strikes with a rice-pestle at a fly on his mother'shead, and kills her. Wyandot (Thompson, 423): The numskull hero hitsthe head of a sleeping child to kill mosquito, and kills child. Ojibwa(Laidlaw, 63): Flies on baby's head "killed" with rubber boot. 10. Page 87. Add to the bibliography of the "Magic Ring" cycle threeAmerican forms of the story, --French-Canadian, Micmac, and Maliseet(analyzed by Thompson, 398-399). An interesting Sinhalese version is Parker's No. 208 (3 :127-131). Here a lazy prince buys a cobra, parrot, and cat. From thesnake-king he receives a ring by means of which he can create anythinghe wants. He creates a palace and a princess. The princess and ringare stolen by an old woman acting as agent for a king who came to knowof the beautiful princess (hair floating down-stream). Through theaid of his faithful animals, especially the cat, which coerces theking of the rats, the hero recovers his wife and magic object. (Seealso Parker's extensive notes [131-135] for other Oriental versions. ) 11. Page 114. See Bolte-Polívka, 3 : 483-486, for notes on Grimm's fragment"The Louse. " Bolte and Polívka (3 : 84-85) give brief notes on Grimm, No. 134, mostly in the nature of addenda to their notes on Grimm, No. 71, with which this story is closely related. Three American Indian variants of Grimm, No. 71, are analyzed byThompson (346-347). For a Negro version from the Bahamas, see MAFLS 13, No. 20. 12. Page 125, line 21. For "Diego and Juan" read "Diego and Pedro. " Page 128, note 3. Dr. Farnham presents a fuller and more recent studyof the cycle of the "Contending Lovers" in Publications of the ModernLanguage Association, 28 (1920): 247-323. Page 128. Full bibliographical treatment of our Type I, the "Creationof Woman, " may be found in Bolte-Polívka, 3 : 53-57. Page 133. Bibliography of Grimm, No. 124, will be found inBolte-Polívka, 3 : 10-12; of Grimm, No. 129, ibid. , 45-58. Bolteand Polívka are of the opinion that Grimm, Nos. 71, 124, and 129, are all related (3 : 45). A New-Mexican Spanish variant of Grimm, No. 129 (JAFL 24 : 411-414), tells of three brothers sent out to learn trades. One becomes acarpenter; another, a silversmith; and the third, a thief. They aretested by the king, who is satisfied that they have learned theirtrades well. A Negro version from the Bahamas (MAFLS 13 : 43-44, No. 23) tells of four brothers who went out and became skilled(tailor, robber, thief, archer). Skill-test with egg (stealing fromnest, shooting it into four parts, stitching egg together, replacingunder bird). Rescue of princess stolen by dragon (stitching planksof shattered ship together). Very close to the Bahamas tale, except in the dénouement, is aSinhalese story (Parker, 2 : 33 ff. , No. 82). Four princes set out tolearn sciences: the first learns sooth; the second, theft; the third, archery; the fourth, carpentry. They are tested by their father theking (stealing egg from crow, cutting it with arrow, repairing it, andrestoring it to nest). They then search for and bring back the queen, who had been stolen by a Rakshasa. They then quarrel as to who shouldhave the sovereignty. In variant a (ibid. , 36-39) a nobleman's fivesons learn sciences (soothsayer, marksman, thief, runner, physician)and jointly restore a dead princess to life. In variant b (39-42) sevenprinces become skilled. In variant c four Brahmans learn sciences towin the hand of a princess, and afterwards restore her to life. Asthey cannot settle their quarrel, they all give her up. (For otherversions, see Parker, 2 : 43-45, 157-159 [No. 109]). Page 136, line 31. For "Tagic" read "Jagic. " 13. In a Oaxaca story (Radin-Espinosa, 249-250, No. 137) a rich compadretries with no success to advance the fortunes of his poor compadre, and comes to the conclusion that he who is born to be poor will alwaysbe poor. 14 b. A Oaxaca version of "The Thief and his Master, " with thetransformation-combat detail, is given in Radin-Espinosa, 240(No. 131). An analogous story has also been recorded by F. Boasat Zuñi. Three Sinhalese versions of "The Magician and his Pupil" may be foundin Parker, 3 : 400-407 (No. 266). Many other Oriental variants aregiven in abstract in the notes to these stories (ibid. , 408-410). 15. In JAFL 31 : 480-481 is given a Guatemala droll which is clearlyderived from the Arabian Nights form of our story. For additional bibliography of the tricky thief who pretends hehad been transformed into the ass which he has just stolen from thesimple peasant, see Bolte-Polívka, 3 : 9. Related to this motif aretwo Oriental tales given in abstract by Parker (3 : 205-206). 17. Page 161. Identical with our first task is one found in a Oaxacaversion (Radin-Espinosa, 223, No. 112). No. 109 in this samecollection is a variant of "John the Bear. " An excellent New-MexicanSpanish version of "John the Bear" is given by Espinosa (JAFL 24 :437-444). (For American Indian versions of this cycle, see Thompson, 336-344. ) Page 165. For comparative bibliography of the "Forgotten Betrothed"cycle, see Bolte-Polívka, 2 : 516-527 (on Grimm, No. 113) ; forAmerican versions of the tasks and magic flight, MAFLS 13 : 54 n2;and for American Indian versions of this cycle as a whole. Thompson, 370-381. In only four of the twenty Indian stories analyzed, however, does the incident of the forgetting of his fiancée by the hero occur. The first part of the "Forgotten Betrothed" cycle is found in anAraucano story (Saunière, No. 9), in which the hero takes servicewith a supernatural being, falls in love with his daughter, performstwo difficult tasks and answers three questions, and flees with herin a transformation-flight that ends with the death of the pursuer. In a Negro story from Bahamas (MAFLS 13 : No. 27) are found the tasks, magic-flight, and forgotten-betrothed elements. 18. Our story is closely related to Grimm, No. 82 a (see Bolte-Polívka, 2 : 190-196, for text), a story derived from Musäus. Grimm, No. 197(Bolte-Polívka, 3 : 424-443), is also related. Thompson (410) citesa Micmac version that agrees with ours in its main outlines, --aversion which he believes goes back to a French original. A verybrief Kutenai version is given in Boas, "Kutenai Tales" (Bulletin 59, Bureau of American Ethnology), p. 34. 19. See Bolte-Polívka's notes on Grimm, No. 108 (2 : 234 ff. ). 20. Page 196. The following American Indian variants of motifs found inour stories are analyzed by Thompson (419-426):-- Fatal imitation (G1): Maliseet (wife), Ojibwa, Dakota, Zuñi. Substitute for execution (H): Maliseet, Ojibwa, Wyandot, ThompsonRiver, Dakota, Tepecano, Creek, Yuchi, Jicarilla Apache, Pochulta, Chalina, Aztec, Tuxtepec. Marine cattle (J): Micmac, Maliseet, Ojibwa, Thompson River, Dakota, Tepecano. Frightening robbers under tree (F5): Micmac, Maliseet, Wyandot, Ojibwa(for Ojibwa see also Laidlaw, 196). For a Negro (Bahamas) variant of G1, see MAFLS 13, No. 41; of F5, ibid. , No. 46. In a Oaxaca story, "Los Dos Compadres" (Radin-Espinosa, 198-199, No. 101), one compadre frightens a band of robbers unwittinglyand acquires treasure (sale-of-ashes incident). Then follows theincident of the borrowed measure returned with coins adhering, whereupon the rich compadre tries to "sell ashes, " and is killed bythe robbers. For bibliography of the motif coins sticking to borrowedmeasure, see Bolte-Polívka, 1 : 520; 2 : 6; 3 : 143 n. The incident of frightening robbers under tree appears to becharacteristic of the Pedro di Urdemales group (see JAFL 27 : 119-134, especially 125, 133). For the sack-by-sea episode in the same story, see ibid. , 134. To Bolte-Polívka's bibliography of Grimm, No. 61, should be added aSinhalese version (Parker, 2 : 116-119, No. 101), which contains therejuvenating-cudgel, sack-by-sea, and marine-cattle motifs. 21. Page 206. In a Oaxaca story (Radin-Espinosa, 246, No. 134) closelyrelated to our No. 21, a king sentences a gentleman to death forhaving said, "El que tiene dinero hace lo que quiere. " This sentimentis almost identical with that found in the Sicilian story by Pitrè. Inboth, too, the device by means of which the hero discovers the hiddenprincess is a golden eagle which gives forth beautiful music. In a New-Mexican Spanish version (JAFL 27 : 135-137) the hero gainsaccess to the princess by means of a bronze eagle. 23. Page 213. In a New-Mexican Spanish story (JAFL 27 : 128) one of theadventures of Pedro di Urdemales is to make a pact with the Devil inreturn for much money. In hell he wins his freedom by sticking thedemons to their chairs with varnish and then frightening them with across. This version seems nearly related to our story. In a Tepecanotale of the same hero (ibid. , 171) Pedro frightens and beats devilswith a holy palm-leaf. 24. Page 221. Add to Benfey's Oriental versions a Sinhalese story by Parker(2 : 288-291, No. 141). Parker analyzes three other Hindoo variantswhich should be noted. Page 222. Parker, No. 252 (3 : 339-341), "How Maraya was put inthe Bottle, " is a close variant of Grimm, No. 44. Death is finallyoutwitted by the hero, who persuades him to creep into a bottle todemonstrate that he had been able to enter a closed room through akeyhole. Thereafter all the hero has to do to cure a sick person isto place the bottle at his head! This detail of enclosing a demon ina bottle is found in Caballero's story. In another Sinhalese story (Parker, 3 : 185-186, No. 222) awater-snake, pleased by a beggar's actions, promises to make him richby creeping up the trunk of the king's tusk elephant and making theanimal mad. The beggar "cures" the elephant when he tells the snaketo leave, and becomes wealthy. 27. Thompson (413-414) cites two American Indian stories, Penobscot andMaliseet, which open with the obtaining of a gold-dropping horsefrom an old man because of kindness, the loss of it at an inn at thebands of a rascally landlord, and the recovery of the animal throughthe generous use of a magic cudgel. The remainder of the two storiesis connected with the last part of the "Golden Goose" cycle (Grimm, No. 64). Page 237. To the East Indian variants of this story add Parker, No. 97 (2 : 101-104), in which an indigent man who frightens a Yakaobtains from the demon a magic self-filling plate, a ring which whensold will always return to its owner, and a gold-dropping cow. Theseare stolen from him on successive days by a Hettiyä, and worthlessimitations substituted. Then the Yaka gives the hero a magic cudgel, with which he regains his magic articles. (See Parker, ibid. , 104-105, for other Oriental versions. ) 29. Page 247. A Sinhalese story, "The Mouse Maiden" (Parker, 1 : 308 f. , No. 54), tells of a princess in the form of a mouse who was marriedto a prince. Her permanent disenchantment is brought about by theburning of her mouse-jacket. Similarly in No. 223 (Parker, 3 : 187-188)the youngest of seven princes is married to a female hare, which ispermanently disenchanted when her husband burns her hare-skin. Thisstory and another cited by Parker, in which the youngest of sevenprinces married a female monkey who in the end proved to be a fairyand took off her monkey-skin (Chilli: Folk Tales of Hindustan, 54), appear to be related to the Indian Märchen cited by Benfey (1 : 251). For other tales of animal-marriages with transformation, see Parker, Nos. 151, 207 (turtle), No. 163 (snake), No. 164 (lizard), No. 165(frog); without transformation, No. 158 (bear), No. 159 (leopard). 30. A Sinhalese variant of the "Chastity-Wager" story is Parker, No. 149(2 : 334-336). 33. In a French-Canadian version (JAFL 32 : 161-163), while a jealoushunchback is away from home, three other hunchbacks (unrelated tothe husband) apply to the wife for food. While they are eating, shesees her husband returning. She hides her three guests in a chest, where they are smothered. The remainder of the story is regular. 35. Page 278. Our story appears to be related to some of the variants ofGrimm, No. 22, though there is little resemblance between it and theGerman story itself. Compare, however, an Ojibwa tale (JAFL 29 : 337), in which a princess is offered in marriage to whoever can propose ariddle she cannot solve (in our story it is the hero who must givethe answer to the princess's riddle). On his way to court, the heroreceives magic objects. He successfully outriddles his opponent, but is put in prison. He wins release and the princess's hand bymeans of the magic objects. (See Thompson, 415-416. ) 36. Page 283. A New-Mexican Spanish variant of "Juan Tiñoso" (JAFL 24 :403-408) combines features from "John the Bear. " Page 284. The "Iron Hans" cycle (Grimm, No. 136) Bolte and Polívka(3 : 97) outline as follows:-- (A1) A prince sets free a wild man, Iron Hans, whom his father hascaptured; (A2) the prince flees from the machinations of his hostileor wanton step-mother; (A3) the wild man bestows on a childless couplea son, who, however, after a definite term, must be surrendered to him. (B) While with Iron Hans, whose orders he disobeys, the boy acquiresgolden halt, and (B1) is either forgiven and restored to favor, or(B2) escapes on a talking horse. (C) After covering his gold hair with a hat or cloth, he takes serviceas a gardener at a king's palace, where the princess falls in lovewith him. (D) At a tournament he appears three times on a magnificent horsethat Iron Hans has furnished him with, and he gains the hand of theking's daughter. (E) He manifests his nobility as victor in a combat, as adragon-killer, as a bringer of a cure for the sick king (cf. No. 97), or on a hunt, where he disgraces his mocking brothers-in-law. (F) Iron Hans or the helpful horse is disenchanted. For American Indian variants of the "Iron Hans" cycle, see Thompson, 350-357. Page 284, line 3. For throwing of apples to intended husbands, seeBolte-Polívka, 2 : 381; 3 : 111. Line 16. For the branding of the brothers-in-law, see Grimm, Nos. 59, 91, 97; also Bolte-Polívka, 3 : 114 (note 1). Juan Tiñoso means John the Scabby. Two French versions have exactly thesame title, "Jean le Teignous" and "Jean le Tigneux" (Bolte-Polívka, 3 : 99). A somewhat distant Sinhalese relative of "Juan Tiñoso, "in which the hero is a turtle, is Parker, No. 151 (2 : 345-352). In an Osage Indian story occurs the release of an imprisoned monsterby a boy (Thompson, 331). 38. Page 288. For bibliography of the question "How much is the kingworth?" see Bolte-Polívka, 3 : 232. The Negrito's counter-demand tothe king's third task (i. E. , drink all the fresh water) is identicalwith the counter-demand to the task of counting the drops in the sea(ibid. , 3 : 231). Page 291. Bolte and Polívka (3 : 214) emphasize the fact of the mutualborrowing of incidents by this cycle and the "Clever Lass" cycle. Two Sinhalese stories not unlike our No. 38 are given by Parker, --"TheThree Questions" (1 : 150-152), "The Four Difficult Questions"(153-154). 40. Page 299, "Pitong. " In a Oaxaca story (Radin-Espinosa, 204, No. 104)occur the abandoned-children opening, corn-trail, fruit-trail, ogre'shouse, advice of rat, ogre pushed in oven. A Chile version of "LePetit Poucet" is "Piñoncito" (Saunière, 262). The following AmericanIndian versions are noticed by Thompson (361-365): Thompson River (3), Shuswap (2), Ojibwa, Maliseet, Ponka, Bellacoola, Mewan, Uintah Ute. 45. For a Negro (Bahamas) version of "Cinderella, " see MAFLS 13, No. 17;for American Indian versions, Thompson, 384-385. 47. Compare a Negro story from the Bahamas (MAFLS 13, No. 14); also aSinhalese tale, "The Roll of Cotton" (Parker, 1 : 364-366, No. 69), in which the two women are sisters. 48. Two Hindoo (Sinhalese) versions of the "Puss-in-Boots" cycle areParker, No. 49 (1 : 278-283) and No. 235 (3 : 243-248). These areof extreme importance in trying to establish the provenience of ourstories: for in both the helpful animal is a monkey; both containthe incident of the borrowed measure, the incident of the killingof the demon by the monkey (obscure but unmistakable in No. 49) andthe claiming of the monster's palace as his master's; in both themonkey marries his master to a king's daughter. These two storiesdiffer from ours in the conclusion: the master proves ungrateful, and the faithful monkey runs off into the forest. Again, too, in theopening, these two Sinhalese stories differ from ours: the monkey'sgratitude is not motivated; the animal is not a thieving animal, hence there is no tar-baby device. Page 336, Tar-Baby. For the distribution of the "Tar-Baby" storyamong the American Indians, see Boas (JAFL 25 : 249), supplementedby Thompson (444-446). For Negro versions, see MAFLS 13 : Nos. 10, 11, 12; JAFL 30 : 171, 222; Thompson, 440. Other American versionsare Mexico (JAFL 29 : 549); Guatemala (JAFL 31 : 472 f. ); Oaxaca(Radin-Espinosa, 120-121, 183, 197; JAFL 25 : 200, 201, 235-236). 49. In a Sinhalese noodle-story the foolish hero joins a band of thievesand tries to steal a millstone, wakening the owner of the house andasking him for assistance (Parker, 2 : 70-75, No. 90). In another talein the same collection, No. 57 (1 : 317-318), a gang of robbers steala devil-dancer's box. While they are sleeping, one of their number, a fool, puts on the costume. They awake, think he is the Devil, andflee, the fool pursuing and calling, "Stay there! stay there!" Thisstory is like our "Juan and the Robbers" (348-349). Compare also thestory cited by Parker on p. 318. 50. Since writing the notes to No. 50, I have found a Sinhalese version ofthe "Hat-pays-landlord" story which is essentially the same as ours, only a three-cornered hat, not a painted one, is the hoax. The motiveof the hero's trick is his desire for revenge on three sharpers whohave cozened him out of a bull which they pretend is a goat (Parker, 3 : 200-205, No. 226). For this last situation, compare our No. 15and notes. 53. In the Sinhalese "Story of the Bitch" (Parker, 3 : 102-104, No. 201)a bitch gives birth to two princesses, who marry princes. Later theelder daughter drives her dog-mother away when it seeks to visit her, but the younger treats it kindly. The elder daughter is killed bya cobra-bite because of her avariciousness. This version is nearlyrelated to Miss Frere's old Deccan story. 54. In the latter part of a long Sinhalese story (Parker, No. 145)a king conceives a passion for the hero's wife, and resorts to thesame ruse as the wicked datu in our story, --underground tunnel, andletter to parents in the underworld. The hero escapes by means of across-tunnel, returns with marvellous raiment (provided by heroine)and news that the king's father and mother are happy. The avariciousking makes the same trip, and is destroyed. Parker, No. 146 (2 :313-314), contains almost the identical situation. 55. Page 371 (E). Probably the earliest literary version of thedrowning-turtle motif (undoubtedly the prototype of the brier-patchpunishment) is Buddhistic: Jataka, No. 543. This motif occurs in aSinhalese story otherwise wholly unrelated to the cycle of whichthis punishment is usually a part (Parker, No. 150, 2 : 339-340;see also 343-344). For additional bibliography of the brier-patch punishment, in manyof the American Indian versions of which the turtle or tortoise issubstituted for the rabbit, see Thompson, 446-447; JAFL 31 : 229(note). Thompson (440) also lists some American Negro variants. Page 372. With Jataka, No. 273, compare a Negro story from theBahamas (MAFLS 13 : 92, No. 45, II). Skinner (JAFL 32 : 295-297)gives an Ojibwa story in which occurs the "drowning" of the turtleand the biting-off of otter's testicles by the turtle. This seconddetail appears reminiscent of the turtle's revenge discussed on ourpp. 372-373. 56. Page 379. Some American versions of the house-answering-owner episodeare the following: Oaxaca (Radin-Espinosa, 184-185; 194, rabbit andcoyote; JAFL 25 : 208, rabbit and crocodile); Chile (JAFL 26 : 248, a curious modification of the motif); Mexico (JAFL 29 : 552). Inanother Mexican story we find the episode of the rabbit crossing theriver on the crocodile's back (JAFL 29 : 551-552). In a Sinhalese story of "The Crocodile and the Jackal" (Parker, 1 : 380-381, No. 75), the crocodile shams dead. Jackal says, "Inour country dead crocodiles wag their tails. " (This appears to me avariant of the house-answering-owner motif. ) Later follows the incidentof the seizure of the foot of the jackal, who pretends crocodile hashold of a root. (See also Parker, No. 36 [1 : 235 f. ] for deceptionsturtle practises on jackal. ) 57. Page 381. A Oaxaca story (Radin-Espinosa, 190, No. 94) combinesan account of a war between the animals and the winged creatures(animals defeated) with a race between the lion and the cricket. 59. American versions of the let-me-take-your-place motif are numerous:Oaxaca (Radin-Espinosa, 121, 153, 183, 185, 197; JAFL 25 : 201, 236);Mexico (JAFL 29 : 550); Tepecano (JAFL 27 : 162); Negro (JAFL 32 :400, 402; MAFLS 13 : Nos. 12, 33, 39). 60. The following American forms of the accumulative story may be noted:Guatemala (JAFL 31 : 482-483); Mexico (JAFL 25 : 219 f. ); Oaxaca(Radin-Espinosa, 195, No. 99); New-Mexican Spanish (JAFL 27 : 138);Tepecano (JAFL 27 : 175). See also Thompson, 453-454. The storiesresemble ours only in general method, not at all in detail. Fordiscussion and abstracts of some South American variants that arecloser to our form than are those of Central and North America, see Boas (JAFL 25 : 352-353 and notes). A curious Sinhalese accumulative story, No. 251 in Parker's collection(3 : 336-338), tells how, when some robbers were apprehended fordigging into the king's palace and were sentenced, they replied thatthe mason who made the walls was at fault, not they. The mason accusedhis lime-mixer; the lime-mixer, a beautiful woman for having distractedhis attention; the woman, a goldsmith. The goldsmith is condemned, butby a ruse succeeds in getting a wholly innocent fat-bellied Mohammedantrader executed in his place. Parker abstracts a similar story fromsouthern India (p. 338). (See also his No. 28 [1 : 201-205] for anotherkind of "clock-story" nearer the type of "The Old Woman and her Pig. ") 61. Page 392. Parker's No. 107 (2 : 146-149) is an elaboration of Jataka, No. 374. (For other Oriental variants of this theme, see ibid. , 149-150. ) 71. For a Negro version of a flight-contest (not etiological) between acrow and a pigeon, see MAFLS 13 : No. 53. 79. The Upper Thompson Indians have a story of how the raven and the crowwere sent out after the Flood to find land. They did not return, but fed on the corpses of the drowned people. For this reason theywere transformed into birds of black color, where formerly they werewhite-skinned (JAFL 29 : 329). 82. For bibliography of the relay-race motif among the American Indianssee Boas (JAFL 25 : 249; Thompson, 448-449). Thompson cites fourteenAmerican Indian versions, in all but two of which the winner isthe turtle. In one, the clever animal is a gopher; in the other, afrog. For American Negro variants, see Thompson, 441; JAFL 31 : 221(note 2); JAFL 32 : 394. In a Negro version from Bahamas (MAFLS 13 :No. 54), horse and conch race; horse is defeated, and kicks the littleconches to death (cf. The ending of our No. 82). For a Mexican version(rabbit and toad) see JAFL 25 : 214-215; for Oaxaca (toad and deer), Radin-Espinosa, 193. In an Araucano story (Saunière, No. XI) the race between the fox andthe crawfish does not assume the relay form. NOTES [1] I am greatly indebted to Professor E. Arsenio Manuel, Departmentof Anthropology, University of the Philippines, for biographical andother data with regard to Dean S. Fansler. Mr. E. D. Hester kindlyfurnished additional details. [2] A common nickname for "Juan, " equivalent to the English "Jack. " [3] Datu, old native name for "village chieftain. " [4] Casco, a commodious wooden cargo-boat commonly used in riversand propelled by poling. [5] Carabao, a gray water-buffalo used throughout the Archipelago asa draught-animal. [6] The usual means of getting into a native grass house is a bambooladder. [7] This is a common Tagalog expression, and means, "I consider thatyou are all inferior to me in every respect. " [8] Petate (Sp. -Mexican), a sleeping-mat made of woven straw. [9] Cavan, a dry measure used in the Philippines, equal to about75 quarts. [10] Bolo, a cutlass-like knife used by the natives either foragricultural or war purposes. [11] The usual Filipino salute of respect for parents or grandparents. [12] This name literally means, "only one palasan [a large plant ofllana]. " The hero was so called because he was the strongest man inhis town. [13] So called because he used as a cane (Tag. Tungkod) the largecylindrical piece of iron used for crushing sugarcane (Tag. Bola). [14] Literally, "one who can overturn a mountain. " [15] For the "Fee-fi-fo-fum" phrase in folk-tales, see Bolte-Polívka, 1 : 289-292. [16] Literally, "without fear, fearless. " [17] Paridis may possibly be identified with Paderes, the strong manwhom Rodrigo de Villas (the Cid) meets in the woods, who uprootsa huge tree with which to fight the hero, but who is finallyovercome. Paderes and Rodrigo become fast friends. This characteroccupies a prominent place in the metrical romance entitled "Rodrigode Villas, " which has been printed in the Pampango, Ilocano, Tagalog, and Bicol dialects. Aolo may be a corruption of Afigalo, representedin Ilocano saga as a great fisherman. Many legends told to-day bythe Ilocanos in connection with the Abra River, in northern Luzon, centre about the heroic Afigalo. [18] Aba! a very common exclamation of surprise. It sometimesexpresses disgust. [19] We seem here to have a myth element explaining why the Negrito'shair is kinky. See notes for definition of pugut. [20] The root pugut is found in many of the dialects, and hastwo distinct meanings: (1) "a Negro or Negrito of the mountains;"(2) "decapitated, or with the hands or feet cut off. " Among theTagalogs, Bicols, and Visayans, the word is not used to designate anight-appearing demon or monster. Tag. Cafre, which is equivalent toIloc. Pugut, is Spanish for Kaffir. Blumentritt defines cafre thus:"Nombre árabe (kafir), importado por los Españoles ó Portugueses;lo dan los campesinos Tagalos de la provincia de Tayabas á un duendeantropófago, al que no gusta la sal. En las provincias Ilocanasdenominan asi los Españoles al Pugot. " Speaking of the demons and spirits of northern India, W. Crooke writes(1 : 138) that "some of the Bhût [= pugut ?], like the Kâfari[= cafre ?], the ghost of a murdered Negro, are black, and areparticularly dreaded. " [21] For full translation, see Jataka, ed. By E. B. Cowell (CambridgeUniversity Press, 1895), 2 : 207-215; and FLJ 3 : 337 f. See alsoC. H. Tawney's discussion of the story in the Journal of Philology, 12 : 112-119. [22] Camisa china, a thin native coat-shirt worn outside the trousers. [23] Patianac, mischievous birth-spirits that live in the woods andfields, and lead travellers astray at night. [24] Pagui, the sting-ray, or skate-fish. Its tail is very efficaciousagainst evil spirits and witches, according to native belief. [25] Tuba. A wine distilled from the coco and other palm trees. [26] Typhoon (Ar. Tufan), a wind of cyclonic force and extraordinaryviolence. [27] Literally, "Give us here in the ceiling some good food. " [28] Manglalabas, literally, "the one who appears;" i. E. , apparition. [29] Barrio, a small collection of houses forming a kind of suburbto a town. [30] Mangkukulam, an old woman endowed with the powers of a witch. [31] Paragos, a kind of rude, low sledge drawn by carabaos and usedby farmers. [32] Pipit, a tiny bird. [33] Why peso, I cannot say. A hole the size of a peso wouldaccommodate a rope, but hardly a man or a large tub. The story isclearly imperfect in many respects. [34] Mankukulam, see note 1, p. 53. [35] As Mr. Gardner notes, a chap-book form of "Aladdin" exists inTagalog. The full title of my copy runs thus (in translation): "TheWonderful story of Aladin, who got possession of the Marvelous Lamp, and of his Marriage with the Princess of China the Great. Manila, 1901. (Pp. 127. )" W. Retana, in his "Aparato Bibliográfico" (Madrid, 1906), cites an edition before 1898 (see item No. 4161). The storyhas also been printed in the Pampango, Ilocano, Bicol, and Visayandialects. [36] From the Spanish corredor ("runner"). [37] From the Spanish mirador ("seer, gazer"). [38] A Tagalog boys' game played in the streets, with lines markedoff by water (tubig). [39] From the Spanish puntador ("gunner"). [40] From the Spanish cargador ("carrier"). [41] From the Spanish soplador ("ventilator, blower"). [42] From the Spanish oidor ("hearer"). These six proper names aregiven here exactly as they appear in the original narrative. Strictlyspeaking, they are not derivatives from the Spanish: they merelysuggest the Spanish words from which they have been coined aspatronymics. [43] Tuma, Tagalog, Pampangan, and Malayan for "louse. " [44] Perhaps from the Spanish conocer ("to know, understand"). Forthe names of the other companions, see footnotes to the preceding tale. [45] In Spanish this word means "witch, sorceress. " [46] Whether or not these powers reside in the men themselves, who have acquired them through practice, or in magic objects whichthey find or are presented with. Benfey (loc. Cit. , p. 969) makestwo distinct cycles on an entirely different basis from mine, bothderived from India: the one telling of the extraordinary endowmentsof men; the other, of extraordinary properties of objects (i. E. , magic objects). It seems to me a mistake, however, to make a cycleof this second group, for magic articles are only machinery in astory. A family of folk-tales cannot turn merely on things; the magicobjects are only latently powerful until guided and controlled bythe human hero. [47] For example, "The Grateful Dead, " "John the Bear, " "The Childand the Hand, " "The Ransomed Woman, " etc. [48] The most recent investigation of this cycle that I know of is thatof W. E. Farnham in connection with the sources of Chaucer's "Parlementof Foules" (in Publications of the Modem Language Association, 32 :502-513 [1917]). Dr. Farnham has named the cycle "The ContendingLovers, " the stories of which, he says, fall into six clearly markedtypes. My discussion of the cycle may require some modification inthe light of his study; but I have printed it here as I wrote it, some two years before Dr. Farnham's article came to my notice. [49] For practically this identical judgment, see the Dsanglun(St. Petersburg, 1843), p. 94 (cited by Benfey, 1 : 396, note 2). [50] Tag. For "rich. " [51] Tag. For "poor. " [52] A native dug-out or canoe. [53] A Spanish word meaning "a woman who keeps a little shop or store[tienda]. " [54] Cañamo, ordinarily a kind of coarse cloth made from hemp. Herethe word probably means the thread from which hempen ropes are made. [55] Darak, "bran, shorts, chaff. " [56] Mungo. A small legume about the size and shape of a lentil. Sameas mongo. [57] Carreton, a heavy two-wheeled springless cart drawn by a carabao. [58] Hacienda, a ranch of considerable extent. The fact of Pedro'sliving at some distance from the doctor might account for the successof the ruse. [59] Chupa, a measure, equal roughly to about four handfuls ofraw rice. [60] Camotes, sweet potatoes. [61] Mongo, a variety of legume slightly smaller than the lentil(same as mungo). [62] This episode is found in a Tagalog folk-tale collected by Gardner(JAFL 20 : 304). This folk-tale, it might be noted, is based directlyon a corrido, The Story of the Life of Doña Maria of Murcia, Manila, 1909. The romance has been printed in Pampango and Tagalog. Retana(No. 4166) mentions an edition between 1860 and 1898, and one dated1901 (No. 4307). [63] I have the text and a complete English paraphrase of a Tagalogmetrical romance which combines incidents from this story withincidents from "The Adarna Bird" (supra). The romance is entitled"The Story of the Life of King Don Luis, his Three Sons, and QueenMora. Manila 1906. " Retana (Nos. 4190, 4362) cites editions 1860-98and 1902. This story contains the quest for the water of healing, thetwo hermits, the flight on the eagle's back, the sleeping enchantedqueen, the stolen favor and the theft of the slipper, the ransomingof the two older brothers, their treachery, the hero disguised asservant in his father's palace, the invasion by the magic queen and herrecovery of her lover the hero. This story is closely related to GroomeNo. 55. Compare also Groome's summary of Vernaleken's Austrian storyof the "Accursed Garden" (p. 232), which in some respects resemblesthis Filipino romance more closely than does the Gypsy tale. [64] These were the leaves of a plant which the Tagalogs call Colis(see note 2, p. 285). [65] Tulisanes, highway robbers or bandits. [66] Salop, a dry measure of about fifteen centimetres cube. [67] Carreton, a heavy two-wheeled springless cart. [68] Sirena, a beautiful enchantress, half woman and half fish, who was supposed to dwell in certain rivers. This belief is fairlycommon in La Laguna province, especially in the town of Pagsanjan. [69] One of the most common Tagalog proverbs. [70] Novena, a devotion consisting of prayers held for nine consecutivedays and asking for some special favor. [71] Novenario, the act of performing or holding a novena. [72] There seems to be an inconsistency here, --Clara was the motherof Idó, --or, if not an inconsistency (there might be two Claras), at least a useless and confusing repetition of names. [73] Cintas, a holy belt worn by women. [74] See note 1 on pagui ("sting-ray"), p. 43. [75] Guachinango, defined by the narrator as "vagabond. " The word isused in Cuba as a nickname for the natives of Mexico. [76] While the term duende is Spanish, the other three spiritsmentioned--tigbalang, iki, mananangal--are good old native demons. [77] See footnote 1, p. 217. [78] Same as the Cuban isabelina. [79] The episode of a mutual cure being effected by a blind man and alame man, we have already met with in two of the versions of our No. 6. [80] It may be noted, in passing, that among certain of the Tagalogsthe pestilence (cholera particularly) is personified as an old womandressed in black, who goes about the town at night knocking foradmittance. If any one pays attention to her summons, the result isfatal to him. This evil spirit is known as salut. [81] That is, "Purse, spit money from your throat!" [82] Compadre and comadre, the godfather and godmother of one's child. [83] That is, "Goat, leap about!" [84] That is, "Table, spread yourself!" [85] That is, "Cane, whip!" [86] (Spanish) "At him, cudgel!" [87] Capitan. In the Philippines this word is used as a title ofaddress to a justice of the peace (gobernadorcillo). It is also usedto designate the office itself. [88] "Golden, " in this story, does not mean merely "of the color ofgold, " but also "made of gold. " [89] Banca, a native dug-out. [90] Boroka, apparently a corruption of the Spanish bruja ("witch"). [91] Coles, --Memecylon edule Roxb. (Melastomata taceæ), a common andwidely distributed shrub in the forests, with small purple flowersand small black or purple berries. It is found in the Indo-Malayanregion generally. [92] For this very old symbol of beauty and noble lineage, see Prato, Zeitschrift für Volkskunde, 5 : 376; 6 : 28. [93] Mangrove tree. [94] The Filipinos have many mocking children's rhymes making fun ofpersonal deformities, such as pock-marks, cross-eyes, very black skin, etc. They always raise a laugh when recited. [95] The Arabian story, I believe, is well worth study in connectionwith the theory of the Buddhistic origin of this cycle. The rôleof the ape; the conflict between the good and bad jinn, the apebelonging with the latter group; and the narrator's statement, "All this I have received from the bounty of God, whose name beexalted!"--suggest at the base of this version the struggle betweenBuddhism and Mohammedanism; with Mohammedanism triumphant, of course. [96] Bayluhan (from the Spanish baile), "a dancing-party. " Katapusan(Tag. ; from tapus, "end, finish"), a fiesta given nine days afterthe death of an adult, or three days after the death of a child. [97] Silong, the ground floor of a Filipino house. Usually it hasonly a dirt floor, and is not finished off. [98] The narrator has probably made the original episode a littlemore delicate here. There are inconsistencies in the present formof the story: a lizard would feel cold, not hot; besides, it wouldhardly remain clinging to Juan's coat as he rushed through theforest. Clearly, something other than a lizard fell on Juan. [99] Tuntung is the earthen cover of an earthen pot. The verb derivedfrom it, tuntungan, has two meanings: one is "to cover something, "the other is: to step on or over something. " Hence Juan's mistake. [100] Unfortunately this work is inaccessible at present, and Iam unable to indicate definitely its episodes. It contains nothingunique, however. [101] Mangla, big land-crabs. [102] Cagang, small land-crabs. [103] Bataktak, non-edible frogs. [104] Hu-man, land-snails. [105] Aninipot, fireflies. [106] Lamoc, mosquitoes. [107] Camanchile, Pithecolobium dulce Benth. (Leguminosæ), a nativeof tropical America; introduced into the Philippines by the Spaniardsprobably in the first century of Spanish occupation; now thoroughlynaturalized and widely distributed in the Archipelago. [108] Bathala, the Supreme Being of the ancient Tagalogs. [109] This and the serial numbers following refer to correspondingnumbers of tales.