Chapter XXVI: 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 populaires canadiens (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 Spanish Folk-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 Atlantic Coastal 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 Spanish Provenience (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, South Carolina (JAFL 32 : 394-396). 1919.

--Teit, James. European Tales from the Upper Thompson Indians (JAFL 29 : 301-329). 1916.

LAIDLAW, GEORGE E. Ojibwa Myths and Tales (reprinted from the Archæological 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 (Memoirs of the American Folk-Lore Society, Vol. 13). New York, 1918. (Cited MAFLS 13.) See also under Journal of American Folk-Lore.

RADIN-ESPINOSA. El Folklore de Oaxaca, recogido por Paul Radin y publicado por Aurelio M. Espinosa (Anales de la Escuela Internacional de Arqueología y Etnología Americanas). New York, 1917.

SAUNIÈRE, S. DE. Cuentos populares araucanos y chilenos (Revista de folklore 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 JAFL 25 : 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 a Mexican-Spanish word borrowed from the Nahuatl.

Full bibliography of Grimm, No. 122 ("Donkey Cabbages") is given in Bolte-Polívka, 3 : 3-9.

In JAFL 28 : 56 is a Penobscot story containing the loss of three magic objects, transportation to a distant place, escape of princess by means of transportation-cap, discovery by hero of magic apples, punishment of 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 only a span high, see Parker, 2 : 256.

Page 25-26 (B1-5). In a Biloxi tale not belonging in other respects to 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 throwing huge rocks on him are found in some of the American variants of the "Strong John" cycle. (See Thompson, 435-436, for French-Canadian and Maliseet versions.)

Page 26 (D.) In a Maliseet tale (Thompson, 340) the strong hero sets out on his travels with a giant cane that will hold fifty salted 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, compare an Araucano story (Saunière, No. 3), in which the heroine with a knife 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). In his 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, which he permits coyote to keep. In another (ibid., 206) rabbit pretends that a wasp-nest is a cradle, and gets coyote to rock it. The third is a Cora story given in abstract by Dr. Boas (ibid., 260), which is nearest the form of the incident as found in our tales. Opossum pretends that the bee-hive is a bell which coyote is to ring when he 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 died before it could be returned. The borrower offers payment or another animal, but the owner will accept nothing but his own elephant alive. Through the cleverness of his wife, the borrower is able to make the obdurate man break a water-pot, and in turn demands his very water-pot back unbroken. Unable to do anything else, the owner of the elephant says that the two debts cancel each other, and goes away. Parker notes that in another Sinhalese form of this story both persons institute law-suits. He also cites a Chinese variant (p. 111).

6.

Page 51, line 41. For bibliography of Grimm, No. 183, see Bolte-Polívka, 3 : 333-335.

Parker (2 : 247-268, No. 137) gives a Sinhalese story, with three variants, which is definitely connected with our tales, and confirms my belief that the "False-Proofs" cycle is native to southern India. In Parker's main story the false proofs are five,--ass (voice), two winnowing-trays (ears), two bundles of creepers (testicles?), a tom-tom (eye), and two elephant tusks (teeth). In variant b the false proofs are 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 one of 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 hundred gourd-fruits in a hundred small-mouthed vessels. His clever daughter grows them there. Parker cites a story from Swynnerton's Indian Night's Entertainment, in which a clever girl sends melons in jars to a prince and requires him to remove the melons without injuring them or the jars. 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. The wise man's daughter saves her father's life by telling him what to reply to the king (Parker, 1 : 199-200, No. 27).--In Parker, 3 : 112-113 (No. 204), a country-girl meets a prince, to whose questions she gives enigmatical replies. He is clever enough to interpret them correctly.

Page 63 (4). In Parker, 2 : 7-9 (No. 78), a king requires milk from oxen. 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 a bundle of cloths, is met by the king, and tells him her father has come 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 discussion of both the "Master Thief" cycle (3 : 379-395) and the Rhampsinitus "Treasure-House" saga (3 : 395-406). Two Sinhalese variants of the latter cycle, lacking in Bolte-Polívka's bibliography, are Parker's No. 189 and variant (3 : 41-46). Here the thieves are father and son; son cuts off father's head to prevent identification. The stories end with the exposure of the body and the escape of the son, who falls from a tree when his mother bursts into laments at the sight of her husband's corpse.

Four American Indian versions of the "Master Thief" are analyzed by Thompson (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 the Rhampsinitus story. Likewise a New-Mexican Spanish tale (JAFL 24 : 423-424), in which, after preliminary skill-tests, the two thieves rob the king. The Mexican thief is caught; the Spanish thief cuts off his head. The corpse, by order of the king, is carried through town, and the house of the mourner is marked with blood. The Spanish thief escapes by marking all the houses with blood. (For the bibliography of 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 from India and one from China.) Comparative bibliography of this motif is given 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's head, and kills her. Wyandot (Thompson, 423): The numskull hero hits the 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 three American 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 the snake-king he receives a ring by means of which he can create anything he wants. He creates a palace and a princess. The princess and ring are stolen by an old woman acting as agent for a king who came to know of the beautiful princess (hair floating down-stream). Through the aid of his faithful animals, especially the cat, which coerces the king of the rats, the hero recovers his wife and magic object. (See also 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 by Thompson (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 study of the cycle of the "Contending Lovers" in Publications of the Modern Language Association, 28 (1920): 247-323.

Page 128. Full bibliographical treatment of our Type I, the "Creation of Woman," may be found in Bolte-Polívka, 3 : 53-57.

Page 133. Bibliography of Grimm, No. 124, will be found in Bolte-Polívka, 3 : 10-12; of Grimm, No. 129, ibid., 45-58. Bolte and 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 a carpenter; another, a silversmith; and the third, a thief. They are tested by the king, who is satisfied that they have learned their trades 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 from nest, shooting it into four parts, stitching egg together, replacing under bird). Rescue of princess stolen by dragon (stitching planks of shattered ship together).

Very close to the Bahamas tale, except in the dénouement, is a Sinhalese story (Parker, 2 : 33 ff., No. 82). Four princes set out to learn sciences: the first learns sooth; the second, theft; the third, archery; the fourth, carpentry. They are tested by their father the king (stealing egg from crow, cutting it with arrow, repairing it, and restoring 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 should have the sovereignty. In variant a (ibid., 36-39) a nobleman's five sons learn sciences (soothsayer, marksman, thief, runner, physician) and jointly restore a dead princess to life. In variant b (39-42) seven princes become skilled. In variant c four Brahmans learn sciences to win the hand of a princess, and afterwards restore her to life. As they cannot settle their quarrel, they all give her up. (For other versions, 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 compadre tries 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 always be poor.

14 b.

A Oaxaca version of "The Thief and his Master," with the transformation-combat detail, is given in Radin-Espinosa, 240 (No. 131). An analogous story has also been recorded by F. Boas at Zuñi.

Three Sinhalese versions of "The Magician and his Pupil" may be found in Parker, 3 : 400-407 (No. 266). Many other Oriental variants are given in abstract in the notes to these stories (ibid., 408-410).

15.

In JAFL 31 : 480-481 is given a Guatemala droll which is clearly derived from the Arabian Nights form of our story.

For additional bibliography of the tricky thief who pretends he had been transformed into the ass which he has just stolen from the simple peasant, see Bolte-Polívka, 3 : 9. Related to this motif are two Oriental tales given in abstract by Parker (3 : 205-206).

17.

Page 161. Identical with our first task is one found in a Oaxaca version (Radin-Espinosa, 223, No. 112). No. 109 in this same collection is a variant of "John the Bear." An excellent New-Mexican Spanish 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) ; for American 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 an Araucano story (Saunière, No. 9), in which the hero takes service with a supernatural being, falls in love with his daughter, performs two difficult tasks and answers three questions, and flees with her in 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) cites a Micmac version that agrees with ours in its main outlines,--a version which he believes goes back to a French original. A very brief 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 in our stories are analyzed by Thompson (419-426):--

Fatal imitation (G1): Maliseet (wife), Ojibwa, Dakota, Zuñi.

Substitute for execution (H): Maliseet, Ojibwa, Wyandot, Thompson River, 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 unwittingly and acquires treasure (sale-of-ashes incident). Then follows the incident of the borrowed measure returned with coins adhering, whereupon the rich compadre tries to "sell ashes," and is killed by the robbers. For bibliography of the motif coins sticking to borrowed measure, see Bolte-Polívka, 1 : 520; 2 : 6; 3 : 143 n.

The incident of frightening robbers under tree appears to be characteristic 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 a Sinhalese version (Parker, 2 : 116-119, No. 101), which contains the rejuvenating-cudgel, sack-by-sea, and marine-cattle motifs.

21.

Page 206. In a Oaxaca story (Radin-Espinosa, 246, No. 134) closely related to our No. 21, a king sentences a gentleman to death for having said, "El que tiene dinero hace lo que quiere." This sentiment is almost identical with that found in the Sicilian story by Pitrè. In both, too, the device by means of which the hero discovers the hidden princess is a golden eagle which gives forth beautiful music.

In a New-Mexican Spanish version (JAFL 27 : 135-137) the hero gains access to the princess by means of a bronze eagle.

23.

Page 213. In a New-Mexican Spanish story (JAFL 27 : 128) one of the adventures of Pedro di Urdemales is to make a pact with the Devil in return for much money. In hell he wins his freedom by sticking the demons to their chairs with varnish and then frightening them with a cross. This version seems nearly related to our story. In a Tepecano tale of the same hero (ibid., 171) Pedro frightens and beats devils with 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 variants which should be noted.

Page 222. Parker, No. 252 (3 : 339-341), "How Maraya was put in the Bottle," is a close variant of Grimm, No. 44. Death is finally outwitted by the hero, who persuades him to creep into a bottle to demonstrate that he had been able to enter a closed room through a keyhole. Thereafter all the hero has to do to cure a sick person is to place the bottle at his head! This detail of enclosing a demon in a bottle is found in Caballero's story.

In another Sinhalese story (Parker, 3 : 185-186, No. 222) a water-snake, pleased by a beggar's actions, promises to make him rich by creeping up the trunk of the king's tusk elephant and making the animal mad. The beggar "cures" the elephant when he tells the snake to leave, and becomes wealthy.

27.

Thompson (413-414) cites two American Indian stories, Penobscot and Maliseet, which open with the obtaining of a gold-dropping horse from an old man because of kindness, the loss of it at an inn at the bands of a rascally landlord, and the recovery of the animal through the generous use of a magic cudgel. The remainder of the two stories is 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 Yaka obtains from the demon a magic self-filling plate, a ring which when sold will always return to its owner, and a gold-dropping cow. These are stolen from him on successive days by a Hettiyä, and worthless imitations 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 married to a prince. Her permanent disenchantment is brought about by the burning of her mouse-jacket. Similarly in No. 223 (Parker, 3 : 187-188) the youngest of seven princes is married to a female hare, which is permanently disenchanted when her husband burns her hare-skin. This story and another cited by Parker, in which the youngest of seven princes married a female monkey who in the end proved to be a fairy and 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 jealous hunchback is away from home, three other hunchbacks (unrelated to the husband) apply to the wife for food. While they are eating, she sees 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 of Grimm, No. 22, though there is little resemblance between it and the German story itself. Compare, however, an Ojibwa tale (JAFL 29 : 337), in which a princess is offered in marriage to whoever can propose a riddle she cannot solve (in our story it is the hero who must give the answer to the princess's riddle). On his way to court, the hero receives magic objects. He successfully outriddles his opponent, but is put in prison. He wins release and the princess's hand by means 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 has captured; (A2) the prince flees from the machinations of his hostile or wanton step-mother; (A3) the wild man bestows on a childless couple a son, who, however, after a definite term, must be surrendered to him.

(B) While with Iron Hans, whose orders he disobeys, the boy acquires golden 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 service as a gardener at a king's palace, where the princess falls in love with him.

(D) At a tournament he appears three times on a magnificent horse that Iron Hans has furnished him with, and he gains the hand of the king's daughter.

(E) He manifests his nobility as victor in a combat, as a dragon-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, see Bolte-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 the same 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 monster by a boy (Thompson, 331).

38.

Page 288. For bibliography of the question "How much is the king worth?" see Bolte-Polívka, 3 : 232. The Negrito's counter-demand to the king's third task (i.e., drink all the fresh water) is identical with 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 mutual borrowing of incidents by this cycle and the "Clever Lass" cycle.

Two Sinhalese stories not unlike our No. 38 are given by Parker,--"The Three 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's house, advice of rat, ogre pushed in oven. A Chile version of "Le Petit Poucet" is "Piñoncito" (Saunière, 262). The following American Indian 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 a Sinhalese 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 are Parker, No. 49 (1 : 278-283) and No. 235 (3 : 243-248). These are of extreme importance in trying to establish the provenience of our stories: for in both the helpful animal is a monkey; both contain the incident of the borrowed measure, the incident of the killing of the demon by the monkey (obscure but unmistakable in No. 49) and the claiming of the monster's palace as his master's; in both the monkey marries his master to a king's daughter. These two stories differ from ours in the conclusion: the master proves ungrateful, and the faithful monkey runs off into the forest. Again, too, in the opening, these two Sinhalese stories differ from ours: the monkey's gratitude 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" story among the American Indians, see Boas (JAFL 25 : 249), supplemented by Thompson (444-446). For Negro versions, see MAFLS 13 : Nos. 10, 11, 12; JAFL 30 : 171, 222; Thompson, 440. Other American versions are 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 thieves and tries to steal a millstone, wakening the owner of the house and asking him for assistance (Parker, 2 : 70-75, No. 90). In another tale in the same collection, No. 57 (1 : 317-318), a gang of robbers steal a 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, and flee, the fool pursuing and calling, "Stay there! stay there!" This story is like our "Juan and the Robbers" (348-349). Compare also the story cited by Parker on p. 318.

50.

Since writing the notes to No. 50, I have found a Sinhalese version of the "Hat-pays-landlord" story which is essentially the same as ours, only a three-cornered hat, not a painted one, is the hoax. The motive of the hero's trick is his desire for revenge on three sharpers who have 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. 15 and 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 the elder daughter drives her dog-mother away when it seeks to visit her, but the younger treats it kindly. The elder daughter is killed by a cobra-bite because of her avariciousness. This version is nearly related 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 the same ruse as the wicked datu in our story,--underground tunnel, and letter to parents in the underworld. The hero escapes by means of a cross-tunnel, returns with marvellous raiment (provided by heroine) and news that the king's father and mother are happy. The avaricious king 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 the drowning-turtle motif (undoubtedly the prototype of the brier-patch punishment) is Buddhistic: Jataka, No. 543. This motif occurs in a Sinhalese story otherwise wholly unrelated to the cycle of which this punishment is usually a part (Parker, No. 150, 2 : 339-340; see also 343-344).

For additional bibliography of the brier-patch punishment, in many of the American Indian versions of which the turtle or tortoise is substituted 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 the Bahamas (MAFLS 13 : 92, No. 45, II). Skinner (JAFL 32 : 295-297) gives an Ojibwa story in which occurs the "drowning" of the turtle and the biting-off of otter's testicles by the turtle. This second detail appears reminiscent of the turtle's revenge discussed on our pp. 372-373.

56.

Page 379. Some American versions of the house-answering-owner episode are the following: Oaxaca (Radin-Espinosa, 184-185; 194, rabbit and coyote; JAFL 25 : 208, rabbit and crocodile); Chile (JAFL 26 : 248, a curious modification of the motif); Mexico (JAFL 29 : 552). In another Mexican story we find the episode of the rabbit crossing the river 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, "In our country dead crocodiles wag their tails." (This appears to me a variant of the house-answering-owner motif.) Later follows the incident of the seizure of the foot of the jackal, who pretends crocodile has hold of a root. (See also Parker, No. 36 [1 : 235 f.] for deceptions turtle practises on jackal.)

57.

Page 381. A Oaxaca story (Radin-Espinosa, 190, No. 94) combines an 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 stories resemble ours only in general method, not at all in detail. For discussion and abstracts of some South American variants that are closer 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 for digging into the king's palace and were sentenced, they replied that the mason who made the walls was at fault, not they. The mason accused his lime-mixer; the lime-mixer, a beautiful woman for having distracted his attention; the woman, a goldsmith. The goldsmith is condemned, but by a ruse succeeds in getting a wholly innocent fat-bellied Mohammedan trader executed in his place. Parker abstracts a similar story from southern India (p. 338). (See also his No. 28 [1 : 201-205] for another kind 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 a crow and a pigeon, see MAFLS 13 : No. 53.

79.

The Upper Thompson Indians have a story of how the raven and the crow were sent out after the Flood to find land. They did not return, but fed on the corpses of the drowned people. For this reason they were transformed into birds of black color, where formerly they were white-skinned (JAFL 29 : 329).

82.

For bibliography of the relay-race motif among the American Indians see Boas (JAFL 25 : 249; Thompson, 448-449). Thompson cites fourteen American Indian versions, in all but two of which the winner is the turtle. In one, the clever animal is a gopher; in the other, a frog. 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 little conches 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 and the crawfish does not assume the relay form.

NOTES

[1] I am greatly indebted to Professor E. Arsenio Manuel, Department of Anthropology, University of the Philippines, for biographical and other data with regard to Dean S. Fansler. Mr. E. D. Hester kindly furnished 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 rivers and propelled by poling.

[5] Carabao, a gray water-buffalo used throughout the Archipelago as a draught-animal.

[6] The usual means of getting into a native grass house is a bamboo ladder.

[7] This is a common Tagalog expression, and means, "I consider that you 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 about 75 quarts.

[10] Bolo, a cutlass-like knife used by the natives either for agricultural 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 of llana]." The hero was so called because he was the strongest man in his town.

[13] So called because he used as a cane (Tag. tungkod) the large cylindrical 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 man whom Rodrigo de Villas (the Cid) meets in the woods, who uproots a huge tree with which to fight the hero, but who is finally overcome. Paderes and Rodrigo become fast friends. This character occupies a prominent place in the metrical romance entitled "Rodrigo de Villas," which has been printed in the Pampango, Ilocano, Tagalog, and Bicol dialects. Aolo may be a corruption of Afigalo, represented in Ilocano saga as a great fisherman. Many legends told to-day by the Ilocanos in connection with the Abra River, in northern Luzon, centre about the heroic Afigalo.

[18] Aba! a very common exclamation of surprise. It sometimes expresses disgust.

[19] We seem here to have a myth element explaining why the Negrito's hair is kinky. See notes for definition of pugut.

[20] The root pugut is found in many of the dialects, and has two distinct meanings: (1) "a Negro or Negrito of the mountains;" (2) "decapitated, or with the hands or feet cut off." Among the Tagalogs, Bicols, and Visayans, the word is not used to designate a night-appearing demon or monster. Tag. cafre, which is equivalent to Iloc. 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 duende antropófago, al que no gusta la sal. En las provincias Ilocanas denominan 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 are particularly dreaded."

[21] For full translation, see Jataka, ed. by E. B. Cowell (Cambridge University Press, 1895), 2 : 207-215; and FLJ 3 : 337 f. See also C. 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 and fields, and lead travellers astray at night.

[24] Pagui, the sting-ray, or skate-fish. Its tail is very efficacious against 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 extraordinary violence.

[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 suburb to 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 used by farmers.

[32] Pipit, a tiny bird.

[33] Why peso, I cannot say. A hole the size of a peso would accommodate a rope, but hardly a man or a large tub. The story is clearly imperfect in many respects.

[34] Mankukulam, see note 1, p. 53.

[35] As Mr. Gardner notes, a chap-book form of "Aladdin" exists in Tagalog. The full title of my copy runs thus (in translation): "The Wonderful 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 story has also been printed in the Pampango, Ilocano, Bicol, and Visayan dialects.

[36] From the Spanish corredor ("runner").

[37] From the Spanish mirador ("seer, gazer").

[38] A Tagalog boys' game played in the streets, with lines marked off 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 are given here exactly as they appear in the original narrative. Strictly speaking, they are not derivatives from the Spanish: they merely suggest the Spanish words from which they have been coined as patronymics.

[43] Tuma, Tagalog, Pampangan, and Malayan for "louse."

[44] Perhaps from the Spanish conocer ("to know, understand"). For the 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 which they find or are presented with. Benfey (loc. cit., p. 969) makes two distinct cycles on an entirely different basis from mine, both derived from India: the one telling of the extraordinary endowments of men; the other, of extraordinary properties of objects (i.e., magic objects). It seems to me a mistake, however, to make a cycle of this second group, for magic articles are only machinery in a story. A family of folk-tales cannot turn merely on things; the magic objects are only latently powerful until guided and controlled by the human hero.

[47] For example, "The Grateful Dead," "John the Bear," "The Child and the Hand," "The Ransomed Woman," etc.

[48] The most recent investigation of this cycle that I know of is that of W. E. Farnham in connection with the sources of Chaucer's "Parlement of Foules" (in Publications of the Modem Language Association, 32 : 502-513 [1917]). Dr. Farnham has named the cycle "The Contending Lovers," the stories of which, he says, fall into six clearly marked types. My discussion of the cycle may require some modification in the 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. Here the 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. Same as mongo.

[57] Carreton, a heavy two-wheeled springless cart drawn by a carabao.

[58] Hacienda, a ranch of considerable extent. The fact of Pedro's living at some distance from the doctor might account for the success of the ruse.

[59] Chupa, a measure, equal roughly to about four handfuls of raw 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 directly on 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 dated 1901 (No. 4307).

[63] I have the text and a complete English paraphrase of a Tagalog metrical romance which combines incidents from this story with incidents from "The Adarna Bird" (supra). The romance is entitled "The Story of the Life of King Don Luis, his Three Sons, and Queen Mora. Manila 1906." Retana (Nos. 4190, 4362) cites editions 1860-98 and 1902. This story contains the quest for the water of healing, the two hermits, the flight on the eagle's back, the sleeping enchanted queen, the stolen favor and the theft of the slipper, the ransoming of the two older brothers, their treachery, the hero disguised as servant in his father's palace, the invasion by the magic queen and her recovery of her lover the hero. This story is closely related to Groome No. 55. Compare also Groome's summary of Vernaleken's Austrian story of the "Accursed Garden" (p. 232), which in some respects resembles this 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 fairly common 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 consecutive days 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 mother of 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 is used in Cuba as a nickname for the natives of Mexico.

[76] While the term duende is Spanish, the other three spirits mentioned--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 a lame 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 Tagalogs the pestilence (cholera particularly) is personified as an old woman dressed in black, who goes about the town at night knocking for admittance. If any one pays attention to her summons, the result is fatal 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 of address to a justice of the peace (gobernadorcillo). It is also used to designate the office itself.

[88] "Golden," in this story, does not mean merely "of the color of gold," 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 and widely distributed shrub in the forests, with small purple flowers and small black or purple berries. It is found in the Indo-Malayan region 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 of personal 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 connection with the theory of the Buddhistic origin of this cycle. The rôle of the ape; the conflict between the good and bad jinn, the ape belonging with the latter group; and the narrator's statement, "All this I have received from the bounty of God, whose name be exalted!"--suggest at the base of this version the struggle between Buddhism 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 after the death of an adult, or three days after the death of a child.

[97] Silong, the ground floor of a Filipino house. Usually it has only a dirt floor, and is not finished off.

[98] The narrator has probably made the original episode a little more delicate here. There are inconsistencies in the present form of the story: a lizard would feel cold, not hot; besides, it would hardly remain clinging to Juan's coat as he rushed through the forest. Clearly, something other than a lizard fell on Juan.

[99] Tuntung is the earthen cover of an earthen pot. The verb derived from 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 I am unable to indicate definitely its episodes. It contains nothing unique, 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 native of tropical America; introduced into the Philippines by the Spaniards probably in the first century of Spanish occupation; now thoroughly naturalized and widely distributed in the Archipelago.

[108] Bathala, the Supreme Being of the ancient Tagalogs.

[109] This and the serial numbers following refer to corresponding numbers of tales.

End of Project Gutenberg's Filipino Popular Tales, by Dean S. Fansler