"The same missionary [i.e., Mgr. Faraud,_Filipino Popular Tales

de la Foi, xxxvi (1864), 388 et seq.] reports a deluge legend current

among the Crees, another tribe of the Algonquin stock in Canada;

but this Cree story bears clear traces of Christian influence, for

in it the man is said to have sent forth from the canoe, first a

raven, and second a wood-pigeon. The raven did not return, and as a

punishment for his disobedience the bird was changed from white to

black; the pigeon returned with his claws full of mud, from which

the 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 account

of 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 the

story from a farmer.

A few years after the creation of the world there lived a tall giant by

the name of Ang-ngalo, the only son of the god of building. Ang-ngalo

was a wanderer, and a lover of work. He lived in the mountains, where

he dug many caves. These caves he protected from the continual anger

of Angin, the goddess of the wind, by precipices and sturdy trees.

One bright morning, while Ang-ngalo was climbing to his loftiest

cave, he spied across the ocean--the ocean at the time was pure,

its water being the accumulated tears of disappointed goddesses--a

beautiful maid. She beckoned to him, and waved her black handkerchief:

so Ang-ngalo waded across to her through the water. The deep caverns

in the ocean are his footprints.

This beautiful maid was Sipgnet, the goddess of the dark. She said to

Ang-ngalo, "I am tired of my dark palace in heaven. You are a great

builder. What I want you to do for me is to erect a great mansion on

this 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 white

thing there was then was salt. So he went for help to Asin, the ruler

of the kingdom of Salt. Asin gave him pure bricks of salt, as white

as snow. Then Ang-ngalo built hundreds of bamboo bridges across the

ocean. Millions of men were employed day and night transporting the

white bricks from one side of the ocean to the other. At last the

patience of Ocean came to an end: she could not bear to have her deep

and quiet slumber disturbed. One day, while the men were busy carrying

the salt bricks across the bridges, she sent forth big waves and

destroyed them. The brick-carriers and their burden were buried in her

deep 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. He

was 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. Her

father 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 crowded

with souls, because nearly every one went there. One day, while God

was sitting on his throne, he felt it moved by some one. On looking

up, he saw that the souls were pushing towards him, because the sky

was 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 until

I 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 standing

in the centre of the group; and so, ever since, the sky has been

curved.

Why the Sky is High.

Narrated by Deogracias Lutero of Janiuay, Iloilo. He says that the

story is often heard in his barrio.

In olden days the sky was low,--so low that it could be reached by

a stick of ordinary length. The people in those days said that God

had created the sky in such a way that he could hear his people when

they called to him. In turn, God could send his blessings to earth

as soon as men needed them. Because of this close connection between

God and his subjects, the people were well-provided for, and they did

not need to work. Whenever they wanted to eat, they would simply call

God. Before their request was made, almost, the food would be on the

table; but after the expulsion of Adam and Eve, God made men work

for their own living. With this change in their condition came the

custom of holding feasts, when the men would rest from their labors.

One day one of the chiefs, Abing by name, held a feast. Many people

came to enjoy it. A sayao, or native war-dance, was given in honor of

the men belonging to the chief, and it was acted by men brandishing

spears. While acting, one of the actors, who was drunk, tried to show

his skill, but he forgot that the sky was so low. When he darted

his spear, he happened to pierce the sky, and one of the gods was

wounded. This angered God the Father: so he raised the sky as we have

it to-day, far from the earth.

Notes.

I have come across no variants of the Tagalog story of why the sky

is curved.

Our second story, however, "Why the Sky is High," is without doubt

a Malayan tradition, as analogues from the Bagobos and the Pagan

tribes of Borneo attest. Miss Benedict (JAFL 26 : 16-17) furnishes

two Bagobo myths on "Why the Sky Went Up:"--

(a) "In the beginning the sky lay low over the earth--so low that when

the Mona wanted to pound their rice, they had to kneel down on the

ground to get a play for the arm. Then the poor woman called Tuglibung

said to the sky, 'Go up higher! Don't you see that I cannot pound my

rice well?' So the sky began to move upwards. When it had gone up

about five fathoms, the woman said again, 'Go up still more!' This

made 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 the

people could not stand upright, could not do their work. For this

reason the man in the sky said to the sky, 'Come up!' Then the sky

went 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 are

holes in the sky made by the roots of trees in the world above the sky

projecting 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 working

sago with a wooden mallet, accidentally struck his mallet against the

sky; 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 British

North Borneo. It is embodied in the story of "The Horned Owl and the

Moon" (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 from

the ground, the moon and the Pwak fell in love and married. At that

time there was a man whose wife was with child. The woman came down

from 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 angry

because his wife was ill, and he made seven blow-pipe arrows. Early

the next morning he took his blow-pipe with him and went to the place

where the sun rises, and waited. Now at that time there were seven

suns. 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 was

sitting on the house-top in the sky combing her hair. The comb fell

from the sky to the ground, and the Pwak flew down to get it; but when

she found it, she could no longer fly back to the sky; for, while she

had 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, being

frightened, ran away up into the air and took the sky with it. And so

on 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, and

was constantly giving exhibitions of his dexterity in getting food by

trickery. But he was especially anxious to win the friendship of the

carabao; for he thought that, if they were friendly, this big fellow

would 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 break

the 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 swift

and powerful person like me."

The turtle was very much offended, and to get even he challenged

the carabao to a race. At first the carabao refused to accept the

challenge, for he thought it would be a disgrace for him to run

against a turtle. The turtle said to the carabao, "If you will not

race with me, I will go to all the forests, woods, and mountains,

and tell all your companions and all my friends and all the animal

kingdom that you are a coward."

Now the carabao was persuaded; and he said, "All right, only give me

three days to get ready for the race." The turtle was only too glad

to have the contest put off for three days, for then he too would

have a chance to prepare his plans. The agreement between the turtle

and the carabao was that the race should extend over seven hills.

The turtle at once set out to visit seven of his friends; and, by

telling them that if he could win this race it would be to the glory

of the turtle kingdom, he got them to promise to help him. So the

next day he stationed a turtle on the top of each hill, after giving

them all instructions.

The third day came. Early the next morning the turtle and the carabao

met at the appointed hill. At a given signal the race began, and

soon the runners lost sight of each other. When the carabao reached

the second hill, he was astonished to see the turtle ahead of him,

shouting, "Here I am!" After giving this yell, the turtle at once

disappeared. And at every hill the carabao found his enemy ahead

of him. When the carabao was convinced at the seventh hill that he

had been defeated, he became so angry that he kicked the turtle. On

account of the hardness of its shell, the turtle was uninjured; but

the hoof of the carabao was split in two, because of the force of

the blow. And even to-day, the carabaos still bear the mark which an

unjust action on the part of their ancestor against one whom he knew

was 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 intervals

along the way. Every time deer stops and calls out to see where

his antagonist is, a snail answers from a spot a few yards ahead of

deer. At the end of the course the defeated deer falls fainting. His

gall is sucked out by the snails near him. To this day snails taste

bitter, 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 the

world. 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 be

mentioned here in conclusion. In it the plandok (mouse-deer), which

has deceived and brought about the deaths of all the larger animals,

agrees to tun a race with the omong (hermit-crab). The crab stations

three companions at corners of the square race-course, and wins. The

mouse-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 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).

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).

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.

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.

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).

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).

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).

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.)

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.

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;

"The same missionary [i.e., Mgr. Faraud, in Annales de la Propagation