The tasks which the hero is obliged to perform vary greatly in the different members of the "Forgotten Betrothed" cycle. Juan has to plant 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 the sea. The first task imposed by the king has a.n.a.logies in a number of European tales. In Groome's No. 34 the Devil says to the hero, "Here is 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 the king says to the old man, "See this great forest! Fell it all, and make it 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 tell you: you must bring me a cake [made from the ripened millet-seed, clearly; see p. 23] made with sweet milk." Cosquin (2 : 24) cites a Catalan and a Basque story in which the hero has not only to fell a great forest, but to sow grain and harvest it. In kind this is the same sort 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 to bring forth, in one night, three children. Helpful eagles solve this difficulty for Truth by conveying to him three newly-born babes. The second task is a well-known one, and is found in many members of the "Grateful Animals" cycle. Usually it is ants, which the hero has earlier spared, that perform the service of separating two kinds of seed, etc. (see Tawney, 1 : 361 and note). The mixture of sand and mongo, in our story, is not a very happy conception. Originally it must have been either gravel and mongo, or else mongo and some other kind of lentil nearly resembling it in size. The third task, with the method of accomplishing it, is perhaps the most interesting of all. In a Samoan story of the "Forgotten Betrothed" cycle (Lang, op. cit., p. 98), the heroine bids the hero cut her body into pieces and cast them into the sea. 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 from the 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 all into the water. In spite of all his care, he lets fall to earth one drop of blood. The heroine recovers the ring, but lacks the first joint 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 connection with this escape: the pursued either transform themselves, and thus escape detection by the pursuer, or else cast behind them magic objects, which turn into r.e.t.a.r.ding and finally insurmountable obstacles in the path of the pursuer. In our story the transformations are of the 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 Filipino folk-tales. Both types are found frequently in Occidental Marchen, but in Oriental stories the second seems to predominate over the first (see Cosquin's citations of Oriental occurrences of this incident). In Somadeva (Tawney, 1 : 355 ff.) we have two flights and both types of escape. As to the details of the flight itself in our story, we may note that the comb becoming a thicket of thorns has many a.n.a.logues. The ring becoming seven mountains suggests with its magic number an Oriental origin. With spittle turning into a lake or sea, compare similar transformations of drops of water and a bladder full of water (Macculloch, 171-172).

The incident of the "forgetting of the betrothed" is usually motivated with some sort of broken taboo. When the hero desires to visit his parents, and leaves his sweetheart outside the city, she usually warns him not to allow himself to be kissed. In a Gaelic Marchen he is forbidden to speak; sometimes he is warned by his wife not to eat, etc. (Kohler-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 on his cheeks. The idea behind this charge, however, is the same as that behind the forbidden kiss. With the taboo forbidding the partaking of food, compare the episode of the "Lotus-Eaters" in the Odyssey.

In most of the Marchen of this group the re-awakening of the memory of the hero is accomplished through the conversation of two birds (doves or hens) which the forgotten betrothed manages to introduce into the presence of her lover just before he is married to another (Kohler-Bolte, 172; Rittershaus, 150). In our story the heroine asks a dog questions about the tasks she had helped the hero perform. I can point to no exact parallel of this situation, though it agrees in general with the methods used in the other members of the group.

For the first part of our story (with the exception of the introduction), compare Kohler-Bolte, 292-296, 537-543; Gonzenbach, No. 58 and notes; F. Panzer's "Beowulf," pa.s.sim. See also the notes to Nos. 3 and 4 of this collection.

In connection with our story as a whole, I will cite in conclusion two native metrical romances that preserve many of the incidents we have been discussing. The first is a Pangasinan romance (of which I have not the text) ent.i.tled "Don Agustin, Don Pedro, and Don Juan." This story contains the pursuit by the three princes of a snake to cure the sick king their father (the "quest" motif), the descent into the well by the youngest brother, his fight with monsters in the underworld and his rescue of three princesses, the treachery of the older brothers, the final rescue of the hero by the youngest princess. While this story lacks the "forgotten-betrothed" motif, it is unquestionably related with the first part of our folk-tale, [63]

The second romance, which is one of the most popular and widespread in the Islands, having been printed in at least five of the dialects,--Tagalog, Pampango, Visayan, Ilocano, and Bicol,--I will synopsize briefly, because it is either the source of our folk-tale or has been derived from it. The fact that not all the literary versions agree entirely, and that the story as a folk-tale seems to be so universally known, makes it seem more likely that the second alternative expresses the truth; i.e., that the romance has been derived from the folk-tale. In the Tagalog version the t.i.tle runs thus: "The Story of Three Princes, sons of King Fernando and Queen Valeriana in the Kingdom of Berbania. The Adarna Bird." The poem is long, containing 4136 octosyllabic lines. The date of my copy is 1906; but Retana mentions an edition before 1898 (No. 4169). Briefly the story runs as follows:--

King Fernando of Berbania has three sons,--Diego, Pedro, and Juan. One night the king dreams that Juan was killed by robbers. He immediately becomes sick, and a skilful physician tells him that the magic Adarna bird is the only thing that can cure his illness. Diego sets out to find the bird, but is unsuccessful; he is turned to stone. A year later Pedro sets out--meets the same fate. At last Juan goes, seeing that his brothers do not return. Because of his charity a leper directs the youth to a hermit's house. The hermit tells Juan how to avoid the enchantment, secure the bird, and liberate his brothers. Juan successful. On the return, however, the envious brothers beat Juan senseless, and, taking the bird from him, make their way back to their father's kingdom alone. But the bird becomes very ugly in appearance, refuses to sing, and the king grows worse. Juan, meantime, is restored by an angel sent from heaven. He finally reaches home; and the Adarna bird immediately becomes beautiful again, and sings of the treachery of Diego and Pedro. The king, recovered, wishes to banish his two older sons; but Juan pleads for them, and they are restored to favor. The king 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 envious brothers open the cage, and the bird escapes. When Juan awakens and sees the mischief done, he leaves home to look for the Adarna. Next day the king, missing both Juan and the bird, sends Pedro and Diego in search of their brother. They find him in the mountains of Armenia. In their joint search for the bird, the three come to a deep well. Diego and Pedro try in turn to go down, but fear to make the descent to the bottom. Juan is then lowered. At the foot of the well he finds beautiful fields. In his wanderings he comes to a large house where a princess is looking out of the window. She tells Juan that she is in the power of a giant; and so, when the monster returns, Juan kills it. He likewise liberates her sister Leonora, who is in the power of a seven-headed snake. All three--Juan and the two princesses--are hoisted to the top of the well; but when Juan starts back for a ring that Leonora has forgotten, his cruel brothers cut the rope. Leonora sends her pet wolf to cure Juan, and the two brothers with the two princesses return to Berbania. Juana is married to Diego; but Leonora refuses to marry Pedro, asking for a seven-year respite to wait for Juan's return.

Meantime Juan has been restored. One day the Adarna bird appears, and sings over his head that there are three beautiful princesses in the kingdom "de los Cristales." Juan sets out to find that place. He meets an old man, who gives him a piece of his shirt and tells him to go to a certain hermit for directions. The hermit receives Juan on presentation of the token, and summons all the animals to question them about the kingdom "de los Cristales;" but none of the animals knows where the kingdom is. This hermit now directs Juan to another hermitage. There the holy man summons all the birds. One eagle knows where it is; and after Juan gets on its back, the eagle flies for a month, and finally reaches the kingdom sought. There, in accordance with the bird's directions, while the princesses are bathing, Juan steals the clothes of the youngest, and will not return them until she promises to marry him. She agrees, and later helps him perform the difficult tasks set him by her enchanter father (levelling mountain, planting wheat, newly-baked bread--recovering flask from sea--removing mountain--recovering ring from sea [same method as in our folk-tale]--catching king's horse). Then the two escape, pursued by the magician. Transformation flight (needle, thorns; piece of soap, mountain; withe [? coje], lake). The baffled magician curses his daughter, and says that she will be forgotten by Juan. When Juan reaches home and sees Leonora, he forgets Maria. On his wedding day with Leonora, an unknown princess comes to attend the festivities. From a small bottle which she has she produces a small Negress and Negro, who dance before the young bridal couple. After each dance the Negress addresses Juan, and recounts to him what Maria has done for him. Then she beats the Negro, but Juan feels the blows. Finally, since Juan remains inflexible, Maria threatens to dash to pieces the bottle, which contains Juan's life. Juan consents to marry her; but Leonora protests, saying that her wolf saved Juan's life. Archbishop called to arbitrate the matter, decides in favor of Leonora. When Maria now floods the country and threatens the whole kingdom with destruction, King Fernando persuades Leonora to take his oldest son Pedro. Juan and Maria are married, and return to the kingdom "de los Cristales."

The Visayan version of the "Adarna Bird" is practically identical with the Tagalog up to the point where Juan rescues the two princesses from the underworld. When he and they have been drawn to the top of the well by the two older brothers, Juan tells Pedro and Diego to return home with the two maidens, but says that he will continue the search for the magic bird. He later learns that it is in the possession of Maria, daughter of the King of Salermo. He directs his steps thither, falls in love with the princess, and, together with the bird, they return to Berbania. The three brothers are married at the 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 changed so 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 definitely reminiscent of the "Swan Maidens" cycle in the method Juan uses to win the affections of Maria, the enchanter's daughter. For parallels to Juan's trick of stealing Maria's clothes while she and her sisters are bathing, see Macculloch, 342 f. For a large collection of "Swan Maiden" stories in abstract, see Hartland, chapters X and XI.

Considering the fact that both parts of our story are practically world-wide in their distribution, it is almost impossible to say where and when the two in combination first existed. I am inclined to think, on the whole, that our Filipino folk-tale is an importation, and is not native. As to the relationship between the popular and the literary versions of the story, I believe that in general the literary has been derived from the popular.

TALE 18

JUAN AND HIS ADVENTURES.

Narrated by Jose Ma. Katigbak, a Tagalog from Lipa, Batangas. He heard the story from Angel Reyes, another Batangueno.

Once in a certain village there lived a couple who had three daughters. This family was very poor at first. Near the foot of a mountain was growing a tree with large white leaves. [64] Pedro the father earned their living by selling the leaves of that tree. In time he got so much money from them that he a ordered a large house to be built. Then they left their old home, and went to live in the new house. The father kept on selling the leaves. After a year he decided to cut down the tree, so that he could sell it all at once and get much money. So he went to the foot of the mountain one day, and cut the tree down. As soon as the trunk had crashed to the ground, a large snake came out from the stump. Now, this snake was an 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 to sell; and now, after you have gotten much money from it, you cut it down. There is but one suitable punishment for you: within three days you must bring all your daughters here and give them to me." The man was so astonished at first, that he did not know what to do. He made no reply, and after a few minutes went home. His sadness was so great that he could not even eat. His wife and daughters, noticing his depression, asked him what he was thinking about. At first he did 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 leaves which I sold. A snake came out from the stump, and told me that I should bring you three girls to him or we should all die."

"Don't worry, father! we will go there with you," said the three daughters.

The next day they prepared to go to the snake. Their parents wept very much. Each of the three girls gave her mother a handkerchief as a remembrance. After they had bidden good-by, they set out on their journey with their father.

As soon as they reached the foot of the mountain, the three daughters disappeared at once, and the poor father returned home cheerless. A year had not pa.s.sed by before a son was born to the old couple. They named him Juan. When the boy was about eighteen years old, his mother showed 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," she told him. Juan was so angry, that he asked his parents to give him permission to go in search of his sisters. At first they hesitated, but at last they gave him leave. So, taking the three handkerchiefs with him, Juan set out, and went to the mountain.

After travelling for more than ten days, Juan came across three boys quarrelling over the possession of a cap, a pair of sandals, and a key. He went near them, and asked them why they all wanted those three things. The boys told him that the cap would make the person who wore it 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 give him those articles than to quarrel about them; and the boys agreed, because they did not want either of the others to have them. So Juan put the key in his pocket, the cap on his head, and the sandals on his feet, and flew away. After he had pa.s.sed over many mountains, he descended. Near the place where he alighted he saw a cave. He approached its mouth, and opened the door with his key. Inside he saw a 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 the handkerchiefs 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 my husband is the king of the lions, and he may kill you if he finds you here."

Not long afterwards the lion appeared. She met him at the door. "You must have some visitors here," said the lion, sniffing the air with wide-open nostrils.

"Yes," answered the lady, "my brother is here, and I hid him, for I feared that you might kill him."

"No, I will not kill him," said the lion. "Where is he?" Juan came out and 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 lion told him that they lived on the next two mountains.

Juan did not have much trouble in finding his other two sisters. Their husbands were the kings of the fishes and the eagles, and they received him kindly. Juan's three brothers-in-law loved him very much, and promised to aid him whenever he needed their help.

Juan now decided to return home and tell his parents where his three sisters were; but he took another way back. He came to a town where all the people were dressed in black, and the decorations of the houses were of the same color. He asked some people what had happened in that town. They told him that a princess was lost, and that he who could bring her back to the king should receive her hand in marriage and also half the property of the king. Juan then went to the king and promised to restore his daughter to him. The king agreed to reward him as the townspeople had said, if he should prove successful.

Early the next morning Juan, with his cap, sandals, and key, set out to look for the princess. After a two-days' journey he came to a mountain. Here he descended and began to look around. Finally he saw a 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 in separate rooms. In the very last apartment he found the princess with a giant beside her. He went near the room of the princess, and opened the door with his key. The walls of all the rooms were like those of a 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. The princess was surprised to see him, but he told her that he had come to take her away. She was very glad, but said that they had better wait for the giant to go away before they started. After a few minutes the giant went out to take a walk. When they saw that he had pa.s.sed through the main door, they went out also. Juan put on his sandals and flew away with the princess. But when they were very near the king's palace, the princess disappeared: she was taken back by the giant's powerful magic. Juan was very angry, and he returned at 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 to him, "Juan, the life and power of the giant are in a little box at the heart of the ocean. No one can get that box except the king of the fishes, and no one can open it except the king of the lions. The life of the giant is in a little bird which is inside the box. This bird flies very swiftly, and I am the only one who can catch it. The strength of the giant is in a little egg which is in the box with the bird."

When the king of the eagles had finished his story, Juan went to the king of the fishes. "Will you fetch me the box which contains the life and strength of the giant?" said Juan to the king of the fishes. 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 as the box was opened, the little bird inside flew swiftly away. Juan took the egg, however, and went back to the king of the eagles, and asked 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 opened the door and entered, holding the bird in one hand and the egg in the other. Enraged at the sight of Juan, the giant rushed at him; and Juan was so startled, that he crushed the egg and killed the bird. At once the 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 to the 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 of all his adventures. Then he took them to his own kingdom, where they lived happily together.

Notes.

A Tagalog variant of this story, ent.i.tled "Pedro and the Giants,"