The story of these two opponents, the monkey and the turtle, is widespread in the Philippines. In the introduction to a collection of Bagobo tales which includes a version of this fable, Laura Watson Benedict says (JAFL 26 [1913] : 14), "The story of 'The Monkey and the Turtle' is clearly modified from a Spanish source." In this note I hope to show not only that the story is native in the sense that it must have existed in the Islands from pre-Spanish times, but also that the Bagobo version represents a connecting link between the other Philippine forms and the original source of the whole cycle, a Buddhistic Jataka. Merely from the number of Philippine versions already collected, it seems reasonable to suspect that the story is Malayan: it is found from one end of the Archipelago to the other, and the wild tribes have versions as well as the civilized. In addition to our one Tagalog and two Pampangan versions, five other Philippine forms already exist in print, and may be cited for comparison. These are the following:--

(d) Bagobo, "The Monkey and the Tortoise" (JAFL 26 : 58).

(e) Visayan, "Ca Matsin and Ca Boo-ug" (JAFL 20 : 316).

(f) Tagalog, "The Monkey and the Turtle" (JAFL 21 : 46).

(g) Tinguian, "The Turtle and the Monkey" (Cole, 195, No. 77).

(k) Tagalog, Rizal's "Monkey and the Turtle." [100]

Before discussing the origin of the story, we may examine the different incidents found in the Philippine versions. That they vary considerably may be seen from the following list:--

A The division of the banana-stalk: monkey takes top; and turtle, roots. Monkey's share dies, turtle's grows, or (A1) monkey and turtle together find banana-tree growing; turtle unable to climb, but monkey easily gets at the fruit.

B Monkey steals turtle's bananas and will not give him any, or (B1) sticks banana up his a.n.u.s and throws it to turtle, or (B2) drops his excrement into turtle's mouth.

C Turtle, in revenge, plants sharp stakes (or thorns) around base of the banana-tree; and when monkey descends, he is severely injured, or (C1) he is killed.

D Turtle sells monkey-flesh to other monkeys; either his trick is discovered accidentally by the monkeys, or (D1) the turtle jeers them for eating of their kind.

E Turtle is sentenced to death. He says, "You may burn me or pound me, but for pity's sake don't drown me!" The monkeys "drown" the turtle, and he escapes.

F The monkeys attempt to drink all the water in the lake, so as to reach the turtle: they burst themselves and perish. Or (F1) they get a fish to drain the pond dry; fish is punctured by a bird, water rushes out, and monkeys are drowned. Or (F2) monkeys summon all the other animals to help them drink the lake dry. The animals put leaves over the ends of their urethras, so that the water will not flow out; but a bird pecks the leaves away, and the monkeys turn to revenge themselves on the bird. (F3) They catch him and pluck out all his feathers; but the bird recovers, and revenges himself as below (G).

G Monkeys and other animals are enticed to a fruit-tree in a meadow, and are burned to death in a jungle fire kindled by the turtle and his friend the bird.

H Episode of guarding king's fruit-tree or bread-tree (Chile peppers).

J Episode of guarding king's belt (boa-constrictor).

K Turtle deceives monkey with his answers, so that the monkey thinks part of his own body is mocking him. Enraged, he strikes himself with a stone until he dies.

L Turtle captured by hunter gets monkey to exchange places with him by pointing out the advantages of the situation. Monkey subsequently shot by the hunter.

These incidents are distributed as follows:

Version (a) ABC1DE Version (b) ABCHJK Version (c) (Opening different, but monkey greedy as in B) L Version (d) A1B2C1D1EF2F3G Version (e) ABC1DEF1 Version (f) A1BC (gla.s.s on trunk of tree) EF (monkey in his rage leaps after turtle and is drowned) Version (g) AB1C1 (sharp sh.e.l.ls) DEF (monkeys dive in to catch fish when they see turtle appear with one in his mouth, and are drowned). Incidents K and a form of J are found in the story of "The Turtle and the Lizard" (Cole, 196)

The incidents common to most of these versions are some form of ABCDEF; and these, I think, we must consider as integral parts of the story. It will be seen that one of our versions (c) properly does not belong to this cycle at all, except under a very broad definition of the group. In all these tales the turtle is the injured creature: he is represented as patient and quiet, but clever. The monkey is depicted as selfish, mischievous, insolent, but stupid. In general, although the versions differ in details, they are all the same story, in that they tell how a monkey insults a turtle which has done him no harm, and how he finally pays dearly for his insult.

The oldest account I know of, telling of the contests between the monkey and the turtle, is a Buddhist birth-story, the "Kacchapa-jataka," No. 273, which narrates how a monkey insulted a tortoise by thrusting his p.e.n.i.s down the sleeping tortoise's throat, and how the monkey was punished. Although this particular obscene jest is not found in any of our versions, I think that there is a trace of it preserved in the Bagobo story. The pa.s.sage runs thus (loc. cit. pp. 59-60): "At that all the monkeys were angry [incident D], and ran screaming to catch the tortoise. But the tortoise hid under the felled trunk of an old palma brava tree. As each monkey pa.s.sed close by the trunk where the tortoise lay concealed, the tortoise said, 'Drag (or lower) your membrum! Here's a felled tree.' Thus every monkey pa.s.sed by clear of the trunk, until the last one came by; and he was both blind and deaf. When he followed the rest, he could not hear the tortoise call out, and his membrum struck against the fallen trunk. He stopped, and became aware of the tortoise underneath. Then he screamed to the rest; and all the monkeys came running back, and surrounded the tortoise, threatening him." This incident, in its present form obscure and unreasonable (it is hard to see how following the tortoise's directions would have saved the monkeys from injury, and how the blind and deaf monkey "became aware" of the tortoise just because he hit the tree), probably originally represented the tortoise as seizing the last monkey with his teeth (present form, "his membrum struck against the fallen trunk"), so that in this way the monkey became painfully aware of the tortoise's close proximity. Hence his screams, too,--of pain. With incident B2 two other Buddhist stories are to be compared. The "Mahisa-jataka," No. 278, tells how an impudent monkey voids his excrement on a patient buffalo (the Bodhisatta) under a tree. The vile monkey is later destroyed when he plays the same trick on another bull. In the "Kapi-jataka," No. 404, a bad monkey drops his excrement first on the head and then into the mouth of a priest, who later takes revenge on the monkey by having him and all his following of five hundred destroyed. All in all, the agreement in general outline and in some details between these Hindoo stories and ours justifies us, I believe, in a.s.suming without hesitation that our stories are descended directly from Buddhistic fables, possibly these very Jatakas. Compare also the notes to Nos. 48 and 56.

For a Celebes variant of the story of "The Monkey and the Turtle,"

see Bezemer, p. 287.

The sources of the other incidents, which I have not found in the Buddhistic stories, I am unable to point out. However, many of them occur in the beast tales of other Oriental and Occidental countries: for instance, incident E is a commonplace in "Brer Rabbit" stories both in Africa and America, whence it has made its way into the tales of the American Indians (see, for example, Hone, 82; Cole, 195, note; Dahnhardt, 4 : 43-45); incident J and another droll episode found in an Ilocano story--"king's bell" (= beehive) motif--occur in a Milanau tale from Sarawak, Borneo, "The Plandok, Deer, and the Pig" (Roth, 1 : 347), and in two other North Borneo stories given by Evans (p. 474), "Plandok and Bear" and "Plandok and Tiger." In Malayan stories in general, the mouse-deer (plandok) is represented as the cleverest of animals, taking the role of the rabbit in African tales, and of the jackal in Hindoo. In the Ilocano story referred to, both these incidents--"king's belt" and "king's bell"--are found, though the rest of the tale belongs to the "Carancal" group (No. 3; see also No. 4 [b]), Incident L is found among the Negroes of South Africa (Hone, 84, where the two animals are a monkey and a jackal). With incident G compare a Tibetan story (Ralston, No. XLII), where men take counsel as to how to kill a troop of monkeys that are destroying their corn. The plan is to cut down all the trees which stand about the place, one Tinduka-tree only being allowed to remain. A hedge of thorns is drawn about the open s.p.a.ce, and the monkeys are to be killed inside the enclosure when they climb the tree in search of food. The monkeys escape, however; for another monkey goes and fires the village, thus distracting the attention of the men. Incident D, the Thyestean banquet, is widespread throughout European saga and Marchen literature: but even this incident Cosquin (I : x.x.xix) connects with India through an Annamite tale. With incident F3 compare a story from British North Borneo (Evans, 429-430), in which the adjutant-bird (lungun) and the tortoise revenge themselves on monkeys. The monkeys pull out all of the bird's feathers while it is asleep. In two months the feathers grow in again, and the bird seeks vengeance. It gets the tortoise to help it by placing its body in a large hole in the bottom of a boat, so that the water will not leak in; the bird then sails the boat. The monkeys want a ride, and the bird lets forty-one of them in. When the boat is out in the ocean and begins to roll, the bird advises the monkeys to tie their tails together two and two and sit on the edge of the boat to steady it. Then the bird flies away, the tortoise drops out of the hole, and the boat sinks. All the monkeys are drowned but the odd one.

TALE 56

THE MONKEY AND THE CROCODILE.

Tagalog Version.

Narrated by Engracio Abasola of Manila. He heard the story from his nephew.

One day, while a clever monkey was searching for his food along the river-bank, he saw a tall macopa-tree laden with ripe fruits. The tree was standing just by the sh.o.r.e of a river where a young crocodile lived. After eating all the fruit he wanted, the monkey climbed down the tree. He suddenly conceived the desire of getting on the other side of the wide river, but he found no means by which to cross. At last he saw the crocodile, who had just waked up from his siesta; and the monkey said to him in a friendly way, "My dear crocodile, will you do me a favor?"

The crocodile was greatly surprised by this amicable salutation of the monkey. However, he answered humbly, "Oh, yes! If there is anything I can do for you, I shall be glad to do it." The monkey then told the crocodile that he wanted to reach the other side of the river. Then the crocodile said, "I'll take you over with all my heart. Just sit on my back, and we'll go at once."

When the monkey was firmly seated on the crocodile's back, they began their trip. In a short while they reached the middle of the stream, and the crocodile began to laugh aloud. "Now, you foolish monkey!" it said, "I'll eat your liver and kidneys, for I'm very hungry." The monkey became nervous; but he concealed his anxiety, and said, "To be sure! I thought myself that you might be hungry, so I prepared my liver and kidneys for your dinner; but unfortunately, in our haste to depart, I left them hanging on the macopa-tree. I'm very glad that you mentioned the matter. Let us return, and I'll get you the food."

The foolish crocodile, convinced that the monkey was telling the truth, turned back toward the sh.o.r.e they had just left. When they were near, the monkey nimbly jumped on to the dry land and scampered up the tree. When the crocodile saw how he had been deceived, he said, "I am a fool."

Zambal Version.

Narrated by Leopoldo Uichanco, a Tagalog, who heard the story from a native of Zambales.

One stormy day a monkey was standing by the sh.o.r.e of a river, wondering how he could get to the other side. He could not get over by himself; for the water was deep, and he did not know how to swim. He looked about for some logs; but all he saw was a large crocodile with its mouth wide open, ready to seize him. He was very much frightened; but he said, "O Mr. Crocodile! pray, do not kill me! Spare my life, and I will lead you to a place where you can get as many monkeys as will feed you all your life."

The crocodile agreed, and the monkey said that the place was on the other side of the river. So the crocodile told him to get on his back, and he would carry him across. Just before they reached the bank, the monkey jumped to land, ran as fast as he could, and climbed up a tree where his mate was. The crocodile could not follow, of course: so he returned to the water, saying, "The time will come when you shall pay."

Not long afterwards the monkey found the crocodile lying motionless, as if dead. About the place were some low Chile pepper-bushes loaded with numerous bright-red fruits like ornaments on a Christmas tree. The monkey approached the crocodile, and began playing with his tail; but the crocodile made a sudden spring, and seized the monkey so tightly that he could not escape. "Think first, think first!" said the monkey. "Mark you, Mr. Crocodile! I am now the cook of his Majesty the king. Those bright-red breads have been intrusted to my care," and the monkey pointed to the pepper-shrubs. "The moment you kill me, the king will arrive with thousands of well-armed troops, and will punish you."

The crocodile was frightened by what the monkey said. "Mr. Monkey, I did not mean to harm you," he said. "I will set you free if you will let me eat only as many pieces of bread as will relieve my hunger."

"Eat all you can," responded the monkey kindly. "Take as many as you please. They are free to you."

Without another word, the crocodile let the monkey go, and rushed at the heavily-laden bushes. The monkey slipped away secretly, and climbed up a tree, where he could enjoy the discomfiture of his voracious friend. The crocodile began to cough, sneeze, and scratch his tongue. When he rushed to the river to cool his mouth, the monkey only laughed at him.

MORAL: Use your own judgment; do not rely on the counsel of others, for it is the father of destruction and ruin.

Notes.

Like the monkey and the turtle, the monkey and the crocodile have been traditional enemies from time immemorial. In our present group of stories, however, the roles are reversed: the monkey is clever; the water-animal (crocodile), cruel and stupid. Two very early forms of this tale are the "Vanarinda-jataka," No. 57, which tells how the crocodile lay on a rock to catch the monkey, and how the latter outwitted the crocodile; and the "Sumsumara-jataka," No. 208, in which a crocodile wanted the heart of a monkey, and the monkey pretended that it was hanging on a fig-tree. From the Buddhistic writings the story made its way into the famous collection known as the "Kalilah and Dimnah," of which it forms the ninth chapter in De Sacy's edition, and the fifth section in the later Syriac version (English translation by I. G. N. Keith-Falconer, Cambridge, 1885). In the "Pancatantra" this story forms the framework for the fourth book. For a discussion of the variations this tale underwent when it pa.s.sed over into other collections and spread through Europe, see Benfey, 1 : 421 ff. Apparently Benfey did not know of these two Buddhistic birth-stories; but he has shown very ingeniously that most of the fables in the "Pancatantra" go back to Buddhistic writings. Nor can there be any doubt in this case, either, though it is not to be supposed that the five hundred and forty-seven Jatakas were invented by the Buddhistic scribes who wrote them down. Many of them are far older than Buddhism.

Our Zambal form of the story does not represent the purest version. A variant much closer to the Buddhistic and close to the Tagalog is a tale collected by Wenceslao Vitug of Lubao, Pampanga. He says that the story is very common throughout his province, and is well known in the Visayas. His version follows in abstract form:--

A crocodile goes out to look for a monkey-liver for his wife, who is confined at home. As the crocodile starts to cross a stream, a monkey asks for pa.s.sage on its back. The crocodile gladly complies, and, on arriving in mid-stream, laughs at the credulous monkey, and tells him that he must have a monkey-liver. The monkey says, "Why didn't you tell me before? There's one on a tree near the bank we just left." The simple crocodile went back to the bank, whereupon the monkey escaped and scrambled up into a tree to laugh at the crocodile. The crocodile then tried to "play dead," but he could not fool the monkey. Next he decided to go to the monkey's house. The monkey, suspecting his design, said aloud, "When no one is in my house, it answers when I call." The crocodile inside was foolish enough to answer when the monkey called to his house, and the monkey ran away laughing.