10 F¹ The adventure with the demon in the house in the forest, related in 3, is not found in the other Filipino versions of the tale. It is found in the Islands, however, in the form of a separate story, two widely different variants of which are printed below (4, [a] and [b]). This incident occurs in nearly all the folk-tales of the “John the Bear” type. Bolte and Polívka, in their notes to Grimm, No. 91 (2 : 301–315), indicate its appearance in one hundred and eighty-three Western and Eastern stories. As Panzer has shown (p. 77) that the mistreatment of the companions by the demon in the woods usually takes place while the one left behind is cooking food for the others out on the hunt, this motif might more exactly be called the “interrupted-cooking” episode than “Der Dämon im Waldhaus” (Panzer’s name for it). For Mexican and American Indian variants, see JAFL 25 : 244–254, 255. Spanish and Hindoo versions are cited by Bolte and Polívka (2 : 305, 314).It is pretty clear that the episode as narrated in our stories 3 and 4 owes nothing to the Spanish variants mentioned by Bolte.
11 F²–⁵ The removal of an enormous stone is a task that Carancal has to perform twice. This exhibition of superhuman strength is of a piece with the strong hero’s other exploits, and has nothing in common with the transplanting of mountains by means of magic. (F³) The removal of a monstrous decaying fish is found in b as well as in 3. Cabagboc catches up the fish on the end of his sword, and hurls the carcass into the middle of the ocean. These exploits of the rock and the fish are not unlike the feat of the Santal hero Gumda, who throws the king’s elephant over seven seas (Campbell, 59). (F⁴) In b the task of slaying the man-eating giant falls upon Cabagboc, and his companion Uprooter, as the other comrade, Breaker, has been married to the king’s daughter. The giants are finally despatched by the hero, who cuts off their heads with his sword. In g the two strong men Paridis and Aolo are about to be slain by the man-eating giant against whom they have been sent by the hero to fight, when the hero suddenly appears and cuts off the monster’s head with his mighty bolo. (F⁵) The killing of a seven-headed dragon is a commonplace in folk-tales; a seven-headed man is not so usual. Cabagboc, after both of his comrades have been given royal wives, journeys alone. He comes to a river guarded by a seven-headed man who proves invulnerable for a whole day. Then a mysterious voice tells the hero to strike the monster in the middle of the forehead, as this is the only place in which it can be mortally wounded. Cabagboc does so and conquers. (F⁶) The hero’s wagering his strong men against a king’s strong men will be discussed in the notes to No. 11. The task of Pusong (a) has not been mentioned yet. After Pusong leaves home, he journeys by himself, and finally comes to a place where the inhabitants are feverishly building fortifications against the Moros, who are threatening the island. By lending his phenomenal strength, Pusong enables the people to finish their forts in one night. Out of gratitude they later make him their leader. Months later, when the Moros make their raid, they are defeated by Pusong, and captured with all their slaves. Among the wounded slaves are the parents of Pusong. On recognizing their son, they instantly die of shame for their past cruelty to him. Nor can the hero bear the shock any better than they: he too falls dead.ADDITIONAL NOTES.—The three weeks’ swim in 3 suggests Beowulf’s swim of a week and his fight with the sea-monsters (Beowulf 535 ff.). The mistaking of a monster fish for an island seems to be an Oriental notion. It occurs in the “1001 Nights” (“First Voyage of Sindbad the Sailor;” see Lane’s note 8 to this story).
12 G The denouement. Cabagboc finally reaches home, and spends the rest of his life with his parents (b); Sandapal (c) is bought by the king, and amuses the court lords and ladies by his feats of strength; Sandangcal (d) distributes ten billion pesos among his three helpers, and lives the rest of his days feasting on carabao-livers; Greedy Juan (e) comes back home with a magic money-producing goat, which he leaves to his parents, while he by chance finds a wonderful house in the forest with plenty to eat, and there he remains; Juan Tapon (f) joins the king’s army to fight a neighboring monarch; Dangandangan (g) becomes a general in the king’s army; Tangarangan (h) performs marvellous deeds abroad, but never returns home again.
Two other variants remain to be noticed briefly. One of these I have only in abstract, the other is avowedly a confusion of two stories by the narrator. Both are Ilocano tales. The hero’s name in both is Kakarangkang (from kaka, a term of respect given to either a senior or a junior; and dangkang, “a span”). In both, the hero is a great eater and prodigiously strong. The only adventure of Kakarangkang recorded in the abstract is an adventure with a crocodile. Kakarangkang goes fishing and hooks a crocodile; but, while trying to draw it to shore, he is thrown into the air, falls into the reptile’s mouth, and is swallowed. He manages, however, to cut his way out. In the other story, besides some incidents properly belonging to the story of “The Monkey and the Turtle” (cf. also 4 [b]), we find this same adventure with the crocodile, the slaying of a seven-headed giant (F⁵), and the removal of an enormous decaying fish (F³). The diminutive hero receives the hand of the king’s daughter in return for this last service—an honor which the heroes of our other versions decline. The incident of the small hero being swallowed by an animal and ultimately emerging into the light of day alive, at once suggests Tom Thumb’s adventure in the cow and the wolf. For “swallow” tales in general, see Macculloch, 47–51; Bolte-Polívka, 1 : 395–398; Cosquin, 2 : 150–155. The combination of the “interrupted-cooking” episode (F¹), which properly belongs to the “John the Bear” cycle, with motifs from “The Monkey and the Turtle” and “The Monkey and the Crocodile” stories, will be discussed in the notes to Nos. 4, 55, and 56.
1 Cavan, a dry measure used in the Philippines, equal to about 75 quarts.
2 Bolo, a cutlass-like knife used by the natives either for agricultural or war purposes.
3 The usual Filipino salute of respect for parents or grandparents.
4 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.
5 So called because he used as a cane (Tag. tungkod) the large cylindrical piece of iron used for crushing sugarcane (Tag. bola).
6 Literally, “one who can overturn a mountain.”
7 For the “Fee-fi-fo-fum” phrase in folk-tales, see Bolte-Polívka, 1 : 289–292.
8 Literally, “without fear, fearless.”
9 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