Filipino Popular Tales

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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 Daehnhardt
(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 Daehnhardt 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 POLIVKA (GEORG). Anmerkungen zu den Kinder-
und Hausmaerchen der Brueder 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 (troisieme serie) (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, Adrian. 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
Archaeological 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 Arqueologia y Etnologia Americanas). New York, 1917.

SAUNIERE, 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-Polivka, 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 (Sauniere, 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-Polivka, 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-Polivka, 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-Polivka, 3 :
57-58. Bolte-Polivka'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-Polivka'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-Polivka, 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-Polivka, 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-Polivka, 3 : 483-486, for notes on Grimm's fragment
"The Louse." Bolte and Polivka (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-Polivka, 3 : 53-57.

Page 133. Bibliography of Grimm, No. 124, will be found in
Bolte-Polivka, 3 : 10-12; of Grimm, No. 129, ibid., 45-58. Bolte
and Polivka 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 denouement, 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 Zuni.

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-Polivka, 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-Polivka, 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 fiancee by the hero occur.

The first part of the "Forgotten Betrothed" cycle is found in an
Araucano story (Sauniere, 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-Polivka,
2 : 190-196, for text), a story derived from Musaeus. Grimm, No. 197
(Bolte-Polivka, 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-Polivka'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, Zuni.

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-Polivka, 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-Polivka'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 Pitre. 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 Hettiyae, 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 Maerchen 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 Tinoso" (JAFL 24 :
403-408) combines features from "John the Bear."

Page 284. The "Iron Hans" cycle (Grimm, No. 136) Bolte and Polivka
(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.