Notes.
A Bicol version, “The Monkey becomes King,” narrated by Gregorio Frondoso, who heard the story from an old man of his province, is almost identical with this Pampango tale. There are a few slight differences, however. “In the Bicol, the rich parents give their monkey-offspring away to a man, who keeps the animal in a cage. Finally the monkey manages to escape, and sets out on his travels. Now the king of that country builds a high tower in the middle of the sea, imprisons his daughter there, and promises her hand to the one who can take her from the tower. The monkey succeeds, as in the Pampango. The rest of the story is practically as given in the text, except that the narrator mentions the fact that the monkey’s parents fall into poverty, and in their distress seek aid from their son, now become king. However, he refuses to recognize them, because of their former harshness to him, and drives them away.” With both these stories may be compared two other Filipino tales already in print, “The Enchanted Shell” (JAFL 20 : 90–91) and “The Living Head” (ibid., 19 : 106).
The “Animal Child” cycle, of which our story and its variants are members is widely spread throughout Europe. The main incidents of this group are the following.
A In accordance with the wish of the parents, a child in the form of an animal is brought into the world. This phenomenon usually takes place in consequence of a too vehement prayer for children, or an inconsiderate wish for a son even if he should prove to be only an animal.
B The animal offspring grows up, is married usually through his own ingenuity, and is finally disenchanted through the burning of his animal disguise either with or without his consent.
European representatives of this type are Grimm, Nos. 108, 144; Von Hahn, Nos. 14, 31, 43, 57, 100; Wuk, No. 9; Pröhle, No. 13; Straparola 2 : i; Basile, No. 15; Schott, No. 9; Pitrè, No. 56 (see also his notes); Comparetti, Nos. 9, 66. Compare also Köhler-Bolte, 318–319. Related Oriental forms of this story are discussed by Benfey, 1 : 254 ff. (section 92).
Although our stories are related to this large family of “Animal Child” tales, it appears to be the Oriental branch rather than the Occidental with which they are the more closely connected. The monkey-child, the castle in the midst of the sea, the building of the bridge from the mainland to the island, the retirement of the monkey and his royal wife to live in the forest,—all suggest vaguely but unmistakably Indian material. I am unable to point to any particular story as source, and our tale appears to have incorporated in it other Märchen motifs; but it seems to be faintly reminiscent of the “Rāmāyana.” The imprisoning or hiding of a princess, and the promise of her hand to the one who can discover her, are found in our [No. 21] (q.v.). [No. 29], too, should be compared.
Among the Santals, the theme of a girl’s marrying a monkey is common in Märchen (see Bompas, No. XV, “The Monkey Boy;” No. XXXII, “The Monkey and the Girl;” and No. LXX, “The Monkey Husband”). In none of these stories, however, is there a transformation of the animal into a human being.