rodolfo was the only son of felizardo and prisca, who lived in valencia. when rodolfo was seven years old, he was sent to school, and proved to be an apt scholar; but his father died within a few years, and the boy was obliged to abandon his studies because of poverty. at the suggestion [61]of his mother, rodolfo one day set out for the capital, where he sought a place in the palace as servant. in time he was appointed head steward (mayor-domo) in the royal household. the king became so fond of this trusty servant, whose bravery, executive ability, and cleverness he could not help noticing, that finally he determined to make him his son-in-law by marrying him to the princess leocadia. when rodolfo was offered leocadio’s hand by her father, however, he respectfully declined the honor, saying that though he admired the beauty of the princess, he did not admire her character, and could not take her as his wife. the king was so angry that he ordered rodolfo cast into prison; but after a few days’ consideration, he had him released, and promised to pardon him for the insult if within a month he could bring before the king as his wife just such a virtuous woman as he had stipulated his wife should be.
rodolfo left the palace, taking with him only a pair of shoes and an umbrella. on his way he saw an old man, whom he invited to go along with him. shortly afterwards they saw a funeral procession, and rodolfo asked his companion whether the man that was to be buried was still alive. the old man did not reply, because he thought that his companion was a fool. outside the city they met many persons planting highland rice on a mountain-clearing (kaingin). again rodolfo spoke, and asked if the rice that the farmers were planting was already eaten; but the old man remained silent. in the course of their journey they reached a shallow river. rodolfo put on his shoes and waded across. when he reached the other bank, he removed his shoes again and carried them in his hand. next they passed a great plain. when they became tired from the heat, they rested by the side of the road under a big tree. here rodolfo opened his umbrella, which he had not used when they were crossing the hot plain. once more the old man believed that his companion was crazy.
at last the travellers reached the old man’s house, but the old man did not invite rodolfo to spend the night with him. rodolfo went into the house, however, for he saw that a young woman lived in the house. this was estela, the old man’s daughter, who received the stranger very kindly. that night, when estela set the table for supper, she gave to her father the head and neck of the chicken, the wings to her mother, the body to rodolfo, and the legs to herself. after eating their meal, the old man and his wife left estela and rodolfo together in the dining-room. rodolfo expressed his love for her, for he had already recognized her worth. when she found that he was in earnest, she said that she would accept him if her parents consented to the marriage. then they joined the old couple in the main room; but there the father scolded her for showing hospitality to a visitor whom he considered a fool. he also felt insulted for having been given only the head and neck of the chicken. accordingly the old man told his daughter how rodolfo had foolishly asked him if the person to be buried was still alive, and whether the rice that the farmers were planting on the mountain-clearing had already been eaten. he also mentioned the fact that rodolfo wore his shoes only when crossing the river, and that he had opened his umbrella only when they were in the shade of the tree. estela, in reply, cleverly explained to her father the meaning of all rodolfo had said and [62]done. “the memory of a man who has done good during his lifetime will never be forgotten. rodolfo wished to know whether the man to be buried was kind to his fellow-men. if he was, he will always be remembered, and he is not dead. when rodolfo asked you whether the rice which the farmers were planting was already eaten, he wished to know if those farmers had borrowed so much rice from their landlords that the next harvest would only be enough to pay it back. in a river it is impossible to see the thorns which may hurt one’s feet, so it is wise to wear shoes while crossing a river. the idea of opening an umbrella under a tree is a very good one, because it forms a protection against falling branches and fruits. i will tell you why i divided the chicken as i did. i gave you the head and neck because you are the head of the family; the wings i gave my mother because she took care of me in my childhood; the body i gave to rodolfo, because it is courteous to please a visitor; the legs i kept myself, because i am your feet and hands.”
the anger of estela’s father was pacified by her explanation. he was now convinced that rodolfo was not a fool, but a wise man, and he invited rodolfo to live with them. rodolfo staid and helped with all the work about the house and in the field. at last, when the old man realized that rodolfo loved estela, he gave his consent to their marriage; and the next day they became husband and wife.
after his marriage, rodolfo returned to valencia, leaving estela at her home in babilonia, and reported to the king that he had found and taken as his wife a virtuous woman,—the rest of the story turns on the “chastity-wager” motif, and ends with the establishment of the purity of rodolfo’s wife. (for this motif, constituting a whole story, see “the golden lock,” no. 30.)
an examination of the five representatives of this cycle of the “clever lass” in the philippines reveals at least nine distinct problems (tasks or riddles) to be solved. for most of these, parallels may be found in other oriental and in occidental stories.
(1) problem: catching waves of the sea. solution: demanding rope of sand for the work. this identical problem and solution are found in a north borneo story, “ginas and the rajah” (evans, 468–469). in the “mahā-ummagga-jātaka,” no. 546, a series of nineteen tasks is set the young sage mahosadha. one of these is to make a rope of sand. the wise youth cleverly sent some spokesmen to ask the king for a sample of the old rope, so that the new would not vary from the old. see also child, 1 : 10–11, for a south siberian story containing the counter-demand for thread of sand to make shoes from stone.
(2) problem: making many kinds of food from one small bird, or twelve portions from mosquito. solution: requiring king to make stove, pan, and bolo (or twelve forks) from needle (pin). analogous to this task is bolte and polívka’s motif b3 (2 : 349), the challenge to weave a cloth out of two threads. bolte and polívka enumerate thirty-five european folk-tales containing their motif b3.
(3) problem: putting large squash whole into narrow-necked jar. solution: hero grows squash in the jar (and sometimes demands that [63]king remove the squash without breaking either it or the jar). i know of no other folk-tale occurrences of this task; it is not found in any of the european stories of this cycle, and may be an addition of the tagalog narrators. it is a common enough trick, however, to grow a squash or cucumber in a small-necked bottle.
(4) problem: getting milk from bull. solution: hero tells king that his father has given birth to a child. compare “jātaka,” no. 546 (tr. by cowell and rouse, 6 : 167–168), in which the king sends his fattened bull to east market-town with this message: “here is the king’s royal bull, in calf. deliver him, and send him back with the calf, or else there is a fine of a thousand pieces.” the solution of this difficulty is the same as above. see also child, 1 : 10–11, for almost identical situation. this problem and no. 1 are to be found in a tibetan tale (ralston 2, 138, 140–141).
(5) problem: selling lamb for a specified sum of money, and returning both animal and coin. solution: heroine sells only the wool.
two of these problems, (3) and (5), are soluble, and belong in kind with the “halb-geritten“ motif, where the heroine is ordered to come to the king not clothed and not naked, not walking and not riding, not in the road and not out of the road, etc. the other three problems are not solved at all, strictly speaking: the heroine gets out of her difficulties by demanding of her task-master the completion of counter-tasks equally hard, or by showing him the absurdity of his demands. (see bolte-polívka, 2 : 362–370, for a full discussion of these subgroups.) “in all stories of the kind,” writes child, “the person upon whom a task is imposed stands acquitted if another of no less difficulty is devised which must be performed first. this preliminary may be something that is essential for the execution of the other, as in the german ballads, or equally well something that has no kind of relation to the original requisition, as in the english ballads.” it will be seen that in the nature of the counter-demands the filipino stories agree rather with the german than the english.
(6) hero is forbidden to walk on the king’s ground. to circumvent the king, hero fills a sledge with earth taken from his own orchard, and has himself drawn into the presence of his majesty. when challenged, the hero protests that he is not on the king’s ground, but his own. this same episode is found in “juan the fool,” no. 49 (q. v.).
(7) the stealing of the sleeping king by the banished wife, who has permission to take with her from the palace what she loves best, is found only in a. this episode, however, is very common elsewhere, and forms the conclusion of more than seventy occidental stories of this cycle. (see bolte-polívka, 2 : 349–355.)
(8) the division of the hen, found in b and also at the end of “juan the fool” (no. 49), is fully discussed by bolte and polívka (2 : 360). see also r. k?hler’s notes to gonzenbach, 2 : 205–206. the combination of this motif with the “chastity-wager” motif found in “rodolfo” (b), is also met with in a mentonais story, “la femme avisée” (romania, 11 : 415–416).
[64](9) for wearing of shoes only when crossing rivers, and raising umbrella only when sleeping under a tree, see again “juan the fool.” a rather close parallel to this incident, as well as to the seemingly foolish questions rodolfo asks estela’s father, and the daughter’s wise interpretation of them, may be found in the kashmir story, “why the fish laughed” (knowles, 484–490 = jacob 1, no. xxiv). see also a tibetan story in ralston 2 : 111; benfey in “ausland,” 1859, p. 487; spence hardy, “manual of buddhism,” pp. 220–227, 364. compare especially bompas, no. lxxxix, “the bridegroom who spoke in riddles.”
finally mention may be made of two arabian stories overlooked by bolte and polívka, in one of which a woman sends supper to a stranger, and along with the food an enigmatical message describing what she has sent. the negress porter eats a part of the food, but delivers the message. the stranger shrewdly guesses its meaning, and sends back a reply that convicts the negress of theft of a part of the gift. the other story opens with the “bride-wager” riddle, and later enumerates many instances of the ingenuity of the clever young wife. see phillott and azoo, “some arab folk-tales from haz?ramaut,” nos. i and xvii (in jrasb 2 [1906] : 399–439).
benfey (ausland, 1859, passim) traces the story of the “clever lass” back to india. the original situation consisted of the testing of the sagacity of a minister who had fallen into disgrace. this minister aids his royal master in a riddle-contest with a neighboring hostile king. later in the development of the cycle these sagacity tests were transferred to a wife who helps her husband, or to a maiden who helps her father, out of similar difficulties. (compare the last part of my note to no. 1 in this collection.) bolte and polívka, however (2 : 373) seem to think it probable that the last part of the story—the marriage of the heroine, her expulsion, and her theft of the sleeping king—was native to europe.
the filipino folk-tales belonging to this cycle appear to go back directly to india as a source. incident 4 (see above) seems to me conclusive evidence, as this is a purely oriental conception, being recorded only in india, tibet, and south siberia. the chap-book version (a) doubtless owes much to popular tradition in the islands, although the anonymous author, in his “preface to the reader,” says that he has derived his story from a book (unnamed),—ha?go sa novela. i have not been able to trace his original; there is no spanish form of the tale, so far as i know.
compare with this whole cycle no. 38, “a negrito slave,” and the notes.
