49) and
the claiming of the monster's palace as his master's; in both the
monkey marries his master to a king's daughter. These two stories
differ from ours in the conclusion: the master proves ungrateful,
and the faithful monkey runs off into the forest. Again, too, in the
opening, these two Sinhalese stories differ from ours: the monkey's
gratitude is not motivated; the animal is not a thieving animal,
hence there is no tar-baby device.
Page 336, Tar-Baby. For the distribution of the "Tar-Baby" story
among the American Indians, see Boas (JAFL 25 : 249), supplemented
by Thompson (444-446). For Negro versions, see MAFLS 13 : Nos. 10,
11, 12; JAFL 30 : 171, 222; Thompson, 440. Other American versions
are Mexico (JAFL 29 : 549); Guatemala (JAFL 31 : 472 f.); Oaxaca
(Radin-Espinosa, 120-121, 183, 197; JAFL 25 : 200, 201, 235-236).
49.
In a Sinhalese noodle-story the foolish hero joins a band of thieves
and tries to steal a millstone, wakening the owner of the house and
asking him for assistance (Parker, 2 : 70-75, No. 90). In another tale
in the same collection, No. 57 (1 : 317-318), a gang of robbers steal
a devil-dancer's box.
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