, he found that Chonguita's was by far the prettiest,
and so Don Juan was crowned king.

A great feast was held in the palace in honor of the new king. In
the midst of the festivities Don Juan became very angry with his wife
for insisting that he dance with her, and he hurled her against the
wall. At this brutal action the hall suddenly became dark; but after
a while it became bright again, and Chonguita had been transformed
into a beautiful woman.

Notes.

A Visayan variant of this story, though differing from it in many
details, is the story of the "Three Brothers," printed in JAFL 20 :
91-93.

A number of Indian Maerchen seem to be related more or less closely to
our story. Benfey cites one (1 : 261) which appears in the "Asiatic
Journal" for 1833.

Some princes are to obtain their wives by this device: each is to
shoot an arrow; and where the arrow strikes, there will each find his
bride. The arrow of the youngest hits a tamarind-tree; he is married
to it, but his bride turns out to be a female monkey. However,
he lives happily with her, but she never appears at his father's
court. The sisters-in-law are curious to know what kind of wife he
has. They persuade the father-in-law to give a least for all his sons'
wives. The prince is grieved over the fact that the secret will come
out. Then his wife comforts him; she lays off her monkey covering,
and appears as a marvellously beautiful maiden. She enjoins him to
preserve the monkey-skin carefully, since otherwise great danger
threatens her; but he, in order to keep her in her present beautiful
human form, burns the hide while she is at the feast. She disappears
instantly. The prince seeks her again, and at last discovers her in
heaven as the queen of the monkeys. There he remains with her.

In a Simla tale, "The Story of Ghose" (Dracott, 40 f.), the animal is
a squirrel, which is finally changed by the god Mahadeo into a human
being, after the little creature has performed many services for her
husband. Somewhat analogous, also, is Maive Stokes, "The Monkey Prince"
(No. x, p. 41 ff.). Compare also the notes to our No. 19 and Benfey's
entire discussion of "The Enchanted Son of the Brahman" (1 : 254-269).

These forms are not close enough to our version, however, to justify
our tracing it directly to any one of them. Both it and the Visayan
variant are members of the European cycle of tales represented by
Grimm's "Three Feathers" (No. 63). The skeleton outline