to a youth, the old woman warns that the giant is a cannibal, and urges him to escape with a horse. He mounts a horse and takes the old woman with him, and flees from the giant. At a distance, the old woman gives the youth a whip and vanishes, for she was the Virgin Mary. The youth, Prince Fernando, wanders with the whip, finds a Black man's corpse and flays his skin to wear it, under the guise of "Pugut-Negru" ("disguised Negro"), and finds work as a shepherd to the king of Albania. He has further adventures: first, he cures the blind king of Albania with some herbs and marries his youngest daughter; then quests for a cure for the queen - lion's milk, which he gives to his future brothers-in-law in exchanging for branding their backs with his name; and finally joins in the war as a mysterious knight to protect the kingdom, is injured and his wife, the third and youngest princess of Albania, bandages his injury without knowing of his true identity. At last, the princess enters Pugut-Negru's hut and finds her husband there, realizing the shepherd and the knight at the war are one and the same. Literary comparisons Scholarship has noted similarities of tale types ATU 314 and ATU 502 with the medieval legend of Robert the Devil and its English reworking, Sir Gowther. Years after his birth, Robert/Gowther discovers his unholy parentage and exiles himself in penance in another kingdom. In this kingdom, the king's daughter, who is dumb, is demanded by a sultan. When the king refuses, the sultan prepares to go to war. Robert/Gowther, who has worked in a menial position in the castle, obtains three horses (black, red and white) to defend the kingdom. Likewise, researcher Elisabeth Gaucher also associated the story to tale type 314, known in French academia as Le Teigneux or Le Petit Jardinier aux Cheveux d'Or ("The Golden-Haired Little Gardener"). As such, according to , French folklorist Paul Delarue was inclined to declare that the tale type circulated during the Middle Ages, an idea also proposed by Germanist , who assumed the tale "was already Frankish property". In addition, scholar Jack Zipes even declared that "almost all folklorists agree" that the Goldener narrative developed during the European Middle Ages. See also Fire Boy (Japanese folktale) The Turtle Prince (folktale) The Boy with the Moon on his