[1] Traditions of the Tinguian. (Pub. Field Museum of Natural
History. Anthro. Series, Vol. No. I. Chicago, 1915.)
[2] Men or women through whom the superior beings talk to
mortals. During ceremonies the spirits possess their bodies and govern
their language and actions. When not engaged in their calling, the
mediums take part in the daily activities of the village.
[3] See page 26.
[4] The initial portion of some of these names is derived from the
respectful term apo--"sir," and the attributive copulate ni; thus
the original form of Aponitolau probably was Apo ni Tolau, literally
"Sir, who is Tolau." However, the storytellers do not now appear to
divide the names into their component parts, and they frequently
corrected the writer when he did so, for this reason such names
appear in the text as single words. Following this explanation it
is possible that the name Aponibolinayen may be derived from Apo ni
bolan yan, literally "Sir (mistress) who is place where the moon";
but bolan generally refers to the space of time between the phases
of the moon rather than to the moon itself. The proper term for moon
is sinag, which we have seen is the mother of Gaygayóma--a star,--and
is clearly differentiated from Aponibolinayen.
[5] [male]--male. [female]--female.
[6] Occasionally the storytellers become confused and give Pagbokásan
as the father of Aponitolau.
[7] The town of Natpangán is several times mentioned as though it
was the same as Kaodanan.
[8] The figures in parentheses refer to pages in the volume Traditions
of the Tinguian, Pub. Field Mus. Nat. Hist., Vol. XIV, No. I. Chicago,
1915.
[9] The only possible exception to this statement is the mention of a
carabao sled on p. 150, and of Aponitolau and Aponibolinayen riding
on a carabao p.51. Traditions of the Tinguian. (Pub. Field Museum,
vol. xiv, No. I; Chicago, 1915.)
[10] A term applied to any of the wilder head-hunting tribes.
[11] Ladders are placed on each side of the town gate and are inclined
toward one another until they meet at the top. Returning warriors
enter the village by climbing up the one and descending the other,
never through the gate.
[12] Copper gongs.
[13] Sharpened bamboo poles which pass through the foramen magnum.
[14] This poison is placed in the food or drink. The use of poisoned
darts or arrows seems never to have been known to this people.
[15] A similar custom is found among the Kayan of Borneo. See Hose
and McDougall, Pagan Tribes of Borneo, Vol. II, p. 171 (London, 1912).
[16] In this dance a man and a woman enter the circle, each holding a
cloth. Keeping time to the music, they approach each other with almost
imperceptible movements of feet and toes, and a bending at the knees,
meanwhile changing the position of the cloths. This is varied from
time to time by a few quick, high steps. For fuller description see
article by author in Philippine Journal of Science, Vol. III, No. 4,
1908, p. 208.
[17] The custom was formerly practised by the Ilocano. See Reves,
Folklore Filipino, p. 126 (Manila, 1899).
[18] See Philippine Journal of Science, Vol. III, No. 4, 1908,
pp. 206, ff.
[19] The Tinguian do not have a classificatory system of relationship
terms. The term kasinsiu is applied alike to the children of mother's
and father's brothers and sisters.
[20] A sacred dance in which a number of men and women take part. It
takes place only at night and is accompanied by the singing of the
participants.
[21] The night preceding the greatest day of the Sayang ceremony.
[22] Runo, a reed.
[23] See p. 8, note 2.
[24] A short ceremony held for the cure of fever and minor ills. It
also forms a part of the more extensive rites.
[25] A sugar-cane rum.
[26] See p. 7, note 1.
[27] Lesser spirits.
[28] Lesser spirits.
[29] Lesser spirits.
[30] Like ideas occur in the folk-tales of British North Borneo. See
Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, p. 444.
[31] In various guises the same conception is found in Europe, Asia,
Africa, and Malaysia. See Cox, An Introduction to Folklore, p. 121
(London, 1904).--In an Igorot tale the owner captures and marries
the star maiden, who is stealing his rice. Seidenadel, The Language
of the Bontoc Igorot, p. 491 ff. (Chicago, 1909).
[32] The Dusun of Borneo have tales of talking jars. Evans, Journal
Royal Anthro. Inst., Vol. XLIII, 1913, pp. 426-427. See also Cole
and Laufer, Chinese Pottery in the Philippines (Pub. Field Museum of
Nat. Hist., Vol. XII, No. I, p. 11 ff., 1912).
[33] Piper sp.
[34] Bagobo tales relate that in the beginning plants, animals,
and rocks could talk with mortals. See Benedict, Journal American
Folklore, Vol. XXVI, 1913, p. 21.
[35] Tales of animals who assist mortals are found in all lands;
perhaps the best known to European readers is that of the ants
which sorted the grain for Cinderella. See also Evans, Jour. Royal
Anthro. Inst., Vol. XLIII, 1913, p. 467, for Borneo; Tawney's Kathá
Sarit Ságara, pp. 361 ff., Calcutta, 1880, for India.
[36] Fabulous birds of gigantic size, often known under the Indian term
garuda, play an important part in the beliefs of the Peninsular Malays.
[37] A similiar incident is cited by Bezemer (Volksdichtung aus
Indonesien). See also the Bagobo tale of the Kingfisher (Benedict,
Jour. American Folklore, Vol. XXVI, 1913, p. 53).
[38] The magic flight has been encountered in the most widely separated
parts of the globe, as, for instance, India and America. See Tawney,
Kathá Sarit Ságara, pp. 361, 367 ff. and notes, (Calcutta, 1880);
Waterman, Jour. American Folklore, Vol. XXVII, 1914, p. 46; Reinhold
Köhler, Kleinere Schriften, Vol. I, pp. 171, 388.
[39] In the Dayak legend of Limbang, a tree springs from the head
of a dead giant; its flowers turn to beads; its leaves to cloth;
the ripe fruit to jars. See H. Ling Roth, The Natives of Sarawak and
British North Borneo, Vol. I, p. 372.
[40] Similar incidents are to be found among the Ilocano and Igorot
in Borneo; in Java and India. See Reyes, Folklore Filipino, p. 34,
(Manila, 1889); Jenks, The Bontoc Igorot, p. 202, (Manila, 1905);
Seidenadel, The Language of the Bontoc Igorot. p. 491, 541, ff,
(Chicago, 1909); Evans, Journal Royal Anthro. Inst., Vol. XLIII,
1913, p. 462; Ling Roth, Natives of Sarawak and British North Borneo,
Vol. I, p. 319; Tawney, Kathá Sarit Ságara, Vol. II, p. 3, (Calcutta,
1880); Bezemer, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).
[41] This peculiar expression while frequently used is not fully
understood by the story tellers who in place of the word "whip"
occasionally use "make." In one text which describes the Sayang
ceremony, I find the following sentence, which may help us to
understand the foregoing: "We go to make perfume at the edge of the
town, and the things which we take, which are our perfume, are the
leaves of trees and some others; it is the perfume for the people,
which we give to them, which we go to break off the trees at the edge
of the town." Again in tale 20, Kanag breaks the perfume of Baliwán
off a tree.--The use of sweetly scented oil, in raising the dead,
is found in Dayak legends. See Ling Roth, The Natives of Sarawak and
British North Borneo, Vol. I, p. 314.
[42] According to a Jakun legend, the first children were produced
out of the calves of their mothers' legs. Skeat and Bladgen, Pagan
Races of the Malay Peninsula, Vol. II, p. 185.--A creation tale from
Mangaia relates that the boy Rongo came from a boil on his mother's
arm when it was pressed. Gill, Myths and Songs of the South Pacific,
p. 10 (London, 1876).
[43] This power of transforming themselves into animals and the like
is a common possession among the heroes of Dayak and Malay tales. See
Ling Roth, The Natives of Sarawak and British North Borneo, Vol. I,
p. 312; Perham, Journal Straits Branch R., Asiatic Society, No. 16,
1886; Wilkinson, Malay Beliefs, pp. 32, 59 (London, 1906).
[44] The present day Tinguian attach much importance to these
omens. The gall and liver of the slaughtered animal are carefully
examined. If the fluid in the gall sack is exceedingly bitter, the
inquirer is certain to be successful; if it is mild he had best defer
his project. Certain lines and spots found on the liver foretell
disaster, while a normal organ assures success. See also Hose and
McDougall, Pagan Tribes of Borneo, Vol. II, p. 60 ff.
[45] See p. 21, note 1.
[46] The present capital of Ilocos Sur.
[47] See p. 7, note 1.
[48] Barrows, Census of the Philippine Islands, Vol. I, pp. 456
ff., 1903.
[49] Paul P. de La Gironiere, who visited the Tinguian in the early
part of the nineteenth century, describes these ornaments as follows:
"Their heads were ornamented with pearls, coral beads, and pieces
of gold twisted among their hair; the upper parts of the hands were
painted blue; wrists adorned with interwoven bracelets, spangled with
glass beads; these bracelets reached the elbow and formed a kind of
half-plaited sleeve. La Gironiere, Twenty Years in the Philippines,
pp. 108 ff.
[50] See Cole and Laufer, Chinese Pottery in the Philippines
(Pub. Field Museum of Natural History, Vol. XII, No. 1).
[51] This is entirely in agreement with Chinese records. The Islands
always appeared to the Chinese as an Eldorado desirable for its gold
and pearls.
[52] See p. 17, note 2.
[53] See p. 7, note 4.
[54] A bamboo pole, about ten feet long, one end of which is slit
into several strips; these are forced apart and are interwoven with
other strips, thus forming a sort of basket.
[55] See Cole, Distribution of the Non-Christian Tribes of Northwestern
Luzon (American Anthropologist, Vol. II, No. 3, 1909, pp. 340, 341).
[56] See p. 9.
[57] See p. 10, note 3.
[58] Among the Ifugao, the lowest of the four layers or strata which
overhang the earth is known as Kabuniyan. See Beyer, Philippine
Journal of Science, Vol. VIII, 1913, No. 2, p. 98.
[59] See p. 8.
[60] An Ifugao myth gives sanction to the marriage of brother and
sister under certain circumstances, although it is prohibited in
every day life. Beyer, Philippine Journal of Science, Vol. VIII,
1913, No. 2, pp. 100 ff.
[61] As opposed to the spirit mate of Aponitolau.
[62] According to Ling Roth, the Malanaus of Borneo bury small
boats near the graves of the deceased, for the use of the departed
spirits. It was formerly the custom to put jars, weapons, clothes,
food, and in some cases a female slave aboard a raft, and send it out
to sea on the ebb tide "in order that the deceased might meet with
these necessaries in his upward flight." Natives of Sarawak and British
North Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral
boat of the Kayan, see Hose and McDougall, Pagan Tribes of Borneo,
Vol. II, p. 35.--Among the Kulaman of southern Mindanao an important
man is sometimes placed in a coffin resembling a small boat, which
is then fastened on high poles near to the beach. Cole, Wild Tribes
of Davao District, Mindanao (Pub. Field Museum of Natural History,
Vol. XII, No. 2, 1913).--The supreme being, Lumawig, of the Bontoc
Igorot is said to have placed his living wife and children in a log
coffin; at one end he tied a dog, at the other a cock, and set them
adrift on the river. See Jenks, The Bontoc Igorot, p. 203, (Manila,
1905); Seidenadel, The Language of the Bontoc Igorot, p. 502 ff.,
(Chicago, 1909).
[63] For similar omens observed by the Ifugao of Northern Luzon,
see Beyer, Origin Myths of the Mountain peoples of the Philippines
(Philippine Journal of Science, Vol. VIII, 1913, No. 2, p. 103).
[64] Page 3, note 2.
[65] See tale 22.
[66] For a discussion of this class of myths, see Waterman,
Jour. Am. Folklore, Vol. XXVII, 1914, p. 13 ff.; Lowie, ibid.,
Vol. XXI, p. 101 ff., 1908; P. W. Schmidt, Grundlinien einer
Vergleichung der Religionen und Mythologien der austronesischen Völker,
(Wien, 1910).
[67] See p. 10, note 3.
[68] The Pala-an is third in importance among Tinguian ceremonies.
[69] Tale 58.
[70] This is offered only as a possible explanation, for little is
known of the beliefs of this group of Igorot.
[71] See p. 11, note 1.
[72] Tale 68.
[73] Hose and McDougall, The Pagan Tribes of Borneo, Vol. II, p. 148,
(London, 1912).
[74] Bezemer, Volksdichtung aus Indonesien, p. 304, Haag, 1904. For
the Tagalog version of this tale see Bayliss, (Jour. Am. Folk-lore,
Vol. XXI, 1908, p. 46).
[75] Evans, Folk Stories of British North Borneo. (Journal Royal
Anthropological Institute, Vol. XLIII, 1913, p. 475).
[76] Folk Stories of British North Borneo (Journal Royal
Anthropological Institute, Vol. XLIII, p. 447, 1913).
[77] Tale No. 89.
[78] Hose and McDougall, The Pagan Tribes of Borneo, Vol. II,
pp. 144-146.
[79] Tale 91. The cloak which causes invisibility is found in Grimm's
tale of the raven. See Grimm's Fairy Tales, Columbus Series, p. 30. In
a Pampanga tale the possessor of a magic stone becomes invisible when
squeezes it. See Bayliss, (Jour. Am. Folk-Lore, Vol. XXI, 1908, p. 48).
[80] Ratzel, History of Mankind, Vol. I, Book II. Graebner, Methode
der Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und
ihre Verwandten (Anthropos, Vol. IV, pp. 726, 998, 1909).
[81] See Waterman, Journal American Folklore, Vol. XXVII, 1914,
pp. 45-46.
[82] See Waterman, Journal American Folklore, Vol. XXVII, 1914,
pp. 45-46.
[83] See Waterman, Journal American Folklore, Vol. XXVII, 1914,
pp. 45-46.
[84] Stories of magic growth are frequently found in North America. See
Kroeber, Gross Ventre Myths and Tales (Anthropological Papers of the
Am. Mus. of Nat. Hist., Vol. I, p. 82); also Lowie, The Assiniboin
(ibid., Vol. IV, Pt. 1, p. 136).
[85] Other examples of equally widespread tales are noted by Boas,
Indianische Sagen, p. 852, (Berlin, 1895); L. Roth, Custom and Myth,
pp. 87 ff., (New York, 1885); and others. A discussion of the spread of
similar material will be found in Graebner, Methode der Ethnologie,
p. 115; Ehrenreich, Mythen und Legenden der südamerikanischen
Urvölker, pp. 77 ff.; Ehrenreich, Die allgemeine Mythologie und ihre
ethnologischen Grundlagen, p. 270.
[86] Cole and Laufer, Chinese Pottery in the Philippines (Publication
Field Museum of Natural History, Anthropological Series, Vol. XII,
No. 1, Chicago, 1913).
[87] Nieuwenhuis, Kunstperlen und ihre kulturelle Bedeutung
(Int. Arch. für Ethnographie, Vol. XVI, 1903, pp. 136-154).
[88] Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 197-211.