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Second, Aponitolau in the third, fourth, fifth, and sixth, and Ligi in the seventh. Thus Ini-init of the first tale becomes Kadayadawan in the Their personality and relationships are definitely established. Sometimes they go under different names, but in the minds of the story-tellers Several of the characters appear in story after story. The purpose of advising and instructing the people. They still converseįreely with certain spirits who during religious ceremonies are believed to use the bodies of men or women as mediums for Sickness and death to their foes, and are warned by omens received through the medium of birds, thunder and lightning, or the condition of the liver of a slaughtered animal. Not seem strange or impossible to the Tinguian of today, for even now they talk with jars, perform certain rites to bring They talked with jars, created humanīeings out of betel-nuts, raised the dead, and had the power of changing themselves into other forms. These people of “the first times” practiced magic. In them he finds an explanation of and reason for many of his present laws and customs.Ī careful study of the whole body of Tinguian mythology points to the conclusion that the chief characters of these talesĪre not celestial beings but typical, generalized heroes of former ages, whose deeds have been magnified in the telling by Of “the first times”-of the people who inhabited the earth before the present race appeared, of the ancient heroes and their To him they embody all the known traditions Tales to the fullest extent, we must understand the point of view of the Tinguian. By far the largest number belong to the Tinguian group. The first two groups, Tinguian and Igorot, are from natives who inhabit the rugged mountain region of northwestern Luzon.įrom time immemorial they have been zealous head-hunters, and the stories teem with references to customs and superstitionsĬonnected with their savage practices. The stories are therefore divided into five groups, as follows: Tinguian, Igorot, the Wild Tribes of Mindanao, Moro, and Christian, I have endeavored to select typical tales from tribes widely separated and varying in culture from savagery to a rather highĭegree of development. Tales are now published in this little volume, with the addition of a few folk-legends that have appeared in the Journal of American Folk-Lore and in scientific publications, here retold with some additions made by native story-tellers. To spend four years among the wild tribes of the Philippines, During this time we frequently heard these stories, either relatedīy the people in their homes and around the camp fires or chanted by the pagan priests in communion with the spirits. In company with my husband, who was engaged in ethnological work for the Field Museum of Natural History, it was my good fortune To learn something of the magic, superstitions, and weird customs of the Filipinos, and to feel the charm of their wonder-worldĪs it is pictured by these dark-skinned inhabitants of our Island possessions.
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It is my earnest hope that this collection of tales will give those who are interested opportunity From time to time since the American occupation of the Islands, Philippine folk-tales have appeared in scientific publications,īut never, so far as the writer is aware, has there been an attempt to offer to the general public a comprehensive popularĬollection of this material.