"Friend Barber, I have a thorn in the end of my tail. Pull it out, and I will pay you well."

The barber tried to pull out the thorn with his razor, but in doing so he cut off the end of the tail. The monkey was very angry and cried:

"Barber, Barber, give me back my tail, or give me your razor!"

The barber could not put back the end of the monkey's tail, so he gave him his razor.

On the way home the monkey met an old woman who was cutting wood for fuel, and he said to her:

"Grandmother, Grandmother, that is very hard. Use this razor and then it will cut easily."

The old woman was very pleased with the offer and began to cut with the razor, but before she had used it long it broke. Then the monkey cried:

"Grandmother, Grandmother, you have broken my razor! You must get a new one for me or else give me all the firewood."

The old woman could not get a new razor so she gave him the firewood.

The monkey took the wood and was going back to town to sell it, when he saw a woman sitting beside the road making cakes.

"Grandmother, Grandmother," said he, "your wood is most gone; take this of mine and bake more cakes."

The woman took the wood and thanked him for his kindness, but when the last stick was burned, the monkey cried out:

"Grandmother, Grandmother, you have burned up all my wood! Now you must give me all your cakes to pay for it."

The old woman could not cut more dry wood at once, so she gave him all the cakes.

The monkey took the cakes and started for the town, but on the way he met a dog which bit him so that he died. And the dog ate all the cakes.



The White Squash

Ilocano

In a queer little bamboo house in front of a big garden lived a man and his wife all alone. They had always been kind and good to everyone, but still they were not happy, because the child for which they longed had never come to them. Each day for many years they had prayed for a son or a daughter, but their prayers had been unanswered. Now that they were growing old they believed that they must always live alone.

In the garden near their house this couple grew fine white squash, and as the vines bore the year around, they had never been in need of food. One day, however, they discovered that no new squash had formed to take the place of those they had picked, and for the first time in many seasons they had no vegetables.

Each day they examined the vines, and though the big, yellow flowers continued to bloom and fade, no squash grew on the stems. Finally, one morning after a long wait, the woman cried out with delight, for she had discovered a little green squash. After examining it, they decided to let it ripen that they might have the seeds to plant. They eagerly watched it grow, and it became a beautiful white vegetable, but by the time it was large enough for food they were so hungry that they decided to eat it.

They brought a large knife and picked it, but scarcely had they started to open it when a voice cried out from within, "Please be careful that you do not hurt me."

The man and woman stopped their work, for they thought that a spirit must have spoken to them. But when the voice again called and begged them to open the squash, they carefully opened it, and there inside was a nice baby boy. [153] He could already stand alone and could talk. And the man and his wife were overjoyed.

Presently the woman went to the spring for a jar of water, and when she had brought it she spread a mat on the floor and began to bathe the baby. As the drops of water fell off his body, they were immediately changed to gold, so that when the bath was finished gold pieces covered the mat. The couple had been so delighted to have the baby that it had seemed as if there was nothing more to wish for, but now that the gold had come to them also they were happier than ever.

The next morning the woman gave the baby another bath, and again the water turned to gold. They now had enough money to build a large house. The third morning she brought water for his bath again, but he grew very sad and flew away. At the same time all the gold disappeared also, and the man and his wife were left poor and alone.



The Creation Story

Tagalog

When the world first began there was no land, but only the stea and the sky, and between them was a kite. [154] One day the bird which had nowhere to light grew tired of flying about, so she stirred up the sea until it threw its waters against the sky. The sky, in order to restrain the sea, showered upon it many islands until it could no longer rise, but ran back and forth. Then the sky ordered the kite to light on one of the islands to build her nest, and to leave the sea and the sky in peace.

Now at this time the land breeze and the sea breeze were married, and they had a child which was a bamboo. One day when this bamboo was floating about on the water, it struck the feet of the kite which was on the beach. The bird, angry that anything should strike it, pecked at the bamboo, and out of one section came a man and from the other a woman.

Then the earthquake called on all the birds and fish to see what should be done with these two, and it was decided that they should marry. Many children were born to the couple, and from them came all the different races of people.

After a while the parents grew very tired of having so many idle and useless children around, and they wished to be rid of them, but they knew of no place to send them to. Time went on and the children became so numerous that the parents enjoyed no peace. One day, in desperation, the father seized a stick and began beating them on all sides.

This so frightened the children that they fled in different directions, seeking hidden rooms in the house—some concealed themselves in the walls, some ran outside, while others hid in the fireplace, and several fled to the sea.

Now it happened that those who went into the hidden rooms of the house later became the chiefs of the Islands; and those who concealed themselves in the walls became slaves. Those who ran outside were free men; and those who hid in the fireplace became negroes; while those who fled to the sea were gone many years, and when their children came back they were the white people. [155]



The Story of Benito

Tagalog

Benito was an only son who lived with his father and mother in a little village. They were very poor, and as the boy grew older and saw how hard his parents struggled for their scanty living he often dreamed of a time when he might be a help to them.

One evening when they sat eating their frugal meal of rice the father told about a young king who lived in a beautiful palace some distance from their village, and the boy became very much interested. That night when the house was dark and quiet and Benito lay on his mat trying to sleep, thoughts of the young king repeatedly came to his mind, and he wished he were a king that he and his parents might spend the rest of their lives in a beautiful palace.

The next morning he awoke with a new idea. He would go to the king and ask for work, that he might in that way be able to help his father and mother. He was a long time in persuading his parents to allow him to go, however, for it was a long journey, and they feared that the king might not be gracious. But at last they gave their consent, and the boy started out The journey proved tiresome. After he reached the palace, he was not at first permitted to see the king. But the boy being very earnest at last secured a place as a servant.

It was a new and strange world to Benito who had known only the life of a little village. The work was hard, but he was happy in thinking that now he could help his father and mother. One day the king sent for him and said:

"I want you to bring to me a beautiful princess who lives in a land across the sea. Go at once, and if you fail you shall be punished severely,"

The boy's heart sank within him, for he did not know what to do. But he answered as bravely as possible, "I will, my lord," and left the king's chamber. He at once set about preparing things for a long journey, for he was determined to try at least to fulfil the command.

When all was ready Benito started. He had not gone far before he came to a thick forest, where he saw a large bird bound tightly with strings.

"Oh, my friend," pleaded the bird, "please free me from these bonds, and I will help you whenever you call on me."

Benito quickly released the bird, and it flew away calling back to him that its name was Sparrow-hawk.

Benito continued his journey till he came to the sea. Unable to find a way of crossing, he stopped and gazed sadly out over the waters, thinking of the king's threat if he failed. Suddenly he saw swimming toward him the King of the Fishes who asked:

"Why are you so sad?"

"I wish to cross the sea to find the beautiful Princess," answered the boy.

"Well, get on my back," said the Fish, "and I will carry you across."

So Benito stepped on his back and was carried to the other shore.

Soon he met a strange woman who inquired what it was he sought, and when he had told her she said:

"The Princess is kept in a castle guarded by giants. Take this magic sword, for it will kill instantly whatever it touches." And she handed him the weapon.

Benito was more than grateful for her kindness and went on full of hope. As he approached the castle he could see that it was surrounded by many giants, and as soon as they saw him they ran out to seize him, but they went unarmed for they saw that he was a mere boy. As they approached he touched those in front with his sword, and one by one they fell dead. Then the others ran away in a panic, and left the castle unguarded. Benito entered, and when he had told the Princess of his errand, she was only too glad to escape from her captivity and she set out at once with him for the palace of the king.

At the seashore the King of the Fishes was waiting for them, and they had no difficulty in crossing the sea and then in journeying through the thick forest to the palace, where they were received with great rejoicing. After a time the King asked the Princess to become his wife, and she replied:

"I will, O King, if you will get the ring I lost in the sea as I was crossing it"

The King immediately thought of Benito, and sending for him he commanded him to find the ring which had been lost on the journey from the land of the giants.

It seemed a hopeless task to the boy, but, anxious to obey his master, he started out. At the seaside he stopped and gazed over the waters until, to his great delight, he saw his friend, the King of the Fishes, swimming toward him. When he had been told of the boy's troubles, the great fish said: "I will see if I can help you," and he summoned all his subjects to him. When they came he found that one was missing, and he sent the others in search of it. They found it under a stone so full that it could not swim, and the larger ones took it by the tail and dragged it to the King.

"Why did you not come when you were called?" inquired the King Fish.

"I have eaten so much that I cannot swim," replied the poor fish.

Then the King Fish, suspecting the truth, ordered it cut open, and inside they found the lost ring. Benito was overjoyed at this, and expressing his great thanks, hastened with the precious ring to his master.

The King, greatly pleased, carried the ring to the Princess and said:

"Now that I have your ring will you become my wife?"

"I will be your wife," replied the Princess, "if you will find my earring that I lost in the forest as I was journeying with Benito."

Again the King sent for Benito, and this time he commanded him to find the earring. The boy was very weary from his long journeys, but with no complaint he started out once more. Along the road through the thick forest he searched carefully, but with no reward. At last, tired and discouraged, he sat down under a tree to rest.

Suddenly there appeared before him a mouse of great size, and he was surprised to find that it was the King of Mice.

"Why are you so sad?" asked the King Mouse.

"Because," answered the boy, "I cannot find an earring which the Princess lost as we were going through the forest together."

"I will help you," said the Mouse, and he summoned all his subjects.

When they assembled it was found that one little mouse was missing, and the King sent the others to look for him. In a small hole among the bamboo trees they found him, and he begged to be left alone, for, he said, he was so full that he could not walk. Nevertheless they pulled him along to their master, who, upon finding that there was something hard inside the mouse, ordered him cut open; and inside they found the missing earring.

Benito at once forgot his weariness, and after expressing his great thanks to the King Mouse he hastened to the palace with the prize. The King eagerly seized the earring and presented it to the Princess, again asking her to be his wife.

"Oh, my King," replied the Princess, "I have one more request to make. Only grant it and I will be your wife forever."

The King, believing that now with the aid of Benito he could grant anything, inquired what it was she wished, and she replied:

"Get me some water from heaven and some from the lower world, and I shall ask nothing more."

Once more the King called Benito and sent him on the hardest errand of all.

The boy went out not knowing which way to turn, and while he was in a deep study his weary feet led him to the forest. Suddenly he thought of the bird who had promised to help him, and he called, "Sparrowhawk!" There was a rustle of wings, and the bird swooped down. He told it of his troubles and it said:

"I will get the water for you."

Then Benito made two light cups of bamboo which he fastened to the bird's legs, and it flew away. All day the boy waited in the forest, and just as night was coming on the bird returned with both cups full. The one on his right foot, he told Benito, was from heaven, and that on his left was from the lower world. The boy unfastened the cups, and then, as he was thanking the bird, he noticed that the journey had been too much for it and that it was dying. Filled with sorrow for his winged friend, he waited and carefully buried it, and then he hastened to the palace with the precious water.

When the Princess saw that her wish had been fulfilled she asked the King to cut her in two and pour over her the water from heaven. The King was not able to do this, so she cut herself, and then as he poured the water over her he beheld her grow into the most beautiful woman he had ever seen.

Eager to become handsome himself, the King then begged her to pour over him the water from the other cup. He cut himself, and she did as he requested, but immediately there arose a creature most ugly and horrible to look upon, which soon vanished out of sight. Then the Princess called Benito and told him that because he had been so faithful to his master and so kind to her, she chose him for her husband.

They were married amid great festivities and became king and queen of that broad and fertile land. During all the great rejoicing, however, Benito never forgot his parents. One of the finest portions of his kingdom he gave to them, and from that time they all lived in great happiness. [156]



The Adventures of Juan

Tagalog

Juan was always getting into trouble. He was a lazy boy, and more than that, he did not have good sense. When he tried to do things, he made such dreadful mistakes that he might better not have tried.

His family grew very impatient with him, scolding and beating him whenever he did anything wrong. One day his mother, who was almost discouraged with him, gave him a bolo [157] and sent him to the forest, for she thought he could at least cut firewood. Juan walked leisurely along, contemplating some means of escape. At last he came to a tree that seemed easy to cut, and then he drew his long knife and prepared to work.

Now it happened that this was a magic tree and it said to Juan:

"If you do not cut me I will give you a goat that shakes silver from its whiskers."

This pleased Juan wonderfully, both because he was curious to see the goat, and because he would not have to chop the wood. He agreed at once to spare the tree, whereupon the bark separated and a goat stepped out. Juan commanded it to shake its whiskers, and when the money began to drop he was so delighted that he took the animal and started home to show his treasure to his mother.

On the way he met a friend who was more cunning than Juan, and when he heard of the boy's rich goat he decided to rob him. Knowing Juan's fondness for tuba [158], he persuaded him to drink, and while he was drunk, the friend substituted another goat for the magic one. As soon as he was sober again, Juan hastened home with the goat and told his people of the wonderful tree, but when he commanded the animal to shake its whiskers, no money fell out. The family, believing it to be another of Juan's tricks, beat and scolded the poor boy.

He went back to the tree and threatened to cut it down for lying to him, but the tree said:

"No, do not cut me down and I will give you a net which you may cast on dry ground, or even in the tree tops, and it will return full of fish."

So Juan spared the tree and started home with his precious net, but on the way he met the same friend who again persuaded him to drink tuba. While he was drunk, the friend replaced the magic net with a common one, so that when Juan reached home and tried to show his power, he was again the subject of ridicule.

Once more Juan went to his tree, this time determined to cut it down. But the offer of a magic pot, always full of rice and spoons which provided whatever he wished to eat with his rice, dissuaded him, and he started home happier than ever. Before reaching home, however, he met with the same fate as before, and his folks, who were becoming tired of his pranks, beat him harder than ever.

Thoroughly angered, Juan sought the tree a fourth time and was on the point of cutting it down when once more it arrested his attention. After some discussion, he consented to accept a stick to which he had only to say, "Boombye, Boomba," and it would beat and kill anything he wished.

When he met his friend on this trip, he was asked what he had and he replied:

"Oh, it is only a stick, but if I say 'Boombye, Boomba' it will beat you to death."

At the sound of the magic words the stick leaped from his hands and began beating his friend until he cried:

"Oh, stop it and I will give back everything that I stole from you." Juan ordered the stick to stop, and then he compelled the man to lead the goat and to carry the net and the jar and spoons to his home.

There Juan commanded the goat, and it shook its whiskers until his mother and brothers had all the silver they could carry. Then they ate from the magic jar and spoons until they were filled. And this time Juan was not scolded. After they had finished Juan said:

"You have beaten me and scolded me all my life, and now you are glad to accept my good things. I am going to show you something else: 'Boombye, Boomba'." Immediately the stick leaped out and beat them all until they begged for mercy and promised that Juan should ever after be head of the house.

From that time Juan was rich and powerful, but he never went anywhere without his stick. One night, when some thieves came to his house, he would have been robbed and killed had it not been for the magic words "Boombye, Boomba," which caused the death of all the robbers.

Some time after this he married a beautiful princess, and because of the kindness of the magic tree they always lived happily. [159]



Juan Gathers Guavas

Tagalog

One day Juan's father sent him to get some ripe guavas, for a number of the neighbors had come in and he wanted to give them something to eat.

Juan went to the guava bushes and ate all the fruit he could hold, and then he decided to play a joke on his father's guests instead of giving them a feast of guavas. A wasp's nest hung near by. With some difficulty he succeeded in taking it down and putting it into a tight basket that he had brought for the fruit. He hastened home and gave the basket to his father, and then as he left the room where the guests were seated he closed the door and fastened it.

As soon as Juan's father opened the basket the wasps flew over the room; and when the people found the door locked they fought to get out of the windows. After a while Juan opened the door, and when he saw the swollen faces of the people, he cried.

"What fine, rich guavas you must have had! They have made you all so fat!".



The Sun and the Moon [160]

Visayan

Once upon a time the Sun and the Moon were married, and they had many children who were the stars. The Sun was very fond of his children, but whenever he tried to embrace any of them, he was so hot that he burned them up. This made the Moon so angry that finally she forbade him to touch them again, and he was greatly grieved.

One day the Moon went down to the spring to do some washing, and when she left she told the Sun that he must not touch any of their children in her absence. When she returned, however, she found that he had disobeyed her, and several of the children had perished.

She was very angry, and picked up a banana tree to strike him, whereupon he threw sand in her face, and to this day you can see the dark marks on the face of the Moon.

Then the Sun started to chase her, and they have been going ever since. Sometimes he gets so near that he almost catches her, but she escapes, and by and by she is far ahead again. [161]



The First Monkey

Visayan

Many years ago at the foot of a forest-covered hill was a small town, and just above the town on the hillside was a little house in which lived an old woman and her grandson.

The old woman, who was very industrious, earned their living by removing the seeds from cotton, and she always had near at hand a basket in which were cotton and a long stick that she used for a spindle. The boy was lazy and would not do anything to help his grandmother, but every day went down to the town and gambled.

One day, when he had been losing money, the boy went home and was cross because his supper was not ready.

"I am hurrying to get the seeds out of this cotton," said the grandmother, "and as soon as I sell it, I will buy us some food."

At this the boy fell into a rage, and he picked up some cocoanut shells and threw them at his grandmother. Then she became angry and began to whip him with her spindle, when suddenly he was changed into an ugly animal, and the cotton became hair which covered his body, while the stick itself became his tail.

As soon as the boy found that he had become an ugly creature he ran down into the town and began whipping his companions, the gamblers, with his tail, and immediately they were turned into animals like himself.

Then the people would no longer have them in the town, but drove them out. They went to the forest where they lived in the trees, and ever since they have been known as monkeys. [162]



The Virtue of the Cocoanut

Visayan

One day a man took his blow-gun [163]and his dog and went to the forest to hunt. As he was making his way through the thick woods he chanced upon a young cocoanut tree growing in the ground.

It was the first tree of this kind that he had ever seen, and it seemed so peculiar to him that he stopped to look at it.

When he had gone some distance farther, his attention was attracted by a noisy bird in a tree, and he shot it with his blow-gun. By and by he took aim at a large monkey, which mocked him from another treetop, and that, too, fell dead at his feet.

Then he heard his dog barking furiously in the distant bushes, and hastening to it he found it biting a wild pig. After a hard struggle he killed the pig, and then, feeling satisfied with his success, he took the three animals on his back and returned to the little plant.

"I have decided to take you home with me, little plant," he said, "for I like you and you may be of some use to me."

He dug up the plant very carefully and started home, but he had not gone far when he noticed that the leaves had begun to wilt, and he did not know what to do, since he had no water. Finally, in despair, he cut the throat of the bird and sprinkled the blood on the cocoanut. No sooner had he done this than the plant began to revive, and he continued his journey.

Before he had gone far, however, the leaves again began to wilt, and this time he revived it with the blood of the monkey. Then he hastened on, but a third time the leaves wilted, and he was compelled to stop and revive it with the blood of the pig. This was his last animal, so he made all the haste possible to reach home before his plant died. The cocoanut began to wilt again before he reached his house, but when he planted it in the ground, it quickly revived, and grew into a tall tree.

This hunter was the first man to take the liquor called tuba [164] from the cocoanut tree, and he and his friends began to drink it. After they had become very fond of it, the hunter said to his friends:

"The cocoanut tree is like the three animals whose blood gave it life when it would have died. The man who drinks three or four cups of tuba becomes like the noisy bird that I shot with my blow-gun. One who drinks more than three or four cups becomes like the big monkey that acts silly; and one who becomes drunk is like the pig that sleeps even in a mud-hole."



Mansumandig

Visayan

One day a man said to his wife: "My wife, we are getting very poor and I must go into business to earn some money."

"That is a good idea," replied his wife. "How much capital have you?"

"I have twenty-five centavos," [165] answered the man; "and I am going to buy rice and carry it to the mines, for I have heard that it brings a good price there."

So he took his twenty-five centavos and bought a half-cavan of rice which he carried on his shoulder to the mine. Arriving there he told the people that he had rice for sale, and they asked eagerly how much he wanted for it.

"Why, have you forgotten the regular price of rice?" asked the man. "It is twenty-five centavos."

They at once bought the rice, and the man was very glad because he would not have to carry it any longer. He put the money in his belt and asked if they would like to buy any more.

"Yes," said they, "we will buy as many cavans as you will bring."

When the man reached home his wife asked if he had been successful.

"Oh, my wife," he answered, "it is a very good business. I could not take the rice off my shoulder before the people came to buy it."

"Well, that is good," said the wife; "we shall become very rich."

The next morning the man bought a half-cavan of rice the same as before and carried it to the mine and when they asked how much it would be, he said:

"It is the same as before—twenty-five centavos." He received the money and went home.

"How is the business today?" asked his wife.

"Oh, it is the same as before," he said. "I could not take the rice off my shoulder before they came for it."

And so he went on with his business for a year, each day buying a half-cavan of rice and selling it for the price he had paid for it. Then one day his wife said that they would balance accounts, and she spread a mat on the floor and sat down on one side of it, telling her husband to sit on the opposite side. When she asked him for the money he had made during the year, he asked:

"What money?"

"Why, give me the money you have received," answered his wife; "and then we can see how much you have made."

"Oh, here it is," said the man, and he took the twenty-five centavos out of his belt and handed it to her.

"Is that all you have received this year?" cried his wife angrily. "Haven't you said that rice brought a good price at the mines?"

"That is all," he replied.

"How much did you pay for the rice?"

"Twenty-five centavos."

"How much did you receive for it?"

"Twenty-five centavos."

"Oh, my husband," cried his wife, "how can you make any gain if you sell it for just what you paid for it."

The man leaned his head against the wall and thought. Ever since then he has been called "Mansumandig," a man who leans back and thinks.

Then the wife said, "Give me the twenty-five centavos, and I will try to make some money." So he handed it to her, and she said, "Now you go to the field where the people are gathering hemp and buy twenty-five centavos worth for me, and I will weave it into cloth."

When Mansumandig returned with the hemp she spread it in the sun, and as soon as it was dry she tied it into a long thread and put it on the loom to weave. Night and day she worked on her cloth, and when it was finished she had eight varas. This she sold for twelve and a half centavos a vara, and with this money she bought more hemp. She continued weaving and selling her cloth, and her work was so good that people were glad to buy from her.

At the end of a year she again spread the mat on the floor and took her place on one side of it, while her husband sat on the opposite side. Then she poured the money out of the blanket in which she kept it upon the mat. She held aside her capital, which was twenty-five centavos, and when she counted the remainder she found that she had three hundred pesos. Mansumandig was greatly ashamed when he remembered that he had not made cent, and he leaned his head against the wall and thought After a while the woman pitied him, so she gave him the money and told him to buy carabao.

He was able to buy ten carabao and with these he plowed his fields. By raising good crops they were able to live comfortably all the rest of their lives.



Why Dogs Wag their Tails

Visayan

A rich man in a certain town once owned a dog and a cat, both of which were very useful to him. The dog had served his master for many years and had become so old that he had lost his teeth and was unable to fight any more, but he was a good guide and companion to the cat who was strong and cunning.

The master had a daughter who was attending school at a convent some distance from home, and very often he sent the dog and the cat with presents to the girl.

One day he called the faithful animals and bade them carry a magic ring to his daughter.

"You are strong and brave," he said to the cat "You may carry the ring, but you must be careful not to drop it"

And to the dog he said: "You must accompany the cat to guide her and keep her from harm."

They promised to do their best, and started out. All went well until they came to a river. As there was neither bridge nor boat, there was no way to cross but to swim.

"Let me take the magic ring," said the dog as they were about to plunge into the water.

"Oh, no," replied the cat, "the master gave it to me to carry."

"But you cannot swim well," argued the dog. "I am strong and can take good care of it."

But the cat refused to give up the ring until finally the dog threatened to kill her, and then she reluctantly gave it to him.

The river was wide and the water so swift that they grew very tired, and just before they reached the opposite bank the dog dropped the ring. They searched carefully, but could not find it anywhere, and after a while they turned back to tell their master of the sad loss. Just before reaching the house, however, the dog was so overcome with fear that he turned and ran away and never was seen again.

The cat went on alone, and when the master saw her coming he called out to know why she had returned so soon and what had become of her companion. The poor cat was frightened, but as well as she could she explained how the ring had been lost and how the dog had run away.

On hearing her story the master was very angry, and commanded that all his people should search for the dog, and that it should be punished by having its tail cut off.

He also ordered that all the dogs in the world should join in the search, and ever since when one dog meets another he says: "Are you the old dog that lost the magic ring? If so, your tail must be cut off." Then immediately each shows his teeth and wags his tail to prove that he is not the guilty one.

Since then, too, cats have been afraid of water and will not swim across a river if they can avoid it.



The Hawk and the Hen

Visayan

A hawk flying about in the sky one day decided that he would like to marry a hen whom he often saw on earth. He flew down and searched until he found her, and then asked her to become his wife. She at once gave her consent on the condition that he would wait until she could grow wings like his, so that she might also fly high. The hawk agreed to this and flew away, after giving her a ring as an engagement present and telling her to take good care of it.

The hen was very proud of the ring and placed it around her neck. The next day, however, she met the cock who looked at her in astonishment and said:

"Where did you get that ring? Do you not know that you promised to be my wife? You must not wear the ring of anyone else. Throw it away."

And the hen threw away the beautiful ring.

Not long after this the hawk came down bringing beautiful feathers to dress the hen. When she saw him coming she was frightened and ran to hide behind the door, but the hawk called to her to come and see the beautiful dress he had brought her.

The hen came out, and the hawk at once saw that the ring was gone.

"Where is the ring I gave you?" he asked. "Why do you not wear it?"

The hen was frightened and ashamed to tell the truth so she answered:

"Oh, sir, yesterday when I was walking in the garden, I met a large snake and he frightened me so that I ran as fast as I could to the house. Then I missed the ring and I searched everywhere but could not find it."

The hawk looked sharply at the hen, and he knew that she was deceiving him. Then he said to her:

"I did not believe that you could behave so badly. When you have found the ring I will come down again and make you my wife. But as a punishment for breaking your promise, you must always scratch the ground to look for the ring. And every chicken of yours that I find, I shall snatch away."

Then he flew away, and ever since all the hens throughout the world have been scratching to find the hawk's ring.



The Spider and the Fly

Visayan

Mr. Spider wanted to marry Miss Fly. Many times he told her of his love and begged her to become his wife, but she always refused for she did not like him.

One day when she saw Mr. Spider coming again Miss Fly closed all the doors and windows of her house and made ready a pot of boiling water. Then she waited, and when Mr. Spider called, begging her to allow him to enter, she answered by throwing boiling water at him. This made Mr. Spider very angry and he cried:

"I will never forgive you for this, but I and my descendants will always despise you. We will never give you any peace."

Mr. Spider kept his word, and even today one can see the hatred of the spider for the fly.



The Battle of the Crabs

Visayan

One day the land crabs had a meeting and one of them said:

"What shall we do with the waves? They sing so loudly all the time that we cannot possibly sleep."

"Well," answered one of the oldest of the crabs, "I think we should make war on them."

The others agreed to this, and it was decided that the next day all the male crabs should get ready to fight the waves. They started for the sea, as agreed, when they met a shrimp.

"Where are you going, my friends?" asked the shrimp.

"We are going to fight the waves," answered the crabs, "for they make so much noise at night that we cannot sleep."

"I do not think you will succeed," said the shrimp, "for the waves are very strong and your legs are so weak that even your bodies bend almost to the ground when you walk." Wherewith he laughed loudly.

This made the crabs very angry, and they pinched the shrimp until he promised to help them win the battle.

Then they all went to the shore. But the crabs noticed that the eyes of the shrimp were set unlike their own, so they thought his must be wrong and they laughed at him and said:

"Friend shrimp, your face is turned the wrong way. What weapon have you to fight with the waves?"

"My weapon is a spear on my head," replied the shrimp, and just then he saw a big wave coming and ran away. The crabs did not see it, however, for they were all looking toward the shore, and they were covered with water and drowned.

By and by the wives of the crabs became worried because their husbands did not return, and they went down to the shore to see if they could help in the battle. No sooner had they reached the water, however, than the waves rushed over them and killed them.

Some time after this thousands of little crabs appeared near the shore, and the shrimp often visited them and told them of the sad fate of their parents. Even today these little crabs can be seen on the shore, continually running back and forth. They seem to rush down to fight the waves, and then, as their courage fails, they run back to the land where their forefathers lived. They neither live on dry land, as their ancestors did, nor in the sea where the other crabs are, but on the beach where the waves wash over them at high tide and try to dash them to pieces.



Pronunciation of Philippine Names

The vowel sounds in the following pronunciations are those used in Webster's dictionary.

Adasen, a-dae'sen Aguio, a'ge-o Alan, ae'laen Alokotan, ae-lo-ko-taen' Aponibalagen, apo-ne-bae-lae-gen' Aponibolinayen, apo-ne-bo-le-nae'yen Aponitolau, apo-ne-to'lou Bagbagak, baeg-bae-gaek' Bagobo, ba-go'bo Balatama, bae-lae-tae'ma Bangan, baen'gaen Bantugan, baen-too'gan Benito, be-ne'to Bilaan, be-lae'an Bita, be'ta Bontoc, bon'tok Bukidnon, boo-kid'non Bulanawan, boo-la-nae'wan Caalang, kae-ae'laeng Cabildo, kae-bil'do Cibolan, ci-bo'lan Dalonagan, da-lo-na'gan Danepan, dae-ne-pan' Dapilisan, da-pe-le'san Dayapan, di-a-pan Dinawagen, de-nae-wae'gen Dodedog, dog-e-dog Domayco, do-mi'ko Dumalawi, doo-mae-lae-we' Epogow, e-po-gou' Gawigawen, gae-we-gae'wen Gaygayoma, gi-gi-o'ma Gotgotapa, got-go-ta'pa Igorot, ig-o-rot' Ilocano, il-o-kae'no Ilocos Norte, il-o'kos no'rte Indarapatra, in-dae-rae-pae'tra Ini-init, e-ni-e'nit Kabigat, ka-be-gat' Kaboniyan, kae-bo-ne-yan' Kadaklan, ka-dak-lan' Kadalayapan, kae-dae-lae-yae'pan Kadayadawan, kae-dae-yae-dae'wan Kanag, kae'naeg Komow, ko'mou Kurita, ku-re'ta Langgona, laeng-go'na Ligi, le'ge Limokon, le-mo'kon Lumabet, loo-mae'bet Lumawig, loo-mae'wig Magbangal, maeg-baeng'al Magindanau, mae-gin-dae'nou Magosang, ma-go'sang Magsawi, maeg-sae-we' Magsingal, maeg'sin-gael Manama, maen-ae'ma Mandaya, maen-di'ya Mansumandig, maen-su-maen-dig Mayinit, mi-i'nit Mayo, mi'yo Mindanao, min-da-nou' Nalpangan, nal-pan-gan' Pilar, pe'laer' Samoki, sa-mo'ki Sayen, sae-yen' Siagon, se-ae'gon Silit, se'let Sinag, se'nag Sogsogot, sog-so-got' Subanun, soo-bae'nun Sulayman, soo-li'man Tagalog, ta-ga'log Tarabusaw, ta-ra-boo'sou Tikgi, tik'ge Timaco, ti-mae'ko Tinguian, ting-gi-an' Toglai, tog-lae'e Toglibon, tog-le'bon Visayan, vi-si'yan



NOTES

[1] This incident is strikingly similar to the story in North American folk-lore of the maiden captured and carried upward by a vine. Several other points of likeness appear in the lore of Malaysia, Polynesia, and America.

[2] See Preface, p. vii.

[3] This incident is unique so far as American or European folk-lore is concerned, yet it is common in Tinguian tales, while similar stories are found among the neighboring Ilocano and Igorot tribes of the Philippines, as well as in Borneo, Java, and India.

[4] The belief that beauty is capable of radiating great light is not peculiar to Tinguian tales, for it is also found in the Malay legends and in those of India. It is not impossible that they had a common origin.

[5] The betel-nut is the nut of the areca palm. It is prepared for chewing by being cut into quarters, each piece being wrapped in betel-leaf spread with lime. It produces a blood-red spittle which greatly discolors the teeth and lips, and it is used extensively throughout the Philippines. While it appears to have been in common use among the Tinguian at the time these stories originated, it has now been displaced by tobacco, except at ceremonies when it is prepared for chewing; it is also placed on the animals offered for sacrifice to the spirits. Throughout the tales great significance is given to the chewing of betel-nuts before names are told or introductions given, while from the quids and spittle it appears to have been possible to foretell events and establish relationships.

[6] Compare with the story of Phaeton in Bulfinch, The Age of Fable, p. 50.

[7] The Tinguian have no calendar, but reckon time by the recurrence of the moon.

[8] It is the present custom of the Tinguian to make numerous ceremonies for the spirits. These vary in length from a few hours to seventeen days. During this period animals are slaughtered, small houses are built, mediums deliver messages from the spirits, and there is much feasting and dancing.

[9] When ripe, the betel-nut is covered with a golden husk, and it is possibly because of this that they were said to be covered with gold. The present-day Tinguian, in place of sending the betel-nut, sends a small piece of gold to any relative or friend whom he specially wishes to induce to attend a ceremony.

[10] This seems to be peculiar to Tinguian folk-lore.

[11] Except when she is in mourning a Tinguian woman's arms are always covered with beads placed strand above strand.

[12] The parents of a boy choose his bride when the children are very young. A great celebration is then held, and relatives and friends of both parties decide on the price to be paid for the girl. Partial payment is made at once, and the remainder goes over until the marriage proper takes place, when the boy and girl are about twelve or fourteen years of age. In this instance Ini-init makes the customary payment for his bride, though the marriage had already taken place.

[13] The friends and retainers pound rice and prepare food for all the guests who attend the ceremony.

[14] A spirit house is one of the small houses built during a ceremony.

[15] reference is probably to ancient Chinese jars.

[16] The custom, which still exists to a certain degree, was to offer food to a guest before any matter was discussed. In ancient times this was considered very necessary, as it still is among the Apayao who live north of the Tinguian. With them to refuse food is to refuse friendship.

[17] A drink made of fermented sugar-cane.

[18] The old jars possessed by the Tinguian today have notches broken in the rim, one for each generation through whose hands it has passed.

[19] When the first negotiations are made the boy's parents offer some gift, nowadays usually a small bead. If this is accepted it signifies the willingness of the girl's parents to consider the match.

[20] See note 1, p. 15.

[21] The music for the dances is made by beating on drums and copper gongs. A man and a woman enter the circle, each carrying a large square of cloth on outstretched arms. Keeping time to the music with their hands and feet, they move about, coming near to each other and then drawing farther apart The woman follows the movements of the man and finally places her cloth on his outstretched arms, thus ending the dance; another couple then takes their place.

[22] An interesting parallel to this is found in the Dayak legend of Limbang, where a tree springs from the head of a dead giant; its flowers are beads; its leaves, cloth; and the fruit, jars. See Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 372.

[23] Throughout the Tinguian tales the characters are frequently described as changing themselves into oil, centipedes, birds, and other forms. This power is also found among the heroes of Dayak and Malay tales. See Roth, op. cit., Vol. I, p. 312; Perham, Journal Straits Branch R., Asiatic Society, No. 16, 1886; Wilkinson, Malay Beliefs, pp. 32, 59 (London, 1906).

[24] The Tinguian place a tame rooster in an open spot in the forest and surround him with a line to which slip nooses are attached. The crowing of this bird attracts wild ones which come to fight him and are caught in the nooses.

[25] The water buffalo now used as the beast of burden throughout the Philippines.

[26] The ordinary dress of the Tinguian man is a clout and a striped belt, in which he carries his tobacco and small articles. Some of them also possess striped cotton coats, which they wear on special occasions.

[27] See note 2, p. 12.

[28] See note 1, p. 13.

[29] This peculiar idea, which frequently appears in Tinguian tales, is also found in Javanese literature. See Bezemer, Volksdichtung aus Indonesien, p. 47 (Haag, 1904).

[30] See note 3, p. 15.

[31] The powerful deeds of these heroes often resemble the miraculous achievements of biblical and ancient times.

[32] See note 2, p. 20.

[33] The Tinguian of today do not possess soap, but in its place they use the ashes from rice straw, or not infrequently they soak the bark from a certain tree in the water in which they are to wash their hair.

[34] The lawed vine. In ancient Egypt and in India it was a common belief that friends or relatives could tell from the condition of a certain tree or vine whether the absent one was well or dead: if the vine thrived, they knew that all was well, but if it wilted they mourned for him as dead. It is interesting to find the identical belief in the northern Philippines.

[35] The Tinguian stove consists of a bed of ashes in which three stones are sunk, and on these the pots are placed.

[36] It appears that these people of ancient times possessed the same weapons as those of today. The Tinguian ordinarily wears a head-ax thrust into his belt, and when at work this is his hand tool. When on a hunt or during warfare he also carries a wooden shield and a steel-pointed spear from eight to ten feet in length. For attacks at a distance he depends on the spear, but in a close encounter he uses his head-ax and shield, the latter being oblong in shape and having two prongs at one end and three at the other. The two prongs are to be slipped about the neck of the victim while the head-ax does its work, or the three prongs may be slipped about the legs in the same way.

[37] From this and other incidents it is evident that these people talked with the lightning and thunder. They still have great regard for the omens derived from these forces; but it is now believed that thunder is the dog of Kadaklan, the greatest of all the spirits, and that by the barking of this dog, the god makes known his desires.

[38] Stories in which animals come to the assistance of human beings are found in many lands. One of those best known to Europeans is where the ants sort the grain for Cinderella.

[39] See note 2, p. 21.

[40] It was the ancient custom to place the heads of slain enemies at the gate or around the town, and this practice still prevails with some of the surrounding tribes. More recently it was the custom to expose the head at the gate of the town for three days, after which followed a great celebration when the skulls were broken and pieces were given to the guests.

[41] In their beliefs of today the Tinguian recognize many giants, some with more than one head. In a part of the ritual of one ceremony we read, "A man opens the door to learn the cause of the barking and he sees a man, fat and tall, with nine heads."

[42] A large bamboo pole, with all but the end section cut out, serves for a water bucket.

[43] A long bamboo pole, in one end of which a hard-wood point is inserted. This is thrust into the ground, and in the hole thus made the grain or cuttings are planted. This old method is still in use in some sections of the mountains, but on the lowlands a primitive plow is used to break the soil.

[44] In European, Asiatic, African, and Malaysian lore we find stones of beings with star dresses: when they wear the dresses they are stars; when they take them off they are human. See Cox, An Introduction to Folklore, p. 121 (London, 1904.).

[45] note 1, p. 9.

[46] See note 1, p. 12.

[47] Preface, p. vii.

[48] It is the custom to have a small bamboo house built from fifteen to twenty feet from the ground near the rice fields, and in this someone watches every day during the growing season to see that nothing breaks in to destroy the grain. Often flappers are placed in different parts of the field and a connecting string leads from these to the little house, so that the watcher by pulling this string may frighten the birds away from the grain.

[49] See note 1, p. 18.

[50] Preface, p. vi.

[51] The nights in the mountains are cold, and it is not at all uncommon in the early morning to see groups of people with blankets wrapped tightly about them, squatting around small fires in the yards.

[52] See note 2, p. 12.

[53] See note 1, p. 13.

[54] See note 1, p. 17.

[55] Compare with the biblical story of the loaves and fishes. For similar incidents among the Igorot of the Philippines, in Borneo, and in India, see Jenks, The Bontoc Igorot, p. 202; Seidenadel, The Language of the Bontoc Igorot, pp. 491, 41 ff. (Chicago, 1909); Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 319; Tawney, Katha Sarit Sagara, Vol. II, p. 3 (Calcutta, 1880); Bezemer, Volksdichtung aus Indonesien, p. 49 (Haag, 1904).

[56] See note 1, p. 15.

[57] See note 3, p. 15.

[58] There appear to have been two classes of spirits, one for whom the people had the utmost respect and reverence, and another whom they looked upon as being of service to mortals.

[59] See note 1, p. 30.

[60] The word used in the original is langpadan, meaning mountain rice. This variety requires no irrigation and is planted to some extent at the present day, but the great bulk of the grain now used is grown in wonderfully terraced fields on the mountain sides, where water for irrigating is brought from distant streams through a system of flume and bamboo tubes. The fact that only the mountain rice is mentioned in the tales reflects a very ancient life before irrigated fields were known.

[61] See note 1, p. 45.

[62] The labeug is the omen bird and is believed to be the direct messenger of Kadaklan, the great spirit, to the people.

[63] See note 1, p. 34.

[64] See note 1, p. 8.

[65] See Preface, p. vii.

[66] Before the bundles of ripened rice can be put into the granary a ceremony is made for the spirits. The blood of a pig is mixed with cooked rice and put in the granary as an offering for the spirit who multiplies the grain, otherwise the crop would run out in a short time.

[67] See note 1, p. 9.

[68] The spirit who stands next in importance to Kadaklan, the great spirit. It was he who taught the people all good things, and finally he married a woman from Manabo in order to bind himself more closely to them. See "How the Tinguian Learned to Plant."

[69] This story is considered by the Tinguian to be of rather recent origin. They believe that Sayen lived not so very long ago, yet the stories woven around him are very similar to the ancient ones.

[70] See "The Alan and the Hunters."

[71] The Tinguian now use flint and steel for making a flame, but it is not at all uncommon for them to go to a neighbor's house to borrow a burning ember to start their own fire.

[72] The neighboring Ilocano, a Christianized tribe, know the Komow as a fabulous bird which is invisible, yet steals people and their possessions.

[73] See note 1, p. 59.

[74] See note 2, p. 20.

[75] This tale is of special importance to the Tinguian since it explains how they learned two of the most important things of their present life—to plant and to cure the sick. It also shows how death came into the world.

[76] See note 1, p. 59.

[77] It is a common sight in a Tinguian village early in the morning during the dry season to see a number of men armed with spears and head-axes leaving for the mountains. They usually take with them, to assist in the chase, a string of half-starved dogs. Often a net is stretched across the runway of game, and then, while some of the hunters conceal themselves near by, others seek to drive the game into the net, where it is speared to death.

[78] Ancient Chinese jars are found throughout the interior of the Philippines and are very closely associated with the folk-lore of the Tinguian. Some of the jars date back to the 10th century, while many are from the 12th and 14th centuries, and evidently entered the Islands through pre-Spanish trade. They are held in great value and are generally used in part payment for a bride and for the settlement of feuds. For more details see Cole, Chinese Pottery in the Philippines, Pub. Field Museum of Nat. Hist, Vol. XII, No. 1.

[79] This cave is situated in the mountains midway between Patok and Santa Rosa. In this vicinity are numerous limestone caves, each of which has its traditions.

[80] Cabildo of Domayco, the envied owner of this jar, has refused great sums offered for its purchase, and though men from other tribes come bringing ten carabao at one time, they cannot tempt him to sell.

[81] These beautiful agate beads are still worn by the Tinguian women, who prize them very highly. They are rarely sold and each is worth more than a carabao.

[82] The Alan are supposed to be deformed spirits who live in the forests. They are as large as people, but have wings and can fly. Their toes are at the back of their feet, and their fingers point backward from their wrists.

[83] The name by which spirits call human beings.

[84] This treatment of the Alan is typical of that accorded to the less powerful of the spirits by the Tinguian today. At the ceremonies they often make fun of them and cheat them in the sacrifices.

[85] Known to the Tinguian as Banog. This bird occupies much the same place with the Tinguian as does the garuda in East Indian folk-lore.

[86] This tale gives to the Tinguian his idea of the future world. Sogsogot is supposed to have lived only a short time ago, and his experiences are well known to all the people.

[87] See note 1, p. 15. Practically this same tale is told by the neighboring Ilocano, from whom it may have been borrowed; but here the Tinguian custom of paying a marriage price is introduced.

[88] This type of story is also found farther to the south, where the cleverness of the small animal causes him to triumph over the strong.

[89] The Tinguian house contains neither tables nor chairs. The people usually squat on the floor, sitting on their heels; if anything is used as a seat it is a bit of cocoanut shell or a small block of wood.

[90] Here we have a proverbial tale, one in which the Tinguian expresses the idea, "Haste makes waste."

[91] Another version of this tale is found in British North Borneo in the story of the plandok and the crab, while to European children it is known as the race between the turtle and the hare.

[92] The story shows the influence of the Christianized natives, among whom cock-fighting is a very popular sport. It is found only among those Tinguian who come into contact with this class.

[93] Lumawig is the greatest of all spirits and now lives in the sky, though for a time his home was in the Igorot village of Bontoc, He married a Bontoc girl, and the stones of their house are still to be seen in the village. It was Lumawig who created the Igorot, and ever since he has taken a great interest in them, teaching them how to overcome the forces of nature, how to plant, to reap and, in fact, everything that they know. Once each month a ceremony is held in his honor in a sacred grove, whose trees are believed to have sprung from the graves of his children. Here prayers are offered for health, good crops, and success in battle. A close resemblance exists between Lumawig of the Igorot and Kaboniyan of the Tinguian, the former being sometimes called Kambun'yan.

[94] The Bukidnon of Mindanao have the following story: During a great drought Mampolompon could grow nothing on his clearing except one bamboo, and during a high wind this was broken. From this bamboo came a dog and a woman, who were the ancestors of the Moro. See "The White Squash," note 1, p. 186.

[95] At the north end of the village of Mayinit are a number of brackish hot springs, and from these the people secure the salt which has made the spot famous for miles around. Stones are placed in the shallow streams flowing from these springs, and when they have become encrusted with salt (about once a month) they are washed and the water is evaporated by boiling. The salt, which is then a thick paste, is formed into cakes and baked near the fire for about half an hour, when it is ready for use. It is the only salt in this section, and is in great demand. Even hostile tribes come to a hill overlooking the town and call down, then deposit whatever they have for trade and withdraw, while the Igorot take up the salt and leave it in place of the trade articles.

[96] The women of Samoki are known as excellent potters, and their ware is used over a wide area. From a pit on a hillside to the north of the village they dig a reddish-brown clay, which they mix with a bluish mineral gathered on another hillside. When thoroughly mixed, this clay is placed on a board on the ground, and the potter, kneeling before it, begins her moulding. Great patience and skill are required to bring the vessel to the desired shape. When it is completed it is set in the sun to dry for two or three days, after which it is ready for the baking. The new pots are piled tier above tier on the ground and blanketed with grass tied into bundles. Then pine bark is burned beneath and around the pile for about an hour, when the ware is sufficiently fired. It is then glazed with resin and is ready to market.

[97] The mythology of nearly all peoples has a flood story. For the Tinguian account see note on page 103. For the Bukidnon story see p. 125.

[98] A bamboo basket, in which the heads of victims are kept prior to the head-taking celebration.

[99] The folk-lore of all countries has some story accounting for the acquisition of fire. The Tinguian tale is as follows: Once in the very old times Kaboniyan sent a flood which covered all the land. Then there was no place for the fire to stay, so it went into the bamboo, the stones, and iron. That is why one who knows how can still get fire out of bamboo and stones.

[100] See note 1, p. 99.

[101] The magical increase of food is a popular subject with the Tinguian, appearing in many of their folk-tales. See note 2, p. 48.

[102] Note the similarity to the story of Moses in this account of Lumawig striking the rock and water coming out. There is a possibility that this incident was added to the story after the advent of the Catholic missionaries.

[103] Usually one or more new coffins can be found in an Igorot village. They are made from a log split in two lengthwise, each half being hollowed out. Since their manufacture requires some days, it is necessary to prepare them ahead of time. After the body is put in, the cover is tied on with rattan and the chinks sealed with mud and lime.

[104] A somewhat similar idea is found among the Kulaman of southern Mindanao. Here when an important man dies he is placed in a coffin, which resembles a small boat, the coffin being then fastened on high poles near the sea. See Cole, Wild Tribes of Davao District, Mindanao, Pub. Field Museum of Nat Hist, Vol. XII, No. 2, 1913.

[105] This story, first recorded by Dr. A.E. Jenks, gives the origin of the custom of head-hunting, which plays such an important part in the life of the Igorot. The Igorot claim to have taken heads ever since Lumawig lived on earth and taught them to go to war, and they declare that it makes them brave and manly. The return of a successful war party is the signal for a great celebration.

[106] This is also the common way of making pottery.

[107] Here we have a story, recorded by Dr. A.E. Jenks, with a twofold value: it is told to the children as a warning against stinginess, and it also explains the origin of the serpent eagle.

[108] There is no jungle in the greater part of the Igorot country, the mountains being covered by cogon grass with occasional pine trees. At a distance these have a strange appearance, for only the bushy tops are left, the lower branches being cut off for fuel.

[109] First recorded by Dr. A.E. Jenks.

[110] Tattooing is a painful process, but Igorot men, women, and children willingly submit to it for the sake of beauty. The design is first drawn on the skin with an ink made of soot and water: then the skin is pricked through the pattern and the soot is rubbed into the wounds. Various designs appear on the face, arms, stomach, and other parts of the body, but the most important of all markings is that on the breast of an Igorot man. This designates him as the taker of at least one human head, and he is thus shown to be worthy of the respect of his tribe.

[111] This story also accounts for the origin of the crow and the lizard, both of which are common in the Igorot country.

[112] This story, first recorded by Dr. A.E. Jenks, while it explain the origin of the little rice bird, also points a moral, namely, that there is punishment for the disobedient child.

[113] The common way to pound rice is to place a bundle of the grain on the ground on a dried carabao hide and pound it with a pestle to loosen the heads from the straw. When they are free they are poured into a mortar and again pounded with the pestle until the grain is separated from the chaff, after which it is winnowed.

[114] According to the Klemantin myth (Borneo), the sky was raised when a giant named Usai accidentally struck it with his mallet while pounding rice. See Hose and McDougall, Pagan Tribes of Borneo, p. 142.

[115] A somewhat similar belief that a giant crab is responsible for the tides is widespread throughout Malaysia. The Batak of Palawan now believe, as also do the Mandaya of eastern Mindanao, that the tides are caused by a giant crab going in and out of his hole in the sea.

[116] The similarity of this to the biblical story of the Flood leads us to suppose that it has come from the neighboring Christianized or Mohammedanized people and has been worked by the Bukidnon into the mould of their own thought. However, the flood story is sometimes found in such a guise that it cannot be accounted for by Christian influence. See for example, The Flood Story as told in the folk-lore of the Igorot tribe, on p. 102.

[117] This celestial myth accounts for a number of constellations which are of great importance to the Bukidnon. Magbangal appears in the sky in almost dipper shape, the handle being formed by his one remaining arm. To the west and nearly above him is a V-shaped constellation which is believed to be the jaw of one of the pigs which he killed. Still farther to the west appears the hill on which he hunted, while three groups of stars which toward dawn seem to be following him are said to be his hatchet, the bamboo pole in which he carried water, and his large pet lizard. It is the appearance and position of these constellations in the sky that show the Bukidnon when it is the time to clear land for the yearly crops and to plant the grain; and since this knowledge is of the utmost importance to the people, they feel that Magbangal does them a lasting service. The hero Lafaang of a Borneo myth, who is represented by the constellation Orion, lost his arm while trying to cut down a tree in a manner different from that prescribed by his celestial wife, the constellation Pegasen. See Hose and McDougall, Pagan Tribes of Borneo, Vol. II, p. 141.

[118] Long knives.

[119] Cloth is dyed in various colors by boiling it in water in which different kinds of leaves or roots have been steeped. But to produce a bluish-black shade the fabric is partly buried in mud until the desired color is obtained.

[120] Monkeys are numerous throughout the Philippines, and it is doubtless their human appearance and actions that have caused the different tribes to try to account for their origin from man. Here we have the most likely way that the Bukidnon can see for their coming.

[121] This is one of a series of tales dealing with mythical heroes of former times whose acts of prowess are still recounted by Bukidnon warriors.

[122] A heavy padded hemp coat with a kilt which is supposed to turn spears. Over the shoulder is worn a sash in which are a few peculiar stones and charms which are believed to protect its wearer. Warriors who have taken thirty human lives are permitted to wear a peculiar crown-shaped headdress with upstanding points.

[123] See note 1, p. 23.

[124] This is a good example of the way in which people at a certain stage try to account for their surroundings. Nearly all consider themselves the original people. We find the Bagobo no exception to this. In this tale, which is evidently very old, they account for themselves and their neighbors, and then, to meet present needs, they adapt the story to include the white people whom they have known for not more than two hundred years.

[125] These are evil spirits who have power to injure people. They are ugly to look at and go about eating anything, even dead persons. A young Bagobo described his idea of a buso as follows: "He has a long body, long feet and neck, curly hair, and black face, flat nose, and one big red or yellow eye. He has big feet and fingers, but small arms, and his two big teeth are long and pointed. Like a dog, he goes about eating anything, even dead persons." Cole, Wild Tribes of Davao District, Field Museum Nat. Hist., Vol. XII, No. 2, p. 107.

[126] This is evidently an old tale in which the story-teller introduces modern ideas.

[127] Here, as is often the case, an origin story has been added to a tale with which it has no logical connection.

[128] This story is well known among the Bilaan, who are one of the tribes least influenced by the Spaniards, and yet it bears so many incidents similar to biblical accounts that there is a strong suggestion of Christian influence. It is possible that these ideas came through the Mohammedan Moro.

[129] The most powerful of the spirits and the one to whom the people resort in times of danger.

[130] A similar story is found in British North Borneo. See Evans, Journal of Royal Anthropological Institute, 1913, p. 423.

[131] Melu, Fiuweigh, Diwata, and Saweigh.

[132] Buswit.

[133] An origin story of a very different type from those of the Bukidnon and Bagobo. While the others show foreign influence, this appears to be typically primitive.

[134] The omen bird of the Mandaya. It is believed to be a messenger from the spirit world which, by its calls, warns the people of danger or promises them success. If the coo of this bird comes from the right side, it is a good sign, but if it is on the left, in back, or in front, it is a bad sign, and the Mandaya knows that he must change his plans.

[135] The crab was called Tambanokano.

[136] An eclipse of the moon. This belief in a monster swallowing the moon and the wild efforts to frighten it away are very widespread. It is found among the Batak of Palawan and in other parts of Malaysia as well as in the South Sea, Mongol, Chinese, Siamese, and Hindoo mythology. Even in Peru we find the belief that an evil spirit in the form of a beast was eating the moon, and that in order to scare it the people shouted and yelled and beat their dogs to make them add to the noise. See Karlson, Journal of Religious Psychology, November, 1914, p. 164.

[137] First recorded by Emerson B. Christie.

[138] A brass box having three compartments, one for lime, one for the nut, and another for the betel-leaf, which is used in preparing the nut for chewing.

[139] The Subanun have adopted the Moro dress, which consists of long trousers and a coat. The tale shows strong Moro influence throughout. Seven is a mystic and magical number among the Malay. It is constantly used in divination and magical practices and repeatedly occurs in their folk-lore. Skeat explains its importance by referring to the seven souls which each mortal is supposed to possess. See Skeat, Malay Magic, p. 50.

[140] No tales illustrate to better advantage the persistence of old stories and beliefs than do these of the Moro. They are permeated with incidents very similar to those still found among the pagan tribes of the Archipelago, while associated with these are the spirits and demons of Hindu mythology. Finally we find the semi-historical events recorded by the Mohammedanized Malay, the ancestors of the tellers of the tales.

[141] First recorded by N.M. Saleeby.

[142] Those great birds are doubtless derived from Indian literature in which the fabulous bird garuda played such an important part.

[143] A common name in Malay and Sumatran tales.

[144] Probably Solomon of the Old Testament, who is a great historic figure among the Malay and who plays an important part in their romances.

[145] See note 1, p. 28.

[146] In this case of a semi-historic being, whose father was said to be the brother of the earthquake and thunder, we have an interesting blending of mythological and historical facts.

[147] Among Malay people the sultan is the supreme ruler of a district, while petty rulers are known as datos.

[148] Here, as in the Tinguian lore, we find heroes conversing with animals and commanding the forces of nature to come to their aid.

[149] This tale told by the Ilocano is well known among both the Christianized and the wild tribes of the Philippines, and also in Borneo and Java. However, the Ilocano is the only version, so far as known, which has the explanatory element: the reason is given here why monkeys do not eat meat. The turtle is accredited with extraordinary sagacity and cunning. It is another example of the type of tale showing the victory of the weak and cunning over the strong but stupid. See "The Turtle and the Lizard," p. 86.

[150] All the events here given represent present-day occurrences, and the story appears to have been invented purely to amuse.

[151] The headman of the town.

[152] Here we have an excellent illustration of how a story brought in by the Spaniards has been worked over into Philippine setting. This is doubtless the classical story of Midas, but since the ass is practically unknown in the Philippines, horns (probably carabao horns) have been substituted for the ass's ears, which grew on Midas' head. Likewise the bamboo, which grows in abundance, takes the place of the reeds in the original tale.

[153] A common fancy in Malay legends is the supernatural origin of a child in some vegetable, usually a bamboo. See note 2, p. 99.

[154] A bird something like a hawk.

[155] See note 1, p. 134.

[156] This is undoubtedly a worked-over story, probably brought in from Europe. Kings, queens, palaces, etc., were, of course, unknown to the people before the advent of the Spaniards.

[157] A long knife.

[158] The fermented juice of the cocoanut.

[159] This tale bears a striking resemblance to Grimm's "The Table, the Ass, and the Stick," Fairy Tales.

[160] These Visayan tales reflect old beliefs covered with a veneer of European ideas. The Visayan still holds to many of the old superstitions, not because he has reasoned them out for himself, but because his ancestors believed them and transmitted them to him in such stories as these.

[161] A very old explanatory tale. In a slightly varying form it is found in other parts of the Islands.

[162] Here we have an old type of tale explaining where monkeys came from. See note 2, p. 130.

[163] The blow-gun is a Malayan weapon, which is used extensively in the Philippines. Among certain wild tribes poisoned darts are blown through it, but among the Christianized tribes a clay pellet is used.

[164] See note 1, p. 197.

[165] A Spanish coin worth half a cent.

THE END