By Submitted in partial fulfilment of the requirements for the Degree of Doctor of Philosophy, in the Faculty of Philosophy, Columbia University Chicago 1915 This paper is based on a collection of Philippine folk-tales recently published by the Field Museum of Natural History. [1] The material appearing in that publication was gathered by the writer during a stay of sixteen months with the Tinguian, a powerful pagan tribe inhabiting the mountain districts of Abra, Ilocos Sur, and Norte, of North

Reconstruction of the Culture.—In the first division certain actors occur with great frequency, while others always take the leading parts. These latter appear under a variety of names, two or more titles often being used for the same individual in a single tale. To avoid confusion a list of the fourteen principal actors and their relationships are given in the accompanying table. It will appear that there are some conflicts in the use of names, but when it is realized that the first twenty-six

I. Aponitolau. Son of Pagatipánan [male] and Langa-an [female] [5] of Kadalayapan; is the husband of Aponibolinayen. Appears under the following names: (a) Ligi, (b) Albaga of Dalaga, (c) Dagdagalisit, (d) Ingiwan or Kagkagákag, (e) Ini-init, (f) Ling-giwan, (g) Kadayadawan, (h) Wadagan, (i) Awig (?) II. Aponigawani. Sister of Aponitolau and wife of Aponibalagen. III. Aponibolinayen. Daughter of Pagbokásan [6] [male] and Ebang [female] of Kaodanan. Wife of Aponitolau. Appears as (a) Ayo, (b) Dol

The second division of the tales now assumes a position of importance to us, for in it we find present day ideas and beliefs of the people strongly brought out, and are thus in a position to contrast them with the tenets of the people in "the first times." The influence of custom is exceedingly strong among the Tinguian of to-day. The fact that the ancestors did so and so is sufficient justification for performing any act for which they have no definite explanation. Nowhere is this influence gre

The last division may be said to be made up of fables, for the story tellers without hesitation label them as fictions. The last of these appears to be only a worked over incident of myth 56, in which the big bird Banog carries the hero to its nest, from which he escapes by holding to the wings of the young birds. It is possible that more of these fables are likewise incidents in tales prevalent among the Tinguian, but not heard by the writer. Whether or no this be true, it is certain that most

Our study has brought out certain general results. We have seen that Tinguian folklore has much in common with that of other tribes and lands. While a part of this similarity is doubtless due to borrowing—a process which can still be seen at work—a considerable portion of the tales is probably of local and fairly recent origin, while the balance appears to be very old. These older tales are so intimately interwoven with the ceremonies, beliefs, and culture of this people that they may safely be

1 Two women are gathering greens when a vine wraps around one and carries her to the sky. She is placed near to spring, the sands of which are rare beads. Small house near by proves to be home of the sun. Woman hides until owner goes into sky to shine, then goes to house and prepares food. Breaks up fish stick and cooks it. It becomes fish. Single grain of rice cooked in pot the size of a "rooster's egg" becomes sufficient for her meal. Goes to sleep in house. Sun returns and sees house which ap

Fay-Cooper Cole Born Plainwell, Michigan, August 8, 1881. Educated at University of Southern California, Northwestern University, Chicago University, Berlin University, Columbia University. B.S. Northwestern University, 1903. Publications: The Tinguian. Philippine Journal of Science, Vol. III, No. 4. 1908. Distribution of the Non-Christian Tribes of Northwestern Luzon. Am. Anthro., Vol. II, No. 3. 1909. The Bagobo of Davao Gulf. Philippine Journal of Science, Vol. VI, No. 3. 1911. Chinese Potter