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PhilippineFolkTalesCompiled 10026267
PhilippineFolkTalesCompiled 10026267
F O L K TA L E S
CO MPILE D AND
A NN OT AT E D
M AB E L CO O K C O LE
IL L US T O
R A TI N S FR OM
PH O TO G R APH S BY
F AY -
COOPER C OLE
C H IC AG O
A C
. . Mc C L U R G 8: C O .
19 16
C p y rig t
o h
C . Mc Cl u r g Co .
1 9 16
P u b li s h e d N o v e m b er , 19 16
C opy rig te d i n
h G reat B rita in
P REF ACE
[ ]
V
36 5544
P H I L I P P I N E F OL K Td L E S
M o ro and Christian
, .
have been zealou s head hunte rs and the sto ries teem -
,
“
embody all the known traditions o f the fi rst times
o f the people who inhabited the ea rth b e fo re the
p resent race appe a red o f the a ncient he roes and thei r
,
[ vi ]
PH I LI PPI N E F OL K TAL E S
m alawi .
sto ry the sam e cha racte r unde r the name o f Ini init -
“ ”
seems to b e a sun god : we a re told that he i s the sun
-
,
“ ”
and aga in a round stone which rolls T he reupon we .
[ vi i ]
P H I L IPP I N E F OL K TAL E S
[ vii i 1
PH I L I P P I N E F OL K TAL E S
( e
[ ht ]
C O N T EN T S
GR O U P 1 : I
T N G U AN I
p a om
Ap onibol inay e n a nd th e Su n
Ap onibol inay e n
G aw igaw e n o f A d ase n
T h e S tory of G ay gay om a Wh o L ives up Above
T he S t o ry o f D u m a l aw i
T h e S tory o f K a na g
T h e S t ory o f T ik gi
T h e S t ory o f S a y e n
T h e Su n an d th e M oon
H ow th e T in gu i a n Le a r n e d to Pl a nt
M agsaw i
T he T r e e w i th th e Ag at e B e a ds
T h e S t r ip e d B l a nke t
T he Al a n an d th e H u n te rs
T he M an and t he Ala n
Sogsogot
T he M ista k e n G if ts
T h e B oy Wh o B e c a m e a S tone
T h e T u r t l e an d th e Liz a r d .
T he Man w i th th e Coco a nu t s
T he Ca r a bao and th e Sh e ll
T he A ll i gator s F ru it
’
D oge dog
GR O U P II I : GOR OT
! Th e C r eat ion
The Fl ood S t ory
[ xi ]
CO N T EN T S
Lu m aw ig on E ar t h
H ow th e Fi rst H e a d Was T a k en
T h e Se r p e n t E a g l e
Th e T a t t oo e d M en
T il in th e R ice B i r d
,
GRO U P III ! TH E W I I
LD TR B E S O F M I N DA N A O
B u k id n o n
H ow th e M oon an d S ta r s Ca m e to Be
T h e Fl oo d S t o r y
hd agba nga l
H ow C h il d re n B e ca m e M o n k e ys
B u l anaw an an d Agu io
B a go b o
B ilaa n
M a nd a y a
T he C h il d re n o f th e L im ok on
T he Su n an d t h e M oon
S u ba n u n
T he Wid ow s
’
Son
CO N T EN T S
GR OU P IV 2 M OR O
M y th ology o f -
M i nd a n a o
The S tory of B a ntu g a n
GROU P V : I I I I
T H E C H R S T A N Z ED TR B E S
Il o ca n o
T he Monk ey a nd th e T u rt le
T he P oor F ish e r m a n a nd H is Wif e
T h e P r e sid e n t e Wh o H a d H o r ns
T h e S t ory o f a M onk e y
T h e Wh it e S q u ash
Ta ga l o g
Vis ay a n
Th e Su n and th e Moon
T h e F i rs t M onke y
T h e V i rtu e o f th e Cocoan u t
M ansu m and ig
Wh y D ogs W ag Th e ir T a ils
T he H aw k an d th e He n
Th e S p id e r and t h e Fl y
T h e B a ttl e o f th e C r a b s
[ xi ii
I LL U ST R AT IO N S
A T i ngu i an g entl em an
T in gu ia n h u nte r s
R e t u rn ing f rom th e h u nt
H u n t i ng w i th th e b low gu n
S u g a r cane p re ss
V at s f or bo il ing su g a r cane j u ice
G rind ing corn
M a ki n g a h a r row
E le vate d l ivi n g roo m s re ca h e d by l a d de rs
Cocoanu t v
t re es tow e r abo e th e h om es
Se cti on o f a T i ng u ia n vi l l a ge
A se t tl em e nt in th e m ou nta ins
T h e t a l k i n g j a rs
P l a yi n g th e nose flu te
T in gu i an p otte rs a t w ork
S ee d i ng and com bi ng cotton
B a m boo r a f ts
H a u l ing bam boo
Ri ce a
te r r ce s in th e m ou n tai ns
A ri ce fi el d
Typ e o f M a nd a y a t re e h ou se
Sw in g ing b r id ge ove r P a d a d a r ive r
A ne t m ak e r
B r i n g i ng w ate r f rom th e s tre am
B agobos , D avao, M ind anao
A ri ce g ranary
Me th ods of t ra nsp or t ation
A store in a Ch ri sti ani z e d vil l a ge
[ ! V ]
PH I LI PP I N E F OL K TAL E S
live s o f men.
[ 5]
AP ON IB OL IN AY E N AN D TH E SU N
Ti ngu ia n
the sands o f the sp ring and the place where the women
,
and America .
6l
PH I L I PPI N E F OL K TAL E S
‘
Se e P reface p , . vi i .
7
This incident is unique far as A merican or E u ropean fol k lore
so -
are found among the neighboring I locano and I gorot tribes of the
P hilippines well as in Borneo ! ava and I ndia
,
as , ,
.
[7]
PH IL I PP I N E F OL K TAL E S
rice ove r the fi re to boil and cut into pieces the fish
h e ha d caught Th e noi se o f this awakened Aponi
.
T hat night Ini init could not sleep well fo r all the
-
,
‘
T e b el ief that beauty is cap ab le of radiating great light i not
h s
pecul iar to T inguian tales for it is also found in the M alay l egends
,
origin .
PH I L I P P I N E F OL K TAL E S
b ecam e a cquainted .
‘
The betel nut is the nut of the a reca palm I t i prepare d for
-
. s
chewing by being cut into qua rters each piece being wrapped in betel ,
l eaf spread with l ime I t produces a blood red spittle which greatly
.
-
discolors the teeth and lips and it i s used ex tensively throughout the
,
the T inguian at the time these stories originated it has now been dis ,
ing ; it i also placed on the animals offered for sacri fi ce to the spirits
s .
[9]
PH I L I P P I N E F O L K TAL E S
ing wate r .
”
Why do you try to cook a stick ? a sked Ini init in -
su rp rise .
“
So that we can have fish to ea t answe red his ,
wi fe .
“
I f you cook that stick fo r a month it will not b e ,
“
so ft sai d Ini init
, T ake this fish that I caught in
-
”
the net fo r it will be good
, .
smalle r .
a nd she said :
Do you not know o f the woman on ea rth who h as
”
magical powe r and ca n change things ?
“ “
Yes answe red the Sun and now I know that
, ,
”
you have great powe r .
“
Well then sa id hi s wi fe do not a sk again why
, , ,
”
I cook the stick .
[ IO ]
PH I L I P P I N E F OL K TAL E S
“ ”
Whe re have you b een ? a sked he r fathe r ; we
have sea rched all ove r the wo rld and we could not
”
find you .
”
I m ade my escape while they we re a sleep at night .
of th e moon .
monies for the spirits T hese vary in l ength from a few hours to
.
houses a re built mediums deliver messages from the S pirits and there
, ,
I2 I
P H I L I PP I N E F OL K TAL E S
T hey sent fo r the betel nuts that were cove red with -
“
I f anyone re fuses to come grow o n his k ne e , ,
they we re b idden .
Ini init
-
.
The present day T inguian in place of sending the betel nut sends a
-
,
-
,
smal l piece of gold to any rel ative or fri end whom he specially wishes
to induce to attend a ceremony .
[ 1 3 ]
P H IL IP P IN E F OL K TAL E S
“ ”
Grow on my head said the Sun I do not wish
, .
”
to go .
“ ”
Oh grow on my pig begged the Sun So the
, , .
betel nut jumped upon the pig s head and grew but it
-
’
,
was so heavy that the pig could not ca rry it and squealed
all the time At l ast the Sun saw that he would h ave
.
“ ”
Get o ff my pig and I will go .
1
This seems to b e p eculiar to T in gu i an f ol k lore -
.
2
Except when she is in mou rning a T inguian woman s a rms are ’
[ I4 ]
P H IL IP PIN E F OL K TAL E S
“ ” “
In one m oon s a i d the Sun we wi ll m ake a ce re
, ,
house .
8
1
The parents of a b oy choose is bride when the children are v ery
h
young A great celebration is th en held and relatives and friends of
.
,
both pa rties decide on the price to be paid for the girl P arti al pay .
ment i made at once and the remainder goes over until the marriage
s ,
p roper ta k es place when the boy and girl a re about twelve or four
,
ment for his bride though the ma rriage had al ready ta k en place
,
.
’
T he friends and retainers pound rice and prepare food for al l
the guests who attend the ceremony .
[ 1 5]
P HI L I PPI N E F OL K TAL E S
‘
The reference is pro b a b ly to an ci ent C h inese j r
a s.
AP ON IB O L IN AY E N
Ti ngu ia n
N ow Ga w iga w e n,
who wa s a h andsome ma n h ad ,
1
custom whic still e x ists to a certain d egree w as to offer food
Th e . h ,
to a gu est before any matter was discussed I n ancient times this was .
ship .
I 7
P H I L I P P I N E F OL K TAL E S
an engagement p resent .
3
decided that Gaw igaw e n should fill the spi rit house
eighteen times with valuable things ; and when he ha d
done this they we re all s atisfied and went to th e ya rd
,
1
Adrin k ma d e of f ermente d sugar cane - .
in th e rim one for each generation through whose hands it has passed
,
.
‘
When the first negoti ati ons are made the boy s parents off er some ’
‘
S note p 5
ee 1 ,
. 1 .
PH I L I P P I N E F O L K TA L E S
the p retty gi rls who was j ealou s o f the b ride had told
he r that he ha d th ree noses and she wa s a fraid to ,
look at him .
1
interesting p arall el to this is found in the Daya k legen d of
An
L imbang where a tree S prings from th e head of a dead giant ; its
,
fl owers a re beads ; its l eaves cloth ; and the fruit j ars S R oth , ,
. ee ,
T h N ti : f S
e w k
a d B i ti h N th B n
ve o V l I p 37 2
ara a an r s or or e o, o .
,
. .
forms T his power is also found among the heroes of Daya k and
.
B h R A i ti S i ty N 1 6 8 8 6 ; Wil k inson M l y B l i f pp
r a nc .
, s a c oc e , o. , 1 ,
a a e e s, .
3 2 59 ( London
, ,
[ 2 0 ]
P H IL IPP IN E F OL K TAL E S
“
I am running away from my husb and replied ,
“
Oh sa id the rooste r some cra zy p e rson must
, ,
“ ”
I am running away from my husb and a nswe re d ,
“
the gi rl fo r he has th ree noses and I do not want to
,
“
Oh do not b elieve that sa i d the m onk ey
, Some , .
and surround him with a line to which sl ip nooses are attached The .
crowing of this bird attracts wild ones which come to fight him and
are caught in the nooses .
‘
The water buffalo now used as the beast of burden throughout the
P hil ippine s .
I
I l
2
PH I L I P P I N E F OL K TAL E S
and belt and went with the ca rabao to the o range tre e
, .
1
T e ordinary dress of the Tingu ian man
h a clout and a striped is
belt in which he ca rries his tobacco and smal l a rticl es S ome of them
,
.
also possess striped cotton coats which they wear on sp ecial occasion s,
.
2
S note 2 p 2
ee ,
. 1 .
S e note p 3
‘
e 1, . 1 .
[ 2 2 ]
PH I L I P P I N E F O L K TAL E S
“ ”
You must com e repli ed the b etel nut o r I shall ,
-
,
grow on you r k ne e .
“
Grow on my p ig answered Ap o nib al a ge n ; so the ,
y a d a w a n seeing them
, sent mo re betel nuts to the ,
-
[ 2 3 ]
P H I L I P P I N E F O L K TAL E S
[ 2 4 ]
GA WIGAWE N OF AD AS E N
Ti nguia n
away .
“ ”
What i s th e matte r ? called Ap o nitol au a s he hea rd
he r drop the fruit .
1
See note 3, p . 1 5
.
[ 2 5]
PH I L I P P I N E F OL K TAL E S
to he r mat .
away .
1
spi ri t house She tried to eat but the eggs did not
.
,
“
What is the m atte r ? called Ap o nitol au Why .
”
a re the dogs b a rking ?
“
I dropped som e o f the eggs replied his wi fe and
, ,
she w ent ba ck to he r m at .
The powerfu l deeds of these heroes often resembl e the mi rac lou
‘
u s
[ 2 6]
H UN T N G
I WI TH TH E B LOWG UN
PH I L I P P I N E F OL K TAL E S
repli ed
“ ’
I want a dee r s live r to e at .
“
Why did you not tell m e the truth Ap onib olina ,
”
yen ? he asked .
“ ”
B ecause she replied no one who ha s gone to
, ,
1
note 2 p 2
Se e , . 0 .
!
The T inguian of today do not possess soap but in its place they ,
use the ashes from rice straw or not infrequently they soa k the bar k
,
from a certain tree in the water in which they are to wash their hai r .
[ 2 7 ]
P H IL IP P IN E F OL K TAL E S
”
shouted and all the wo rld trembled “
H ow strange .
,
“
thought Ap o nito l au that all the world sha k es when ,
without stopping .
“ ”
Do not p roceed sa id the old woman fo r ill luck , ,
you r home .
1
T he l awed v ine I n ancient E gypt and in I ndia it was a common
.
beli ef that friends or relatives coul d tel l from the condition of a cer
tain tree or vine whether th e absent one was well or dead if the :
v ine thrived they k new that all was well but if it wilted they mou rned
, ,
for him as dead I t is interesting to find the identical bel ief in the
.
northern P hilippines .
“
The T inguian stove consists of a bed of ashes in which three stones
are sun k and on these th pots a re placed
, e .
thrust into his belt and when at wor k this is his hand tool When on
,
.
head and shield the latter being oblong in shape and having two
-
ax ,
prongs at one end and three at the other The two prongs a re to .
be slipped about the neck of th e victim while the head does its -
ax
wor k or th e three prongs may be slippe d about the l egs in the same
,
way .
[ 2 8 ]
PH I L I PP I N E F OL K TAL E S
lightning .
”
Whe re a re you going ? a sked the lightning .
“
I am going to get some o ranges o f Gawigaw e n o f
”
Adasen , replie d Ap o nito l au .
“
Go stand on that high rock that I m ay see what
y ou r sign is comm anded the lightning
,
.
“ ”
Do not go sa id the lightning fo r you have a
, ,
”
ba d sign and you will neve r come back
,
.
1
rom this and other incidents it is evident that these peopl e tal k ed
F
with the l ightning and thunder T hey still have great regard for the
.
omens derived from these forces ; but it is now believed that thunder
is the dog of K ada k l an the greatest of al l the spirits and t at by the
, ,
h
bar k ing of this dog the god ma k es k nown h i desires
,
s .
[ 2 9 ]
P H IL I P P I N E F OL K TAL E S
“
Th is i s the sp ring o f Gaw igaw e n o f Adasen ,
“
replied the women And who a re you that you da re
.
”
come he re ?
Without replying h e went on towa rd the to w n but ,
why he wa s so so rrowful .
“ ”
I am sad answered Ap onitol au b ecause I cannot
, ,
”
climb up thi s bank .
1
tories in which animals come to t e assistance of human beings
S h
are found in many lands O ne of those best k nown to E uropeans is
.
S e note 2 p 2
“
e ,
. 1 .
[3 ]
0
P H I L I P PI N E F OL K TAL E S
chie f called all the ants and fl ies and the y ate the whole
ca rabao Ap o nitol a u gre atly reli eved went then to
.
, ,
[ 3 I ]
PH I L I P P I N E F O L K .
TAL E S
and cri ed
I f you we re a b rave bo y y ou would get y ou r fathe r ,
”
whom G aw iga w e n k illed .
dissuade him .
struck his shi eld and shouted so that the whole wo rld
trembled T hen the gi antess said
.
“
I believe t h at someone is going to fight a nd he ,
”
will have succ ess .
[ 3 2 ]
PH I L I P P I N E F OL K TAL E S
the town and went stra ight to the spi rit house o f
Gaw iga w e n H e noticed that the roo fs o f both the
.
“
T hi s i s why my fathe r did not retu rn Gaw iga w e n .
”
i s a b rave m an but I will kill him
, .
”
We shall see sa id Kanag , B ring you r a rm s a nd .
”
let u s fight he re in the ya rd .
the gate or around the town and th is p ractice still prevails with some
,
the head at the gate of the town for three days after which fol lowed ,
a great celebration when the s k ull s were bro k en and pi eces were given
to the guest s.
[ 34 ]
PH I L I PP I N E F OL K TAL E S
filled with su rp ri se .
fathe r cam e to li fe .
“
Who a re you a sked Ap onito l au ; how long have
”
I slept ?
“
I am you r son said Kana g You we re not , .
“ ”
What i s the m atte r Fathe r ? a sked Kanag ; and ,
’
their beliefs of today the T ingu ian recogn ze many giants
In i ,
s ome with more than one head I n a part of th e ritu al of one cere .
m ony we read A man opens the door to l earn the cause of the bar k
,
“
[ 35 ]
PH IL IP P IN E F OL K TAL E S
to the i r home .
the fathe r and son retu rned all the relatives came to
,
[ 3 6 ]
THE S T ORY OF GAY GAY O MA WH O L I VES
U P ABO VE
Ti ngu ia n
1
Alarge bamboo pole with all but the end section cut out serves
, ,
inserted This is thrust into the ground and in the hol e thus made
.
,
some sections of the mountains but on the lowl ands a primitive plow
,
[ 37 ]
P H I L I P P I N E F OL K TAL E S
B a gb a gak and sa id
,
“
Oh Fathe r plea se send the sta rs down to the ea rth
, ,
[ 38 ]
PH I L I PPI N E F OL K TAL E S
ra inbow .
“ ”
What shall I do ? he s aid to him sel f I f I do .
[ 39 ]
P H IL IP P IN E F OL K TAL E S
“ ”
You a re welcome to the suga r cane a nswe red -
,
“
Ap o n ito l au But now we must tell ou r names accord
.
”
know each othe r s names ’
.
togethe r and he sa id ,
2
“
N ow it i s ou r cu stom to tell ou r names .
” “ ”
Yes said she ; but you tell fi rst
, .
“
I am Gay gay om a the daughte r o f B a gb a gak and ,
” “
S ina g up in the a i r sa id the gi rl An d now Aponi , .
,
1
In E u ropean ,
A siatic , African ,
and M alaysi an lore we fi nd stories
of beings with star dresses : when they wear the dresses they are
stars ; when they t k th m ff th ey are human S C An I nta e ‘
e o . ee ox , ro
d ti n t F l k l e p
uc o o 2 ( London
o or , . 1 1 ,
2
S note p 9
ee 1 , . .
[ 40 ]
G R i Nm N c C O R N
M AK TNG A H A R OW
R
P H I LI PPI N E F OL K TAL E S
ve ry fa st and wa s strong .
1
Se e note 1 ,
p . 12 .
[ 41 ]
PH I L I PP I N E F OL K TAL E S
to hi s wi fe
You have done wrong to keep m e when I should
have gone I fea red that the sta rs would eat me i f I
.
did not obey thei r comm and and now they have come
, .
”
H ide me o r they will get m e
,
.
”
we shall eat you .
[ 4 2 ]
PH I L I P PI N E F OL K TAL E S
b rightly !
But Ap onito l au loo k ing out sa id N o they a re
, , , ,
, ,
[ 43 ]
TH E S T O RY O F D U MAL AWI
Tingu ia n
D um al aw i
“
Son sha rpen you r kni fe and we will go to the fo r
, ,
”
est to cut some bam b oo .
“
N o Fathe r, answered D um alaw i , You throw .
’
son s turn to throw but he said ,
“
N o I cannot
, You a re my fathe r and I do not
.
,
”
want to kill you .
1
Se e P reface p , . vn .
[ 44 ]
P H IL IP P IN E F OL K TAL E S
he could not e at .
drink now .
’
is the custom to h ave a smal l bamboo house built from fifteen
It
to twenty feet from the ground n ear the rice fields and in this some ,
one watches every day du ring the growing season to see that nothing
bre k s in to destroy the grain O ften flappers a re placed in di fferent
a .
parts of the field and a connecting string leads from these to the littl e
house so that th e watcher by pulling this string may frighten the bird s
,
2
S note p 8
ee 1 ,
. 1 .
[ 45 ]
PH I L I PPI N E F OL K TAL E S
“
T hi s i s good sai d D um al aw i fo r I will scatte r
, ,
will b e my neighbors .
2
T he nights in the mountains are col d and itnot at all u nc m ,
is o
[ 46 ]
P H I L I P P I N E F OL K TA L E S
though each guest drank a cup ful o f the sweet wine the
little j a r wa s still a third full A fte r they had eaten .
”
nine times with di ff e rent k inds o f j a rs .
“
T hen she called You sp i rits who live i n di ff e rent,
5
1
note p 7
See 1 ,
. 1 .
i n I ndia ! en k s T h B t
,
see Ig t p 2 ; S eidenadel
, e Th on oc or o , . 02 , e
Lan g g f
ua th B et Iog t pp 49 e4 ff ( C hicago
on oc 9 9 ) R oth
or o , . 1 , 1 .
, 1 0 ,
T h N ti :
e f S
a w k
ve nd B i ti h N
o th B a rac V l I p 3 9;
a a r s or or n e o, o .
,
. 1
T awney K th S it S g
,
a V l II p 3 ( C alcutta
a ar 88 )
a B me
ara, o .
,
.
,
1 0 eze r,
V lk d i ht g a
o s c I nd un i n p 4 9 ( Haag
n: on e s e , .
,
2’
S note p 5
ee 1, . 1 .
4
S note 3 p 5
ee ,
. 1 .
“
There appear to ha v e been two cl asses of spirits one for whom ,
the peopl e had the utmost respect and rev erence and another whom ,
P h o to b y P h ih ppw e B ureau o f S ci e n ce
T E YP or MA N A A T R E E H O U S E
D Y
PH I L I P P I N E F OL K TAL E S
the y b rought the j a rs and had fille d the spi rit house
n ine times Ap o nib ol in ay e n sa id to the p a rents o f
,
D ap il is a n
“
I thin k that now we h ave p a id th e p rice fo r you r
d aughte r .
”
Ve ry well replied Ap o n ib o l in ay e n
, T ell u s what .
it i s and we will p ay it .
th e debt wa s all p a id .
‘
Se e note 1 , p .
30 .
[ 49 ]
TH E S T O RY OF KAN AG
Tingu ia n
unhappy .
Ap o n ib o l inay e n .
1
The word used in t e original is l hmeaning mountain rice a ngp a d a n, .
were k nown .
2
S note p 4 5
ee 1 ,
. .
[ 50 ]
P H I L I PP I N E F OL K TAL E S
answe red
“
I would rathe r be a bi rd a nd ca rry the message s 1
he went on .
1
the omen bird and i b el ie v ed to b e t e d irect
T h e l a b e ug i s s h m es
senger of K ada k lan the great spirit to t e peopl e
, ,
h .
[ 5 1 ]
P H IL I P P I N E F OL K TAL E S
called down :
“
T h e si gn that I gave you wa s good Fathe r a nd , ,
”
you h ave killed all you r enemi es .
“ ”
Yes sai d the m an and a s he sta rted on the home
, ,
ove r the wo rld and invite eve ryone and especiall y the
1
S ee note 1 , p .
34 .
[ 5 2 ]
P H IL IP P IN E F OL K TAL E S
“ ”
But said he to the se rvants what can I do i f I
, ,
head band
-
“
Do not wo rry ab out that s a id the spi rit se rvants
, ,
”
fo r we have eve rything he re fo r you .
[ 54 ]
P H I L I P P I N E F OL K TAL E S
”
not b re ak Kanag may m a rry D a p il is an
, .
hold As it did not b rea k she decla red that the sign
.
,
[ 55 ]
THE S T ORY O F T H E T IKGI
Ti ngu ia n
”
L e t us cut you r ri ce .
“
Why you cannot cut rice said L i gi
, You a re , .
”
bi rds and know only how to fly .
But the bi rds insisted that they knew how to cut rice
so finally he told them to come again when the grain
wa s ripe and they fl ew away
, .
them .
cutte rs :
“
Rice cutte rs you cut the rice alone
, And to the .
1
Se e P reface p ,
. vn.
[ 5 6 ]
E L EvAT En L1VI NG R OO MS R EA CH ED BY L ADDERS
C OC O A N U T T R EE S TOWE R A B OV E
-
TH E HO M E S
T ON
S EC I T I NC U IAN Vi L LAoE
S E T TL E M E N T M O UN A N S
T I
P H IL IP PIN E F OL K TAL E S
the tik gi sa id
“
Com e L igi and see what we have done fo r we
, , ,
”
want to go hom e now .
“
Oh T ik gi take all the rice y ou wish in p aym ent
, , ,
”
fo r I am ve ry grate ful to you .
“ ”
Yes replied th e tik gi and now we shall b egin
, ,
”
th e wo rk but you do not need to stay he re
, .
“
was all cut T hen the tik gi said
. We have cut all
you r rice L igi so give u s ou r pay and when you go
, , ,
”
home the rice will all be in you r grana ry .
[ 57 ]
P H I L I P PI N E F OL K TAL E S
“ ”
Ar e you not the tik gi who cam e to cut my rice ?
“
a sked L igi You look to m e like a be auti ful
.
m aiden .
“
Yes she replied ; I became tik gi and cut rice fo r
,
”
you fo r othe rwi se you would not have found me
, .
might be .
1
Before the bundles of ripened rice can be put into the grana ry a cere
mony is made for the S pirits T he blood of a pig is mi x ed with coo k ed
.
rice and put in the granary as an offering for the S pirit who multiplies
the grain otherwise the crop would run out in a S hort time
, .
2
S note p 9
ee 1 ,
. .
THE S T ORY O F S AYE N 1
Ti nguia n
he r to be his wi fe .
1
This story i s considered by th e T inguian to be of rather recent
origin Th ey bel ieve that S ayen lived not so very long ago yet the
.
,
stories woven around him are very simil ar to the ancient ones .
2
S eeT he A lan and the Hunters
“
.
”
[ 60 ]
PH I L I PP I N E F OL K TAL E S
”
th in k s I am D a ne p a n but L a cy I am , .
house he called to hi s wi fe
“
When the sun i s stra ight above you and the b aby ,
that when L a cy and the baby cam e with his food they ,
The Tingu ian now use fl int and steel for ma k ing a fl ame b ut it
‘
,
[ 61 ]
PH I L I P P I N E F OL K TAL E S
say that he had caught two also ; and when they went
home they would find two people in the town dead
, .
sai d :
“
H ow many h ave y ou ? ”
1
The neigh b oring I locano a C r istiani ed tri b e k now the
,
h z , K om ow
as a fabulous bird which is invisible yet steals people and their , p os
sessions .
[ 62
PH I L I P PI N E F OL K TAL E S
”
I have two also sa i d the Kom ow , , but I smell
S ay e nfi
’
“
We do not know where Sayen is answe re d the ,
tree .
“
Ar e y ou b rave Sayen calle d he in a vo ice li k e
,
“ ”
Yes answe red Sayen and he caught the spea r
, , .
1
S ee note 1 ,
p .
59 .
[ 63 ]
PH I L I PP I N E F OL K TAL E S
‘
Se e note 2 , p .
T H E SU N AN D T H E M OON
Tinguia n
all
.
Ti nguia n
1
T his tal e is of special import ance to t e Tinguian s i nce
ex p l a ins
h it
how th ey learned two of the most important things of thei r present
l ife to pl ant and to cu re the sic k I t also shows how death c me into
—
. a
the world .
[ 66 ]
MAGSAWI
Tinguia n
eve r the obj ect did not look like a dee r a nd a s they
, ,
1
Itis a common sight in a Tinguian village early in the morning
during the dry season to a number of men a rmed with S pears and
se e
to assist in the chase a string of half sta rved dogs O ften a net is
,
-
.
I sl ands through pre S panish trade They a re hel d in great valu e and
-
.
a re generally used in pa rt payment for a bride and for the settl ement
of feuds F more details see C ol e Ch i
. or P tt y i n th P h ilip ,
ne s e o er e
[ 68 ]
T H E T Ai Nc ! A RS
( M a gs a w i on th e left )
P L AY i Nc TH E NosE FL UTE
fi NC U IAN P O TT E RS A T WO RK
S E Eni N c C O MB I NG C OT TO N
P H IL IP P IN E F OL K TAL E S
pe rson .
“
F ind a p ig which ha s no young sa id th e voice , ,
1
This cave is S ituated in the mountains midway between P ato k and
S anta R osa I n this vicinity a re numerous l imestone ca v es each of
. ,
which h it traditions
as s .
[ 9]
6
PH I L I P P I N E F OL K TAL E S
T hough
that wa s many yea rs a go the j a r still lives
, ,
some yea rs ago a crack appea red in its side and since ,
’
abildo of D m y c the en v ied owner of this j
C o a o, as refused
ar, h
great sums o ff ered for its pu rchase and though men from other tribes
,
co m e bringing ten carabao at one time they cannot tempt him to sell
,
.
[ 7 0 ]
T H E T REE WI T H T H E AG AT E BEADS
Ti nguia n
pea k the dog gave a sha rp yelp and out o f the b rush
, ,
[7 ] I
PH I L I P P I N E F OL K TAL E S
a t h i s feet .
wonderful sto ry .
r e ach ed the spot the evil spi rit had taken the tree
who p rize them very highly They are rarely sold and each i worth
. s
[ 7 2 ]
T H E AL AN AN D T H E H U N T ERS
Tingu ia n
a sleep .
T heir toes are at the bac k of their feet and their fingers point back
,
b aby .
“ ”
D id the b aby eat well ? a sked the Alan .
”
Ve ry well sa i d the m an
, .
”
“
H o w did you get up the re ? she cried angrily .
”
We climb e d up feet fi rst called down the m en,
.
a vine and sta rted up the tree feet fi rst but b e fo re she ,
quite re ached them they cut the vine and she fell to
,
1
This treatment of the A lan is typical of that accorded to the l ess
powerful of th e S pirits by th e T inguian today At the ceremonies .
[ 75 ]
PH I L I P P I N E F OL K TAL E S
[ 7 ]
6
P H IL IP P IN E F OL K TAL E S
[ 7 8 ]
S O GSOGO T
Ti ngu ia n
NE
O
day a long time a go some men went to the
, ,
same place with the T inguian as does the garuda in E ast I ndian fol k
lo e
r .
[ 79 ]
P H IL IP P IN E F OL K TAL E S
m ony fo r the sp i rits and all the p eople rej oiced that
'
“ ”
I am not a pe rson any mo re she a nswe re d him ; ,
”
I am dead And when he wanted to touch he r
.
“
to go with he r so she said Go fi rst to ou r home a nd
,
.
She sa i d to h im :
“
N o w you m ay come with m e to ou r spi rit town I .
1
1
This tal e gi v es to t e Tinguian is i d ea of t e f utu re world
h h h .
[ 80 ]
THE M IS T AKE N GI FT S
Tingu ia n
him So he did not tell them his e rrand but retu rne d
.
,
union .
wedding .
p igs
.
[ 82 ]
P H IL IP P IN E F OL K TAL E S
1
note p 5 P ractically this same tal e is tol d by th e neigh
Se e 1 ,
. 1 .
b ring I locano from whom it may have been borrowed ; but here th e
o ,
[ 83 ]
THE BOY WH O BEC AME A S T O NE
Ti ngu ia n
NE
O
day a little boy named E l o ne n sat out in the
ya rd m aking a bi rd sna re and a s he wo rked a , ,
“ ”
little bi rd called to him T ik tik lo den ( come and
!
- - -
catch me ) .
“
I am making a sna re fo r you s a id the boy ; ,
“
she p asse d nea r the stone and it cri ed out H e re he i s , .
[ 84 ]
T H E T U R T LE AN D T H E L I Z AR D
Ti nguia n
A
T U R T LE and a big li z a rd once went to the field
o f Go tgo ta p a to ste al ginge r When they re ached
.
’l
”
B e still s ai d the tu rtl e ; but the liza rd pa id no
,
“ ”
T h e g i nge r o f Go tgo ta p a i s ve ry good .
cleverness of the smal l animal causes him to triumph over the strong .
[ 86 ]
PH I L I P PI N E F OL K TAL E S
“
By a nd by the tu rtle called Kook
, T h e m an
, .
he died .
h e seized the honey the b ees came out and s tung him
, .
tu rtle sa id
“
T hat i s th e s ilve r wi re that my grandfathe r wo re
”
about his neck .
[ 87 ]
THE MAN WI T H THE COCOAN U T S
Tingu ia n
“
I f you go slowly said the boy looking at th e lo ad
, ,
“
on the ho rse you will a rrive ve ry soon ; but i f you
,
”
go fa st it will take you all day
, .
[ 88 ]
T H E ALL I G AT OR S FR U I T
’
Ti nguia n
a lligato r saw it .
“ ”
Ve ry well ,answered the p eopl e But sit down .
”
a nd wa it a little while .
T hen they put the i ron soil tu rne r into the fi re and-
,
to the alligato r :
“
H e re eat thi s fi rst
, .
[ 9 0 ]
B A MB OO R AF l
‘
S
HAU Li Nc B A MB OO
R I C E TE RR A C E S 1 N TH E MOU NT ATNS
A R I C E Frau )
( S howing bird fl a p p e rs )
P H IL IP P I N E F OL K TAL E S
“ ” “
Oh do not kill m e pleaded the cat and I will
, , ,
”
be o f som e u se to you .
“
Wa it and I will go with you said the alligato r ;
, ,
”
Wa it and I will go with you said the dee r ; and ,
[ 9 2 ]
PH I L I P P I N E F O L K TAL E S
a m onkey .
“ ”
Whe re a re y ou going D o ge d o g ? sh rieke d the
,
the alligato r sa id to D o ge d o g :
“
I f any m a n wants to dive into the wate r I can stay ,
”
unde r longe r than he .
s aid
“
I f any man wants to wrestle I can be at him , .
An d the monkey sa id :
“
I f any m an wants to climb I can go highe r , .
like a cat .
a nd b rought all the cocks they could find but not one ,
[ 93 ]
P H IL IP P IN E F OL K TAL E S
m a n wa s th rown .
and h e ha d to give up .
wo rk any mo re .
1
[ 94 ]
I NT ROD U C T I O N
il a r
. Each group le ads its own li fe and i s gove rned
by its own sp i rits .
council house .
[ 97 ]
P H IL IP PIN E F OL K TAL E S
[ 9 8 ]
P H IL IP P IN E F OL K TAL E S
ea rth .
the s alt .
clay but they did not unde rstand the moulding and
, ,
hot springs and from these the peopl e secu re the salt which h made
,
as
the spot famous for miles around S tones are placed in the sh allow
.
streams flowi g from these springs and when they have become
n ,
en
crusted with salt ( about once month ) they are washed and the water
a
formed into ca k es and ba k ed near the fire for about half an hour ,
great demand E ven hostile tribes come to a hill overlook ing the town
.
and cal l down then deposit whatever they have for trade and with
,
draw whil e the I gorot tak e up the salt and leave it in pl ace of the
,
trade articl es .
buy thei r j a rs and he removed th e potte ry to Samoki
, .
1
The women of S amo k i are k nown as e xcell ent potters and their
‘
,
ware is used over a wide a rea F rom a pit on a hill side to the north
.
of the vil lage they dig a reddish brown clay which they mi x with a
-
,
this clay is placed on a board on the ground and the potter k neel ing , ,
before it begins her moulding G reat pati ence and s k ill are requi red
, .
to bring the vessel to the desi red S hape When it is compl eted it is
.
the ba k ing T he new pots are piled tier above tier on the ground and
.
blan k eted with grass tied into bundl es T hen pine ba rk is burned
.
beneath and around the pile for about an hou r when the wa re is f , su
they had caught not only m any wild pigs and dee r b u t
also m any people .
p . 12 5
.
[ 1 02 ]
P H IL IPP IN E F OL K TAL E S
her
“
Give m e anothe r pod and anothe r ba s k et .
s iste r
“
Go hom e and get three mo re bas k ets .
2
The magical increase of food is a popul ar su b j ect wit t e Tin hh
gu ian appearing in many of thei r fol k tales
, S e note 2 p 4 8 -
. e ,
. .
[ 1 05 ]
PH I L I PPI N E F OL K TAL E S
l oo k ed a t it and sa id :
“
I f I stay he re with you I shall become ve ry ,
strong .
“
a hen a nd m any little ch ick s Ar e these all o f you r
.
”
ch ick ens ? a sked Lu m aw ig ; a nd the fathe r a ssu red
him that they we re all H e then b ade them bring rice
.
[ 1 06 ]
P H IL IP P IN E F OL K TAL E S
law sa id
“
Of cou rse you can catch it because I chase d it unti l
,
”
it wa s ti red .
“
Why di d you let it go a sked L u m a w ig Do you .
“ ”
Why do you not cre ate wate r L u m aw ig ? he r e ,
“
p e a te d a s L u m a w ig p a i d no attention to him You .
T hen
they qua rreled and were ve ry angry and L uma
“ ”
w ig sa id to the people L e t us sit down and rest ,
.
“ ” “
You must stay the re sa i d L u m aw ig becaus e , ,
”
you h ave troubled m e a great deal An d they went .
1
Note the similarity to the S tory of M oses in this account of L m w ig u a
stri k ing the roc k and water coming out T here is a possibility that .
this incident was added to the story after the advent of the C athol ic
missionaries .
T ey are made from a log split in two l engthwise each half being
h
,
cover is tied on with rattan and the chin k s seal ed with mud and lime .
which resembles a small boat the coffi n being then fastened on high ,
d n
a P ub Field M useum of Nat Hist V l ! II N 2 9 3
a o, . .
,
o .
,
o .
, 1 1 .
[ 1 09
]
PH I L I P P I N E F OL K TAL E S
i t came to T ingl a y e n
.
[ 1 10 ]
P H IL IP P IN E F OL K TAL E S
alive aga in .
I gor ot
N CE the re l ived two boys whose mothe r s ent th em
eve ry day to the fo rest to get woo d fo r he r 2
o f them sa id
1
H ere we ha v e a story recorded by
, en k s wit a twofol d
Dr . A . E .
! , h
valu e : it i told to the ch il dren as a warning against stinginess and
s ,
mountains being cov ered b y cogon grass with occasional pine trees .
[ I I3 ]
P H IL IP P IN E F OL K TAL E S
the ground .
“ ”
Oh cried his brothe r it is you r a rm !
, ,
“ ”
T a k e these home , he sa id and tell th e wom an ,
”
that he re i s he r wood ; she only wanted my bones .
[ I I4 ]
P H IL IP P IN E F OL K TAL E S
“
and fl ew away ove r th e village .
“
Th is story also accounts for the origin of the crow and the liza rd ,
I gor o t
NE
O
day when a mothe r wa s pounding out rice to
c ook fo r suppe r he r little gi rl ran up to he r and
,
cri ed
“
Oh M othe r give m e som e o f the raw rice to
, ,
p atience cried,
“
B e still It i s not good fo r you to talk so m u ch l
.
“
This sto ry fi rst recorded by Dr A E ! en k s whil e it e xplains the
,
. . .
,
origin of the l ittl e rice bird al so points a moral namely that there i
, , ,
s
[ I I7 ]
PH IL IP PIN E F OL K TAL E S
[ 12 2 ]
H OW T H E M OO N AN D T H E S T A RS C AME
TO BE
B uk id no n ( M i n d a nao
)
NE
day in the times when the sky was close to the
O ground a spinste r went out to pound rice B efo re .
1
some tim e she pounded the rice and then she ra ised the ,
1
The common way to pound rice is to place a bundl e of th e grain
on the ground on a dried carabao hide and pound it with a pestl e to
loosen the heads from the straw When they a re free they a re poured
.
into a mortar and again pounded with the pestle until the grain is
separated from the cha ff after which it is winnowed
,
.
when a giant named U sai accidental ly struck it with his mal let whil e
pounding rice S Hose and McD g ll P g n T i b f B n
. ee ou a ,
a a r es o or e o,
p 43
. 1 .
[ I2 4 ]
THE F L OOD S T ORY
B uk id n o n ( M i n d a n a o
)
tim e ago the re Wa s a ve ry b ig crab which
L ON G
A
1
Soon a fte r this the floods came White wate r pou red .
tides are caused by a giant crab going in and out of his hol e in
the a se .
[ 12 5]
P H I L I P P I N E F OL K TAL E S
“
is h e d he s at down on it and sa id to the bolos
, You ,
“
When all were ready he sai d : N o w you bolos cut
,
1
Lo n g k nives .
PH I L I P P I N E F OL K TAL E S
“
Oh ”
s ai d she
,
“
M a gb angal i s ve ry p owe r ful
, .
sat up and s a id :
“
Someone must b e loo k ing at m e fo r one o f m y ,
”
a rm s i s cut o ff .
togethe r he e x claimed
,
“
N ow I am going awa y It i s bette r fo r m e to go
.
[ 1 2 9]
H OW C H I L D RE N BEC AME M O NKEYS
B u ki d n o n ( M i n d a n ao
)
NE
day a mothe r too k he r two children with he r
O when she went to colo r cloth N o t fa r from he r .
Afte r she had put the cloth into the mud to let it
take up the da rk colo r she built a fi re and put over it
,
1
loth is dyed in various colors by boil ing it in water in w ich dif
C h
fe ren t k inds 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 .
2
M on k eys are numerous throughout the P hilippines and it is doubt ,
l ess their human appearance and actions that have caused the d ifi er
ent tribes to try to account for th eir origin from man Here we have .
the most li k ely way that the B u k idnon can see for the r coming 1 .
[ 1 30 ]
PHIL IPPINE F OL K TAL E S
the trouble .
S e note p 23
1
e 1 , . .
I32
ORIGI N
B a go b o ( M i nd a na o)
them until thei r children the Spania rds and Ame ricans
, ,
“
Surely sa i d the people Manam a i s punishing u s
”
,
“
,
[ 1 33 ]
PHIL IPPINE F OL K TAL E S
that all the tribes in the wo rld rece ived thei r names
from things that the p eople ca rried out o f Cibolan ,
a r e called B agobo
1
.
and their neighbors and then to meet present needs they adapt the
, , ,
story to include the white people whom they ha v e k nown for not more
than two hundred years .
PH I L I PP I N E F OL K TAL E S
a nimal .
he wa s a god .
“
We cannot all come in sa id the people fo r you r: , ,
”
house is sm all and we a re m any .
“ ”
T he re i s plenty o f room sa id he ; so all went ,
1The e are e v il spi rits who have power to inj ure peopl e They are
s .
body long feet and neck curly hair and blac k face flat nose and one
, , , , ,
big red or yel low eye H e has big feet and fingers but small arms
.
, ,
and his two big teeth are long and pointed L i k e a dog he goes .
,
[ 1 3 ]
6
PHIL IPPINE F OL K TAL E S
“ ”
Sky you mu st go up commanded L u m ab e t
, , .
this the sky opened and the people entered But when
, .
1
This is evidently an ol d tale in which the story tel ler i ntroduces -
modern ideas .
[ 1 37 ]
PHILIPPINE F OL K TAL E S
1
Here as is often the case an origin story has b een added to a
, ,
the people on the ea rth nea rly drowne d from the wate r
which ran o ff thei r heads into thei r noses M elu from
.
,
M elu sa id :
“
O f what use i s thi s e a rth and all the rattan and
”
fru it i f the re a re no people ?
“
And the othe rs repli ed L e t u s m ake som e people
,
”
out o f wa x .
1
M elu ,
Fi uw e igh , Diwata and ,
S aw e igh .
2
B u sw it .
1 4 1 ]
PHIL IPPINE F OL K TAL E S
5 1 44 ]
T H E SU N AN D T H E M OO N
M a nd a y a ( M i nd a na o)
H E Sun and the M oon we re m a rried but the Sun ,
com ing angry at the sta r cut him up into sm all p ieces
,
sta rs .
have high tide ; but when he le aves the hole the wate rs ,
1
T e crab
h w as call ed T a mb a nok e no .
[ 1 45 ]
PHILIPPINE F OL K TAL E S
nea r her they run , out o f doo rs and shout and beat
on gongs until he i s frightened away and thus the ,
M oon is saved .
1
Aneclipse of the moon T his bel ief in a monster swallowing the
.
moon and the wild efforts to frighten it away are very widespread .
H indoo mythology E ven in P er we find the belief that an evil spi rit
. u
in the form of a beast was eating the moon and that in order to sca re ,
it the people shouted and yel led and beat their dogs to mak e them
add to the noise S K arlson ! n l f R e l igi o s P y ch l gy
. ee ,
ou r a o u s o o ,
N o v ember 1 9 4 p 1 64
, 1 ,
. .
PHIL IPPINE F OL K TAL E S
throw it ran on .
“ ”
Why have you killed my m aste r s p ig ? a s k ed the ’
man .
“
I did not kn ow that th is pig b elonged to anyone ,
“
replied the wi dow s son I was hunting a s I o ften
’
.
,
“
Com e in and see my m a ste r sai d the m an and , ,
1The S ubanun have adopted the M oro dress which consists of long ,
M a l y M a gi c p 5
a , . 0.
[ 1 49 ]
PHIL IPPINE F OL K TAL E S
“
We a re wa rrio rs replied the man in red , And .
[ 1 50 ]
PHIL IPPINE F OL K TAL E S
house .
“ ”
civilization from se a gypsies who wande r from place ,
o r about the sho res o f the inte rio r lakes the houses ,
ci d nt very simila r to those stil l found among the pagan tribes of the
e s
A rchipelago whil e associ ated with th ese are the spirits and demons of
,
H indu mythology F inally we find the semi histori cal events recorded
.
-
tales .
MY T H O L OGY O F M IN D AN AO 1
M or o
A
LO N G ,
long time ago M indanao wa s cove red
with wate r and th e se a extended ove r a ll the
,
find .
1
irst recorded by N M S aleeby
F . . .
[ 1 57 ]
P H I L I P P I N E F OL K TAL E S
“ ”
I will go s a id he zeal and enthusi asm a dding to
, ,
“
By thi s tree I shall kn ow you r fate from th e tim e
1
common name in M al ay and S umatran tal es
A .
2
P robably Solomon of the O ld T estament who is a great historic ,
S e note p 28
‘
e 1 ,
. .
P H I L I P P I N E F OL K TAL E S
“ ”
Alas I he cried my b rothe r is dead
, and he wept
b itte rly.
Sulaym an .
[ 1 60 ]
M M EER
B axncm c WA TE R FR OM TH E S T EA M
R
PH I L I P P I N E F OL K TAL E S
, ,
[ 1 62 ]
THE S T ORY OF B AN T U GAN
M or o
EFORE the Spania rds occupi ed the island o f M in
B dana o the re lived in the valley o f the R io G rande
,
[ 1 63 ]
PH I L I P P I N E F OL K TAL E S
s na k e sai d :
“
You cannot go on fo r I am gu a rd o f thi s road ,
”
and no one can pa ss .
1
Here as in the T inguian lore we find heroes conv ersing with
, ,
[ 1 64 ]
PH I L I P P I N E F OL K TAL E S
forth .
“
You would not believe what I told you said t h e ,
“ ”
boy ; and now I am going to let the sto rm continue .
a gain to the great reli e f o f the Sultan and his cou rtie rs .
[ 6 6 ] 1
PH I L I P P I N E F OL K TAL E S
fused the fl e e t would destroy the city and all its people
,
.
o f gold .
”
com e li k e rain we can always fight , Finally som e .
i sh fl eet lay .
[ 1 67 ]
P H IL IP P IN E F OL K TAL E S
the ha rbo r T hey could not tell whose fl ags the ships
.
. .
lest one o f the slaves should let him fall and he should
”
hu rt himself .
( 3e ne r a l '
“
H ere a re two claimants to my daughte r s hand ’
.
the Sp anish gene ral sa iled tow a rd his hom e and then
he too tu rned about to go b ack planning to take the
, , ,
, ,
doom ed .
and sai d
My B rothe rs the Ch ristian dogs h ave come to de
,
‘
N Z H E N
in
the S p ani a rds discove red the P hili pp ine
the sixteenth centu ry they found the tribe s
,
s
i slands to th e south.
[ 75 ]
1
TH E M O NKEY AN D T H E T U R T LE
I l o ca no
M O NKEY looking ve ry s ad and dej ected w a s
A ,
he m et a tu rtle .
“ ”
H o w a re you ? a sked the tu rtle noti cing that he ,
looke d sa d .
“
Do not b e discou raged sai d the tu rtle ; take a,
monkey said
“
When my tree bea rs fru it I shall sell it and have ,
”
a great deal o f money .
[ 1 7 6 ]
PH I L I P P I N E F O L K TAL E S
”
D o you not s ee the black sca rs on my shell ?
“
T hen one o f the othe r monkeys sai d : L e t u s th row
”
h im into the water .
“
I tied one end o f a string a round my wai st sa id ,
“
the turtle T o the othe r end o f the string I tied a
.
”
stone so that I would sin k .
1
This tal e told by the I locano is well k nown among b th the o
why mon k eys do not eat meat T he tu rtl e is accredited with e xtra
. ct
tal e showing the v ictory of the wea k and cunning o v er t e strong but h
stupid S . The T urtl e and the L izard p 8 6
ee
“
,
”
. .
T H E PO OR FISHE R MAN AN D H IS WI FE
I l o ca no
”
What ? sa id the old wom an te rrifi ed a t the sight ,
o f he r frightened husband .
“
I have caught the p riest s a i d the old m an a ga in
, .
cried
“
Oh it i s not the p riest but the gove rno r
, .
”
N o it i s the p riest insisted the old man and the y
, , ,
[ 1 79 ]
P H IL IP P IN E F OL K TAL E S
the rope fruit fell from the tree upon the old man a nd
woman B elieving they we re shot th ey we re so fright
.
,
[ 1 80 ]
PH I L I P P I N E F OL K TAL E S
went home .
than an animal .
1
is doubtless the cl assical story of M idas but since the ass is practically ,
been substituted for the ass s ears which grew on M idas head L i k e
’
,
’
.
[ 1 8 2 ]
TH E S T O RY O F A M O NKEY
I l o ca no
O
NE day when a monkey wa s climb ing a tree i n
th e fo rest in which he lived he ran a thorn int o ,
y ou r ra zor !
T h e ba rbe r could not put b ack the end o f th e
monkey s ta il so he gave him h is ra zo r
’
, .
”
U se this ra zo r and then it will cut e asily .
“
Grandmoth e r Grandmothe r you have b ro k en my
, ,
[ 1 83 ]
P H IL IP P IN E F OL K TAL E S
“
Grandmothe r Grandmothe r s a id he y ou r wood
, , ,
j oye d .
[ 1 86 ]
TH E C REAT IO N S T O RY
Ta ga l og
‘
N but onlyI H E N th e wo rld fi rst bega n there was no land
se a and the sky and between them
th e ,
,
sea until it th rew its wate rs aga inst the sky T h e sky .
,
1
A bird something li k e a haw k .
[ 1 87 ]
P H IL I P P I N E F OL K TAL E S
-
som e concealed themselves i n the walls some ra n ,
fl ed to the sea .
1
See note 1 ,
p . 1 34 .
[ 1 88 ]
PH I L I PP I N E F OL K TAL E S
fo r him and sa id :
“
I want you to b ring to me a beauti ful p rincess who
lives in a land across the se a G0 at once and i f you .
,
”
fail you shall b e punished seve rely .
“ ”
sible I will my lo rd and le ft the king s chambe r
, , ,
’
.
comm and .
“ ” “
Oh my fri end pleaded the bi rd ple ase free m e
, , ,
call on me .
[ 1 9 0 ]
PH I L I PPI N E F OL K TAL E S
,
”
eve r it touches . And she ha nde d him the we apon .
j o ic in
.
g A fte r a time the King a s k ed the P rincess to
becom e hi s wi fe and she replied
,
“
I will O King i f you will get the ring I lost i n
, ,
”
the se a as I wa s crossing it .
“ ”
Why did you not come when you were called ?
inqui red the King Fish .
“
I have eaten so much that I cannot swim replie d ,
T hen the King Fish suspe cting the truth o rde red it
, ,
cut open and inside they found the lost ring B enito
, .
P rincess and sa id
“
N o w that I have you r ring will you b ecome my
”
wi fe ?
“
I will b e you r wi fe replied th e P rincess i f you
, ,
[ 1 9 2 ]
PH I L I P P I N E F OL K TAL E S
“
who ha d p rom ised to help him and h e called Spa r , ,
”
r ow h aw k l T he re wa s a rustle o f wings and the b i rd ,
s aid :
“
I will get th e wate r fo r y ou .
When the P rinc ess saw that he r wish had been ful
filled she a ske d the King to cut he r in two and pou r
ove r he r the wate r fro m heaven T h e King wa s not .
[ 1 94 ]
P H I L I P P I N E F OL K TAL E S
great happiness .
1
1
This undoubtedly a wor k ed o v er story pro b a b ly b rought in from
is -
,
[ 1 95 ]
T H E AD VE N T U RES OF J U AN
Ta ga l og
1
A long k nife .
M sm ons T R A N OR A O N
SP T TI
A ST O RE m A CH R ST AN Z E D
I I I V I LL AG E
PH I L I PP I N E F OL K TAL E S
p oo r boy .
1
The fermented j uice of the cocoanut
P H IL IP P IN E F OL K TAL E S
anything he wished .
“
You h ave beaten m e and scolded m e all my li fe ,
‘
going to show you something else : B o om by e ,
[ 1 9 8 ]
! U AN G AT H ERS G U AVAS
Ta ga l og
NE
O
day Juan s fathe r sent him to get som e rip e
’
“
What fine rich guava s you must have b a d ! T hey
,
”
have m ade you all so fat !
T H E SU N AN D T H E M OO N 1
Vis ay a n
she is fa r ahea d a ga in .
2
not because he has reasoned them out for himself but because
s t iti o n s, ,
his ancestors bel ieved them and transmitted them to him in such stories
as these .
[ 2 01 ]
THE FI RS T M O NKEY
Vis ay a n
and gambled .
“
I am hu rry ing to get th e seeds out o f thi s cotton ,
“
s a id the grandmothe r and a s soon a s I sell 1t I will
,
”
buy us some food .
NE
O day a m an too k his blow gu n and his dog and 1
-
to l ook a t it .
anim als on his b ack and retu rned to the little plant .
“
I h ave decided to take you home with me little
-
the P hilippines Among certain wild tribes poisoned darts are blown
.
[ 2 04 ]
PH I LI PPI N E F OL K TAL E S
tall tree .
‘
Se e note 1 , p . 1 97 .
[ 2 05 ]
MAN SU MAN D IG
Vis ay a n
NE day a ma n sai d to h i s wi fe : My wi fe we a re
O getting ve ry poo r and I must go into business to ,
ea rn some money .
“
T hat i s a goo d idea replie d hi s wi fe , H ow .
”
much capital have you ?
“
I have twenty fi v e centavos -
answe re d the m an ; ,
he wanted fo r it .
“
Why h ave you forgotten the re gula r p rice o f ri ce ?
,
“ ”
a s k e d the man It is twen ty fi v e centavos
.
-
.
“ ”
Yes said they we will buy a s m any cav ans a s
, ,
1
A Spanish coin worth half a cen t .
[ 2 06 ]
P H IL IPP IN E F OL K TAL E S
”
good p rice at the m ines ?
“ ”
T hat i s all he replied , .
”
H o w much di d you rece ive fo r it ?
”
T wenty fi v e centavos
-
.
”
Oh my husband cried hi s wi fe how c an you
, , ,
“
T hen the wi fe said Give me the twenty fi v e cen
,
-
”
tavos and I will try to m ake some money
, So he .
“
handed it to he r a nd she sa id N ow you go to the field
, ,
[ 2 08 ]
P H I L I P P I N E F O L K TAL E S
ca rabao .
[ 2 9 9 ]
WH Y DOGS WAG T H EI R TAI L S
V i s ay a n
“
You a re strong and b rave he sa id to the cat , .
to swim .
“
L e t me ta k e the m agic ri ng sai d the dog a s th ey
,
“ ” “
Oh no replied th e cat the m aste r gave it to me
, , ,
”
to ca rry .
[ 2 10 ]
T H E H AWK AN D T H E H E N
Vis ay a n
“
Where is the ring I gave you ? he a sked Why .
”
do you not wea r it ?
[ 2 12 ]
PH I L I P P I N E F OL K TAL E S
m issed the ring and I sea rched eve rywhe re but could
not find it .
“
I di d not believe that you could behave so badly .
When you have found the ring I will come down a gain
‘
ing you r p rom ise you must a lways scratch the ground
,
”
I find I shall snatch away
, .
[ 2 1 3 ]
THE S P I DER AN D T H E FLY
Vis ay a n
h e cried
“
I will neve r fo rgive you fo r this but I and my de ,
”
you any peace .
[ 2 1 4 ]
P H IL IP P IN E F OL K TAL E S
”
What weapon have you to fight with the waves ?
My weapon i s a spea r on my hea d replied the
”
,
sh rimp and j ust then he saw a big wave com ing and
,
[ 2 1 6]
P RO N U N CI AT IO N OF P H I L I P P I N E N AMES
A d as e n, da sen a-
'
G a cwi ga fw e n , g w
a -
é -
ga wen '
Agu i o, a ge '
-
o G a y ga y o m a , g g om a
i -
i -
'
a l an ta pa
' ’
Ala n ,
G otg ota p a , got go - -
' '
A l ok ota n a l a k a tan ,
- - - Ig or ot, i g o r ot - -
A p on i b a l a g e n, a p o- n é - b a - l a- gen
'
I l oca n o, i l o - -
k a no '
i l o k os no rte
' '
Ap oni b ol i n a y e n , I l ocos N or te , -
a p o né h é l é- - - -
na
'
y en I nd a r a p a tr a , i n d a - -
t a- pa tra '
B a g b a g a k, b ag b a g ak - -
'
K a b ig a t , ka be - -
gat ’
B a g o b o, ba go bo-
'
K a b oniy a n, k a b o n é -
yan - -
'
b a l a ta ma da k l an
' ’
B a l a ta m a , - -
K a d a k l a n, k a - -
B g an a n, b an g an '
K a d a l a y a p a n, k d a la ya pan a- - -
'
B t g ba t g n
an u a n, n- oo
'
a K ad ay ad aw a n k a d a y a d a wan
,
- - -
'
B it b
en o, e K a na g, k a n ii g
’
B il b l a an
a a n, e-
'
K om ow , k o mou '
B it b e ta
a,
'
K u r i ta , k u -
r e ta '
B nt bon to k
o oc,
'
L a ngg a n a , lang go na -
'
B k id
u boo k id non
n on , -
'
L i gi, l e ge
'
B l w
u a na boo l a na wan a n, - -
'
L i m ok on, l é — m o k é n
'
k a hi l d o L m w i g loo m a w i g
' '
C bild
a o, -
u a ,
-
Cib l ci b o l an
o a n, -
'
M g b ng l mag b ang a l
a a a ,
-
’
D l a on a
g da l o na gan
a n, - -
'
M gi nd
a m a gi n d a nou
a na u , - -
’
d a é pan M g ng ma go sang
' '
D p
a ne a n, -
n -
a os a ,
-
M g w i mag
’ '
D a p i l is a n, d a ~ p é ~ l é s an a sa wé ,
-
s a-
D ay a p a n, di -
pan
a- M g i ng l m ag i gal
a s a ,
'
s n-
d é na wa gen M m man a m
' '
D i na w a g e n, - -
a na a, -
a
D od e d og, d og e d og - -
M d y m éi n di ya
an a a, -
'
D a m a y co, d o i o m k -
'
M m n d ig m i n
a ns u man dig
a ,
'
a -
su- -
D u m a l a w i, doo ma l a - - -
wé
'
M y i i t mi i ni t
a n ,
-
'
p é gou M y mi yo
' '
E p agow , é - -
a o,
[ 2 1 7 ]
F OL K TAL E S
min da nou
M i nd a n a o ,
- -
'
Su l ay m a n , l i man
soo -
’
p e l ar w ta
' ' '
P il af ,
T a ra busa , b oo -
ra- sou
i m ok i
' '
S m ki
a o , s - T i kgi, ti k ge
S y n a yen
a e , s -
’
T i m a co, ti m k
'
a o -
E a gon n ti ng gi
' '
Si g n
a o , s -
T i ngu ia ,
- -
an
'
T ogl a i, tog l a e
'
S i l i t, sé lét -
S u b a nu n, s oo - b a nun '
RETUR N TO th e c irc u la tio n desk o f a ny
( 5 1 0) 6 4 2 6 7 53
-
1 y e a r l oa ns m a y b e
-
re c h a rge d b y b ringing b oo k s
to NR LF
Re ne wal s a nd re c h a rge s ma y b e m a d e 4 d a y s
p rio r to d ue d a te
DUE AS S TA MP ED B ELO W
MAY2 2 l993