Fay-Cooper Cole
Born Plainwell, Michigan, August 8, 1881. Educated at University ofSouthern 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 NorthwesternLuzon. Am. Anthro., Vol. II, No. 3. 1909.
The Bagobo of Davao Gulf. Philippine Journal of Science, Vol. VI,No. 3. 1911.
Chinese Pottery in the Philippines. Pub. Field Mus. Nat. Hist.,Vol. XII, No. 1. Chicago, 1912.
Wild Tribes of Davao District, Mindanao. Pub. Field Mus. Nat. Hist.,Vol. XII, No. 2. Chicago, 1913.
Traditions of the Tinguian. Pub. Field Mus. Nat. Hist., Vol. XIV,No. 1. Chicago, 1915.
[1] Traditions of the Tinguian. (Pub. Field Museum of Natural History. Anthro. Series, Vol. No. I. Chicago, 1915.)
[2] Men or women through whom the superior beings talk to mortals. During ceremonies the spirits possess their bodies and govern their language and actions. When not engaged in their calling, the mediums take part in the daily activities of the village.
[3] See page 26.
[4] The initial portion of some of these names is derived from the respectful term apo—"sir," and the attributive copulate ni; thus the original form of Aponitolau probably was Apo ni Tolau, literally "Sir, who is Tolau." However, the storytellers do not now appear to divide the names into their component parts, and they frequently corrected the writer when he did so, for this reason such names appear in the text as single words. Following this explanation it is possible that the name Aponibolinayen may be derived from Apo ni bolan yan, literally "Sir (mistress) who is place where the moon"; but bolan generally refers to the space of time between the phases of the moon rather than to the moon itself. The proper term for moon is sinag, which we have seen is the mother of Gaygayóma—a star,—and is clearly differentiated from Aponibolinayen.
[5] [male]—male. [female]—female.
[6] Occasionally the storytellers become confused and give Pagbokásan as the father of Aponitolau.
[7] The town of Natpangán is several times mentioned as though it was the same as Kaodanan.
[8] The figures in parentheses refer to pages in the volume Traditions of the Tinguian, Pub. Field Mus. Nat. Hist., Vol. XIV, No. I. Chicago, 1915.
[9] The only possible exception to this statement is the mention of a carabao sled on p. 150, and of Aponitolau and Aponibolinayen riding on a carabao p.51. Traditions of the Tinguian. (Pub. Field Museum, vol. xiv, No. I; Chicago, 1915.)
[10] A term applied to any of the wilder head-hunting tribes.
[11] Ladders are placed on each side of the town gate and are inclined toward one another until they meet at the top. Returning warriors enter the village by climbing up the one and descending the other, never through the gate.
[12] Copper gongs.
[13] Sharpened bamboo poles which pass through the foramen magnum.
[14] This poison is placed in the food or drink. The use of poisoned darts or arrows seems never to have been known to this people.
[15] A similar custom is found among the Kayan of Borneo. See Hose and McDougall, Pagan Tribes of Borneo, Vol. II, p. 171 (London, 1912).
[16] In this dance a man and a woman enter the circle, each holding a cloth. Keeping time to the music, they approach each other with almost imperceptible movements of feet and toes, and a bending at the knees, meanwhile changing the position of the cloths. This is varied from time to time by a few quick, high steps. For fuller description see article by author in Philippine Journal of Science, Vol. III, No. 4, 1908, p. 208.
[17] The custom was formerly practised by the Ilocano. See Reves, Folklore Filipino, p. 126 (Manila, 1899).
[18] See Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 206, ff.
[19] The Tinguian do not have a classificatory system of relationship terms. The term kasinsiu is applied alike to the children of mother's and father's brothers and sisters.
[20] A sacred dance in which a number of men and women take part. It takes place only at night and is accompanied by the singing of the participants.
[21] The night preceding the greatest day of the Sayang ceremony.
[22] Runo, a reed.
[23] See p. 8, note 2.
[24] A short ceremony held for the cure of fever and minor ills. It also forms a part of the more extensive rites.
[25] A sugar-cane rum.
[26] See p. 7, note 1.
[27] Lesser spirits.
[28] Lesser spirits.
[29] Lesser spirits.
[30] Like ideas occur in the folk-tales of British North Borneo. See Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, p. 444.
[31] In various guises the same conception is found in Europe, Asia, Africa, and Malaysia. See Cox, An Introduction to Folklore, p. 121 (London, 1904).—In an Igorot tale the owner captures and marries the star maiden, who is stealing his rice. Seidenadel, The Language of the Bontoc Igorot, p. 491 ff. (Chicago, 1909).
[32] The Dusun of Borneo have tales of talking jars. Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, pp. 426-427. See also Cole and Laufer, Chinese Pottery in the Philippines (Pub. Field Museum of Nat. Hist., Vol. XII, No. I, p. 11 ff., 1912).
[33] Piper sp.
[34] Bagobo tales relate that in the beginning plants, animals, and rocks could talk with mortals. See Benedict, Journal American Folklore, Vol. XXVI, 1913, p. 21.
[35] Tales of animals who assist mortals are found in all lands; perhaps the best known to European readers is that of the ants which sorted the grain for Cinderella. See also Evans, Jour. Royal Anthro. Inst., Vol. XLIII, 1913, p. 467, for Borneo; Tawney's Kathá Sarit Ságara, pp. 361 ff., Calcutta, 1880, for India.
[36] Fabulous birds of gigantic size, often known under the Indian term garuda, play an important part in the beliefs of the Peninsular Malays.
[37] A similiar incident is cited by Bezemer (Volksdichtung aus Indonesien). See also the Bagobo tale of the Kingfisher (Benedict, Jour. American Folklore, Vol. XXVI, 1913, p. 53).
[38] The magic flight has been encountered in the most widely separated parts of the globe, as, for instance, India and America. See Tawney, Kathá Sarit Ságara, pp. 361, 367 ff. and notes, (Calcutta, 1880); Waterman, Jour. American Folklore, Vol. XXVII, 1914, p. 46; Reinhold Köhler, Kleinere Schriften, Vol. I, pp. 171, 388.
[39] In the Dayak legend of Limbang, a tree springs from the head of a dead giant; its flowers turn to beads; its leaves to cloth; the ripe fruit to jars. See H. Ling Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 372.
[40] Similar incidents are to be found among the Ilocano and Igorot in Borneo; in Java and India. See Reyes, Folklore Filipino, p. 34, (Manila, 1889); Jenks, The Bontoc Igorot, p. 202, (Manila, 1905); Seidenadel, The Language of the Bontoc Igorot. p. 491, 541, ff, (Chicago, 1909); Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, p. 462; Ling Roth, Natives of Sarawak and British North Borneo, Vol. I, p. 319; Tawney, Kathá Sarit Ságara, Vol. II, p. 3, (Calcutta, 1880); Bezemer, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).
[41] This peculiar expression while frequently used is not fully understood by the story tellers who in place of the word "whip" occasionally use "make." In one text which describes the Sayang ceremony, I find the following sentence, which may help us to understand the foregoing: "We go to make perfume at the edge of the town, and the things which we take, which are our perfume, are the leaves of trees and some others; it is the perfume for the people, which we give to them, which we go to break off the trees at the edge of the town." Again in tale 20, Kanag breaks the perfume of Baliwán off a tree.—The use of sweetly scented oil, in raising the dead, is found in Dayak legends. See Ling Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 314.
[42] According to a Jakun legend, the first children were produced out of the calves of their mothers' legs. Skeat and Bladgen, Pagan Races of the Malay Peninsula, Vol. II, p. 185.—A creation tale from Mangaia relates that the boy Rongo came from a boil on his mother's arm when it was pressed. Gill, Myths and Songs of the South Pacific, p. 10 (London, 1876).
[43] This power of transforming themselves into animals and the like is a common possession among the heroes of Dayak and Malay tales. See Ling Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 312; Perham, Journal Straits Branch R., Asiatic Society, No. 16, 1886; Wilkinson, Malay Beliefs, pp. 32, 59 (London, 1906).
[44] The present day Tinguian attach much importance to these omens. The gall and liver of the slaughtered animal are carefully examined. If the fluid in the gall sack is exceedingly bitter, the inquirer is certain to be successful; if it is mild he had best defer his project. Certain lines and spots found on the liver foretell disaster, while a normal organ assures success. See also Hose and McDougall, Pagan Tribes of Borneo, Vol. II, p. 60 ff.
[45] See p. 21, note 1.
[46] The present capital of Ilocos Sur.
[47] See p. 7, note 1.
[48] Barrows, Census of the Philippine Islands, Vol. I, pp. 456 ff., 1903.
[49] Paul P. de La Gironiere, who visited the Tinguian in the early part of the nineteenth century, describes these ornaments as follows: "Their heads were ornamented with pearls, coral beads, and pieces of gold twisted among their hair; the upper parts of the hands were painted blue; wrists adorned with interwoven bracelets, spangled with glass beads; these bracelets reached the elbow and formed a kind of half-plaited sleeve. La Gironiere, Twenty Years in the Philippines, pp. 108 ff.
[50] See Cole and Laufer, Chinese Pottery in the Philippines (Pub. Field Museum of Natural History, Vol. XII, No. 1).
[51] This is entirely in agreement with Chinese records. The Islands always appeared to the Chinese as an Eldorado desirable for its gold and pearls.
[52] See p. 17, note 2.
[53] See p. 7, note 4.
[54] A bamboo pole, about ten feet long, one end of which is slit into several strips; these are forced apart and are interwoven with other strips, thus forming a sort of basket.
[55] See Cole, Distribution of the Non-Christian Tribes of Northwestern Luzon (American Anthropologist, Vol. II, No. 3, 1909, pp. 340, 341).
[56] See p. 9.
[57] See p. 10, note 3.
[58] Among the Ifugao, the lowest of the four layers or strata which overhang the earth is known as Kabuniyan. See Beyer, Philippine Journal of Science, Vol. VIII, 1913, No. 2, p. 98.
[59] See p. 8.
[60] An Ifugao myth gives sanction to the marriage of brother and sister under certain circumstances, although it is prohibited in every day life. Beyer, Philippine Journal of Science, Vol. VIII, 1913, No. 2, pp. 100 ff.
[61] As opposed to the spirit mate of Aponitolau.
[62] According to Ling Roth, the Malanaus of Borneo bury small boats near the graves of the deceased, for the use of the departed spirits. It was formerly the custom to put jars, weapons, clothes, food, and in some cases a female slave aboard a raft, and send it out to sea on the ebb tide "in order that the deceased might meet with these necessaries in his upward flight." Natives of Sarawak and British North Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral boat of the Kayan, see Hose and McDougall, Pagan Tribes of Borneo, Vol. II, p. 35.—Among the Kulaman of southern Mindanao an important man is sometimes placed in a coffin resembling a small boat, which is then fastened on high poles near to the beach. Cole, Wild Tribes of Davao District, Mindanao (Pub. Field Museum of Natural History, Vol. XII, No. 2, 1913).—The supreme being, Lumawig, of the Bontoc Igorot is said to have placed his living wife and children in a log coffin; at one end he tied a dog, at the other a cock, and set them adrift on the river. See Jenks, The Bontoc Igorot, p. 203, (Manila, 1905); Seidenadel, The Language of the Bontoc Igorot, p. 502 ff., (Chicago, 1909).
[63] For similar omens observed by the Ifugao of Northern Luzon, see Beyer, Origin Myths of the Mountain peoples of the Philippines (Philippine Journal of Science, Vol. VIII, 1913, No. 2, p. 103).
[64] Page 3, note 2.
[65] See tale 22.
[66] For a discussion of this class of myths, see Waterman,Jour. Am. Folklore, Vol. XXVII, 1914, p. 13 ff.; Lowie, ibid.,Vol. XXI, p. 101 ff., 1908; P. W. Schmidt, Grundlinien einerVergleichung der Religionen und Mythologien der austronesischen Völker,(Wien, 1910).
[67] See p. 10, note 3.
[68] The Pala-an is third in importance among Tinguian ceremonies.
[69] Tale 58.
[70] This is offered only as a possible explanation, for little is known of the beliefs of this group of Igorot.
[71] See p. 11, note 1.
[72] Tale 68.
[73] Hose and McDougall, The Pagan Tribes of Borneo, Vol. II, p. 148, (London, 1912).
[74] Bezemer, Volksdichtung aus Indonesien, p. 304, Haag, 1904. For the Tagalog version of this tale see Bayliss, (Jour. Am. Folk-lore, Vol. XXI, 1908, p. 46).
[75] Evans, Folk Stories of British North Borneo. (Journal Royal Anthropological Institute, Vol. XLIII, 1913, p. 475).
[76] Folk Stories of British North Borneo (Journal Royal Anthropological Institute, Vol. XLIII, p. 447, 1913).
[77] Tale No. 89.
[78] Hose and McDougall, The Pagan Tribes of Borneo, Vol. II, pp. 144-146.
[79] Tale 91. The cloak which causes invisibility is found in Grimm's tale of the raven. See Grimm's Fairy Tales, Columbus Series, p. 30. In a Pampanga tale the possessor of a magic stone becomes invisible when squeezes it. See Bayliss, (Jour. Am. Folk-Lore, Vol. XXI, 1908, p. 48).
[80] Ratzel, History of Mankind, Vol. I, Book II. Graebner, Methode der Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und ihre Verwandten (Anthropos, Vol. IV, pp. 726, 998, 1909).
[81] See Waterman, Journal American Folklore, Vol. XXVII, 1914, pp. 45-46.
[82] See Waterman, Journal American Folklore, Vol. XXVII, 1914, pp. 45-46.
[83] See Waterman, Journal American Folklore, Vol. XXVII, 1914, pp. 45-46.
[84] Stories of magic growth are frequently found in North America. See Kroeber, Gross Ventre Myths and Tales (Anthropological Papers of the Am. Mus. of Nat. Hist., Vol. I, p. 82); also Lowie, The Assiniboin (ibid., Vol. IV, Pt. 1, p. 136).
[85] Other examples of equally widespread tales are noted by Boas, Indianische Sagen, p. 852, (Berlin, 1895); L. Roth, Custom and Myth, pp. 87 ff., (New York, 1885); and others. A discussion of the spread of similar material will be found in Graebner, Methode der Ethnologie, p. 115; Ehrenreich, Mythen und Legenden der südamerikanischen Urvölker, pp. 77 ff.; Ehrenreich, Die allgemeine Mythologie und ihre ethnologischen Grundlagen, p. 270.
[86] Cole and Laufer, Chinese Pottery in the Philippines (Publication Field Museum of Natural History, Anthropological Series, Vol. XII, No. 1, Chicago, 1913).
[87] Nieuwenhuis, Kunstperlen und ihre kulturelle Bedeutung (Int. Arch. für Ethnographie, Vol. XVI, 1903, pp. 136-154).
[88] Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 197-211.
End of Project Gutenberg's A Study in Tinguian Folk-Lore, by Fay-Cooper Cole