[1] In these legends, in a few instances, the exact phrases of the narrators have been retained for the sake of their quaintness.
[2] Obtained from José Teodoro, Bay, Laguna, P.I.
[3] Obtained from Fabian de la Paz, San Fernando, Pompanga, P. I., who says it was "handed down from old time."
[4] Obtained from Camilo Osias, Balayan, Luzon, P. I.
[5] The word here translated "king" is hardly satisfactory, but perhaps nothing better can be substituted. Of course the idea "king" has crept in since the Spanish conquest. "Datto" or "chief" might be more satisfactory. What is really meant, however, is nothing exactly imaged by these words, but rather a sort of "head-man," a man more prominent and powerful than others.
[6] See "Tar-Baby" in Uncle Remus, his Songs and Sayings, p. 7. Also "Puss in Boots" in Lang's Cinderella, p. 36.
[7] See "Uncle Remus" on "Tortoise and the Rabbit," p. 87. Also Æsop's Fables, p. 162.
[8] The incident of Ca Boo-Ug pretending that he did not wish to be thrown into the water is similar to an incident in the "Tar Baby" story (see Uncle Remus, his Songs and Sayings, p. 16).
[9] Juan Puson, or "Jack Paunch," as he would be called in English, is a favorite character in Tagalog folk-lore. His adventures are considered to be the height of humor, and a recital of these never fails to be repaid with peals of appreciative laughter. The character is merely a conventional one, to which all sorts of stories, no matter how inconsistent with each of the others, may be attached. Some of the accounts, which deal with the death of Juan and various members of his family by burning, the writer has suppressed as too coarse for Western ideas.
[10] Anac, child.
[11] Anac hang gabi, young root of the caladium plant. It also means "child of the night."
[12] Any kind of relish to be eaten with rice, meat especially.
[13] Tuba, fermented juice of cocoa, buri, or nipa palms.
[14] "Lightning blast the stick!"
[15] The Tagalog word is literally "hash."
[16] This story is probably derived from a Spanish version of "The Forty Thieves," but like all the stories of this collection, it is from an oral version of the Tagalog tale.
[17] Filipinos do not kiss like Occidental peoples, but touch the tip of the nose, with sometimes the lips, and inhale the fragrance of the face or hair.
[18] Native houses of the poorer classes are very slightly built, of four or six uprights, with bamboo floors and thatched roof and sides, the whole tied together with rattan. They are very safe in earthquakes.
[19] "Honorable people."
[20] Malapad—a copper piece worth about eighty to the peso or 0.0125 Mexican dollars.
[21] Sec-apat—a real or one eighth of a peso.
[22] Pallok—rice pot of earthenware.
[23] This story is rather suggestive of the Arabian Nights. The writer in unable to determine its true source.
[24] Tabo: a cocoanut shell cup.
[25] Sinio: corrupted from Sp. genio; Eng. genius.
[26] Multo: genius; etymology unknown.
[27] The general name for a story, of whatever type.
[28] Among the Bagobo the name "diwata" is used rather as a collective than as a specific term, and refers to the gods in general, or to any one of them. Pamulak Manobo, creator of the earth, is the diwata here referred to.
[29] In Malayan-Arabic tradition, Adam was moulded from a lump of clay mixed with water (cf. W. W. Skeat, Malay Magic [1900], pp. 21-22); but the suggestion may as well have come from a Jesuit story.
[30] Tuglay, the "old man" of Bagobo myth, and Tuglibung, the "old woman," were the Mona, who lived on the earth before time began. Tradition says that they were acquainted with only the rudest of Bagobo arts and industries; that they were very poor, and dressed themselves in the soft sheath torn from the cocoanut-trees. Tuglay and Tuglibung are not specific, but general, names for all those old people of the tales.
[31] The Malaya of the peninsula have a similar tradition as to the snake element (cf. Skeat, l.c., p. 6).
[32] The name "Mona" is ordinarily applied to the old man as well as to the old woman of prehistoric days.
[33] A generic name for the old man of the ancient myths. The word seems to be related to tugul ("old"), which is used only of persons. "An old thing" is tapi.
[34] With ready ease the Bagobo incorporates elements that have come from Catholic sources, yet without breaking the thread of his narrative.
[35] A tradition of the first peopling of Mindanao was found by Mr. Cole at Cibolan. Cf. The Philippine Journal of Science, vol. vi, pp. 128-129 (1911).
[36] Hemp warp that has been laced in a banded pattern before dyeing, in order to produce decorative figures In a textile, is called binubbud. After the binding-threads are clipped, there is an effect of rippling in the hemp, of which curly hair is suggestive.
[37] Such auspicious white spots are referred to in the text of a Bagobo song (in manuscript), in which the Divine Man who lives at the source of the streams is said to have the pamoti on his body.
[38] A well-made box of hard wood in which fine garments are kept.
[39] A long, one-edged sword that hangs at the left side, in an elaborate scabbard, when a man is in full-dress.
[40] Men (ta, "the;" -g-, a formal or euphonic infix; selat, "door;" k' [ka], "of;" alo, "sun") at the door of the sun. Manobo is a general term for "man," "people."
[41] The Visayans believe that an eclipse of the moon is caused by an enormous animal that seizes the moon, and holds her in his mouth. Cf. this Journal, vol. xix (1906), p. 209.
[42] Large percussion instruments made by the Chinese, imported from Singapore into Mindanao, and widely used by the wild tribes.
[43] The first of mortals to reach heaven, and become a god (cf. the "Story of Lumabat and Wari"). In the tales that I have thus far collected, Lumabat does not figure as a culture-hero.
[44] The word indicating the relationship between brother and sister, each of whom is tube' to the other, whether elder or younger.
[45] The mortar in which rice is pounded is a large, deep wooden bowl that stands in the house. With its standard, it is three feet or more in height.
[46] The place below the earth where the dead go (gimokud, "spirit;" -an, plural ending); that is, [the place of] many spirits.
[47] The same word is used of the ceremonial washing at the festival of G'inum. Ordinary bathing is padigus.
[48] See footnote 3, p. 15, also 3, p. 16.
[49] This is also an element in Visayan myth (cf. Maxfield and Millington's collection in this Journal, vol. xx [1907], p. 102). For the Malay tradition, cf. Skeat, Malay Magic, p. 205.
[50] See footnote 1, p. 18.
[51] A synonyme for Gimokudan ("the city of the dead"). It is not ordinarily associated in the mind of the Bagobo with any idea of retribution. This episode shows traces of Jesuit influence.
[52] See footnote 1, p. 15.
[53] The popular name "betel-nut," has been retained in these stories to designate the fruit of the areca-palm. Strictly speaking, "betel" is the leaf of a climbing plant (buyo) that is chewed with the nut.
[54] The solid part of the betel-nut that remains after the juice has been extracted by long chewing.
[55] A sort of bridge or platform connecting the main body of the native house with the shelter that serves as kitchen, when this is separate from the living-room.
[56] A fabulous bird, probably associated with the screech-owl (Aluco candidus) of the Philippines. It is a bird of ill-omen. Compare A. Newton, Dictionary of Birds, pp. 679-680 (1893-96).
[57] General term for "man," "people."
[58] The ulit has a stereotyped opening with the phrase unda'me (unda ume), "no year."
[59] The fabulous source of all the mountain-streams
[60] The anthropomorphic and zoömorphic evil personalities, whose number is legion. The traditional concept of Buso among the Bagobo has essentially the same content as that of Asuang with Visayan peoples. Both Buso and Asuang suggest the Rákshasa of Indian myth.
[61] See footnote 2, p. 19.
[62] Bia, "lady;" t' (to), "the;" metum, "black."
[63] A stout work-knife, with broad, one-edged blade, and square tip; used to hew down trees, and cut kindling-wood.
[64] A term regularly used of the great Malaki, and combining the sense of "all-wise" and "invincible." Matulus is often used with a connotation of having magical power.
[65] See footnote 3, p. 15, also 3, p. 16.
[66] The number sacred in ceremonial and song.
[67] See footnote 2, p. 16.
[68] Visayan word for rice growing in the field; Bagobo, 'ume.
[69] The long sword of the Moro, with a wavy, two-edged blade.
[70] The Babogo say, that, before the invention of weaving hemp, all the people clothed themselves in the soft, inflammable layers of the sheath that envelops the trunk of cocoanut-palms.
[71] The semi-divine being who dwells at the mythical source of the mountain-streams (malaki, "good man;" t' [to], "the;" oluk, "source;" waig, "water"), Traditionally there are many of these malaki, devotionally there is but one.
[72] A very hard, fine-grained wood susceptible of high polish, in color grading, according to age, from yellow to golden tan, and used to make handles for the most valuable swords.
[73] These gods are of high rank. Salamia'wan occupies the second heaven, and Panguli'li, the ninth.
[74] Malaki who lives at the horizon (lindig, "border;" ramut, "root;" ka, preposition "of;" langit, "sky").
[75] Although the name malaki properly is limited to men of high moral character, yet actually the story-teller calls all the young men malaki round whom the action centres. Often it means simply an unmarried man.
[76] A typical Malay house presents the appearance of a pile-dwelling, the floor being raised several feet above the ground, and tied to the heavy upright timbers which run to the roof and form the framework of the house.
[77] Short trousers of hemp, usually embroidered and beaded.
[78] Short jacket of hemp (ka, "of;" mama, "man," "boy," the specific term for "man").
[79] Brass-smith.
[80] A title of respect, which is best rendered by "lady" or "señora."
[81] Brass toe-rings, corresponding to the paninsing ("finger-rings").
[82] See footnote 1, p. 29.
[83] Rock-terrace (-an, plural ending; ka, "of;" karamag. "wind") of the Wind.
[84] Terraces (walu, "eight;" lapit, "folded;" dukilum, "night," "darkness") of Eight-fold Darkness.
[85] Udan ("rain").
[86] A large carrying-bag worn by Bagobo men on the back, by means of straps over the shoulders. It is woven of hemp, often heavily beaded, and contains the betel-box, the lime-tube, and a tight case of woven rattan for flint, steel, medicine, and other necessaries.
[87] The leaf of a vine that is chewed with betel-nut.
[88] Dulama ("soft rock"). This rock formation appears to be a cuesta structure.
[89] An embroidery done by old women in former days, but now almost a lost art. Tambayang was used for the uppers of sleeves for fiesta, and it formed the scarf worn by mothers to carry the baby. There is a taboo on young women doing this special sort of needlework.
[90] The "small boy" of the ancient tales (ulit), who in some magical manner becomes great.
[91] See footnote 4, p, 26.
[92] See footnote 2, p. 20.
[93] Bia, "lady;" inelu, "orphan,"—the orphan lady Itanawa.
[94] When a Bagobo makes an expedition over the mountains to attend a fiesta, he wears his old clothes, and carries his elaborately ornamented garments in the bag on his back. On nearing the end of the journey, he goes behind a tree, or into the jungle, and puts on his fine clothes.
[95] A box with three compartments,—for betel-nut, buyo-leaf, and calcined shell,—cast in brass or bell-metal from a wax mould. This type has rectangular surfaces, and is to be distinguished from the kapulan, a type marked by its circular, or elliptical, or polygonal top and base.
[96] It is the custom of the natives to wait for the host to say, "Come up," before mounting the ladder or notched log leading to the door.
[97] The reference here is a little ambiguous. It is suggested that a transposition of clauses may throw light on the meaning. Transposed and expanded, the invitation would read thus: "Come up into the house for shelter, since there are many showers in my town. Come up, provided you can keep from bringing on a fight."
[98] The good man [of the] Folded Mountains (taglapida, "folded;" pabungan, "mountains").
[99] Lindig, "border;" ramut, "root;" ka, preposition "of;" langit, "sky."
[100] A low-growing tree yielding a black dye, which for a very long time has been used by women to color hemp.
[101] A bead necklace, the most highly valued of all Bagobo ornaments. One section is a gold or silver cord, several inches long. made of small over-lapping scales of the precious metal. The necklace is thought to be of Moro manufacture, and is valued by the Bagobo at from one to four agongs.
[102] See footnote 4, p. 32.
[103] A trial-marriage before the Bagobo ceremony is not uncommon.
[104] The tree that bears betel-nuts, and is commonly called "betel-nut tree."
[105] Possibly a form of kambin ("goat"); diluk ("little"); i.e., "little goat," a name that would be selected readily by a Bagobo for a fleet horse.
[106] See footnote 2, p. 15.
[107] One of the Agamidæ.
[109] The same word is used for the reflection in the water and for the shadow cast on the ground, since both phenomena are regarded as manifestations of the same spirit (gimokud).
[110] The Mona were aged people, without sexual passions; hence this episode presents a situation out of the ordinary.
[111] A small bird that steals grain from the growing corn and rice. A clapper of split bamboo is sometimes made to scare away the maya.
[112] One of the thick-branching trees haunted by demons.
[113] A native sweet-potato. The Bagobo name is kasila.
[114] See footnote 2, p. 39.
[115] Buso is saying a charm to make the stem of the bagkang-plant grow tall enough to form a handle for the betel-nut tree, so that the children may be dragged down (tubu, "grow;" baba, "rattan strap forming the basket-handle;" mamaa'n, "betel-nut"). The children, for their part, say other magic words to make the tree grow at an equally rapid rate, so that its branches may swing above the bagkang as a handle for it. The Buso's formula appears to have been the more effective of the two charms in producing a magically rapid growth.
[116] See footnote 1, p. 18.
[117] See footnote 2, p. 30.
[118] See footnote 1, p. 30.
[119] See footnote, p. 25.
[120] The S'iring are said to appear in the likeness of some near relative of the wanderer in the forest (s-, prefix widely used by mountain Bagobo before an initial vowel of a proper name; iring, "like" or "similar to").
[121] The family altar seen in many Bagobo houses. It consists of two slim rods of bamboo (attached to the wall, and standing upright), split at the upper ends so as to support each a bowl of white crockery, in which offerings of betel-nut, brass bracelets, and other objects, are placed. Similar shrines are sometimes put up under trees or by a mountain-stream.
[122] Red peppers and a piece or two of lemon laid under the house are effective in keeping Buso away from that vicinity; and the use of the same charm here against the S'iring suggests that the S'iring may not be separated by a very sharp line from the Buso who crowd the forests.
[123] Tadu ("wax"), ka (preposition "of"), petiukan ("bees").
[124] This bird, often called a "hornbill" by foreigners in the Philippines, is probably the halcyon kingfisher (Ceyx euerythra) of the islands. The ground hornbill is confined to Africa; and the tree hornbill of the Philippines does not make its nest at the foot of trees, as in this story.
[125] A mountain-plant whose stem has a thin, glossy, black sheath, that is stripped off and used in twisting the decorative leglet called tikus.
[126] In a strict sense, the term malaki is never applied to a man, unless he is young, unmarried, and perfectly chaste. But this technical use is not always preserved.
[127] Small bells cast from a hand-made wax mould, and extensively used for decorating baskets, bags, belts, etc.
[128] See footnote 1, p. 38.
[129] See footnote 2, p. 28.
[130] The good soul that goes to the city of the dead, and continues to live much as on earth. The gimokud tebang, or bad soul, becomes a Buso after death.
[131] The "lion" is borrowed from some foreign source, since in the Philippines there are no large carnivorous mammals.
[132] The so-called "chameleon" of the Malay Peninsula and the Malay Islands is Calotes, one of the Agamidæ (cf. H. Gadow, Amphibia and Reptiles, pp. 517-518).
[133] A semi-aquatic lizard of the Philippines that lays edible eggs, and otherwise answers to the description of the Varanus, or Monitor.
[134] This story, in an abbreviated form, was found by Clara Kern Bayliss at Laguna (cf. this Journal, vol. xxi, p. 46 (1908)).
[135] Roro, "slide;" s prefix (euphonic or formal, used by mountain Bagobo before vowels and many consonant sounds, as the labial p here); punno, "tortoise."
[136] Langag, "look;" -ka (suffix, second person nominative), "you;" pudung, "shut;" -nu (pronominal suffix), "your;" yan (demonstrative pronoun), "that," "those;" mata, "eyes."
[137] Luit (transitive verb and noun), "peel," "shell;" -ko (suffix, first person pronominal). "I;" 'ni (abbreviated from ini), "this," "here." in sense of "at hand;" sebad. "one;" abok, "piece;" saging, "banana."
[138] See footnote 5, p. 32.
[139] A white powder (calcined shell) that is sprinkled on the betel-nut. It is made by burning certain shells to ashes, and mixing with water.
[140] The stem of a mountain-plant that is chewed in lack of betel-nut. It blackens the teeth, like betel.
[141] Basio', term used of any old palma brava tree that has been broken down or felled, and lies on the ground (supa, "drag," "lower;" tapo, "penis").
[142] A short, pointed iron tool; used to punch ornamental designs in brass ornaments, especially bracelets and leglets.
[143] In a slightly different version, the tortoise tells the monkeys to bore into his ear with the tiuk, a brass wire that forms a part of the hinge of a betel-box.
[144] The distal opening of the urethra.
[145] A small edible fruit with an acid pulp and red-and-white skin.
[146] A light-weight bamboo with slender, thorny branches, very inflammable, and used where a rapid-burning and intense fire is needed (bale ["house"], kayo ["wood"]). This wood is extensively used in building the lighter parts of the framework of a house.
[147] This story came to the Bagobo from a young man of the Ata tribe, whose habitat is the mountainous country in the interior, to the northwest of the Gulf of Davao.
[148] "Alelu'k" and "Alebu'tud" are Ata names, for which the Bagobo forms are respectively Bungen and Batol.
[149] The long handle or rod of a spear, tipped with a sharp-pointed iron cone; equally useful for killing animals, and, driven into the ground, for supporting the spear when at rest. The same name (tidalan) is applied to the shaft of a spear lacking the blade, and carried by old people like a mountain-staff.
[150] A vessel formed of a single internode of bamboo, in which water is brought from the river, and kept in the house.