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The same thing is found to be true on the western side of the coast range of mountains, as one goes north or south from the Abra river, although there is evidence here that some of the settlements formerly had these rites, but have allowed them to fall into disuse, as a result of Ilocano influence.
Evidences of former extensive intermixture are here apparent, while at the present time there is rather free marriage with the neighboring Kalinga and Negrito. Comparing these four groups with the Igorot, we find that the latter averages slightly taller than all but the Ilocano.
When comparing the Tinguian versions of these fables with those of the Ilocano, one is impressed with the fact that while the incidents upon which they are founded are often identical, the stories themselves have frequently been moulded and changed by the tellers, who have introduced bits of old customs and beliefs until they reflect, in a way, the prevalent ideas of the people.
In Manabo, a town influenced both by the Igorot of the Upit River valley and the Christianized Ilocano of San Jose, the spirit is said to go at once to the great spirit Kadaklan, and then to continue on "to the town where it lives." "It is like a person, but is so light that it can be carried along by the wind when it blows."
Thus in the story of the magic poncho , which is evidently of Spanish introduction, the owner is identified as the banbantay a well-known minor spirit. Again, the first part of tale 85 is identical with that of the Ilocano, but ends with the parents of the groom preparing the things used in the pakálon a very necessary part of the Tinguian marriage ceremony.
It is at once evident that the differences between the Ilocano and the Valley Tinguian are very slight, in fact are less than those between the valley and mountain people of the latter tribe. The Ilocano appear to be slightly taller, the length of head a little less, and the breadth a bit more; yet there is an average difference of only two points in the cephalic indices of the two groups.
A game frequently seen in the lowland valleys is also common to the Ilocano children, who call it San Pedro. The boys at d try to run between the lines, and at the same time evade the guards a, b, and c. Guard a can run along line 1, or 4 as far as 2. Guard b must stay on line 2; and c must keep on 3. When the runners are captured, they become the guards.
This idea was found among the ancient Tagalog, Visayan, and Zambal, and still exists among the Apayao of Northern Luzon; the Bagobo, Mandaya, Bila-an, and Tagakaola of Mindanao; as well as in Borneo and the islands to the south. That it once had a strong hold on the Ilocano of the coast is made evident by the mysterious cult known as axibrong, which at times terrifies whole communities.
They closely resemble the tame stock, and are generally considered to be derived from animals which have escaped. Iron-Working. Little iron work is now done in the valley of the Abra for the competition of the Ilocano smiths of Santa and Narvacan, in Ilocos Sur, and the cheap products brought to the coast, and as far inland as Bangued, by Chinese traders, have swamped the native industry.
Whether or no this be true, it is certain that most of these stories are well known to the Ilocano of the coast and the other Christianized natives throughout the archipelago. Comparison with the folk-lore from other regions shows that these stories are by no means confined to the Philippines.
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