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Updated: June 4, 2025
Esteban de Penñarubia in 1868, the tribesmen suffered still greater hardships. Under his orders all those who refused baptism were to be expelled from the organized communities, an edict which meant virtual banishment from their old homes and confiscation of their property. Further, no Tinguian in native dress was to be allowed to enter the towns.
The body is now buried beneath the house, and certain set rules govern the movements of all persons related to the deceased, as well as the disposal of the corpse. This procedure is so complex and so uniform throughout the whole Tinguian belt that it seems improbable that it has grown up, except through a long period of time.
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.
Finally, we believe that a study of Tinguian mythology has shown us that we can gain a real knowledge of the past of a people through their folklore; that we can secure an insight into their mental life; and can learn something of the valuation they attach to certain of their activities and beliefs, which to us may seem at the surface trite and trivial. Tales of the Mythical Period
They are eaten without any ill effects. Rice Culture. The most important crop raised by the Tinguian is rice, and to its cultivation he devotes a considerable portion of his time. To prepare the first type of field, a piece of forest land is chosen if possible, or lacking this, a plot covered with second growth is selected.
The building of a house, the planting, harvesting and care of the rice, the procedure at a birth, wedding, or funeral, in short, all the events of the social and economic life, are so governed by custom and religious beliefs, that it is safe to say that nearly every act in the life of the Tinguian is directed or affected by these forces.
It seems much more probable that, at the time of their entrance into the interior valleys, the Tinguian were already acquainted with terraced hillside fields, and that they developed them as needed. The soil is fairly fertile, the rainfall abundant during the growing season, and the climate warm enough to insure good crops.
As a case in point we find in the procedure at birth that the Tinguian are in accord with the Peninsular Malay in at least eight particulars, some of which, such as the burning of a fire beside the mother and newborn babe for a month or more, the frequent bathing of both in water containing leaves and herbs, the "fumigating" of the baby, the throwing of ashes to blind evil spirits, are sufficiently distinctive to indicate a common source, particularly when they still occur together in connection with one of the great events of life.
The Tinguian, however, know that the spirits, called Abat and Selday bring about this affliction, unless they are kept in good humor, and have something to occupy their time other than disturbing human beings; hence these houses are built for them, suitable offerings are placed inside, and finally a few banana suckers are planted close by, so that the spirits will be kept busy caring for them.
It would be interesting to know just how commonly this device is used in the singing of the Tinguian and also in the music of other tribes of these Islands. From it we might learn something of the contact of other tribes with the Igorot. Japanese Scales. For structure of these scales, see analysis of those songs using one or another of the Japanese "tunings" or approximations to them. Tonality.
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