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Updated: June 4, 2025
The second has narrow runners, which are hewn with considerable care, while sides of flattened bamboo convert the sled into an open box. Wheeled vehicles are not employed in any part of the Tinguian belt, although their use is now fairly common among the Ilocano.
The results seemed to indicate that the tales reflect a time before the Tinguian possessed terraced rice-fields, when domestic work animals were still unknown, and the horse had not yet been introduced into the land. But it was also noted that we are not justified in considering these as recent events.
As we pass from the Valley to the Mountain Tinguian, and from them to the Apayao, we find the average stature almost constant, but the head becomes longer; there is a greater tendency for the cheekbones to protrude and the face to be angular, and there is a more frequent development of the supra-orbital ridges.
The second division of the tales now assumes a position of importance to us, for in it we find present day ideas and beliefs of the people strongly brought out, and are thus in a position to contrast them with the tenets of the people in "the first times". The influence of custom is exceedingly strong among the Tinguian of to-day.
The last of these appears to be only a worked over incident of myth 56, in which the big bird Banog carries the hero to its nest, from which he escapes by holding to the wings of the young birds. It is possible that more of these fables are likewise incidents in tales prevalent among the Tinguian, but not heard by the writer.
"Well done," said I to him, "you are becoming curious too; you will be rewarded, believe me, for we shall see fine sights." And I continued my under-ground research. After proceeding six or seven yards I reached the opening I had remarked from above, and stopped. I placed my light before me, and espied a corner, where sat the dried black corpse of a Tinguian in the same state as a mummy.
So far as I am aware, this is not practiced by the present Tinguian, but may point back to a time when the industry was known in this region, or when trade relations with the south were much freer than in recent years.
Then, as the infant still remains alive, she proceeds to give it its name. A Tinguian child is nearly always named after a dead ancestor; often it receives two names one for a relative in the father's family, and one in the mother's. A third name commemorating the day or some event, or perhaps the name of a spirit, is frequently added.
There is nothing in Tinguian life or tradition to indicate that they have ever had a clan system or a matriarchal form of government. The few references to the procedure immediately after a death indicate that, in part, the people of to-day follow the old custom; but here again an important departure occurs.
The writer does not believe that any people of the Philippines indulges in cannibalism, if that term is used to signify the eating of human flesh as food. Several, like the Tinguian, have or still do eat a portion of the brain, the heart or liver of brave warriors, but always, it appears, with the idea of gaining the valor, or other desirable qualities of the victims.
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