Introduction 



29 



stories are well known to the Ilocano of the coast and the other Christian- 

 ized natives throughout the archipelago. Comparison with the folk-lore 

 from other regions shows that these stories are by no means confined to 

 the Philippines. The chief incidents in the narrative of the turtle and 

 the monkey have been recorded from the Kenyah of Borneo 1 and from 

 the northern peninsula of Celebes; 2 the race between the shell and the 

 carabao is told in British North Borneo 3 in regard to the plandok and 

 crab, while it is known to European children as the race between the 

 turtle and the hare. The threat of the mosquito in 84 is almost identical 

 with that recorded by Evans in Borneo; 4 while many incidents in the 

 fable of Dogidog 6 are found in the Iban story of Simpang Impang. 8 



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. Thus in the story of the magic poncho, 1 which is 

 evidently of Spanish introduction, the owner is identified as the banban- 

 tay — 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 pakdlon — a very necessary part 

 of the Tinguian marriage ceremony. 



The footnotes have called attention to the many incidents which have 

 their parallels in other districts. Reference to these shows that a large 

 percentage are found in the islands toward the south. While recognizing 

 that similarity of incidents does not necessarily mean identity of origin, 

 we must still give full credit to the effects of borrowing, even over great 

 distances. The easy communication along the coast during the past four 

 hundred years and the contact with Spanish and Christianized officials 

 and traders will readily explain the likeness of the tales in Division III 



1 Hose and McDougall, The Pagan Tribes of Borneo, Vol. II, p. 148, (London, 

 1912). 



2 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). 



* Evans, Folk Stories of British North Borneo. (Journal Royal Anthropological 

 Institute, Vol. XLIII, 1913, p. 475). 



* Folk Stories of British North Borneo (Journal Royal Anthropological Institute, 

 Vol. XLIII, p. 447, 1913). 



* Tale No. 89. 



* Hose and McDougall, The Pagan Tribes of Borneo, Vol. II, pp. 144-146. 



1 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). 



