ole where all streams go. In this place lives the
old woman Alokotan, who is related to the people of Kadalayapan and
Kaodanan. Her duty it is to watch for dead relatives, to secure them,
and make them alive again (p. 132). She is the owner of a magic pool,
the waters of which revive the dead and renew youth.

_Comparison of the Reconstructed Culture with Present Day
Conditions_.--Before passing to a consideration of the tales in the
last two divisions of our material, it may be well to compare the life
and beliefs of these "people of the first times" with those of the
living Tinguian. Kadalayapan and Kaodanan appear, in a vague way,
to have been located in Abra, for we learn that the Ilocano, Don
Carlos, went up the river from Baygan (Vigan) [43] to Kadalayapan;
that the _alzados_ [44] lived near by; while the tattooed Igorot
occupied the land to the south (pp. 77, 155). The villages were
surrounded by defensive walls such as were to be found about all
Tinguian villages until recent times, and which are still to be seen
about Abang and other settlements. Within the walls were many houses,
the descriptions of most of which would fit the dwellings of to
day. The one thing which seems foreign to present conditions is the
so-called "ninth room" which receives rather frequent mention. There
is nothing in the tales referring to buildings or house construction
which lends support to the contention of those who seek to class the
Tinguian as a modified sub-group of Igorot. [45] The Bontoc type of
dwelling with its ground floor sleeping box and its elevated one room
kitchen and storage room is nowhere mentioned, neither is there any
indication that in past or present times the Tinguian had separate
sleeping houses for the unmarried men and boys, and for the girls,
as do their neighbors to the south.

The other structures, such as the spirit houses, rice drying
frames, and granaries were similar to those seen to-day in all the
villages. Likewise the house furnishings, the musical instruments,
and even the games of the children were such as are to be found at
present, while our picture of the village life given on page 9 still
fits nearly any Tinguian settlement in Abra. The animals mentioned
are all familiar to the present people, but it is worthy of note
that in the first twenty-six tales, which make up the cycle proper,
the horse is not mentioned, nor does the carabao appear to be used
as a work animal. Still more important i