those of
the dead. However, it is the intent and use rather than the form of
these stories which has caused them to be included in this division,
for they give the people authority for certain beliefs and conceptions
which they hold. Tale 56 gives us a glimpse of the prevalent idea
of the abode of the dead, where the spirits lead much the same sort
of life as they did while alive, but we secure quite a different
picture of this realm from the Baluga [66] tale, in which the home
of the deceased is said to be in the ground while the "life" of the
dead woman is kept in a bamboo cup. This last account was heard in
Manabo, a town near to the Igorot settlements of the Upit river,
and may be influenced by the beliefs held in that section. [67]

Certain individuals appear to have intimate dealings with the natural
spirits, in some instances even being joined to them in marriage. The
afterbirth child, Sayen, is believed to have lived "not very long
ago", yet we find his life and actions quite similar to those of
the heroes in "the first times", while his foster mother--the _alan_
[68]--takes the same part as did the _alan_ of old.

Relations 63 to 74 appear as pure explanatory tales, accounting
for the existence and appearance of celestial bodies and animals in
their present state; they also account for the possession of fire and
of many prized objects, such as jars and agate beads. Incidentally
many essential traits and old customs come out, such, for instance,
as those of war and mourning, which appear in connection with the
origin of the _kalau_ [69].

With few exceptions the myths of this division correspond to present
beliefs; the spirits are those known to-day; the towns mentioned are
now existing or their former locations are well known. They have thus
the appearance of being of more recent origin than those of the first
division, yet it is worthy of note that there is little in them which
seems foreign to or out of keeping with the older tales.

Fables

The last division may be said to be made up of fables, for the story
tellers without hesitation label them as fictions. 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. Whether or no this