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. [48]
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 6 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 is the fact that the terraced
fields and the rice culture accompanying them, which to-day occupy
a predominant place in the economic life of the people, are nowhere
mentioned. On the other hand, the langpadan, or mountain rice,
assumes a place of great importance. References to the cultivation