akes the form of a cat with fiery
eyes, a minute later appearing as a large dog. Then it will turn into
an enormous Negro smoking a large cigar, and finally disappear as a
ball of fire. It lives either in large trees or in abandoned houses
and ruined buildings.

Bungisngis is defined by the narrator as meaning "a large strong man
that is always laughing." The word is derived from the root ngisi,
"to show the teeth" (Tag.). This giant has been described to me as
being of herculean size and strength, sly, and possessing an upper
lip so large that when it is thrown back it completely covers the
demon's face. The Bungisngis can lift a huge animal as easily as if
it were a feather.

Obviously these two superhuman demons have to be overcome with
strategy, not muscle. The heroes, consequently, are beings endowed with
cleverness. After Suac has killed Pugut and has come into possession
of his victim's magic club, he easily slays a man-eating giant (see
F4 in notes to preceding tale). The tricks played on the Bungisngis
by the monkey ("ringing the bell" and the "king's belt") are found in
the Ilocano story "Kakarangkang" and in "The Monkey and the Turtle,"
but in the latter tale the monkey is the victim. It would thus seem
that a precedent for the mixture of two old formulas by the narrator
of "Kakarangkang" already existed among the Tagalogs (cf. the end of
the notes to No. 3).

We have not a large enough number of variants to enable us to determine
the original form of the separate incidents combined to form the cycles
represented by stories Nos. 3, 4, and 55; but the evidence we have
leads to the supposition that Carancal motifs ABCDF1 are very old in
the Islands, and that these taken together probably constituted the
prototype of the "Carancal" group. I cannot but believe that the
"interrupted-cooking" episode, as found in the Philippines, owes
nothing to European forms of "John the Bear;" for nowhere in the
Islands have I found it associated with the subsequent adventures
comprising the "John the Bear" norm,--the underground pursuit of the
demon, the rescue of the princesses by the hero, the treachery of the
companions, the miraculous escape of the hero from the underworld,
and the final triumph of justice and the punishment of the traitors
(see No. 17 and notes).

For a Borneo story of a "Deer, Pig, and Plandok (Mouse-Deer)," see
Roth, 1 : 346. In this tale, as well as in another from British
North Borneo (Evans, 471