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Title: Traditions of the Tinguian: A Study in Philippine Folk-Lore

Author: Fay-Cooper Cole

Release Date: June 7, 2004 [EBook #12545]

Language: English

Character set encoding: ISO-8859-1

*** START OF THIS PROJECT GUTENBERG EBOOK TRADITIONS OF THE TINGUIAN ***









Traditions of the Tinguian
A Study in Philippine Folk-Lore



By
Fay-Cooper Cole
Assistant Curator of Malayan Ethnology



1915





Contents



Preface 3
Introduction 5
Tales of the Mythical Period 33
Ritualistic and Explanatory Tales 171
Fables 195
Abstracts 202




Preface

The following myths were collected by the writer in 1907-8 during a
stay of sixteen months with the Tinguian, a pagan tribe of northwestern
Luzon in the Philippines. The material, for the most part gathered
in texts, was partially translated in the Islands, while the balance
was worked over during a brief visit to America in 1909. In this task
I was assisted by Dumagat, a full blood Tinguian, who accompanied me.

While not, in all cases, giving a literal rendering, I have endeavored
to follow closely the language of the story-tellers rather than to
offer a polished translation. In some cases, where it was impossible
to record the tales when heard, only the substance was noted, a fact
which will account for the meagerness of detail evident in a few of
the stories.

The Tinguian tribe numbers about twenty thousand individuals,
most of whom are found in the sub-province of Abra, and in the
mountains of Ilocos Sur and Norte. Their material culture, beliefs,
and ceremonials are quite uniform and exceedingly complex. It is my
intention to publish a study of this people in the near future, but
realizing that it will be quite impossible for readers unacquainted
with Tinguian life to understand many references in the tales, I
have added such foot notes as will enable them to grasp the meaning
of certain obscure passages.

In the introduction, an attempt has been made to bring together the
culture of the people as it appears in the myths, and to contrast it
with present day conditions and beliefs. In this way we may hope to
gain a clearer insight into their mental life, and to secure a better
idea of the values they attach to certain of their activities than
is afforded us by actual observation or by direct inquiry. It is also
possible that the tales may give us a glimpse of the early conditions
under which this people developed, of their life and culture before
the advent of the European.

It should be noted at the outset that no attempt is here made to
reconstruct an actual historical period. As will appear later, a
part of the material is evidently very old; later introductions--to
which approximate dates may be assigned--have assumed places of great
importance; while the stories doubtless owe much to the creative
imaginations of successive story-tellers.

A comparison of these tales with the folk-lore of neighboring tribes
would be of greatest value, but unfortunately very little material
for such a study is available. Under the circumstances it has seemed
best to defer the attempt and to call attention in the footnotes to
striking similarities with other fields.

In the main these tales are so closely associated with the religious
beliefs of the present day that it is unlikely they will be found,
in anything approaching their present form, outside the districts
dominated by this tribe. Nevertheless, isolated incidents corresponding
to those of neighboring peoples or even of distant lands occur
several times.

Observation has led me to the belief that the religious organization
and ceremonies of the Tinguian have reached a higher development
than is found among the neighboring tribes, and that this complexity
decreases as we penetrate toward the interior or to the south. If
this be true, it seems evident that the tales based on or associated
with them must likewise grow weaker as we go from Abra.

I wish here to acknowledge my indebtedness to Dr. Franz Boas and
Dr. Berthold Laufer, whose interest and suggestions have been of
greatest value in the preparation of the material for publication;
also to express my gratitude to the late Robert F. Cummings, under
whose liberal endowment the field work was carried on. His constant
interest made possible the gathering of the extensive Philippine
collections now in the Museum, and it is a matter of deep regret
that he did not live to see all the results of his generosity made
available to the reading public.


Fay-Cooper Cole,

Assistant Curator of Malayan Ethnology.

Chicago, January, 1915.




Traditions of the Tinguian: A Study in Philippine Folk-Lore


Introduction

For the purposes of our study, the tales have been roughly divided
into three parts. The first, which deals with the mythical period,
contains thirty-one tales of similar type in which the characters
are for the most part the same, although the last five tales do not
properly fit into the cycle, and the concluding story of Indayo is
evidently a recent account told in the form of the older relations.

In the second division are the ritualistic and explanatory myths,
the object of which seems to be to account for the origin of or way
of conducting various ceremonies; for the belief in certain spirits
and sacred objects; for the existence of the sun, moon, and other
natural phenomena; for the attainment of fire, food plants, birds
and domestic animals, as well as of magical jars and beads. Here it
should be noted that some of the most common and important beliefs
and ceremonies are, so far as is known, unaccompanied by any tales,
yet are known to all the population, and are preserved almost without
change from generation to generation.

Division three contains the ordinary stories with which parents amuse
their children or with which men and women while away the midday
hours as they lounge in the field houses, or when they stop on the
trail to rest and smoke.

None of the folk-tales are considered as the property of the tellers,
but only those of the third division are well known to the people in
general. Those of the first section are seldom heard except during the
dry season when the people gather around bonfires in various parts of
the village. To these go the men and women, the latter to spin cotton,
the former to make fish nets or to repair their tools and weapons. In
such a gathering there are generally one or more persons who entertain
their fellows with these tales. Such a person is not paid for his
services, but the fact that he knows "the stories of the first times"
makes him a welcome addition to the company and gives him an enviable
position in the estimation of his fellows.

The purely ritualistic tales, called _diams_, are learned word
by word by the mediums, [1] as a part of their training for their
positions, and are only recited while an animal is being stroked with
oil preparatory to its being sacrificed, or when some other gift is
about to be presented to the superior beings. The writer has recorded
these _diams_ from various mediums in widely separated towns and has
found them quite uniform in text and content. The explanatory tales
were likewise secured from the mediums, or from old men and women who
"know the customs." The stories of the last division are the most
frequently heard and, as already indicated, are told by all. It is
evident even to the casual reader that these show much more evidence
of outside influence than do the others; some, indeed, appear to have
been recently borrowed from the neighboring christianized Ilocano. [2]


Tales of the Mythical Period

_Reconstruction of the Culture_.--In the first division certain
actors occur with great frequency, while others always take the
leading parts. These latter appear under a variety of names, two or
more titles often being used for the same individual in a single
tale. To avoid confusion a list of the fourteen principal actors
and their relationships are given in the accompanying table. It will
appear that there are some conflicts in the use of names, but when it
is realized that the first twenty-six myths which make up the cycle
proper were secured from six story tellers coming from four different
towns, the agreement rather than the disagreement is surprising. As a
matter of fact there is quite as much variation between the accounts
of the same narrator as between those gathered from different towns.

_Table of Leading Characters_ [3]

I. Aponitolau. Son of Pagatipánan [male] [4] and Langa-an [female]
of Kadalayapan; is the husband of Aponibolinayen. Appears under the
following names: (a) Ligi, (b) Albaga of Dalaga, (c) Dagdagalisit, (d)
Ingiwan or Kagkagákag, (e) Ini-init, (f) Ling-giwan, (g) Kadayadawan,
(h) Wadagan, (i) Awig (?)

II. Aponigawani. Sister of Aponitolau and wife of Aponibalagen.

III. Aponibolinayen. Daughter of Pagbokásan [5] [male] and Ebang
[female] of Kaodanan. Wife of Aponitolau.

Appears as (a) Ayo, (b) Dolimáman(?).

IV. Aponibalagen. Brother of Aponibolinayen, and husband of
Aponigawani; also appears as Awig.

V. Kanag. Son of Aponitolau and Aponibolinayen. Appears as (a)
Kanag kabagbagowan, (b) Balokanag, (c) Dumanau, (d) Ilwisan, (e)
also at times is identified with Dumalawi, his brother.

VI. Dapilísan, wife of Kanag.

VII. Dagoláyan. Son of Aponibalagen and Aponigawani. Also appears as
Dondonyán of Bagonan--the blood clot child.

VIII. Alokotán. An old woman who acts as a medium. Her home is at
Nagbotobotán, where the rivers empty their waters into the hole at
the edge of the world.

IX. Gawigawen [male]. A giant who owns the orange trees of Adasin.

X. Giambolan [male]. A ten-headed giant.

XI. Gaygayóma. A star maiden who marries Aponitolau. The daughter of
Bagbagak [male], a big star,--and Sinag [female], the moon--.

XII. Tabyayen. Son of Aponitolau and Gaygayóma. Half brother of Kanag.

XIII. Kabkabaga-an. A powerful female spirit who falls in love with
Aponitolau.

XIV. Asibowan. The maiden of Gegenáwan, who is related to the spirit
Kaboniyan. The mistress of Aponitolau.

In consequence of modern rationalism there is a tendency on the
part of a considerable number of the Tinguian to consider these
tales purely as stories and the characters as fictitious, but the
mass of the people hold them to be true and speak of the actors as
"the people who lived in the first times." For the present we shall
take their point of view and shall try to reconstruct the life in
"the first times" as it appears in the tales.

The principal actors live in Kadalayapan and Kaodanan, [6] towns
which our chief story teller--when trying to explain the desire of
Kanag to go down and get fruit--assures us were somewhere in the air,
above the earth (p. 141). [7] At other times these places are referred
to as Sudipan--the term by which spirits are supposed to call the
present earth--while the actors are referred to as Ipogau--the spirit
name for Tinguian. Whatever its location it was a place much like the
present home of this people. The sky, the chief abode of spirits and
celestial bodies, was above the land, and the heroes of the tales
are pictured as ascending to visit the upper realms. The trees,
plants, and animals were for the most part those known to-day. The
ocean appears to have been well known, while mention is made of some
places in Luzon, such as Dagopan and San Fernando in Pangasinan with
which the people of to-day are not at all familiar (p. 89, 168).

We learn that each village is situated near to a river or waterway
by the banks of which shallow wells are dug, and there we find the
women gathering under the shade of the trees, dipping up water to be
carried to their homes, washing and combing their hair, and taking
their baths (p. 48). They seldom go singly, for enemies are apt to
be near, and unless several are in the company it will be impossible
to spread the alarm and secure help in case of attack (p. 43).

Leading up from the spring to the village are bamboo poles on which
the heads of enemies are displayed (p. 43). In cases where the
warriors have been especially successful these trophies may surround
the whole settlement (p. 76). About the town is a defensive wall,
generally of bamboo, but in some cases made up entirely of gigantic
snakes (p. 43). Within this inclosure are many houses. The bamboo
floors are raised high above the ground, while the thatching is of
grass. Ladders lead up to little porches, from which doors open into
the dwellings. At least part of the houses have a cooking room in
addition to that used by the family, while structures containing a
ninth room are several times mentioned (pp. 43, 52, 85).

In one corner of the living room is a box containing blankets, above
which are pillows and mats used by members of the household and guests;
an iron caldron lies on the floor, while numerous Chinese jars stand
about. A hearth, made up of a bed of ashes in which stones are sunk,
is used for cooking. Above it is a bamboo food hanger, while near by
stand jars of water and various cooking pots. Food baskets, coconut
shell cups, and dishes, and a quantity of Chinese plates appear when
the meal is served, while the use of glass is not unknown. Cups of
gold, wonderful jars, and plates appear at times, but seem to be so
rare as to excite comment (pp. 33, 98, 102, 105).

Scattered through the village are numerous small buildings known
as _balaua_ (p. 43), which are erected for the spirits during the
greatest of the ceremonies, and still inside the enclosure are the
rice drying plots and granaries, the latter raised high above the
ground so as to protect their contents from moisture (p. 150).

About the town pigs and chickens roam at will, while half-starved
hunting dogs prowl about below the kitchens and fight for morsels
which drop from above (p. 99). Carabao are kept and used as food
(p. 101), but in the cycle proper no mention is made of using them as
work animals. [8] Game, especially deer and wild chickens, and fish
are added to the domestic supply of food (p. 80), but the staple
appears to be mountain rice. Beans, coconuts, oranges, sugar cane,
betel-nuts, and tobacco are also cultivated (pp. 33, 107, 121, 138).

Clothing is scanty but nevertheless receives much attention. The
poorest of the men wear clouts of banana leaf, and the women, when in
danger of capture, don skirts of bark; but on most occasions we find
the man wearing a colored cotton clout, above which is a bright belt
of the same material, while for ceremonies he may add a short coat or
jacket. A headband, sometimes of gold, keeps his long hair in place,
and for very special events he may adorn each hair with a golden bead
(pp. 74, 76, 81).

The cotton skirts of the women reach from the waist to the knees;
the arms are covered with strands above strands of beads, while
strings of agate beads surround the neck or help to hold the hair in
place. To the real hair is often added a switch which appears to be
valued highly (p. 89). Ornaments of gold adorn the ears, and finger
rings of the same metal are several times mentioned (pp. 39, 43, 124).

The tales afford us a glimpse of the daily life. In the early
morning the chilly mountain air drives the people from their mats to
the yard, where they squat about the fires (p. 132). As it becomes
light, part of the women begin pounding out the rice from its straw
and husks (p. 144), while others depart for the springs to secure
water (p. 101). In planting time husband and wife trudge together
to the fields, where the man plants the seeds or cuttings, and his
wife assists by pouring on water (p. 107). In midday, unless it is
the busy season, the village activities are practically suspended,
and we see the _balaua_ filled with men, asleep or lounging, while
children may be playing about with tops or disk-like _lipi_ seeds
(p. 139). As it becomes cooler, the town again takes on life; in the
houses the women weave blankets or prepare food, the older women feed
the chickens and pigs (p. 93), while the workers from the fields,
or hunters with their dogs and game, add to the general din and
excitement (p. 80). When night comes on, if it be in the dry season,
bonfires spring up in different parts of the village, and about them
the girls and women gather to spin. Here also come the men and boys,
to lounge and talk (p. 117). A considerable portion of the man's time
is taken up in preparation for or actual participation in warfare
(p. 74). We have already seen that the constant danger of enemies
makes it advisable for the women to go in parties, even to the village
spring. One tale informs us of a girl who is left alone to guard the
rice field and is promptly killed by the _alzado;_ [9] another states
that "all the tattooed Igorot are enemies" (pp. 43, 155, 161).

Revenge for the loss of relations or townspeople is a potent cause
of hostile raids; old feuds may be revived by taunts; but the chief
incentive appears to be the desire for renown, to be known as "a man
who goes to fight in the enemies' towns" (pp. 90, 59).

Warriors sometimes go in parties, sometimes alone, but generally in
couples (p. 67). At times they lie in ambush and kill young girls
who go for water, or old men and women who pass their hiding place
(p. 97). Again they go out boldly, armed with shield, spear, and
headaxe; they strike their shields as they go and announce their
presence to the enemy (p. 103). In five of the tales the heroes
challenge their opponents and then refuse to be the first to use their
weapons. It is only when their foes have tried in vain to injure them
that they enter the conflict. In such cases whole towns are wiped out
of existence and a great number of heads and a quantity of jars and
other booty is sent back to the towns of the victors (p. 104). Peace
is restored in one instance by the payment of a number of valuable jars
(p. 91).

Upon the return of a successful war party, the relatives meet them
at the gate of the town and compel them to climb the _sangap;_
[10] then invitations are sent out to friends and relatives in
neighboring towns to come and aid in the celebration of the victory
(p. 140). When they arrive at the entrance of the village they are
met by the townspeople, who offer them liquor and then conduct them
to the houses where they feast and dance to the music of _gansas_
(p. 126). [11] Finally the captured heads are stuck on the _sagang_
[12] and are placed by the gate, the spring, and, if sufficient in
number, surround the town (p. 140). Taking the heads of one's neighbors
does not appear to be common, yet cases are mentioned where visitors
are treacherously killed at a dance (pp. 78, 83).

The use of poison [13] is twice mentioned. In one case the victims
are killed by drinking liquor furnished by the father of the girl
about whose head they are dancing (pp. 148, 156).

Bamboo spears appear to be used, but we are explicitly told that
they fought with steel weapons, and there are frequent references to
headaxes, spears, and knives (pp. 65, 76, 120).

Marriage appears generally to be negotiated by the mother of the youth
at his suggestion (p. 128). At times both his parents go to the girl's
home, and after many preliminaries broach the subject of their mission
(p. 128). The girl's people discuss the proposition, and if they are
favorable they set a day for the _pakálon_--a celebration at which the
price to be paid for the bride is decided upon (p. 49). The parents
of the groom then return home after having left some small present,
such as a jar or an agate bead, as a sign of engagement (p. 128)
[14]. The _pakálon_ is held a few days later at the girl's home,
and for this event her people prepare a quantity of food (p. 72). On
the agreed day the close friends and relatives of both families will
assemble. Those who accompany the groom carry jars and pigs, either
in part payment for the bride, or to serve as food for the company
(pp. 72, 128). The first hours are spent in bargaining over the price
the girl should bring, but when this is settled a feast is prepared,
and then all indulge in dancing the _tadek_ (p. 59) [15]. When the
payment is made a portion is distributed among the girl's relatives
(pp. 72, 74), but her parents retain the greater part for themselves
[16]. The groom cannot yet claim his bride, although in one case he
is allowed to take her immediately after the _pakálon_ by making a
special payment for the privilege (p. 74). A few nights later the
groom goes to the girl's home carrying with him an empty jar with
which he makes the final payment (p. 73). The customary rice ceremony
[17] follows and he is then entitled to his bride (p. 73). Should the
house or anything in it break at this time, it foretells misfortune
for the couple, hence precautions are taken lest such a sign should,
by accident, be given (p. 60).

In all but two cases mentioned the girl and her husband go to live
with his people. In the first instance their failure to do so raises a
protest; in the second, the girl's parents are of much more importance
than those of the groom, and this may explain their ability to retain
their daughter (pp. 138, 159).

When the bride reaches her future home, she sits on the bamboo floor
with her legs stretched out in front of her. The slats which she
covers are counted and a string of agate beads, equal in length to
the combined width of the slats, is given to her. She now becomes
a full member of the family and seems to be under the orders of her
mother-in-law (p. 60).

The tales give constant sanction for the marriage of near
relatives. Dumanau, we are told, marries his cousin [18], while we
frequently meet with such statements as, "We are relatives and it is
good for us to be married", or "They saw that they were related and
that both possessed magical power, so they were married (p. 35)". It
appears that a man may live with his sweetheart and have children
by her, yet leave her, and, without reproach, marry another better
fitted to be his wife (p. 54). He may also accept payment for a wife
who has deserted him, apparently without loss of prestige (p. 64). No
objection seems to be raised to a man having two wives so long as
one of these is an inhabitant of the upper world (p. 111), but we
find Kanag telling his former sweetheart that he cannot marry her
since he is now married to another (p. 138). Again, when two women
lay claim to Aponitolau, as their husband, they undergo a test and
the loser returns to her former home (p. 94). However, this rule does
not prevent a man from having several concubines (p. 120). Gawigawen,
we are told, is accompanied to a _pakálon_ by eighteen young girls
who are his concubines (p. 59).

Divorce is twice mentioned, but it seems to call out protest only
from the cast off wife (pp. 63, 149).

Closely associated with the celebration of a marriage seems to be a
ceremony known as _Sayang_, during the progress of which a number of
small structures--the largest known as _balaua_--are built. Judging
by their names and descriptions, we are justified in considering them
"spirit houses" as they are to-day.

The details of the extended _Sayang_ ceremony are nowhere given,
but so much is made plain:--At its beginning many people pound rice,
for use in the offerings and for food, and _da-eng_ [19] is danced
(p. 40). After the _Libon_ [20] invitations are sent out, by means of
betel-nuts covered with gold, to those whose presence is especially
desired (p. 62). When the guests arrive at the village spring or
gate they are offered food or drink, and then while they dance they
are sprinkled with water or rice, after which all go up to the town
(p. 41 note 2). A medium who knows the customs and desires of the
spirits constructs a bamboo mat, which is known as _talapitap_, and
on it offers food. To call their attention she frequently strikes
the ground with the _dakidak_--split sticks of bamboo and _lono_
[21] (p. 40). The guests are not neglected, so far as regards food,
for feasting and dancing occupy a considerable portion of their
time. The ceremonial dance _da-eng_ is mentioned, but the _tadek_
[22] seems to be the one in special favor (pp. 41, 59).

One tale tells us that the _Sayang_ was held immediately following
a head hunt; and another, that Aponitolau went out to get the head
of an old man before he started this ceremony (pp. 69, 76); however,
the evidence is by no means conclusive that it is related to warfare.

On page 105 we are told that Kanag's half sister is a medium, and
the description of her method of summoning the spirits tallies with
that of to-day. At the _Sayang_ ceremony she is called to perform
the _Dawak_ [23], with the assistance of the old woman Alokotán
(p. 106). The _Dawak_ is also held in order to stop the flow of blood
from Aponitolau's finger (p. 113). The only other ceremony mentioned
is that made in order to find a lost switch (p. 91).

Certain well-known customs are strongly brought out in our
material. The first, and apparently most important, is the necessity
of offering liquor and food, both to strangers and to guests
(p. 58). Refusal is so keenly resented that in one instance a couple
decline to allow their daughter to marry a man whose emissaries reject
this gift (p. 73). Old quarrels are closed by the tender of food or
drink, and friendships are cemented by the drinking of _basi_ [24]
(p. 134). People meeting for the first time, and even friends who
have been separated for a while, chew betel-nut together and tell
their names and places of residence. We are repeatedly told that
it is necessary to chew the nut and make known their names, for
"we cannot tell our names unless we chew," and "it is bad for us if
we do not know each other's names when we talk." A certain etiquette
is followed at this time: old men precede the younger; people of the
home town, the visitors; and men always are before the women (pp. 45,
133). The conduct of Awig when he serves liquor to the _alzados_
[25] is that of to-day, i.e., the person who serves always drinks
before passing it to others (p. 156).

Certain other rules of etiquette or restrictions on conduct come out
in the tales. We learn that it is not considered proper for a man
to eat with the wife of another during his absence, nor should they
start the meal before he comes in (p. 52). The master of a dance is
deeply chagrined and chides his wife severely, because she insists
on dancing before he has invited all the others to take their turns
(p. 70). Greediness is reproved in children and Aponitolau causes the
death of his concubines whose false tales had led him to maltreat his
wife (p. 116). Unfaithfulness seems to be sufficient justification
for a man to abandon his wife and kill her admirer (p. 78); but Kanag
appears as a hero when he refuses to attack his father who has sought
his life (p. 121).

Of the ceremonies connected with death we learn very little except that
the women discard their arm beads, the mourners don old clothing, and
all wail for the dead (pp. 44, 90). Three times we are told that the
deceased is placed on a _tabalang_, or raft, on which a live rooster is
fastened before it is set adrift on the river. In the tales the raft
and fowl are of gold, but this is surprising even to the old woman
Alokotán, past whose home in Nagbotobotán all these rafts must go
(p. 131).

Up to this time in our reconstruction of the life of "the first
times" we have mentioned nothing impossible or improbable to the
present day Tinguian, although, as we shall see later, there are some
striking differences in customs and ideas. We have purposely left the
description of the people and their practice of magic to the last,
although their magical practices invade every activity of their lives,
for it is here that the greatest variations from present conditions
apparently occur.

These people had intimate relations with some of the lesser spirits,
especially with the _liblibayan_ [26], who appear to be little more
than their servants, with the evil spirits known as _banbanáyo_,
and with the _alan_ (p. 123). The _alan_, just mentioned, are to-day
considered as deformed spirits who live in the forests: "They are
as large as people but have wings and can fly; their toes are at
the back of their feet and their fingers point backwards from their
wrists." The several references to them in the tales such as "you
_alan_ girls whose toes on your feet turn out" indicate they were so
considered in the first times (p. 161). Some of them are addressed as
"you _alan_ of the springs," and in one instance a man dives down
into the water where the _alan_ live (p. 148), but in general their
homes seem to be similar to but much finer than those of the people
of Kadalayapan and Kaodanan. These spirits appear time after time as
the foster mothers of the leading characters: Generally they secure
a drop of menstrual blood, a miscarriage, or the afterbirth, and all
unknown to the real parents, change them into children and raise them
(p. 83). These foster children are pictured as living in houses of
gold situated near springs, the pebbles of which are of gold or beads;
[27] the places where the women set the pots while dipping water are
big plates or dishes, while similar dishes form the stepping stones
leading up to the house. Articles of gold are found in the dwellings
and valuable jars are numerous. When the true relationships of these
children are established they always go to their blood parents,
carrying with them these riches, which are a source of wonder and
comment (pp. 43, 64).

The people of Kadalayapan and Kaodanan have many dealings with
the celestial bodies. The big star Bagbagak appears as the husband
of Sinag--the moon--and father of the star maiden Gaygayóma, who,
Aponitolau assures his wife, is a spirit. When this girl comes down
to steal sugar-cane she takes off her star dress and appears as a
beautiful maiden; [28] she becomes enamored with Aponitolau and takes
him to the sky, where he lives with her. They have a child, who later
marries in Kadalayapan and thereafter stays below. Upon the occasion
when Aponitolau visits his first wife and fails to return to the sky
at the appointed time, a great company of stars are sent to fetch him,
with orders to devour him if he refuses to obey (p. 109, ff.).

In the first tale Aponitolau himself appears as "the sun," "the
man who makes the sun," as "a round stone which rolls," but when
it is established that he is the son of a couple in Kadalayapan he
apparently relinquishes his duties in the sky and goes to live in
the village of his people. With him goes his wife Aponibolinayen, who
had been carried above by a vine. While at his post in the heavens,
Aponitolau is closely associated with the big star, whose duty it is
to follow him in the sky. Again we are told that Aponitolau is taken
up by the spirit Kabkabaga-an, whom he marries and by whom he has a son
(p. 114). In some instances this hero and his son Kanag converse with
thunder and lightning, which appear at times not unlike human beings
(p. 100); but in the eighth relation the two kinds of lightning are
pictured as dogs who guard the town of Dona.

These people enjoy unusual relations with inanimate things, and we find
them conversing with spears and with jars. [29] In one case the latter
appear to be pastured like animals, and surround Aponitolau when he
goes to feed them with _lawed_ [30] leaves and salt (p. 51). Weapons
weep blood and oil when taken down for the purpose of injuring certain
persons (p. 43). A nose flute, when played by a youth, tells him of
his mother's plight (p. 152), while a bamboo Jew's harp summons the
brothers of its owner (p. 162). Animals and birds are frequently in
communication with them: The hawk flies away and spreads the news of
the fight at Adasin [31] (p. 90); at the bidding of Dalonágan a spider
spins a web about the town (p. 124); and Aponitolau is enabled to
fulfill the labors assigned him by the ten-headed giant only through
the aid of spiders, ants, and flies (p. 101). [32] During certain
dances the water from the river flows over the town and fish come
up and bite the feet of the dancers (p. 59). Crocodiles are left to
guard the sister of Aponibalagen, and when they fail to explain their
negligence they are whipped and sent away by their master (p. 87). A
great bird is pleased with Aponitolau and carries him away [33] to its
home, where it forces him to marry a woman it had previously captured
(p. 92). In one instance an animal gives birth to a human child; a frog
laps up the spittle of Aponitolau, and as a result becomes pregnant
[34] and gives birth to a maiden who is taken away by the spirits
(p. 105). Another account states that the three sons of Aponitolau
and Aponibolinayen are born as pigs, but later assume human form
(p. 116). Kanag becomes a snake when he tries to secure the perfume
of Baliwán, but is restored to human form when he bathes in a magic
well (p. 137). These and other mysterious happenings, many of which
are not explained as being due to their own volition, befall them;
thus Ingiwan, while walking, is confronted by an impassable hill and
is compelled to cross the ocean, where he finds his future wife, but
upon his return the hill has vanished (p. 86). In other instances the
finger rings of people meeting for the first time exchange themselves
(p. 92). The headband of Ligi flies away without his knowledge and
alights on the skirt of a girl who is bathing in the river. As a
result she becomes pregnant, and when the facts become known Ligi is
recognized as the child's father (p. 144). It seems probable that
the superior powers are responsible for these occurrences, for in
at least one instance the great spirit Kaboniyan steals a maiden and
turns her into a flock of birds, who talk with and assist the owner
of a rice field (p. 151).

While they thus appear to be to a certain extent under the control
of the spirits and to be surrounded by animals and inanimate things
with human intelligence and speech, the people of these "first times"
possess great power over nature: Time and space are annihilated, for
at their will daylight comes at once (p. 150), or they are transported
to a place in an instant (p. 92). At their command people appear:
Kanag creates betel-nut trees, then cuts the fruit into bits, which he
sows on the ground. From these come many people who are his neighbors,
and one of whom he marries (p. 121). The course of nature is changed:
A field is planted in an instant; the crops mature in a few days, and
the grain and fruits take themselves to the store-house (p. 150). A
strike-a-light turns into a hill which impedes pursuers [35] (p. 75),
while a belt or headaxe serves as a ferry across a body of water
(p. 84). A storm is called upon to carry a person or a building to
a distance (p. 121), and a spring is created by killing an old man
(p. 60). [36] Prepared food appears at a word; a stick when cooked
becomes a fish, and though it is repeatedly broken and served it
always appears ready for service at meal time (p. 33); a small jar
containing a single grain of rice supplies an abundance of food;
another jar no larger than a fist furnishes drink for a company and
still remains a third full; while a single earring fills a pot with
gold [37] (pp. 47, 119, 123).

Quite as easy as the creation of beings is the causing of sleep or
death. All the people of a village are put to sleep at the will of a
single person (p. 145) and Albaga--while still at a distance--causes
the death of Aponibolinayen (p. 44). At a word of command the
spears and headaxes of the people of Kadalayapan and Kaodanan go out
and kill great numbers of the enemy, and the heads and booty take
themselves in orderly fashion to towns of their new owners (pp. 66,
75). Many methods of restoring the dead to life are employed; spittle
is applied to the wounds, or the victim is placed in a magic well,
but the common method is for the hero "to whip his perfume," [38]
whereupon the dead follow his commands (pp. 152, 157).

The birth of a child, to a woman of these times, is generally preceded
by an intense itching between the third and last fingers, and when this
spot is pricked the child pops out "like popped rice." [39] Its growth
is always magical, for at each bath its stature increases by a span
(p. 102). Within a few days the baby is a large child and then begins
deeds of valor worthy of the most renowned warriors (pp. 95, 96).

The power of assuming animal forms appears to be a common possession,
and we find the different characters changing themselves into
fire-flies, ants, centipedes, omen birds, and in one case into oil [40]
(pp. 85, 99).

One of the most peculiar yet constantly used powers of these people
is their ability to send betel-nuts on various missions. Whenever
an invitation to a ceremony or celebration is to be extended, nuts
covered with gold are oiled and sent out. They go to the intended
guest, state their errand, and, if refused, forthwith proceed to grow
on his knee, forehead, or pet pig, until pain or pity compels him to
accept (p. 146). In some cases it appears that the nuts themselves
possess the magic properties, for we find Aponitolau demanding that
his conquered foes give him their betel-nuts with magic power (p. 91).

Relationships can be readily ascertained by the chewing of these nuts,
for when the quids are laid down they are transformed into agate and
golden beads and lie in such a manner that the associations are fully
established (pp. 35, 36, 41).

Enough has been mentioned to show how important a part magic and
magical practices play in the life of this people, but one further
reference should be made, since it is found in nearly every tale. When
the marriage price is settled upon, the mother of the groom exercises
her power and at once fills the spirit house with valuable jars and the
like; this is repeated until enough are gathered to meet the demands
of the girl's people (p. 133). Even when the agreed sum has been
delivered we often find the girl's mother herself practicing magic,
to secure additional payment, and by raising her elbows or eyebrows
causing a part of the jars to vanish (pp. 133, 143).

Despite their great gifts we find that these people are not
all-powerful and that they deem it wise to consult the omens before
starting on a task or a journey. The gall sack and liver of a pig are
eagerly examined, [41] while the calls of birds, actions of animals,
or signs received from the thunder and lightning regulate their
conduct. In cases where these warnings are disregarded misfortune or
death always overtakes the individual (pp. 48, 49, 100 ff).

Death comes to them, but apparently is only a temporary state. The
deceased are often revived by some magical process (p. 152), but if
not the corpse is placed on a raft and is set adrift on the river. [42]
The streams and rivers, we are told, all flow past Nagbotobotán before
they empty into the hole where all streams go. In this place lives the
old woman Alokotán, 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 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 _langpádan_, or mountain rice,
assumes a place of great importance. References to the cultivation
of the land all seem to indicate that the "hoe culture," which is
still practiced to a limited extent, took the place of agriculture.

The clothing, hair dressing, and ornaments, worn by these people,
agree closely with those of to-day. Beads seems to have been of
prime importance, but could scarcely have been more prized or more
used than at present. Unless she be in mourning, the hair and neck
of each woman are now ornamented with strings of beads, many of them
of evident antiquity, while strands above strands cover the arms from
the wrist to the elbow or even reach to the shoulder. [46]

The wealth of a person seems to have been, to a large extent,
determined by the number of old jars in his possession. As at the
present time, they formed the basis of settlement for feuds, as payment
for a bride, and even figured in the marriage ceremony itself. The
jars, as judged from their names, were evidently of ancient Chinese
manufacture, and possessed power of speech and motion similar to that
of human beings; but in a lesser measure the same type of jars have
similar powers to-day. [47]

The use of gold and jewels seems to have been common in the old times;
the latter are seldom seen in the district to-day, but the use of bits
of gold in the various ceremonies is still common, while earrings of
gold or copper are among the most prized possessions of the women. [48]
Placer mining is well known to the Igorot of the south, who melt and
cast the metal into various ornaments. So far as I am aware, this is
not practiced by the present Tinguian, but may point back to a time
when the industry was known in this region, or when trade relations
with the south were much freer than in recent years.

The weapons of the warriors, which we are specifically told were of
metal, are identical with those seen at the present time, while the
methods of warfare agree with the accounts still told by the old men
of their youthful exploits.

A survey of the tales brings out boldly the fact that a headhunt was
one of the most important events in Tinguian life. To-day stress of
circumstances has caused the custom to suffer a rapid decline, but
even now heads are occasionally taken, while most of the old men have
vivid recollections of the days when they fought "in the towns of their
enemies." A spirited account of a head celebration seen in the village
of Lagangilang--from which ten of these tales were collected--will
be found in the writings of La Gironiere, already referred to. [49]
It is important to note that this account, as well as those secured
from many warriors of the present generation, offers some striking
differences to the procedure in the olden days, particularly as regards
the disposal of the skulls. The tales tell of the heads being placed
on the _sagang_ [50] at the spring, at the gate, or about the town,
after the celebration. Certain of the present villages make use of
the _sagang_, but the more common type of head holder is the _saloko_,
[51] which still figures in many ceremonies. However, the heads only
remain in these receptacles until the day set for the festival. They
are then carried to the centre of the village and there, amid
great rejoicing, are cut open; the brains are removed and to them
are added the lobes of the ears and joints of the little fingers,
and the whole is then placed in the liquor, which is served to the
dancers. Before the guests depart the skulls are broken into small
pieces and a fragment is presented to each male guest, who carries
it home and is thus often reminded of the valor of the takers. [52]
A study of Tinguian beliefs furnishes an additional religious motive
for the taking of heads, but with the people of Kadalayapan and
Kaodanan revenge and the desire for renown were the prime incentives.

Every tale emphasizes the importance of the _Sayang_ ceremony and
the spirit structure known as _balaua_. [53] The ceremony is nowhere
described in full, but the many details which are supplied show that
it was almost identical with that of to-day. The same is true of the
_Dawak_, [54] which we find mentioned on three different occasions, and
of the ceremony made to aid in locating lost or stolen articles. The
most noticeable fact, to the person familiar with Tinguian life,
is that these are the only ceremonies mentioned among the many known
and practiced at present. More than a score of different rites are
now well known to this people, and occupy a very considerable portion
of their time and attention during the first four months of the year.

The failure to make mention of these very important events is
explained, it seems to me, not by their absence, but by the fact that
these rites vary in importance and that the privilege of celebrating
them is hereditary in a family. Should one not entitled to hold
such a ceremony desire to do so, he must first give, in order, all
the lesser events, a costly procedure extending over a period of
several years. The people of Kadalayapan and Kaodanan always appear
as being closely related to the spirit Kaboniyan, [55] and exceedingly
powerful. It seems probable that the story teller takes it for granted
that all of them are entitled to hold the most important ceremony
known to the Tinguian.

A prominent figure in these rites is the medium, through whom the
ancient people generally conversed with the spirits, but in exceptional
cases we found the heroes talking direct with the superior beings;
however, this gift is not confined to the men of old, for in such
tales as 55 and 59 people who are believed to have lived recently
have conversed with the spirits and have even been joined to them
in marriage.

The procedure in choosing a bride, the engagement, the _pakálon_,
[56] and the marriage proper are all those of the present day, but the
rules governing the marriage of relatives differ radically. As already
noted, one of the chief qualifications for marriage, among the people
of the tales, was relationship, and even cousins became husband and
wife. Such a thing is unthinkable among the Tinguian of to-day; first
cousins are absolutely barred from marrying, while even the union of
second cousins would cause a scandal, and it is very doubtful if such a
wife would be allowed to share in her deceased husband's property. [57]

It appears that only one real [58] wife is recognized as legitimate,
but that from "the first times" to the present a man might have as
many concubines as he could secure.

So far as mythology and present day conditions can inform us the bride
has always gone to the home of her husband and, for a time at least,
has been subject to the dictations of her mother-in-law, although the
couple are generally soon established in a home of their own, in the
town of the groom. There is nothing in Tinguian life or tradition to
indicate that they have ever had a clan system or a matriarchal form
of government.

The few references to the procedure immediately after a death indicate
that, in part, the people of to-day follow the old custom; but here
again an important departure occurs. We are thrice told that the
corpse was placed on a little raft called _tabalang_ and set adrift
on the river; and in one case the afterbirth was treated in the same
manner. Nothing of the sort is done to-day, nor does it seem at all
likely that such has been the case in recent generations. The body
is now buried beneath the house, and certain set rules govern the
movements of all persons related to the deceased, as well as the
disposal of the corpse. This procedure is so complex and so uniform
throughout the whole Tinguian belt that it seems improbable that it
has grown up, except through a long period of time. At this point
it is interesting to note that at many ceremonies it is necessary
to construct a small raft called _tal-talababong,_ or _talabong_,
to place offerings in it, and set it adrift on the stream, in order
that any spirits who have been prevented from attending the ceremony
may still secure their share. [59]

The festivals, the dances, the observances of the proprieties required
by good breeding or custom of to-day, follow closely those given in
the tales. The greatest divergence is in the offering of betel-nuts
and the telling of names, which occupies such an important place in
the narratives. The use of betel-nut for chewing is less common among
the Tinguian people than with most other Philippine tribes, a fact
which may be accounted for by their constant use of tobacco. However,
betel-nuts still occupy a most important place in the various
ceremonies, and many offerings intended for the spirits must be
accompanied with the prepared nut. In nearly every instance when
invitations were sent out, for a ceremony, the people of the tales
intrusted an oiled betel-nut covered with gold with this duty. This
has its counterpart to-day in the small gifts of gold which are
often carried to some friend, in another town, whose presence is
particularly desired. It seems not improbable that the golden colored
husks of the ripe betel-nuts may have suggested the substitution.

Magic was practiced extensively in "the first time," but it is by
no means unknown to the people of the present day. They cannot now
bring a dead person to life, or create human beings out of bits of
betel-nut; but they can and do cause sickness and death to their foes
by performing certain rites or directing actions against garments or
other objects recently in their possession. Even the name of an enemy
can be applied to an animal or inanimate object and action against
it be transferred to the owner.

Like the Tinguian, the people of Kadalayapan and Kaodanan are warned
or encouraged by omens received through the medium of birds, thunder,
lightning, or the condition of the gall and liver of a slaughtered pig;
[60] and like them they suffer for failure to heed these warnings,
or for the infraction of a taboo.

The myths of the first division make it plain that, to the people of
those times, the sun, moon, and stars were animate--either spirits or
human beings. In some cases a similar conception was held for thunder
and lightning, while in others they appear as animals. It will appear
that such ideas are not foreign to the second division of the tales,
which represent present day beliefs. Thus, in the mountain village
of Baay the sky is considered as a male spirit--the husband of the
earth, and father of sun and moon. Again, in Lagangilang and Abang,
the thunderbolt is identified as Kadaklan--the most powerful of all
spirits--who "often eats the ground and releases his wife Agemem."

This brings us to a most interesting question, namely: Are the chief
actors in our tales to be considered as celestial beings and spirits,
or as human heroes? We have already made note of the fact that in the
first tale Aponitolau is identified with Ini-init whom, we are told,
was "the sun," "the man who makes the sun," "a round stone which
rolls." In this tale he marries Aponibolinayen, a maiden whose name
may possibly be construed to mean "the woman in the moon." [61]
However, we find Aponitolau abandoning his place in the sky and
going to reside in Kadalayapan. This tale comes from the town of
Langangilang where, as we have already seen, the celestial beings
are regarded as spirits. Tale fifteen, coming from the same town,
shows us this same Aponitolau going up to the sky, where he marries
the spirit Kabkabaga-an, but as before he returns to his home below. A
further indication of his celestial character is perhaps afforded us
in tale fourteen, which was recorded in Patok, a valley town in which
the sun, moon, and stars are now regarded as "lights" belonging to
the spirit Kadaklan. Here we find that Aponitolau marries the star
maid Gaygayóma, who is the daughter of the big star Bagbagak, and
Sinag--the moon. In this same tale Aponibolinayen appears as the
first wife of Aponitolau, and it is clear that in the mind of the
story teller she is not identified with Sinag. Aponitolau appears in
the other tales without any hint of celestial qualities. Aside from
her name and the fact that she is once pictured as visiting the sky,
there is nothing to indicate that his wife Aponibolinayen is to be
considered as the moon. A careful study of the other characters who
reside in Kadalayapan and Kaodanan fails to yield any evidence that
they are considered as celestial beings.

During the _Sayang_ ceremony held in San Juan, a certain man and
woman, who are then called Iwaginán and Gimbagon [62], represent the
good spirits and are defended by the people when evil spirits try to
dispossess them of their property. This is the only instance I have
observed in which the names of any of these characters of the tales
appear in the ceremonies, while a list of more than one hundred and
fifty spirits known to the Tinguian fails to reveal more.

While in the practice of magic, and in their communication with nature,
celestial bodies, and spirits, these "people of the first times"
far excelled the present Tinguian, they had a material culture and
ceremonial life much like that still found in Abra.

It seems then that these people, about whom the stories cluster, are
not to be identified as celestial beings or spirits [63]. They appear
rather as generalized heroes whose life and deeds represent that of
an earlier period, magnified and extolled by succeeding generations.


Ritualistic and Explanatory Myths

The second division of the tales now assumes a position of importance
to us, for in it we find present day ideas and beliefs of the people
strongly brought out, and are thus in a position to contrast them
with the tenets of the people in "the first times".

The influence of custom is exceedingly strong among the Tinguian of
to-day. The fact that the ancestors did so and so is sufficient
justification for performing any act for which they have no
definite explanation. Nowhere is this influence greater than in the
ceremonies. These, which accompany all the important happenings in
their daily life, are conducted by mediums who are fitted for office
by long training, and each one of whom is a check on the others if
they wilfully or through carelessness deviate from the old forms. The
ritual of these ceremonies is very complex and the reason for doing
many acts now seems to be entirely lost, yet the one explanation
_"kadaúyan"_--custom--is sufficient to satisfy any Tinguian. Other
acts, as well as the possession of certain things, are explained
by myths, such as we are considering. It seems certain that we are
here dealing not with present day beliefs alone, but with at least
relatively old customs and tales, which while enabling us to understand
present day conceptions also give us a glimpse into the past.

The myths 32-40, which are known to the people as _diams_, are now
inseparable parts of the various ceremonies. Thus, when a pig is to be
offered in the _Sayang_ ceremony, the medium sits down beside it and
strokes it with oiled fingers while she "talks to the spirits". The
translation of her "talk" shows that this is in no sense a prayer
but is rather an account of how the greatest of the spirits taught
the Tinguian people to perform this ceremony correctly. Likewise,
when she offers food in the _Dawak_ [64] ceremony, she relates how
the spirit Kaboniyan taught the Tinguian to do this in the same
manner that he performs it. In the _Pala-an [65] diam_ she relates,
in story form, the cause of the sickness, but in this case ends with
a direct invocation to the spirits in Dadáya to "make them well again
if you please". The balance of the _diams_, 35-40, are in story form,
and seem intended more as an explanation to the people as to the causes
of their troubles than to be directed toward the spirits. However, the
medium seldom has an audience, and rarely ever a single listener, as
she recites the _diams_ she has learned verbatim from her instructors
when preparing for the duties of her office.

Myths 41-54 are of quite a different type. They are generally told
by the mediums or wise old people, during the ceremonies, but always
to a crowd of eager listeners. They are not learned word for word,
as are the _diams_, but their content is constant and they are
thoroughly believed.

That they exert a great influence on the beliefs and conduct of
both old and young is undoubted. The evil which befalls a person who
molests the guardian stones is thus made known even to the children who
generally keep at a distance from the grove in which they stand. Again,
these tales give sharp warning as to what befalls a person who even
ignorantly breaks the taboos following a death; but at the same time
advance means of thwarting the wrath of the enraged or evil spirits.

Myths 55 to 62 at first glance to not appear to be explanatory
at all, but seem rather to be a series of stories dealing with the
relations between certain persons and the natural spirits or 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 be true, it
is certain that most of these stories are well known to the Ilocano
of the coast and the other Christianized 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 [70] and from the northern peninsula
of Celebes [71]; the race between the shell and the carabao is told in
British North Borneo [72] 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 [73]; while many incidents in the fable
of Dogidog [74] are found in the Iban story of Simpang Impang [75].

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_ [76], which is evidently of Spanish introduction, the owner
is identified as the _banbantay_--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 _pakálon_--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 to those held in
distant islands, or even in Europe, but, as just noted, these are
now undergoing change. Doubtless a similar inflow had been taking
place, although at a slower rate, long before the Spaniards reached
the Islands, and Tinguian mythology has grown up as the result of
blending of native tales with those of other areas, the whole being
worked over and reshaped until it fitted the social setting.

Previous writers--among them Ratzel and Graebner [77]--have sought
to account for certain resemblances in culture, between Malaysia,
Polynesia, and America, by historical connection. A part of our
material--such as that of the blood-clot child (p. 125), [78] the
rape of the maiden by the vine which carries her to the sky (p. 33),
the magic flight (p. 75), and magic growth (p. 38) [79]--may seem
to lend support to such a theory. These similarities are assuredly
suggestive and interesting, but it appears to the writer that the
material is too scanty and the folklore of intervening lands too
little known to justify us in considering them as convincing proof
of borrowing over such immense distances. [80]


General Results

Our study has brought out certain general results. We have seen
that Tinguian folklore has much in common with that of other tribes
and lands. While a part of this similarity is doubtless due to
borrowing--a process which can still be seen at work--a considerable
portion of the tales is probably of local and fairly recent origin,
while the balance appears to be very old. These older tales are so
intimately interwoven with the ceremonies, beliefs, and culture of this
people that they may safely be considered as having been developed by
them. They are doubtless much influenced by present day conditions,
for each story teller must, even unconsciously, read into them some
of his own experiences and the current beliefs of the tribe. At the
same time these traditional accounts doubtless exercise a potent
influence on the thoughts, beliefs, and actions of the people. In
Tinguian society, where custom still holds undisputed sway, these
well-known tales of past times must tend to cast into the same mould
any new facts or experiences which come to them.

We believe that we are justified when we take the viewpoint of
the Tinguian and consider "the stories of the first times" as
essentially very old. How old it is impossible to state definitely,
but a careful analysis of our material justifies us in believing that
they reflect a time before the people possessed terraced rice fields,
when domestic work animals were still unknown, and the horse had not
yet been introduced into their land. That these are not recent events
is attested by the great part they all now play in the ceremonial
and economic life. It is evident that outside influences of great
importance were introduced at a period later than the time when the
Chinese first began to trade along the coasts of the Philippines for
the prized jars, which play such an important rôle in the mythology,
are not to be identified as those of native make but are ancient
Chinese vessels dating back at least to the fourteenth and perhaps
even to the tenth century [81].

It is probable that the glass, porcelain, and agate beads, which
are second only to the jars in importance, are exceedingly old. Many
ancient specimens are still in use and are held for as fabulous prices
as are those found among the interior tribes of Borneo. Nieuwenhuis
has shown that the manufacture of beads had become a great industry
in the middle ages, and had extended even to China and Japan, whence
the products may have spread contemporaneously with the pottery [82].

We have seen that, for the most part, the life, customs, and beliefs
which appear in our reconstruction of "the first times" agrees
closely with present conditions; certain things which seem formerly
to have been of prime importance--such as the sending of a betel-nut
covered with gold to invite guests to a festival or ceremony--appear
to have their echo in present conditions. The betel-nut which played
such a momentous part in the old times still holds its place in the
rituals of the many ceremonies, although it is not now much used in
daily life. The magic of to-day is less powerful than formerly, but is
still a tremendous force. The communication of the ancient people with
other members of the animate world, as well as with the inanimate and
spiritual, and their metamorphosis into animals and the like, offers
nothing strange or inconsistent to the people of to-day. They even now
talk to jars, they converse with spirits who come to them through the
bodies of their mediums, and people only recently deceased are known to
have had the power of changing themselves, at will, into other forms.

In short, there is no sharp break between the mode of thought of to-day
and that exhibited in the folklore. It is true that the tales give
sanction to some things not in agreement with Tinguian usage--such,
for instance, as the marriage of relatives, or the method of disposing
of the dead--and it may be that we have here a remembrance of customs
which long ago fell into disuse.

In a previous paper [83] the writer showed that there have been many
migrations into Abra from the north, south, and west. A part of the
emigrants have become thoroughly amalgamated with the Tinguian people
and have doubtless introduced some part of their material culture
and beliefs. This helps us to understand such conflicts as we have
already noted in regard to the place held by thunder and lightning
in the spirit world, as to the future abode of the spirits of the
departed, as well as other discrepancies which the limits of this
paper have prevented us from discussing.

It is not impossible that those customs of "the first times," which
are at variance with those of to-day, may represent older ideas which
have been swamped, or, on the other hand, the memory of the strange
customs once practiced by the emigrants may have caused them to be
attributed to the people of the tales.

Finally, we believe that a study of Tinguian mythology has shown us
that we can gain a real knowledge of the past of a people through
their folklore; that we can secure an insight into their mental life;
and can learn something of the valuation they attach to certain of
their activities and beliefs, which to us may seem at the surface
trite and trivial.



Tales of the Mythical Period



1

"We go to take greens, sister-in-law Dinay, perhaps the _siksiklat_
[84] will taste good. I have heard that the _siksiklat_ is good,"
said Aponibolinayen. They went to get her _siksiklat_. When they
arrived at the place of small trees, which they thought was the
place of the _siksiklat_, they looked. Aponibolinayen was the first
who looked. As soon as she began to break off the _siksiklat_ which
she saw she did not break any more, but the _siksiklat_ encircled
and carried her up. When they reached the sky (literally "the up"),
the _siksiklat_ placed her below the _alosip_ [85] tree. She sat for
a long time. Soon she heard the crowing of the rooster. She stood up
and went to see the rooster which crowed. She saw a spring. She saw it
was pretty because its sands were _oday_ [86] and its gravel _pagapat_
[87] and the top of the betel-nut tree was gold, and the place where
the people step was a large Chinese plate which was gold. She was
surprised, for she saw that the house was small. She was afraid and
soon began to climb the betel-nut tree, and she hid herself.

The man who owned the house, which she saw near the well, [88]
was Ini-init--the sun. But he was not in the place of his house,
because he went out and went above to make the sun, because that was
his work in the daytime. And the next day Aponibolinayen saw him,
who went out of his house, because he went again to make the sun. And
Aponibolinayen went after him to his house, because she saw the man,
who owned the house, who left. When she arrived in the house, she
quickly cooked, because she was very hungry.

When she finished cooking, she took the stick used in roasting fish
and cooked it, and the fish-stick which she cooked became cut-up fish,
because she used her magic power. [89] When she finished to cook
the fish, she took out rice from the pot, and when she had finished
to take out the rice from the pot, she took off the meat from the
fish. When she finished taking the fish from the pot, she ate. When
she finished eating, she washed. When she finished washing, she kept
those things which she used to eat, the coconut shell cup and plate,
and she laid down to sleep.

When afternoon came, Ini-init went home to his house after he finished
fishing. He saw his house, which appeared as if it was burning,
not slowly. He went home because it appeared as if his house was
burning. When he arrived at his house, it was not burning, and he was
surprised because it appeared as if there was a flame at the place
of his bed. When he was in his house, he saw that which was like the
flame of the fire, at the place of his bed, was a very pretty lady.

Soon he cooked, and when he had finished to cook he scaled the
fish, and when he had finished scaling he cut it into many pieces,
and he made a noise on the bamboo floor when he cut the fish. The
woman awoke, who was asleep on his bed. She saw that the man who
cut the fish was a handsome man, and that he dragged his hair. [90]
The pot she had used to cook in looked like the egg of a rooster [91]
and he was surprised because it looked like the egg of a rooster; and
the rice which she cooked was one grain of broken rice. [92] Because
of all this Ini-init was surprised, for the pot was very small with
which she cooked. After Ini-init cooked, the woman vanished and she
went to the leaves of the betel-nut, where she went to hide.

After Ini-init finished cooking the fish, he saw the bed, the place
where the woman was sleeping, was empty. He was looking continually,
but he did not find her. When he could not find her, he ate alone,
and when he finished eating he washed, and when he finished washing
the dishes he put away, and when he had finished putting away he went
to the yard to get a fresh breath.

Not long afterwards he went to take a walk in the place of his
betel-nuts. When he had finished to take a walk in the place of his
betel-nuts, he went to sleep.

When it began to be early morning, he left his house, he who went up,
because it was his business to make the sun. And Aponibolinayen went
again into the house.

When it became afternoon, Ini-init went to his home, and Aponibolinayen
had cooked, after which she went out to the betel-nut trees. When
Ini-init arrived, he was surprised because his food was cooked, for
there was no person in his house. As soon as he saw the cooked rice
and cooked fish in the dish, he took the fish and the rice and began
to eat. When he had finished eating, he went to his yard to take
a fresh breath and he was troubled in his mind when he thought of
what had happened. He said, "Perhaps the woman, which I saw, came to
cook and has left the house. Sometime I shall try to hide and watch,
so that I may catch her." He went to sleep, and when it became early
morning he went to cook his food. When he had finished eating, he
went again to make the sun, and Aponibolinayen went again to his house.

When the sun had nearly sunk, he sent the big star who was next to
follow him in the sky, and he went home to spy on the woman. When he
had nearly reached his home, he saw the house appeared as if it was
burning. [93] He walked softly when he went up the ladder. He slammed
shut the door. He reached truly the woman who was cooking in the
house. He went quickly and the woman said to him, "You cut me only
once, so that I only cure one time, if you are the old enemy." "If
I were the old enemy, I should have cut before," said Ini-init,
and he sat near her who cooked. He took out the betel-nut, and he
arranged it so that they began to chew the betel-nut, and he said,
"Ala! young lady, we are going to chew, because it is bad for us to
talk who do not know each other's names." Aponibolinayen answered,
"No, for if the rich man who practices magic is able to give to the
rich woman who has magical power, soon there will be a sign." Ini-init
said, "No, hurry up even though we are related, for you come here if
we are not related." [94]

He begged her and he cut the betel-nut, which was to be chewed, which
was covered with gold, and he gave it to the woman who had magical
power, and they chewed. When she laid down the quid, it looked like
the agate bead, which has no hole for the thread. And the quid of
Ini-init looked like a square bead.

"My name is Ini-init, who often goes to travel over the world. I
always stop in the afternoon. What can I do, it is my business,"
he said. Aponibolinayen was next to tell her name. "My name is
Aponibolinayen, who lives in Kaodanan, who am the sister of Awig,"
she said, and when they had finished telling their names, both their
quids looked like the agate bead which is _pinoglan_, which has no
hole. Ini-init said, "We are relatives, and it is good for us to be
married. Do not be afraid even though you did not come here of your
own accord. I go to Kaodanan," he said. Then they married, and the
sun went to shine on the world, because it was his business, and the
big star also had business when it became night. Aponibolinayen staid
alone in the house, and in the afternoon the sun again went home, but
first he went to fish in the river. He went home when he had caught
the big fish for them to eat--both those married. And when he arrived
in their house he found Aponibolinayen, who was cooking, and he saw
that she still broke up the fish-stick, which she cooked. Ini-init
asked her, "What are you doing with that stick which you are
breaking, which you put in the jar?" and Aponibolinayen replied,
"I cook for us both to eat," and the sun laughed, because she cooked
the stick. "You throw away that stick which you are cooking; this
fish which I caught with the net is what you are to cook. It is not
eatable that fish-stick which you cook," he said. Aponibolinayen said,
"You shall see by and by, when we eat, what it will become. You hang
up the fish which you caught, which we shall eat to-morrow." "Hurry
up! You throw away that stick which you cook, it has no use. Even
though you cook for one month, it will not become soft, and I do not
think it will become good," said Ini-init. Aponibolinayen said, "No,
you hurry and hang that fish which you caught with the net, because
it is nearly cooked--the rice and the fish." Not long after she took
out the rice from the jar, and she uncovered her cooked fish, which
was a stick. When the sun saw that the fish came from the stick which
she cooked, he was surprised and he asked her how she made the stick,
which she cooked, turn to fish. Aponibolinayen said, "You hurry come
and eat, for I have finished taking out the rice and fish." [95]

Not long after that the sun went truly in front of her to the place
of the rice and cooked fish, and they ate.

Not long after they finished and Aponibolinayen washed, and when
she had finished washing she put away those things which they
ate and Ini-init made trouble because of the stick which became
a fish. He again asked Aponibolinayen how she made the stick into
fish, and Aponibolinayen said, "Do not trouble yourself, perhaps
you know about the rich woman who practices magic in Kaodanan,"
and Ini-init said, "Yes, I know the rich woman who practices magic
in Kaodanan, who sometimes has much power, who changes, who has no
equal." Aponibolinayen said, "Why do you still ask if you know?" "I
ask because I want to be sure, even though I know you have much power,"
said Ini-init. "If that is true, do not ask again," she said. Not long
after while they were talking, they went to sleep, and when it began
to be early morning Ini-init went to make the sun on all the world;
when they had finished to eat he went to shine. Aponibolinayen staid
in the house. When it came afternoon, the sun went down and he went
directly to fish in the river, for the fish which they ate--the two
who were married. Not long after he caught again a big fish, and he
went home. When he arrived, Aponibolinayen had finished cooking, and
he asked where she got the fish which she had cooked, and she said,
"Why do you ask again? You know it is the stick which I cook, which is
fish, which we ate, before you arrived again with fish. Throw away the
fish which you caught, for this stick is many fish which I cook." After
that Ini-init said, "Why do you order to throw away, that which serves
the purpose to which we put it, even though you cook many sticks?" "If
you value it, hang it on the hanger, and you come and eat."

Not long after they ate, and when they had finished eating, they
washed, and when they had finished washing those things which they
used to eat on, they talked and they went to sleep.

When it became the middle of the night, Aponibolinayen woke up. "I go
up with you when you go up in the early morning," she said. Ini-init
said to her, "Do not come, for it is very hot up above. You cannot
endure the heat, and you will repent when we are there." "No, if it
is too hot, we shall take many blankets and pillows, which I shall
go under," she said again and again until it became early morning,
then Ini-init agreed. They ate first and then they arranged those
pillows and blankets which they took with them.

Not long after they went east, and when they arrived there the
sun shone, and Aponibolinayen became oil because it was so hot,
and Ini-init put her in a bottle, and he corked it and covered it
with blankets and pillows, which sheltered her, and he dropped it
down. She fell by the well in Kaodanan, and Indiápan, who was still
dipping water, turned her face at the sound of the falling at her
side. She saw many good blankets and pillows, and she unwrapped that
which was wrapped, and when she had finished to unwrap she saw it was
a pretty lady--none equal to her--and she was frightened. She went
quickly to go up to the town, where they lived, and when she arrived
there she said to the people, "We have been searching a long time
for Aponibolinayen, and you killed and used many cows as food for
the searchers, and you spent much for her. She is at the spring. I
was frightened when she fell by me, who was dipping water from the
well. I saw many pretty blankets and pillows, and I unwrapped that
which was wrapped, and it was Aponibolinayen whom we are seeking,"
said Indiápan. They went quickly--her father and mother--and the other
men went to see her, and when they arrived at the place of the well
they saw Aponibolinayen whom they sought. "Where did you come from,
Aponibolinayen, for whom we have been seeking? We have invited many
and have fed many to search for you. Among the towns there is not one
we did not search for you, and now you are here," said her father and
mother. She said, "I came from Pindayan. I nearly did not come, because
the _alzados_ [96] closed the way, and I escaped while they slept."

Not long after they went up to the town, and not long after they went
to wash their hair and bathe in the river, and when they had finished
washing their hair they went home.

Ebang said, "Ala! husband Pagatipánan, let us make _balaua_ [97]
and invite our relatives who are sorrowing for Aponibolinayen," and
Pagatipánan said, "We shall make _balaua_ when next month comes, but
now Aponibolinayen feels ill, perhaps she is tired." Not long after
that Aponibolinayen commanded them to prick her little finger which
itched; and when her mother pricked it out popped a pretty baby. [98]
Her mother asked, "Where did you get this baby, Aponibolinayen?" But
Aponibolinayen did not tell. "I do not know where I got it, and I did
not feel," she said. When they could not compel her to tell where she
secured the baby, "Ala, we make _balaua_ to-morrow," said the father
and mother.

They made _balaua_, and not long after Ebang used magic, so that many
people went to pound rice for them, and when they had finished to
pound rice they built _balaua_, and they went to get the betel-nut
which is covered with gold for chewing. When these arrived, Ebang
oiled them when it began to get dark. "You betel-nuts go to all the
people in the whole world and invite them. If any of them do not come,
you grow on their knees," said Ebang. And those betel-nuts went to
invite all the people in the whole world. Every time they bathed
the child they used magic, so that it grew as often as they washed
it, until it walked. The betel-nuts arrived in the towns where they
went to invite. The one that went to Nagbotobotán--the place where
lived the old woman Alokotán--said, "Good morning, I do not tarry,
the reason of my coming is that Ebang and Pagatipánan commanded
me, because Aponibolinayen is there." "Yes, you go first, I will
come, I will follow you. I go first to wash my hair and bathe," she
said. The betel-nut which is covered with gold said, "I wait for you,
for if you do not come, I shall grow on your knee." The old woman
Alokotán started when she finished washing her hair and bathing. The
betel-nut, which was covered with gold, took her, and not long after
they arrived, and they met those whom the other betel-nuts went to
summon in the other towns. No one wanted the baby to go to them,
[99] and when none wished it to approach, the old woman Alokotán
summoned the spirits. ("What town did they not yet invite?" This
question was added by the story-teller. Not part of tale.) The old
woman Alokotán said, "You invited all the people except Ini-init,
who is above. You did not send the prepared betel-nut covered with
gold to summon him. Perhaps he made Aponibolinayen pregnant, because
the _siksiklat_ took her up when they went to gather greens--she and
her sister-in-law, who is Dinay."

They commanded the betel-nuts, and they oiled them, and sent
them. Not long after the betel-nut, whom they sent, arrived above,
who went to call Ini-init. And the betel-nut said, when he arrived,
"Good morning, Sun, I do not tarry. The reason of my visit is that
Ebang and Pagatipánan, who make _balaua_, send me. If you do not wish
to come, I will grow on your head." The sun said, "Grow on my head,
I do not wish to go." The betel-nut jumped up and went on his head,
and it grew. Not long after the betel-nut became tall and the sun was
not able to carry it, because it became big, and he was in pain. "You
go to my pig, that is what you grow on," he said. Not long after the
betel-nut jumped on the head of his pig, and the pig began to squeal
because it could not carry the betel-nut which began to grow on its
head. And Ini-init said, "Ala! get off my big pig and I come." The
betel-nut got off the pig.

Not long after they went and Pagatipánan carried the baby near to
the gate. When Ini-init and the betel-nut approached, the baby was
happy and he went to be carried by Ini-init. When they arrived at the
festival place, the people saw that he who carried the baby rolled
because he was round, and they saw he was not a man but a stone, and
Ebang and Pagatipánan said, "Ala! Aponibolinayen, you start and take
off your arm beads and you dress in rags, you wrap your wrists with
strings, in place of the arm beads, so that you can go with the stone
when he takes you to his home, when our _balaua_ is finished." Not
long after Aponibolinayen started. She took off her beads and her
dresses and exchanged them for rags and strings. When she changed her
dresses, she went down the ladder, and she saw that he who carried
the baby was a stone, which was round. After that Pagatipánan said,
"Ala! now our _balaua_ is finished, you go home to the town of the
stone." Aponibolinayen said, "Yes, if that is what you say." Those
people who were invited bade them good-by, and when they went away,
they went home also--those whom they invited.

Not long after they arrived at their home and the sun became a man,
he who had been a stone before. "When next month comes we shall
build _balaua_, Aponibolinayen, so that we can invite our relatives,
and I will pay the marriage price, because I marry you," [100] said
Ini-init to her. Soon the month arrived in which they said they would
build _balaua_, and they summoned the old woman Alokotán, to start
the _balaua_. Not long after they sent to get _bolo_ and _lono_ [101]
with which to make the _dakidak_ and _talapitap_. [102] When it became
afternoon the old woman Alokotán began to sing _da-eng_ [103] and the
next night they sang _da-eng_ again. Not long after they commanded
to pound rice, and Aponibolinayen used magic so that many women went
to pound with them. [104] And Ini-init practiced magic so that they
had many neighbors, and many who went to pound rice with them.

Soon they commanded to get the timbers for the _balaua_, and they
prepared everything which they needed. When it became morning they
built _balaua_, and not long after they went to get the prepared
betel-nut, which is covered with gold, which they sent to invite
their relatives. [105]

When they arrived--those prepared betel-nuts which were covered with
gold--they oiled them at the beginning of the night, and sent them
to invite. Aponibolinayen said, "I will use magic, so that you,
betel-nut, may reach the town of our relatives so that you invite
all of them. When there is one who will not come, you grow on their
knees, as long as they do not come." Not long after they made _Libon_
[106] in the beginning of the night.

Those betel-nuts, whom they sent to invite, arrived, those which
they sent to invite their relatives. They did not wish to go to
make _balaua_. The betel-nuts who went to invite them said, "If you
do not wish to come, I will grow on your knee." Pagatipánan said,
"You grow," and the betel-nut grew on his knee, and it became high
and he was in pain. "Ala! you get off my knee, and you go on my pig,"
he said, and the betel-nut went truly on his pig and it squealed. "You
get off my pig, and we will come," he said, and the betel-nut truly
got off the pig. "Ala! you who live in the same town, you go and wash
your hair and bathe, and wash your clothes so that we can go to make
_Sayang_ [107] with the stone and Aponibolinayen. Here is a betel-nut
covered with gold which they send," said Pagatipánan. And the people
who lived in the same town washed their hair and bathed, and they
went to wash their clothes. Not long after it became afternoon and
Pagatipánan used magic so that cake and singed pig appeared which
they were to take to those who make _Sayang_, which they exchanged
with those who make _Sayang_. [108] Not long after they arrived at
the place of the gathering, and Aponibolinayen and Ini-init went to
make _alawig_, [109] and when they had finished, they brought them
up to the town. Pagatipánan said, "I did not think that the stone
which rolled could change when he came to make _balaua_ with us."

"_Ala_! now all you who have arrived, rich men, you divide the prepared
betel-nut which is covered with gold," said Ini-init. Not long after
Pagatipánan cut the betel-nut and chewed, and the quid of Ini-init
went to the quid of Pagbokásan, and the quid of Aponibolinayen went
to the quid of Pagatipánan. [110]

"Ala! now that we have finished chewing, I will give the payment
for Aponibolinayen, and now that you have found out that I am your
son--father and mother--let us give the payment," [111] said Ini-init.

His father and mother said, "If that is what you say, my child,
we will give," and they gave him the name of Aponitolau. [112] And
Aponitolau said, "Ala! you play the _gansa_ [113] so that we can
dance." When they played the _gansa_, Iwaginan took the _alap_ and
_kinamayan_ [114] and he gave them to Aponibolinayen and Agyokan. When
Aponibolinayen and Agyokan had finished dancing, they made Aponitolau
and Asindamáyan dance. When Aponitolau and Asindamáyan finished
dancing he made to dance Dinay of Kabisilan, who was the daughter
of Dalonágan, and also they made to dance Kanag, [115] who was the
son of Aponibolinayen and Aponitolau. When they finished to dance,
Datalan and Dalonágan of Kabisilan danced, and when they finished
to dance, Iwaginan made Dagapan and Indiápan dance. When they had
finished dancing Ginteban and Agyokan were next. And the beads of
Ginteban were jars, which struck together while they danced. Next were
Iwaginan and Kindi-ińan who was the wife of Ilwisan of Dagapan. And
when they had all danced they stopped playing the _gansa_. Aponitolau
gave the payment for Aponibolinayen and it was the _balaua_ nine
times filled with jars--_malayo, tadogan_, and _ginlasan_. [116] And
when he had given all the payment they played again on the _gansas_
for one month and they danced.

When one month passed, they went home--their relatives whom they
had invited. They said, "Ala! now Aponitolau and Aponibolinayen,
since the day has arrived on which we go home, do not detain us for
we have been here for a month, we go home to our town." Not long after
they all went home. And the father and mother of Aponitolau took them
home with them to Kadalayapan, and they took all their possessions
from up above. When they arrived in Kadalayapan those who lived in
the same town were surprised, for Aponitolau and Aponibolinayen were
there. They went to see them and Balokánag (i.e., Kanag--their son)
was large. It is said.

(Told by Magwati, a man of Lagangilang Abra.)



2

"I am anxious to eat the mango fruit which belongs to Algaba of
Dagála," said Aponibolinayen. When she said this she was almost dying
and she repeated it. "Ala cousin Dalonágan, you go and take cousin
Dina-ogan, and go and secure the mango fruit of Algaba of Dagála,"
said Aponibalagen. "Why does Aponibolinayen want the mango fruit of
Algaba of Dagála; does she not know that anyone who goes there cannot
return?" asked Dalonágan. "Ala, you go and be careful and he will not
hurt you," said Aponibalagen. And Dalonágan went truly, and started,
and Aponibalagen gave Dalonágan a belt and earrings, which he was
to trade for the mango fruit; and Dalonágan went to get Dina-ogan,
and he took an egg. Not long after they went and they held the egg
all the time as they walked. When they were in the middle of the way
the egg hatched. When they had almost arrived in Dagála the chicken
had become a rooster which could crow.

Not long after they arrived at the spring of Algaba of Dagála, and the
people who dipped water from the spring were there. "You people who
are dipping water from the spring, where is a shallow place where we
can cross?" "Where is the shallow place where we can cross you say,
rich men, perhaps you are enemies," said the women who were dipping
water. "If we are enemies we would kill you," said Dalonágan. "You
see the shallow place where the people cross," said the people who
were dipping water from the well. Not long after they spread their
belt on the water and they rode across. When they arrived on the other
side of the river they took a bath. As soon as they finished bathing
they went on top of a high stone and dried their bodies. The water
which dropped from their bodies became agates which have no holes
through them, and the women who were dipping water saw the agates
which dropped from their bodies and they touched each other and said,
"Look at that." When they put their clouts on they asked the women,
"Where is the road to the house of Algaba of Dagála?" "You follow
the _sagang_; [117] they lead to his house and his _balaua_,"
said the women who were dipping water from the well. "Will one of
you guide us to the house of our cousin Algaba?" they said. "No,
because no one comes to get water unless all are together," said the
women. Not long after Dalonágan and his companion went up to the
town and the defensive fence, which was made of boa constrictors,
did not notice them for the snakes slept. Not long after they arrived
at the _balaua_. "_Wes_," they said, and the old woman _alan_ [118]
came to look at them through the window. "How are you?" she said. "Do
not go to the _balaua_, because Algaba can see you," said the _alan_.

Algaba was playing with his sweetheart in the other house, when his
sweetheart arrived from the well. "Your big snakes, which make the
fence, did not see the enemies who came inside of the town." Then
Algaba ran to his house and he was very angry when he saw the two
men. He went to get his headaxe and spear and when he took them down
the weapons shed tears which were of oil. "What is the matter with
my weapons that they weep oil? Perhaps these men are my relatives,"
said the angry man. He dropped them and when he took another set they
shed bloody tears.

The two men went up into the kitchen of the house, and Algaba went
there. "How do you do now?" he said, still angry. "What do you want
here?" "What are you here for, you ask, and we came to buy the mango
fruit for Aponibolinayen who is nearly dead." "It is good that you came
here," said Algaba, but he was angry and the two men were frightened,
and they did not eat much. As soon as they finished eating, "What do
you want to pay?" said Algaba. They let him see the one earring of
Aponibolinayen. "I don't like that; look at the yard of my house. All
the stones are gold," said Algaba. When he did not want the earring,
they let him see the belt, and Algaba smiled. "How pretty it is! I
think the lady who owns this is much prettier," he said to them. "Ala,
you go and get two of the fruit." So they went truly, and Dalonágan
went to climb and when he secured two mangoes he went down. "We
go now." "I will go with you for I wish to see Aponibolinayen,"
said Algaba. He said to his mother _alan_ "You, mother, do not feel
anxious concerning me while I am gone, for I want to go and see the
sick lady who so desires the mango fruit. Watch for enemies who come
inside the town." "Yes, do not stay long," said his mother _alan_.

Not long after they went and when they were in the middle of the way
Algaba said, "Is it far yet?" "It is near now," they answered. "I
use my power so that the sick woman, for whom they came to get fruit,
will feel very ill and nearly die," said Algaba to himself. Not long
after, truly they almost arrived. When they reached the well, he
asked again, "Is it still far?" but he knew that the well belonged to
Aponibolinayen. "It is near now; she owns this well," they said. Not
long after they entered the gate of the town. "I use my power so
that Aponibolinayen will die," he said, and she truly died. "Why is
Aponibolinayen dead? The mango fruit which we went to get is worthless
now," they said. "Perhaps she is the one they are wailing for," said
Algaba of Dagála. When they reached the ladder, "The mango fruit which
you went to get is no good at all," said Aponibalagen to them. "Yes,
it is. I came because I wish to see her," said Algaba of Dagála. "If
it is possible for you to bring her to life, please do so," said
Aponibalagen to him, and took him inside of the house. Algaba looked
at her, and she was a lady without an equal for beauty. Not long
after he took the body in his arms. "I use my power so that when I
whip my perfume [119] _kaladakad_ she will move directly," he said,
and the body moved. "I use my power so that when I whip my perfume
_banawes_ she will say '_Wes_'" and she at once said "_Wes_." "I
use my power so that when I whip my perfume she will wake up," and
she woke up. "_Wes_, how long my sleep was!" said Aponibolinayen,
for she was alive again. "How long I sleep! you say. You have been
dead," said Algaba, and Aponibolinayen looked at him and she it saw
was not Aponibalagen who held her in his arms. "Why, Aponibalagen,
do you detest me? Another man is holding me," she said, and she arose
from his arms, because she was ashamed.  "Do not leave me, lady;
you would have been dead a long time if I had not come," said Algaba,
and their rings exchanged of themselves while he was holding her and
when Aponibolinayen had regained her breath, Algaba divided the mango
fruit into two parts and he gave to Aponibolinayen, but she did not
want to take it for she was ashamed. "If you do not wish to eat this
fruit which I give you, you cannot go to anyone but me," said Algaba,
and Aponibalagen left them alone.

Not long after Aponibolinayen could sit up straight, and she wanted
to leave Algaba, but he took her. When Aponibolinayen looked at her
ring she saw it was not her own. "Why have I another ring?" she asked,
and she caught the hand of Algaba for he wanted to take her. "Give me
my ring. It is not good for you, for it looks like copper. Take your
ring, for it is really gold," said Aponibolinayen. "No, this is good,
for I did not take it from your finger. The spirits wanted it to come
to my finger. Our rings are both gold, but they are different colors,"
he said. "Let us chew betel-nut for it is bad for us to talk when we do
not know each other's names." "It is not my custom to chew betel-nut,"
said Aponibolinayen. "Then you learn," said Algaba. Not long after he
made her chew and he gave to her. "Now, lady, whom I visit you tell
your name first," he said. "No, because I am ashamed, as a woman to
tell my name first." Not long after he said, "My name is Algaba of
Dagála. I have looked in all parts of the world for a wife, but I did
not find anyone like you, and now I have found you, and I want you
to be married to me." "My name is Aponibolinayen of Kaodanan, sister
of Aponibalagen who are son and daughter of Ebang and Pagbokásan,"
said Aponibolinayen. Not long after they laid down their quids and
they were rows of agate beads which have no holes. Algaba said, "It
is good for us to be married." So they were married and they went to
Dagála. As soon as they arrived in Dagála, "Mother," he said to his
mother _alan_, "now we are going to take you to Kadalayapan, because
I have found a wife." "No," said the _alan_, "we must first build
_balaua_ here." "That is good if it is what you desire," said Algaba.

Not long after Aponibolinayen commanded people to pound rice, and
others to get betel-nuts which were covered with gold. So they truly
made _Sayang._ [120] Not long after when it became evening they made
_Libon._ "The best for us to do is to invite Aponibalagen, and all the
people of Kadalayapan and some other places," said Algaba. Not long
after they sent the betel-nuts which were covered with gold to invite
their relatives. Some of the betel-nuts they sent to Kaodanan. "Sir,
come to Dagála, because Aponibolinayen and Algaba build _balaua_,"
said the betel-nut to Aponibalagen. When the other betel-nuts arrived
at Kadalayapan to invite the people they said to Langa-an, "Come to
Dagála because Aponibolinayen and Algaba make _balaua_." Not long
after Aponibalagen and Aponigawani and the other people went.

When they reached the middle of the way they met the people of
Kadalayapan, so they were a large party who went. When they arrived
at Dagála, at the place where the spring is, they saw that all the
stones by the river were gold and they were surprised, and the people
who were dipping water from the spring were there. "You people who
are dipping water, where is the shallow place for us to cross?" they
said. "You look for the place where the people go across?" said the
people who were dipping water. Not long after they went across the
river. As soon as they reached the other side of the river, they
took a bath. The women who were dipping water saw that the water
which ran from their bodies were agates which had no holes. "How
wonderful are the people who live in Kadalayapan and Kaodanan, for
they are relatives of Kaboniyan [121] and they have power," said the
women who were dipping water from the well.

"You people who are dipping water, where is the trail which leads
to the house of Algaba of Dagála?" they said. "Follow the head
poles; they are along the road to his house," said the women who
were dipping water. So they went up truly to the town, and the boa
constrictors which made the fence around the town did not move when
they passed, for they were afraid, and when they arrived at the house
of Algaba the _alan_ danced. When they sat down Pagatipánan was in
a hurry. "Ala! Langa-an, let us go and give the betel-nut which is
covered with gold to Algaba," he said and they went truly. They told
Algaba that they were going to chew betel-nut, because they wished
to learn if they were relatives; and Algaba said "That is good,"
and they called Aponigawani to the house, and they cut the betel-nut
in pieces. As soon as they cut it in pieces, "The best way to do is
for you to tell your name first, because we came to visit you," said
Pagatipánan to Algaba. "No, old man, you tell your name first," said
Algaba. Not long after, "My name is Pagatipánan who am the _Lakay_
[122] of Kadalayapan." Not long after, "My name is Pagbokásan who is
the father of Aponibalagen of Kaodanan." Not long after, "My name
is Algaba who is the son of an _alan_ who has deformed feet, [123]
who has no sister; we are not like you people who have power," said
Algaba. Not long after, "My name is Aponibalagen of Kaodanan who is the
son of Ebang and Pagbokásan." Not long after, "My name is Aponigawani
of Kadalayapan who has no brother, so that when some enemies come
into our town I dress in the bark of trees." Not long after, "My
name is Aponibolinayen who is the sister of Aponibalagen." As soon
as they told their names, they laid down their betel-nut quids. The
quids of Algaba and Aponigawani both went to the quid of Pagatipánan,
also the quids of Aponibalagen and Aponibolinayen went to the quid of
Pagbokásan. Then Aponigawani stood up. "You are so strange, Algaba,
you are my brother. I am so glad that I have a brother now. You are
bad for you let the enemies come into Kadalayapan," she said. "Excuse
me for I was far from Kadalayapan and did not see; it is our custom
for some of us to go to fight," said Algaba. "The best way to do,
Aponitolau, [124] is for you to go back with us to Kadalayapan,"
said Aponigawani. "If that is what you wish it is all right," he
said. Not long after the _balaua_ was finished and they took them to
Kadalayapan. The valuable things which the _alan_ owned she gave to
them, and she flew away.

When they arrived in Kadalayapan, Aponibalagen wanted to marry
Aponigawani. He sent his mother to go and give the message. As soon as
she arrived in Kadalayapan, "Good morning, nephew Aponitolau," said
Ebang. "Good morning, what are you here for?" said Aponitolau. "What
are you coming for, you say. Aponibalagen sent me to talk to you,
for he wishes to marry Aponigawani," she said. "If you think it is
good it will be all right," said Aponitolau, so she took out the
engagement gift and she put one earring inside of a little jar and
it was filled with gold. Aponitolau lifted his eyebrows and half
of the gold disappeared, so Ebang put another earring in the pot
and it was full again. "Ala! when it becomes evening you come and
bring Aponibalagen," he said to Ebang. "Yes," she said. So she went
home. As soon as she arrived in their house in Kaodanan, Aponibalagen
asked the result of her trip. "They agreed all right; we will go when
it becomes evening," said Ebang. When it became night they went to
Kadalayapan and he lived with Aponigawani. When it became morning he
took Aponigawani to Kaodanan and the father and mother of Aponigawani
and the other people followed them. They went to get the marriage
payment. It was the _balaua_ filled nine times with jars. As soon
as they gave all the payment, Aponitolau was the next to make his
payment. It was also the _balaua_ filled nine times. As soon as they
made all the payment they went home.

(Told by Mano, a woman of Patok.)



3

"I am going to wash my hair. Give me the rice straw, which has been
inherited nine times," said Aponitolau to his mother Langa-an. So
Langa-an gave him some and he went to the river to wash. As soon as
he arrived at the well he saw the pretty girl who was washing her
hair. He went and sat down on her skirt and the pretty girl told
him not to cut her in many places so she would not need to doctor
the wounds. "If I were an old enemy I would have killed you at the
first. It is bad for us to talk when we do not know each other's
names. Let us chew betel-nut," said Aponitolau. "No, for it is not
my custom," said the girl. But Aponitolau compelled her to chew
betel-nut with him. "You tell your name first," he said to her. "No,
it is not good for me to tell my name first, for I am a woman. You
are a man. You tell your name first." So Aponitolau said, "My name is
Aponitolau of Kadalayapan who am the son of Langa-an and Pagatipánan,
who came here to wash my hair. It is good fortune for me that I met
you here washing your hair." "My name is Gimbangonan of Natpangan,
who am the daughter of It-tonagan, who is the sister of Aldasan." As
soon as she told her name she disappeared and went to hide among the
betel nuts on the branch of a tree. So Aponitolau was very sorry and
he went back home without washing his hair. As soon as he arrived
where Langa-an was sitting he said to her "Mother, when I arrived at
the well by the river I met a pretty girl whose name was Gimbangonan,
the daughter of It-tonagan of Natpangan. We chewed betel-nuts and
told our names, but as soon as she told her name she disappeared and
I could not see her. She said that she lived in Natpangan. I want to
marry her. Will you go and arrange the _pakálon?"_ [125] So Langa-an
went at once and got her hat which was as large as the _salakasak_
[126] for she saw that Aponitolau was sorrowful.

When she took her hat it clucked. [127] "Why does my hat cluck
when I take it down? I think they do not like you, Aponitolau,"
said Langa-an. "No, you go and try." So Langa-an went again to get
her hat and again it clucked, but nevertheless she took it and
went. When she was in the middle of the way the head of the hat
which was like a bird swung and made Langa-an turn her head and it
clucked again. Langa-an sat down by the trail and wondered what would
happen. Not long after she went on again and she met Asindamáyan near
the ford. She asked where the ford was and when Asindamáyan told her,
she spread her belt on the water and it ferried her across. Not long
after she reached the other side of the river, and she inquired for
the house of Gimbangonan. Asindamáyan answered, "You look for the
house where many people are putting props under the house. That is
the house of Gimbangonan. Her porch has many holes in it."

When Langa-an arrived at the house she said, "Good afternoon." And
It-tonagan and Gimbangonan answered, "Good afternoon." They invited
her to go up into the house and she went. "Why do you come here,
Aunt?" said Gimbangonan. "I came to arrange for you to marry
Aponitolau, for he wants to marry you and has sent me to talk about
the _pakálon_." Gimbangonan was very happy and said to her mother,
"You tell him yes, for I wish to marry Aponitolau." So It-tonagan
agreed to the marriage and Langa-an asked how much the marriage price
would be. "The regular custom of the people with magical power which
is the _balaua_ nine times full," said Aldasan, because It-tonagan
was always restless and was walking outside the house. So Langa-an
left a little jar and agate bead, as a sign of the engagement, for
Gimbangonan. Not long after she went back home to Kadalayapan. When
she arrived where Aponitolau was lying down she said, "_Wes_" for she
was tired and Aponitolau heard her and he went and inquired what was
the matter. His mother answered that they had agreed on the marriage
and the next day he could go and marry Gimbangonan.

As soon as the next day came they prepared jars of _basi_, [128] and
pigs to be carried to Natpangan, and Aponitolau carried one large
empty jar. [129] So they went. As soon as they arrived Aponitolau
asked where Gimbangonan was, and the people said, "Look at the big
woman." He looked and saw that she was a very big woman and Aponitolau
cried, for she was not the girl he had seen before, and he bent his
head. While the old men were talking to each other Gimbangonan said
to Aponitolau, "Come here, Aponitolau. Be very happy. Why do you bend
your head?" Aponitolau did not listen, and he did not go. Not long
after Langa-an and the others went back home and left Aponitolau to
be joined to Gimbangonan. Aponitolau was afraid to go to Gimbangonan,
for she was a very big woman. She called to him all the time, but he
did not go to her. It-tonagan was restless and did not stay in the
house even in the night, and they could not sleep.

After ten days Aponitolau said, "I am going to Kadalayapan for a
little while. I will return soon." "If you go to Kadalayapan I will
go with you," she said. "Do not go this time and I will take you next
time," he said, and he went. When he was near the gate of the town of
Kadalayapan he hung his head until he reached his house. His mother
asked why he hung his head. "I do not wish to marry Gimbangonan for
she is not the woman I met by the river." "Do not be angry with me for
I did what you wished. I would not have engaged you to Gimbangonan
if you had not sent me." They sent their _liblibayan_ [130] to go
and get betel-nuts which were covered with gold, for they intended
to make _Sayang_, so that they could find out who the woman was who
had been by the river. Soon the _liblibayan_ returned and they said,
"We did not get the betel-nuts which you desired for we found a pretty
toy among the branches of the tree." Aponitolau took the branch of the
tree which shone as if covered with fire and he put a blanket on it
and many pillows around it. As soon as they had again commanded the
_liblibayan_ to get the betel-nuts they went and soon they arrived
with the fruit. They oiled the betel-nuts and sent them to every
place in the world and if anyone refused to come they were to grow
on their knees. Not long after the betel-nuts went to the different
towns and invited all the people.

When they arrived they danced and Aponitolau looked at them to see if
the woman he met at the river was there, but she was not among them,
and he wondered what had become of the woman, for the betel-nuts had
gone to all parts of the world. Aponitolau went into the house for
he was sorrowful, and he laid down near the blankets and he noticed
that the blankets appeared as if on fire and he was frightened. [131]
He got up and unwrapped the blankets and he saw a pretty girl. "I
did not think you were here. I have been engaged. You said your
name was Gimbangonan, and I sent my mother to engage me to you, but
when I saw Gimbangonan she was a big woman so I left her and came
here to make _balaua_ so I might find you. You cannot escape from
me now for I shall hold your hand. Let us chew betel-nut." So they
chewed and Aponitolau said, "My name is Aponitolau of Kadalayapan
who is the son of Langa-an and Pagbokásan to whom you told a lie
for you said you were Gimbangonan, and now I want to know your real
name." "My name is Aponibolinayen of Natpangan who is the daughter
of Ebang and Pagatipánan." When they had told their names they saw
that they were related and that they both possessed magical power,
so they were married.

After three days, Aponitolau said to Aponibolinayen, "Wait for me in
the house. Do not be lonesome, for our mother is here. I am going to
see my pasture." "Do not stay long," said Aponibolinayen. "If anyone
comes you hide in the house," said Aponitolau. Not long after he
went and when he arrived in the pasture all the jars went around him
and all the jars stuck out their tongues for they were very hungry
for they had not been fed for a long time. The jars were _somadag,
ginlasan, malayo_, and _tadogan_, and other kinds also. [132] When
Aponitolau thought that all the jars had arrived where he was he fed
them with betel-nut, first covered with _lawed_ [133] leaves. As
soon as he had fed them he gave them some salt. Not long after he
went back home and he rode on a carabao.

When he arrived at their house he called to Aponibolinayen, but no one
answered him and he was surprised. So he hurried to the house and he
saw that Aponibolinayen was dead and he was grieved. He took her in his
lap and while her body was in his lap it began to sweat. He used his
power so that when he whipped [134] his perfume _banawes_ she said,
"_Wes_." When he whipped his perfume _dagimonau_ she awoke. When he
whipped his perfume _alikadakad_ she stood up and said, "I told you not
to go, Aponitolau, but you went anyway. A big woman came here and stole
all my things and killed me. I don't know who she was." Aponitolau
called his mother and asked who it was and his mother replied that
it was Gimbangonan. So Aponitolau went to Natpangan. "Why did you go
to kill Aponibolinayen?" "I went to kill her for you do not care for
me any more." "I do not like you, for you are a very big woman. Every
time you step the floor is broken. If you come again to Kadalayapan I
will cut your head off. Do not come again to harm Aponibolinayen." He
went home to Kadalayapan and he divorced Gimbangonan.

Not long after they went to the pasture and they rode on the back of a
carabao. As soon as they arrived, all the jars rolled around them and
stuck out their tongues and Aponibolinayen was afraid, for she feared
the jars would eat them. The wide field was full of jars. Aponitolau
gave them betel-nut and _lawed_ vine and salt. As soon as they fed them
they went back home. Not long after Aponibolinayen said to Aponitolau,
"We are going to Natpangan to visit my father and mother," so they
went. As soon as they arrived there Aponibolinayen told her father and
mother that Aponitolau had a pasture filled with many different kinds
of jars, in the place of Kabinalan. When they had been in Natpangan
ten days they returned home and Aponibolinayen's father and mother
went with them and saw the jars. When they reached the field where
the jars were they were afraid that the jars would eat them, but
Aponitolau fed them. The father and mother of Aponibolinayen were
surprised for there were many valuable jars which filled the wide
field of Kabinalan. Not long after they went back home to Natpangan.

(Told by Angtan, a woman of Lagangilang.)





4

"Sinogyaman, come and oil my hair so that I can go to war," said
Aponitolau. "And you, Sinagayan, put some rice in the pot and cook
it, and also some fish for us to eat." Not long after she cooked,
and Sinogyaman oiled his hair. When Sinagayan finished cooking they
ate and started to go to Gegenawan where Asibowan lived. Sinogyaman
and Sinagayan did not want him to go, but Aponitolau went anyway.

When he arrived at the edge of the town he stood still a long time,
for he did not know the way to Gegenawan. A bird went to him and said,
"Why do you stand here for a long time, Aponitolau?" "Why do you stand
a long time, you say, and I am going to the town of Asibowan, whom
every one says is a pretty girl," said Aponitolau to the bird. "Ala,
Aponitolau, it is best for you to follow me and I will show you the
way to the place where Asibowan lives." Not long after they went
and they soon arrived at the town of Gegenawan. "Ala, Aponitolau,
I leave you now for I have showed you the way," said the bird. So
Aponitolau went alone to the house of Asibowan. When he reached the
ladder of her house Asibowan was looking out of the window and she
said, "Oh, there is a rich gentleman. How are you? Where are you
going?" Aponitolau said, "I am going to Nagsingkawan, but I have
lost my way and I thought that this was Nagsingkawan. I saw this
house so I came to get a drink." "This is not Nagsingkawan. Come up
and I will cook and we will eat." Aponitolau went up into the house
and the girl gave him water to drink. She cooked and then she called
him. "I do not want to eat yet. I will rest for awhile and eat when
your husband comes," said Aponitolau.

Not long after, while they were talking he saw Asibowan break the fish
stick and put it in the pot and he watched to see what would become of
the stick. He saw that it became a fish. [135] She called often for
Aponitolau to come and eat and he went and he said, "I want to wait
until your husband comes, for it is not good for us to eat first,
and it is not good for us to be eating when he arrives." "Come, it
will be all right. We will eat now, and he can eat when he comes" said
Asibowan. So he went to eat with her, for he was very hungry. He saw
that she took all the rice and fish out of the pots, and there were
only dishes for them. "What is the matter with this woman that she
does not leave any fish for her husband?" he said to himself. While
they were eating Asibowan told him that she did not have a husband and
Aponitolau smiled. When they finished eating, they cut betel-nut for
them to chew. "Now be patient for we must chew betel-nut, for it is
not good for us to talk until we know each other's names." Asibowan
said, "How can we chew betel-nut, for I do not chew for I am related
to Kaboniyan?" [136] "You must chew anyway for we cannot tell our
names unless we chew," said Aponitolau. When Aponitolau urged her
a long time she took the betel-nut and they chewed. "Since you are
the lady who lives here, it is best that you tell your name first,"
said Aponitolau. "No it is not good for a woman to tell her name
first, so you must tell your name," said Asibowan. Not long after,
"My name is Aponitolau of Kadalayapan who is the son of Langa-an and
Pagatipánan, who goes to find a pretty girl who has power like me,"
said Aponitolau. "My name is Asibowan of Gegenawan, who lives alone
in the field, who has no neighbors for this is my fortune," said
Asibowan. So Aponitolau staid with her nine months and his father
and mother were searching for him. They had many people searching for
him and they killed many animals to feed the people until all their
animals were gone. The bones which they threw away made a pile nine
times as large as the _balaua_.

Asibowan became pregnant and not long after she gave birth. "What
shall we call our girl?" said Aponitolau. "We will call her
Binaklingan." When Asibowan bathed the baby it grew one span for
she used magical power. So the baby grew one span every time. [137]
Not long after she could walk, Aponitolau saw the pile of bones which
the searchers had thrown away when they ate, and it was nine times
larger than the _balaua_. "The best thing for us to do, Asibowan,
is for us to go to Kadalayapan, for my father and mother are still
searching for me and the people who are searching are eating all their
animals." "The best thing for you to do is to go home and find a woman
whom you should marry and then when you are married you make _Sayang_
[138] and I will come to Kadalayapan," said Asibowan, for it was
not good for them to be married because she had less magical power
than Aponitolau. "If you do not wish to go, I will take our daughter
Binaklingan." "Wait awhile until we have commanded that a house be
built for her to live in." Not long after they commanded that a house
be made for Binaklingan, and it was all of gold. It was finished in
the middle of the night and she used magic so that the golden house
went to Kadalayapan.

When Aponitolau woke up early in the early morning he heard many
roosters crowing and many people talking. "My daughter Binaklingan,
how bad your mother is, for she sent us here to Kadalayapan without
telling us," said Aponitolau. His daughter was very sorry but she
played on the pan pipe. When it was morning Langa-an saw the golden
house by their house. "Why there is a different house here. I think
Aponitolau has arrived and maybe he is in that house," said Langa-an
to Pagbokásan, [139] and Pagbokásan went outdoors. "Are you here
Aponitolau? We had sought you for a long time, but did not find
you. None of our animals are left alive," said Pagbokásan. "Why did
you search for me? I told Sinogyaman and Sinagayan that I was going
to fight. Did they not tell you?" said Aponitolau. "We thought that
you encountered our old, dangerous enemies, for you have been away
many months. Why do you have a daughter who is a young girl?" "Yes,
Binaklingan who is here is my daughter, and her mother Asibowan with
whom I lived for a long time did not want to come here to Kadalyapan,
for she said I must find a girl suitable for me to marry and then we
must make _balaua_ so that she will come to our town."

When they had been in Kadalayapan five days, they went to take a
walk in the evening of the sixth day, and they went to the spring
of Lisnáyan. As soon as he arrived at the spring he used magic so
that all the pretty girls who never go outdoors felt hot and went
to the spring to bathe. [140] Not long after Aponibolinayen felt
very hot and she went to take a bath at the spring. Aponitolau saw
her taking a bath and she looked like the half of a rainbow, and
Aponitolau went to her, and Aponibolinayen saw him while she was
bathing. "Do not wound me in more than one place so I will not have
so much to cure." "If I was an enemy I would have killed you at once,"
said Aponitolau. Soon he cut a betel-nut into two pieces. "It is best
for us to chew betel-nut for it is bad for us to talk when we do not
know each other's names." Aponibolinayen did not wish to chew, but
when Aponitolau urged her she chewed and they told their names. "My
name is Aponitolau of Kadalayapan who is the son of Pagbokásan and
Langa-an." "My name is Aponibolinayen of Kaodanan who is the sister of
Aponibalagen who put me at the place close to the spring of Lisnáyan,
for he does not wish anyone to see me, but you have found me." Not
long after, while they were talking, Aponibolinayen used magic so that
she vanished and she went among the betel-nuts on the branch of the
tree. "Where did the girl go? I did not see her when she vanished,"
said Aponitolau to himself. Not long after he went home with his
head bent for he was very sorrowful. When he arrived at their house,
"Why are you bending your head Aponitolau?" said his mother. "What are
you bending your head for? you say, and I went to the well of Lisnáyan
and talked with Aponibolinayen, but after a while she vanished and I
could not see her anymore." "Did you not give her any betel-nut?" asked
his mother. "Yes, I did." "What are you so sorry for if you gave her
betel-nut? you will find her bye and bye," said his mother.

On the second night he went again to Lisnáyan and he used his power
so that all the young girls, were hot again so that they went to
the spring. When he looked up where there were many betel-nuts he
saw Aponibolinayen taking a bath. "I did not see you when you left
me Aponibolinayen," said Aponitolau. "Now I am going to take you
home." "No, do not take me for my brother will hate me. I do not want
to go to your house." He took her to his town of Kadalayapan and he
sent his mother to Natpangan to tell Aponibalagen that Aponibolinayen
was in Kadalayapan. Not long after his mother Langa-an took her
skirt and her hat which was like a bird and when she arrived at the
gate of Kaodanan Sinogyaman was dipping water from the spring. "Niece
Sinogyaman, where is the ford?" "Look there at the shallow place, for
it is the ford." She took off her belt and she spread it on the water,
and she rode on it to the other side, and then she took a bath. When
she finished bathing she stood on a high stone and the drops of
water from her body were agate beads with no holes. "How strange,
the people of Kadalayapan are. They are very different from us,"
said the women who were dipping water from the spring. Not long after
Langa-an put on her skirt, and when she finished she said, "Are you
not finished dipping water, Sinogyaman? I want you to guide me to
the house of my nephew Aponibalagen, for I have forgotten the way,
for I have not been here for a long time." "No, I am not through, but
I will show you the way, Aunt," said Sinogyaman, and she guided her.

When they reached the yard of Aponibalagen, "Good morning,
Nephew." "Good morning, Aunt," he said to her. "Come up." Not
long after she went up the stairs. "What are you coming here for,
Aunt?" "What are you coming here for? you say. I come because I wish
to see you." Not long after he went to get _basi_, and he had made her
drink. When they had drunk, she said, "The other reason I came here,
Nephew Aponibalagen, is that Aponitolau sent me, for he wishes to
marry your sister." "I have no sister. I do not know what my mother
did with her," he replied. "We have no daughter. Aponibalagen is our
only child," said Ebang. While they were still talking they kept on
drinking the _basi_. When the old woman Langa-an became drunk she
told them that Aponibolinayen was in Kadalayapan, and Aponibalagen
was surprised and his heart jumped. "I went to hide Aponibolinayen
in Lisnáyan so that no one would see her, but now someone has found
her." So Langa-an gave them the engagement present [141] and she
asked how much they must pay as the marriage price. "You must fill the
_balaua_ nine times," they answered. So Langa-an filled the _balaua_
nine times with different kinds of valuable things. As soon as she
had paid the marriage price she went back home. When she arrived in
Kadalayapan and reached the top of the ladder of the house she laid
down and slept, for she was drunk. "How strange you act, mother. Why
don't you tell us the news before you sleep?" said Aponitolau, and
she said, "The engagement and marriage gifts were accepted."

In the afternoon they began to make _Sayang_. [142] Not long after the
old woman Alokotán, who conducted the _Sayang_ and made them dance
_Da-eng_, [143] arrived and she began to perform the ceremony. When
it became morning, "You people who live with us, come and pound
rice," said Aponibolinayen. So the people gathered and pounded rice
for them. As soon as they finished pounding rice she commanded her
_liblibayan_ [144] to go and get betel-nuts. When they arrived with
the betel-nuts, "You betel-nuts come and oil yourselves and go to
invite all our relatives, for we are making _Sayang_. Invite all the
people except the old enemies," she said and when it became evening
they made _Libon_ [145]

Asibowan was anxious to chew betel-nut and she went to search for
one in the corner of her house and she found an oiled nut which was
covered with gold. When she tried to cut it in two it said to her. "Do
not cut me, for I came to invite people to attend the _Sayang_ of
Aponitolau and Aponibolinayen." And Asibowan said, "I cannot go." "If
you do not come I will grow on your knee," said the betel-nut. "No,
go on my big pig." So the betel-nut jumped on the head of her pig and
it grew very high, and the pig squealed. "Get off from my pig and I
will come," said Asibowan. Late in the afternoon they saw her below
the _talagan_. [146] "Asibowan is here now, Aponibolinayen, come and
see her," said Aponitolau. So Aponibolinayen came and she took her to
their house, and Iwaginan took two skirts and he made them dance. He
danced first with Asibowan before he made the others dance and his
wife Gimbagonan was jealous. When they finished dancing he gave the
skirts to Aponibalagen and Sinagayan. As soon as Aponibalagen had
finished Iwaginan made Aponitolau dance with Gimbagonan. While they
were dancing Gimbagonan danced to the sound of the jars which she
had about her neck and in her hair, i.e., she had necklaces of big
jars and they stuck together so she could not hear the _gansas_. Not
long after Asibowan wished to go back home. "Now I am going home,
Aponibolinayen, for no one is watching my house," "No, do not go yet,
for someone wants to marry your daughter Binaklingan." "I must go
now, you take care of her." So she went back home and they did not
see her. As soon as the _Sayang_ was over Dina-ogan was engaged to
Binaklingan. Soon he paid the marriage price, and it was the _balaua_
filled nine times with valuable things.

Not long after all the people went back to their homes, and
Aponibalagen was left alone and he acted as if he was drunk, but he was
not drunk. He laid down in the _balaua_, and Aponibolinayen covered him
with blankets. Not long after Aponigawani went outdoors for she felt
hot, and Aponibalagen peeped at her. Not long after she went inside
of the house and went into the ninth room, and Aponibalagen watched
her. When it became night Aponibalagen went to the place where she
was and Aponitolau did not see him. So he looked for her in the ninth
room, and she was playing the pan pipe. While she was playing she saw
a firefly, and she tried to hit it with her pan pipe, and Aponibalagen
said "Do not strike me or you will hit my headaxe," and he became a
man again. "How did you get in here?" said Aponigawani. "I came,
because I saw you when I was lying in the _balaua_." He sat down
beside her and tried to cut a betel-nut for her to chew. "We will
chew betel-nut so we can tell our names," said Aponibalagen. She
took the betel-nut and they chewed. "You tell your name first, for
you live here." "No it is not good for me to tell my name first,
for I am a woman. You are the first." "My name is Aponibalagen who
is the brother of Aponibolinayen who is the son of Pagbokásan of
Kaodanan." "My name is Aponigawani who is the sister of Aponitolau
who is the daughter of Pagatipánan and Langa-an."

When they had been in the room nine nights Aponitolau went to see
Aponigawani, and when he got to the room Aponibalagen was there. "Why
are you here, brother-in-law?" said Aponitolau. "I am here, because
I wish to marry your sister," said Aponibalagen. "If you want
to marry her you must engage her and you come another day to make
_pakálon_." [147] Not long after Aponibalagen went home and told his
father and mother that they would go next day to make the _pakálon_
so he could marry Aponigawani. Aponitolau and his father and mother
went to Kaodanan and took the marriage price before Aponibalagen and
his people made the _pakálon_. Aponibalagen paid the same as Aponitolau
did for Aponibolinayen. Not long after they returned to Kadalayapan
and the next day Aponibalagen went and got Aponigawani. They danced
for one month and then they took Aponigawani to Kaodanan, and all
the people went home. This is all.

(Told by Lagmani, a woman of Patok.)



5

"Mother Dinawágan go and engage me to someone, for I want to
be married. I like the sister of Aponibalagen of Natpangan" said
Gawigawen of Adasin. "Yes," said his mother. So she took her hat which
looked like the moonbeam and she started to go and when she arrived in
Natpangan she said, "Good morning, nephew Aponibalagen." "What do you
want here, Aunt?" he replied. "What do you want, you say, and I want
to talk with you." "Come up, Aunt, and we will hear what you have to
say." So he asked his mother Ebang to prepare food. As soon as Ebang
had prepared the food and called them to eat, Aponibalagen went to get
the _basi_ and they drank before they ate. And Ebang broke up the fish
stick and put it in the pot and it became fish. [148] Not long after
they ate, and when they had finished Aponibalagen said to Dinawágan,
"Come and see this." "No, I better stay here." When Aponibalagen
urged her she came in and he opened the _basi_ jar which was nine
times inherited and as soon as they had drank Dinawágan said that she
could not tarry for it was afternoon, "I have something to tell you,
Aponibalagen." "What is it?" said Aponibalagen. "My son Gawigawen of
Adasin wants to marry your sister." Aponibalagen agreed, so she gave
a golden cup which looked like the moon as an engagement present,
and they agreed on a day for _pakálon_. [149] Aponibalagen said,
"Tomorrow will be the day for _pakálon_."

Dinawágan went home. "Did they accept our golden cup which looks
like the moon, mother?" asked Gawigawen. "Yes. Tomorrow will be the
_pakálon_," said the mother. Not long after she said, "All you people
who live in the same town with us, prepare to go to the _pakálon_ of
Gawigawen in Natpangan tomorrow afternoon." The people agreed and in
the morning they truly started and they went. "You, my jar _bilibili_
which always salutes the visitors, go first; and you my jar _ginlasan_
follow, and you _malayo_ and _tadogan_ and you _gumtan_." [150] So
they went first to Natpangan, and Gawigawen and the people followed
them, and also eighteen young girls who were Gawigawen's concubines
went also.

Not long after they arrived in Natpangan and Iwaginan and the other
people went to attend the _pakálon_, and also many people from the
other towns. When all whom they had invited arrived they agreed how
much Gawigawen should pay for his wife. Aponibalagen told them to fill
the _balaua_ [151] eighteen times with valuable things. So the _balaua_
was filled. Not long after they ate and when they had finished they
went to the yard and they played on _gansas_ and danced. Iwaginan
took the skirts and gave one to Nagten-ngaeyan of Kapanikiyan and
they danced. [152] When she danced she looked like the spindle. She
did not go around, but always moving and the water from the river
went up into the town and the striped fishes bit her heels. Not long
after they stopped dancing and Gimbagonan was jealous and she said
"Ala, give me the skirt and I will dance next." "Do not say that
Gimbagonan, for it is shameful for us," he answered her. Not long
after he gave the cloth to Dakandokan of Pakapsowan. She danced with
Algaba of Dagala. Not long after they finished dancing and Iwaginan
made Aponibolinayen and Balogaygayan dance. He often went to fight in
the enemies towns. Not long after Aponibolinayen went down from the
house and the sunshine vanished when she appeared. She danced with
Balogaygayan and when she moved her feet the water from the river
went up again into the town and the fish bit at her heels as they did
before. After they stopped Iwaginan made his wife Gimbagonan dance and
she was happy when she danced with Aponibalagen. When they danced the
big jars around Gimbagonan's neck made more noise than the _gansas_
and the jars said "Kitol, kitol, kanitol, inka, inka, inkantol."

As soon as they finished dancing the people said, "The best thing to
do is to go home, for we have been here three months now." "We will
take Aponibolinayen" said Dinawágan to the people who lived in the
same town with her and she spoke to Aponibalagen. So they prepared
rice and coconut soaked together and wrapped in leaves, and a cake
made of rice flour and coconut shaped like a tongue, a rice cake,
which was fried for Aponibolinayen's provision on the road. "You who
live in the other towns who were invited, do not go home yet for we
are going to take Aponibolinayen to Adasin," said Aponibalagen. Soon
it became morning and they all went to Adasin and Gimbagonan carried
two big baskets of cakes, and while they were walking she ate all
the time and she ate half of them. When they arrived at the spring of
Gawigawen of Adasin, they were surprised, for it was very beautiful
and its sands were of beads, and the grass they used to clean pots with
was also beads and the place where the jars sat was a big dish. [153]

"Go and tell Gawigawen that he must come here and bring an old man,
for I am going to take his head and make a spring for Aponibolinayen,"
said Aponibalagen. So someone went and told Gawigawen to bring the
old man Taodan with him to the spring. So Aponibalagen cut off his
head and he made a spring and the water from it bubbled up and the
body became a big tree called Alangigan [154] which used to shade
Aponibolinayen when she went to the spring to dip water, and the blood
of the old man was changed to valuable beads. Not long after they went
up to the town and the place where they walked--from the spring to
the ladder of the house--was all big plates. Gimbagonan sat below the
house ladder, because they were afraid the house could not hold her,
for she was a big woman, and she hated them and she said to Iwaginan,
"Why do you put me here?" "We put you there because we are afraid that
you will break the house and give a bad sign to the boy and girl who
are to be married." [155]

Aponibolinayen covered her face all of the time and she sat down
in the middle of the house, for Indiápan said that she must not
uncover her face for her husband Gawigawen had three noses, and
she was afraid to look at him. [156] But Gawigawen was a handsome
man. Aponibolinayen believed what Indiápan had told her. Not long
after Dinawágan spread the string of agate beads along the floor where
Aponibolinayen sat. [157] After a month they were still there and
the people from the other towns wished to go home, and Aponibalagen
said to Aponibolinayen, "Ala, be good to your husband and uncover
your face. We are going back home now." But Aponibolinayen would not
uncover her face. Not long after all the people went back to their
towns and Aponibolinayen's mother-in-law commanded her to go and
cook. She did not uncover her face, but always felt when she went
about, and when she had cooked, she refused to eat, but Gawigawen
and his father and mother ate. When Gawigawen went to Aponibolinayen
at night she changed to oil, and she did that every night, and they
put the carabao hides under her mat so the oil would not drop to the
ground. On the fifth night she used magic so that they could not see
her go out and she dropped her beads under the house and then she
became oil and dropped her body. So she went away and always walked
and Gawigawen looked for her, for a long time. He went to Natpangan
for he could not find her in any of the towns.

When Aponibolinayen was in the middle of the jungle she met a wild
rooster which was crowing. "Where are you going Aponibolinayen?" it
said to her. "Why are you walking in the middle of the jungle?" and
Aponibolinayen said, "I came here for I am running away from my husband
for I do not want to be married to him for he has three noses." "No,
Gawigawen is a handsome man. I often see him, for this is where he
comes often to snare chickens. Do not believe what Indiápan said to
you, for she is crazy," said the rooster. Not long after she walked
on and she reached the place of many big trees and the big monkey met
her and said, "Where are you going, Aponibolinayen?" And she answered,
"Where are you going, you say. I am running away because I do not want
to marry Gawigawen." "Why don't you wish to marry Gawigawen?" "Because
Indiápan told me he has three noses." The monkey laughed and said,
"Do not believe that. Indiápan wants to marry Gawigawen herself. He
is a handsome man." Aponibolinayen walked on and soon she reached
a wide field and she did not know where she was. She stopped in the
middle of the field and she thought she would go on to the other side.

Not long after she reached the ocean and she sat down on a log and a
carabao came along. It passed often where she sat. Aponibolinayen
thought she would ride on the carabao, and she got on its back and
it took her to the other side of the ocean. When they reached the
other side Aponibolinayen saw a big orange tree with much fruit on
it. The carabao said, "Wait here while I eat grass and I will return
soon." Aponibolinayen said, "Yes," but the carabao went to the place
of the man who owned him and said, "Come over here, for there is a good
toy for you." And Kadayadawan of Pintagayan said, "What is it?" "Come,
hurry," said the carabao. So he combed his hair and oiled it and put
on his striped coat and his clout and belt, and he took his spear
and he rode on the carabao's back. Not long after Kadayadawan saw the
pretty girl in the orange tree and he said, "How pretty she is!" And
the carabao said, "That is the toy I told you about."

When they reached the orange tree Aponibolinayen heard him when
he stuck his spear in the ground and she looked down and saw
a handsome man. "Good morning, lady," he said. "Good morning,"
answered Aponibolinayen. Not long after they chewed betel-nut and
they told their names. "My name is Kadayadawan of Pintagayan who is
the son of an _alan_." [158] "My name is Aponibolinayen of Natpangan,
who is the daughter of Pagbokásan and Ebang, who is the sister of
Aponibalagen." Their betel-nut quids became agate beads and Kadayadawan
said to her, "Ala, it is good for us to marry. I am going to take
you home." So he took her to his home and he was good to his carabao,
because it had found him a pretty woman. When they reached the house
he put her in a room, and the _Ati_ [159] commanded the soldiers to
call Kadayadawan. When they reached the yard of Kadayadawan's house
they called "Good morning." And he looked out of the window and said,
"What do you want?" "We came, because the king wants you and we came
to get you." So they started and went. When they arrived where the
king was, "Why Kadayadawan have you a pretty girl in your house? Every
night I notice that your house appears as if it were burning." "No,
I have not," answered Kadayadawan. "I think you have, for I notice
the flames every night." "No, I have not. Where would I find a pretty
woman?" [160]

Not long after he went back home. When he reached home Aponibolinayen
said to him, "It is best for us to make _Sayang_." [161] And
Kadayadawan asked, "How do we make _Sayang_ by ourselves? Our
neighbors are all soldiers." "Do not worry about that, I will see,"
said Aponibolinayen. Not long after Kadayadawan took the betel-nuts and
they oiled them and they sent them to the towns of their relatives to
invite them to their _balaua_. The betel-nuts went. Aponibolinayen
told Kadayadawan to go and get _molave_ sticks. When he arrived
with them Aponibolinayen used magic and she said, "I use magic so
that when I thrust the _molave_ stick in the ground it will become
a _balaua_." Not long after the stick became a _balaua_.

The betel-nuts arrived in Natpangan and said to Aponibalagen,
"We came to call you, for Kadayadawan of Pintagayan is making
_balaua_." Aponibalagen said, "How can we attend the _balaua_ when
we are searching for my sister?" "If you do not wish to come I will
grow on your knee." "Go on my pig." So the betel-nut grew on the pig,
and it was so high the pig could not carry it and it squealed very
much. "Ala, get off from the pig and we will come." So the betel-nut
got off and they started. "All you people who live in the same town
come with me to attend the _balaua_ of Kadayadawan of Pintagayan." So
they went. They arrived at the same time as Gawigawen of Adasin and
they met near to the river. Not long after Kadayadawan saw them by
the river and he sent the betel-nuts to carry the people across the
river. When they were in the middle of the river Kadayadawan used
his power so that their old clothes, which they wore in mourning for
Aponibolinayen were taken off from them, and they were surprised,
for they did not know when their old clothes had been taken off.

When they reached the other side Aponibalagen said to the people who
lived with Kadayadawan. "We are ashamed to come up into the town,
for we have no clothes." Then the betel-nuts told Kadayadawan and he
said, "Ala, go and tell them that I will come and bring some clothes
for them." Not long after he arrived where they were and he gave
them some clothes to use. "Ala, take these clothes and use them,
and come up to the town." But Aponibalagen and his companions were
ashamed. Kadayadawan urged them until they accepted the clothes.

Soon they reached the town and they danced and Iwaginan and
Nagten-ngeyan danced again and the water from the river went up into
the town and the fish bit her feet. Not long after that they stopped
dancing and Iwaginan made Gawigawen and Aponibolinayen dance. While
they were dancing Gawigawen watched Aponibolinayen, and when they
had danced around nine times Gawigawen seized her and put her in his
belt. [162] "Why do you do that Gawigawen?" said Kadayadawan to him,
and he threw his spear and Gawigawen fell down and Aponibolinayen
escaped and Kadayadawan put her in a room. As soon as he put her in the
room he went to bring Gawigawen back to life. Not long after he revived
him, "Why did you do that, Gawigawen? I did not steal Aponibolinayen
from you." And Gawigawen said, "Even if you did steal Aponibolinayen
from me, she was my wife and I could not find her until now. That
is why I put her in my belt, and Aponibalagen knows that she is my
wife." And Kadayadawan said, "She is my wife now."

Not long after the _alan_ who took care of Kadayadawan told Langa-an
"Kadayadawan is your son. I picked him up when he was only blood which
fell from you." [163] "Why do you say that you are not my mother?" said
Kadayadawan to the _alan_. Langa-an said to the _alan_, "It is good
if he is my son." They were very happy and they said to Aponibalagen,
"Now we will pay the marriage price and also the price which Gawigawen
paid before, we will repay to him." Aponibalagen agreed, "You fill
my _balaua_ nine times with valuable things." Not long after they
filled the _balaua_ nine times with valuable things and they repaid
Gawigawen what he had paid when he married Aponibolinayen. When they
had paid they danced again. "Ala, now we must go home, for we have
staid here a month," said the people from the other towns. So they
went home and they took Aponibolinayen's marriage price.

"Ala, now my cousin _alan_, we are going to take Aponitolau [164]
home for you have said he is our son," and the _alan_ said, "Yes,
take all of my things. I took him for I had no children to inherit
my possessions." So they took them to Kadalayapan. The _alan_ went
to the other part of the world, and Langa-an used magic so that the
golden house which the _alan_ gave to Aponitolau went to their town
of Kadalayapan. Not long after the golden house arrived and the people
were surprised when they woke up in the morning and saw the big golden
house. Not long after Aponitolau and Aponibolinayen and their father
arrived there.

(Told by Magwati of Lagangilang.)



6

There was a woman whose name was Ginambo of Gonigonan, who went to
fight Aponibolinayen of Kaodanan. When she reached the place where
the spring was she said, "You people who are dipping water from the
spring, whose place is this where the spring is?" "It belongs to
Aponibolinayen of Kaodanan," they said and when they went up to the
town they raised a clamor. "What are you so noisy about, you women who
are like me?" said Aponibolinayen. "You ask why we are noisy? Because
there are many women, who have come to fight against you, at the place
where the spring is," they said, and Aponibolinayen hurried to take her
spear. "What are you so noisy for, women like Aponibolinayen?" asked
her father Pagatipánan. "What are we noisy about, you ask? Because
there are many of my enemies at the spring." "Do not go Aponibolinayen,
for I will go." "No for you are weak. What can you do now? Once you did
kill people in the place where the spring is, and now perhaps it is my
fortune," she said, and she went to the spring. She looked down and
truly the enemies looked like many locusts about the spring. "Ala,"
said Ginambo of Gonigonan, "You people who live with me, you are
anxious to carry away this woman whom we do not like." "Yes," they
answered, "but only our names will go back to the towns we came from,"
i.e. they expected to be killed. Ginambo answered, "No, we are anxious
to capture her without fail."

Aponibolinayen said, "You old enemy take this betel-nut," and she cut
it in two and gave it to them. "How are we sure Ginambo of Gonigonan
that only our names will not go back, we are afraid." Ginambo said,
"Do not be afraid, but hurry to be brave." "Ala, now do what you can,"
shouted Aponibolinayen who stood on a high rock. When they started
toward Aponibolinayen their spears looked like rain they were so
many. She glanced off the spears with both elbows. "Now I am the
next to throw my spears," said Aponibolinayen. "Yes, because all our
weapons are gone," they said.

Aponibolinayen was next, she said, "I will use my magic, and you,
my spear, shall kill six and seven at one time, and you, my headaxe,
cut off their heads from the left side and from the right side, and in
back and in front." "Ala, you spare me so that I may tell the people
in Gonigonan where I live," said Ginambo. "Yes, but next month I will
come to your town Gonigonan to fight," said Aponibolinayen.

Ginambo went home alone to her town. "Why are you alone?" asked the
people who lived in the same town when she arrived. "What can we do,
all my companions who went to fight are lost, because they did not
throw their spears at Aponibolinayen." "That is what we told you
Ginambo of Gonigonan when you started, but you did not heed, you know
that the people of Kaodanan are powerful like Kaboniyan." [165]

Soon after that Gináwan of Nagtinawan said, "You people who live
in the same town in which I live, let us go to fight Aponigawani of
Kadalayapan." "No, we do not wish to go, because the people who live
in Kadalayapan are powerful like Kaboniyan. We do not know whether
she has a brother or not though someone has said that Aponigawani
has no brother." "No we go," said Gináwan. "If that is what you
say, we will go," said the people. So they went and they walked and
walked until they reached the spring at Kadalayapan. Gináwan said,
"You women who are dipping water from the spring, to whom does it
belong?" "To Aponigawani," they said. Ginawan said, "Ala, you go and
tell your bravest that we fight with steel weapons." The women who
dipped water from the well said, "We do not know who is the bravest,
whom we should tell, for Aponigawani has no brother." They went up to
the town, and said, "Uncle Pagbokásan the place about the spring is
filled with enemies." Then Aponigawani was in a hurry to go. "Do not
go you will kill somebody," said her father. "No, father, the spring
will be lost and then what can we do? Father, I am a woman and since I
have no brother, perhaps it is my fortune to fight, for you are weak."

She took her skirt, headaxe, and spear and she went to the edge of
the hill above the spring. She looked and looked at the place where
the spring was for truly the enemies were thick like locusts about
the well. "What did you come for?" she asked. "We come to fight the
people who live in Kadalayapan, because we have heard that the woman
who is always in the house [166] has no brother, so we have come to
carry her away," they said. "Ala, if you wish to prove her bravery
you take this betel-nut." She cut it in two pieces and gave it to
them. "We asked you to excuse us from going Gináwan," they said. "Ala,
you begin and see what you can do," said Aponigawani who stood on
a high stone and she stood with her hands on her hips while they
threw their weapons. "Now, I am next," she said. "You, my spear,
when I throw you, kill at once seven and six; and you, my headaxe,
cut off their heads from the left and right sides, from in back and in
front." When Aponigawani had killed all of them except Gináwan and she
had all their weapons, Gináwan said, "Please, my friend, let me live
so that someone may go back to the town we came from." "Ala, yes, if
that is what you ask, my friend, but I will come next to your town,"
she said, and Gináwan went home alone. Not long after that the month
which they had agreed on came.

"Now, mother, go and make cakes and after that I will go to fight,"
said Aponibolinayen. "Do not go," said her mother Ebang of Kaodanan,
but she could not detain her, so she made the cake, and when she
finished, Aponibolinayen went.

"Mother, make preparations for me to go to war, for this is the month
we agreed upon with Gináwan of Nagtinawan," said Aponigawani to her
mother Langa-an of Kadalayapan.

Bye and bye Aponibolinayen who was walking in the middle of the road,
stopped because she was tired. Aponigawani was also walking and
when she looked up she saw a woman to whom none compared, and she
was startled, and she said, "Here is a woman who looks like me. I
do not like to approach her who looks like me, yet I am ashamed
not to do so, for she has seen me," she said. "Good morning,"
said Aponigawani to Aponibolinayen who sat on a high stone by the
road. They leaned their spears together between them and then they
talked. "Now, my friend, where are you going," said Aponibolinayen. "I
am going to war," said Aponigawani. "And where are you going?" said
Aponigawani to Aponibolinayen. "I am going to Gonigonan, because the
month which I agreed upon with Ginambo of Gonigonan has come," said
Aponibolinayen. "Ala, let us chew betel-nut." "Yes, if that is what
you say, we will chew betel-nut," said Aponigawani. After that they
exchanged quids. And the quid which had been chewed by Aponigawani was
covered with agate beads which are called _pinogalan_, and the quid
of Aponibolinayen was covered with gold. Aponigawani said, "You are
more beautiful and have more power than I, because your betel-nut is
covered with gold." After that they spat in front of them. The place
looked like the place where a child had been born. "Now, my friend,
we are going to tell our names." "Yes," said each one, and they told
their names. "I am Aponibolinayen of Kaodanan who has no brother,
and Ginambo of Gonigonan came to fight against me and the month in
which we agreed to fight has come, so I go meet her." "I go also
to the town of Gináwan of Nagtinawan, because the month which we
agreed on has arrived, my name is Aponigawani of Kadalayapan who
also has no brother." "If that is what you are going to do, we will
go first to Gonigonan, then we will go to the town of Nagtinawan,"
said Aponibolinayen to her. "If that is what you say we will both
go." So they went.

Not long after they arrived at Gonigonan. "Now, Ginambo of Gonigonan I
am here because the month which we agreed has come." "You people who
live in the same town with me prepare, because the woman who always
stays in the house in Kaodanan has come to fight against us," said
Ginambo. "Yes, Ginambo, we will fight against her. We told you not to
go against her before, because the people of her town are related to
Kaboniyan. We do not know what magic they may use," they said. "Now,
what can we do, we are lost." After that they began to fight. "Ala,
you my spears and headaxes kill the people from the left and the right
sides, from in back and in front," said Aponibolinayen and Aponigawani.

As soon as they commanded their spears and headaxes their invisible
helpers flew and they went to Dangdangáyan of Naglitnan. "Oh, sir,
you are so happy, who are in bed in the house. The people who live in
Gonigonan have nearly killed your sister, because she went to fight
against them," said the helpers. After that he went to bathe and wash
his hair. "Ala, you three girls take the rice straw and wash my hair,"
he said, and the three girls washed his hair. After that he finished
to wash and he went up to the town. As soon as they arrived in the
town the three girls combed his hair. When they finished to comb
his hair, "Now, you put little golden beads on each of my hairs,"
he said. As soon as they put all the gold in his hair he took his
spear and headaxe and he went.

Lingiwan of Nagtangpan was in bed in his house. "Sir, you are so happy
in your bed in your house, your sister went to fight and the enemies
have nearly killed her," said the invisible spirit helpers. "Mother
_alan_ I ask you if I have a sister? I never have seen her." "What
can you do? I picked you up where you had fallen when your father
was jealous of your mother," [167] she said. After that he hurried
to start and he went.

When Dangdangáyan of Naglitnan was in the road, he sat down on a
high stone where the two women had set before. How terrible it is
that those women who never go out of the house have gone to war, for
here is where they exchanged their weapons. While he was sitting,
"Good morning, my friend," said Lingiwan of Nagtangpan. "Where are you
going?" said the man who sat on the high stone. "I am going anywhere,"
he answered, and they talked. "We are going to tell our names, because
it is bad for us when we do not know each others names." They cut
and chewed the betel-nut. As soon as they chewed they found that
they were relatives. "My name is Lingiwan of Nagtangpan." "My name
is Dangdangáyan of Naglitnan. Let us go together when we go to
fight." After that they went. When they truly arrived they looked
into the town, they saw the two women who looked like flames of fire,
because of their beauty. "How terrible that those ladies who always
stay in the house have gone to war," they said. After that they went to
them, and the people whom they killed were so many that the pig troughs
floated in their blood. So they went to them. When the women saw them
they said, "How terrible are those two rich men who have power." After
that, "Oh, ladies how were you born," they said. "Why are you here
you ask? Ginambo came to fight against us, that is why we are here
in the town of Gonigonan." So Dangdangáyan went in front of them,
and he scooped them up with his headaxe and put them inside of his
belt. [168] After that the two men fought against the enemies. "Please
leave someone to bear children," said Ginambo of Gonigonan. "If that
is what you ask we will kill you last," they said and she begged mercy.

"Now we will go to Nagtinawan which is the town of Gináwan, with whom
Aponigawani agreed to fight this month." After that, "You plunder
and heads go before us to Kadalayapan, when you arrive at the gate
you divide equally and part of you go to Kaodanan." So they went to
Nagtinawan. When they arrived in Nagtinawan, "You Gináwan of this town
now the agreed month is here." "How are you Gináwan? We told you not
to go before and you went; now we will all be killed," said the people
who lived in the same town. "Now we seek vengeance." They looked as if
they cut down banana trees when they cut down their enemies. "Please
spare me, and if you wish marry me," said Gináwan. "If that is what
you say we will kill you last," but they did not kill her.

After that they went home and sent all the heads before them and also
the plunder. After that they arrived in Kaodanan. "Good afternoon,
Uncle," said Dangdangáyan to old man Pagbokásan. "Come up the ladder,"
he said. "You go and cook so that these boys may eat," he said. After
that, "You go and get one jar of _basi_ which you used to like when
you were young," said his wife Ebang. As soon as she said this they
went and they drank, and Pagbokásan said to them. "This is reserved
for Aponibolinayen to drink when she returns from fighting."

When the old woman had finished cooking, she took the rice from
the jar and put it on the woven basket, and she took the meat
from the jar and put it in the coconut shells, and so they ate. As
soon as they finished to eat, "Now we are not going to stay long,
because we must go home," they said. So Dangdangáyan dropped down the
women who never go out of the house. "Why Aponibolinayen is here and
Lingiwan also," they said. Dingowan of Nagtangpan took Aponibolinayen
and put her inside of a big jar; then they went to Kadalayapan,
because they went to take Aponigawani. When they arrived they said,
"Good afternoon Uncle," to the old man Pagatipánan. "Good morning,"
he answered, and he was glad. "Come up," he said. When they went up
the stairs they were given _basi_. While they were drinking they let
Aponigawani fall in front of them, and they were all glad, because
Aponigawani was there. "How fine that Aponigawani is here; we feared
that she was lost," said the old man and woman. "Ala, boys if you go
home now, return soon for we are going to chew betel nut."

As soon as they went _Lakay_ [169] Pagatipánan and his wife built
_balaua_, and they called one woman medium [170] to begin their
_balaua_. As soon as they built their _balaua_ they sent someone
to go and secure betel-nuts which were covered with gold. Not
long after the betel-nuts which were covered with gold arrived and
the old woman Langa-an oiled them, and she used magic so that the
betel-nuts went to invite all their relatives, who lived in other
towns, to attend _balaua_ with them. She told the betel-nuts that
if any did not wish to attend _balaua_ with them, to grow on their
knees. As soon as she commanded them they went, and the betel-nut
which went to Kaodanan arrived, "Good morning," it said to the old
man, Pagbokásan who was lying in the _balaua_. He looked up and said,
"Who was that," and he saw it was a betel-nut, covered with gold and
oiled, and the betel-nut said, "I come to bid you attend the _balaua_
of Pagatipánan of Kadalayapan, because Aponigawani has returned from
fighting. So they celebrate." Pagbokásan sat up. After that he went
down out of the _balaua_ and the told people to wash their hair and
clothes and to bathe so as to attend the _balaua_ of Pagatipánan of
Kadalayapan. So the people who lived with them all went to the river
and washed their clothes and hair, and took a bath. As soon as they
finished they went home, and they started to go to Kadalayapan. Old
man Pagbokásan took Aponibolinayen from the jar, and put her inside
of his belt, so they went.

As soon as they arrived there the families who made the _balaua_
went to meet them at the gate of the town and made _alawig_ [171]
for them. After that they stopped dancing, and they talked to each
other, and the two young men who met Aponibolinayen and Aponigawani
were with them, because they arrived at the same time. So the old man
Pagatipánan said, "Ala, cousin Pagbokásan now we are going to chew
betel-nut to see if those two young men who took home Aponigawani
are our relatives," and old man Pagbokásan agreed. So they cut the
betel-nut which was covered with gold for them to chew and as soon
as they cut the nut they all chewed, and they all spat. The spittle
of Lingiwan went to the spittle of Pagatipánan, and the spittle of
Aponigawani, went there also. The spittle of Dangdangáyan went to
the spittle of Pagbokásan and that of Aponibolinayen also, and thus
they found out that they were relatives. Pagbokásan was surprised,
for he did not know that he had a son, and Ebang took her son, and she
carried him as if he was a baby. And Lingiwan was glad, because he had
met his sister during the fight and Langa-an carried him as if a baby.

When they had learned that the boys who had carried the girls home were
their sons they all went back to town, and their people who had been
invited were there. As soon as they sat down Iwaginan commanded someone
to play the _gansas_ and he took the two skirts and made everyone
dance. His wife Gintoban who was a big woman, who used the big jars
like agate beads on her head and about her neck, said to Iwaginan,
"Why don't you, my husband, bid me dance? I have been waiting for a
very long time." Iwaginan said, "Gintoban do not say that or I shall
be ashamed before the people. Wait until I am ready for you." As soon
as Aponibolinayen and Lingiwan finished dancing Iwaginan took the
skirts from them and he gave one to Gintoban and the other to Ilwisan,
and so they danced. And the big jars which she had hung around her
neck made a noise and the earth shook when she moved her body. As
soon as they finished dancing the people who went to attend _Balaua_
with them said, "Now we going to put the heads around the town and
then go for it is nearly one month now and our families are lonesome
for us." So they went to put the heads on the sticks around the town.

At that time the two _alan_ who had picked up Lingiwan and Dangdangáyan
arrived. They did not wish to attend _Balaua_, but the betel-nut
had grown on their heads and they had arrived very late. As soon as
Lingiwan and Dangdangáyan saw them they took them back to the town. As
soon as Pagatipánan knew that they were the _alan_ who took care of
the boys he summoned the people around the town. They danced for one
month. After that Langa-an and Ebang went to talk with the two _alan_,
and said to them, "We are surprised for we did not feel our sons come
out." The _alan_ said, "Lingiwan I picked up by the side of the road
while you were walking, that is why you did not feel him; he was a
little bloody when I picked him up, and I made him a man because I
have no child to inherit all my things. Now that you found out that he
is your son you come and take all my things in Kabinbinlan, as soon
as the _Balaua_ is finished. As soon as you will get all of them I
will fly somewhere." So when the people went home, after the _Balaua_
was finished, Lingiwan and Dangdangáyan went to follow their _alan_
mothers. As soon as they arrived in the different places where the
_alan_ lived they gave them all the things which they had and they
used their power so that all the things went to their town. When
all the things arrived in Kadalayapan the people in the town were
frightened, for there was a golden house. When the things arrived
in Kaodanan the people were frightened for there were the valuable
things which Dangdangáyan took with him.

After one month passed Lingiwan said to his father Pagatipánan,
"You go and make _pakálon_ for Aponibolinayen for I want to marry
her." So his father sent his wife Langa-an to Kaodanan to tell to
the father and mother of Aponibolinayen that Lingiwan wished to marry
her. So Langa-an took her hat which looked like the Salaksák [172] and
her new skirt. As soon as she dressed she started and went. When she
arrived in Kaodanan Pagbokásan was lying down in his _balaua_. "Good
morning," she said to him. Pagbokásan was a in hurry to sit up and
he said to her, "I am glad to see you, what are you coming here
for in the middle of the day." "What am I coming for you say? I am
coming to see if you want Lingiwan for a son for he wishes to marry
Aponibolinayen." Pagbokásan took her to his house and said to his wife,
"Here is cousin Langa-an who came to see us." So Ebang told him that
he should get some old _basi_ for them to drink.

As soon as they drank Ebang went to cook. As soon as she finished
cooking they ate. After they finished eating they took the big coconut
shell and filled it with _basi_ and each of them drank, and they
were all drunk, and Langa-an said, "I like to hear from you if you
wish Lingiwan to be a son." Soon Pagbokásan and Ebang agreed. They
decided on the day for _pakálon_. So Langa-an went home and when she
arrived she laid down on the porch of the house for she was drunk,
and Lingiwan saw her and waked her. "What is the matter with you?" he
said. "I am drunk for Pagbokásan and Ebang urged me to drink much
_basi_, so I was scarcely able to get home, that is why I slept
on the porch." "Mother, you go into the house, do not sleep on the
porch." So she went in and Lingiwan asked her the result of her visit
to Kaodanan. "They accepted you and we agreed to make _pakálon_ the
day after tomorrow." So Lingiwan was glad, and went to tell the people
about his marriage, and all the people prepared so that they might go.

As soon as the agreed day came they went to Kaodanan and they took many
pigs and _basi_ jars. When they arrived there Pagbokásan, who was the
father of Aponibolinayen, and the other people were already there and
had cooked many caldrons of rice and meat. Pagbokásan took the _gansa_
[173] and he commanded someone to play and they danced. After that
they ate. As soon as they finished to eat they played the _gansa_
again and they danced. Iwaginan of Pindayan said, "Stop playing
the _gansas_ we are going to settle on how much they must pay for
Aponibolinayen. As soon as we agree we will dance." And the people
were quiet and they agreed how much Lingiwan was to pay. The father
and mother of Lingiwan offered the _balaua_ three times full of jars
which are _malayo_ and _tadogan_ and _ginlasan._ [174] The people
did not agree and they said, "Five times full, if you do not have
that many Lingiwan may not marry Aponibolinayen." He was so anxious
to marry her that he told his parents to agree to what the people
said. As soon as they agreed Langa-an used magic so that all the jars
which the people wanted were already in the _balaua_--five times
full. As soon as they gave all the jars which they paid, Iwaginan
ordered them to play the gansas and they danced. After they danced,
all their relatives who went to attend _pakálon_ were anxious to go
home for they had been there one month. "Do not detain us, for we are
one month here." So Pagbokásan let them go. Everyone carried home some
jars and they all went home. [175] So Pagatipánan said to Pagbokásan,
"Now that the _pakálon_ is over we will take Aponibolinayen, because
Lingiwan wants her now." Pagbokásan said, "Do not take her now. You
come and bring Lingiwan day after tomorrow." "If that is what you
say we will bring him, if you will not let us take Aponibolinayen now."

When they started to go home Pagbokásan said to them, "Dangdangáyan
wants to marry Aponigawani who is your daughter." "You will wait
until next month," said Langa-an. "After Aponibolinayen and Lingiwan
are married, we will think first." Not long after the day on which
they agreed to take Lingiwan to Aponibolinayen came, and he carried
one jar. [176] As soon as they arrived there they made the rice
ceremony. [177] When the ceremony was over Pagatipánan and Langa-an
and the others went home and left Lingiwan.

As soon as they arrived in Kadalayapan Langa-an asked Aponigawani if
she wanted Dangdangáyan to be her husband. Aponigawani said, "If you
think it is good for me to be married now, and you think he is a good
man for my husband it is all right, for he has magical power like
us." As soon as the agreed month passed the parents of Dangdangáyan
came to ask if they wished the marriage. They prepared a number of
_basi_ jars for them to drink from when they should arrive. When
they arrived there Pagatipánan was prepared and he met them with the
_basi_ and they all drank. After that they told all the people who
lived in their town that they were going to celebrate the arrival
of Pagbokásan and his companions. "Ala, we do not stay long now,
_Abaláyan_, [178] we want to know if you wish Dangdangáyan to be
married to Aponigawani. We will have a good time during _pakálon_,"
they said. After that Langa-an and Pagatipánan said, "Now the meal is
ready. We are going to eat first and after that you will hear what
we say." And Pagbokásan and Ebang did not wish to eat for they were
in a hurry and only went to hear if they wished Dangdangáyan to be
the husband of Aponigawani. "If you do not wish to come and eat with
us, we do not want Dangdangáyan to be married to Aponigawani," they
said. Then they all went to eat. After they ate, "Ala now that we
have finished eating you excuse us, for we want to know if you wish
Dangdangáyan to be married to Aponigawani." Langa-an and Pagatipánan
said, "You will come next month, we will make _pakálon_." So they went
home and Dangdangáyan went to meet them at the gate of the town, and
he asked at once, "Father and mother did they accept me?" He said,
"Yes, if we can agree on what they want us to pay, and we have to
go there next month." So Dangdangáyan was glad and told the people
about it, and he invited them to go the next month to make _pakálon_.

As soon as the agreed month to go to Kadalayanpan came, they went. As
soon as they arrived there they danced for one month. Lingiwan and
Aponibolinayen had their golden house, which the _alan_ had given
them. The people agreed on how much they should pay for the _pakálon_,
and Pagatipánan and Langa-an said, "Pay just the same as we paid for
Aponibolinayen when Lingiwan married her." "If that is what you say, it
is all right," they said. And Ebang used magic so that the _balaua_ was
five times full of jars which are _malayo, tadogan_, and _ginlasan._
So the _balaua_ was filled five times, and each of the relatives who
went to attend the _pakálon_ took some jars. As soon as the _pakálon_
was finished the people all went home, and Pagbokásan and Ebang said,
"Ala, now that the _pakálon_ is over let us take Aponigawani," Langa-an
answered, "If you make extra payment you can take Aponigawani now,"
and Dangdangáyan said to his mother, "If they want the extra payment,
ask them how much." Langa-an replied, "Another five times the _balaua_
full," and Ebang said to her son, "We have to pay again the _balaua_
five times full." "That is all right mother I have many jars which
my _alan_ mother gave me," so they gave the extra jars which they
asked. As soon as they gave all the jars they took Aponigawani of
Kaodanan with them. As soon as they arrived they made a big party, and
they invited the _alan_. As soon as the _alan_ arrived at the party
they danced and gave more presents to them. After that the _alan_
and the other people went home and Aponigawani and Dangdangáyan had
their own house which the _alan_ gave them. This is all.

(Told by Lagmani of Patok.)



7

Aponitolau told Aponibolinayen that they would go to the river to wash
their hair. Not long after Aponibolinayen went with him. When they
arrived at the spring they washed their hair. As soon as they washed
their hair they went to get the _lawed_ [179] vine and they went back
home. As soon as they reached home Aponitolau said to Aponibolinayen,
"Will you comb my hair? I am anxious to go to fight." So Aponibolinayen
combed his hair. As soon as she combed it he said, "Ala, you go and
get my clout, my belt which is sewed with gold, and my striped coat,
and also get my _ambosau_." [180] Aponibolinayen got them and Aponitolau
dressed up. As soon as he was dressed he took his shield, his headaxe,
and spear, and went. He struck the side of his shield, and it sounded
like one hundred people. While he was walking and striking his shield
in the middle of the way, Gimbagonan, the wife of Iwaginan, heard him,
when he was near to Pindayan. When he passed by the town he continued
toward the town of Giambólan. In a short time he arrived at the well
of Giambólan. He met the young girls who were dipping water from
the well. He killed all of them with his headaxe and spear. Not
long after he cut off their heads and he went up to the town and
directly to the house of Giambólan. When he arrived at the house, he
said, "Good morning, Giambólan. Go and get your shield, headaxe and
spear, and boar's tusk armlet for we are going to fight here in your
yard." Giambólan got his headaxe and spears for he wanted to fight. As
soon as he arrived where Aponitolau was he threw his spears at him and
Aponitolau soon got all the spears which he threw. Then he tried to cut
off Aponitolau's head, but Aponitolau got his headaxe and said to him,
"Now I am next, for you did not injure me at all," and Giambólan said,
"Yes." Aponitolau commanded his headaxe and spear to go to Giambólan's
side as soon as he threw them; so Giambólan laid down and the headaxe
went and cut off Giambólan's ten heads.

As soon as Aponitolau had killed Giambólan he again commanded his
spear and headaxe to cut off the heads of all the people in the houses
and the headaxe and spear went and Aponitolau sat by the town waiting
for them. As soon as the spear and headaxe had killed all the people
who lived in the town they went back to him and Aponitolau said, "You
heads of the people gather in one place, but you heads of Giambólan
and you heads of the women be separate from the others. You gather
by the house of Giambólan." Not long after all the heads gathered
and he said again, "You heads of Giambólango first, and you heads
of the men precede the women. As soon as you arrive in Kadalayapan
stop by the gate of the town. You house of Giambólango go directly
to my house in Kadalayapan. Go with the big storm." So the house
went. "You oranges of Giambólan come and follow us." So the oranges
followed them. He told them to go in front of his house. They went
and Aponitolau followed them, and the oranges followed him.

Not long after Aponitolau looked back and he saw the _alzados_
following him, for they wished to kill him. As soon as he saw them he
commanded his strike-a-light to become a high bank so the _alzados_
could not follow him. [181] So the strike-a-light became a high bank,
and the _alzados_ were on the other side and could not follow him. Not
long after he was near to Kadalayapan. As soon as he arrived there
he found all the heads near the gate of the town and he said to them,
"You heads of Giambólan stay by the well, and you heads of the people
who lived with him gather here by the gate." He went to the town and
told the people to gather by the gate and play the _gansas_ and dance,
and he commanded someone to invite their friends in other towns. Not
long after the people from the other towns arrived in Kadalayapan,
and the people who lived there were still dancing. Aponitolau danced
with Danay of Kabisilan. The next was his son Kanag Kabagbagowan who
danced with five young girls who never go outdoors. As soon as they
had all danced they went to their towns. Then they put the heads
around the town of Kadalayapan.

(Told by Magwati of Lagangilang.)



8

Aponibolinayen and Aponitolau were anxious to make _Sayang_, [182]
so Aponitolau asked Aponibolinayen about his clout and his striped
belt. "Well, you go and get them, for I am going to get the head
of the old man To-odan of Kalaskigan before we make _Sayang_." So
Aponibolinayen went to get his clout and belt. After that he oiled
his hair and Aponibolinayen put a golden bead on each hair. Not long
after he went to get his headaxe and spear. As soon as Aponibolinayen
gave him his provisions for the journey, he started.

When he was in the middle of the way he became very tired, for it was
far. So he used magic and he said, "I use my power so that I will
arrive at once at the town of To-odan of Kalaskigan." Soon after
he arrived in Kalaskigan. When he arrived at the yard beside the
_balaua_ the old man was lying down. The old man saw him and said,
"Eb, I have a man to eat." And Aponitolau said, "You will never eat
me. Go and get your headaxe and spear, for you must fight with me. I
will take your head before I make _Sayang_." The old man was angry
and he stood up and went to get his headaxe and spear. "You are the
only person who ever came in my town. Go on, and throw your spear,
if you are brave," said To-odan. "If I am the first to throw my spear
you will never have a chance to throw yours, for I will kill you at
once. You better throw yours first," said Aponitolau. The old man was
angry, and he threw his spear. But his spear glanced off from the body
of Aponitolau, for he used his power so that everything glanced away
from his body. The old man To-odan ran toward him and tried to cut
off his head, but the headaxe could not cut Aponitolau, and the old
man To-odan said to him, "You, truly, are a brave man, that was why
you came to my town. Try and throw your spear at me, for if you can
hit me it is all right, for I have killed many people." Aponitolau
threw his spear at his side, and it went clear through his body and
To-odan laid down. Aponitolau cut off his head.

Not long after Aponitolau went back home and Don Carlos of Kabaiganan
(Vigan) [183] was anxious to go and see Aponibolinayen. So he commanded
his spirit companions to be ready to go with him to Kadalayapan. As
soon as they were ready he said to them, "You go first, my companions,
we are going to the town of Aponibolinayen, for I have heard that she
is a pretty woman, and I wish to see her." Not long after they arrived
at the river, and they got on to the raft. Soon they arrived at the
well of Kadalayapan and Indiápan was dipping water from the well, and
Don Carlos spoke to her. "Is this the well of Aponibolinayen?" Indiápan
said, "Yes." "Will you go and tell her to come here and see what I
have to sell?" Indiápan went up to the town and said "Aponibolinayen,
Don Carlos wants you to see what he has to sell." "I don't wish to
go and see what he has to sell." So Indiápan went back to the well
and said to Don Carlos "Aponibolinayen does not wish to come, and
she does not wish to buy what you have to sell." So he pondered what
he should do. "The best thing for me to do is to go to their house
to get a drink." So he went up to the town and said, "Good morning,
Aponibolinayen, will you give me some water to drink? For a long time I
have wished to drink your water." Aponibolinayen answered, "Why did you
come from the well? Why did you not drink while you were there?" "I did
not drink there, for I wished to drink of your water." Aponibolinayen
did not give him any for she was afraid; then Don Carlos used magic so
that she dropped her needle. The needle dropped and she said to him,
"Will you hand the needle which I dropped to me, Don Carlos." So Don
Carlos picked up the needle and he put a love charm on it, and he gave
it to her. [184] Not long after Don Carlos wanted to go back home,
but Aponibolinayen would not let him go, and she said, "Come up in
the house." So he went up into the house.

Not long after Aponitolau shouted near to the town and he did not hear
Aponibolinayen answer. As soon as he reached the gate of the town
he shouted again, and she did not answer, for Don Carlos was with
her. Not long after Don Carlos went home and Aponibolinayen saw his
belt which he had left, for he was in a hurry. So she ran and got the
ladder to the rice granary, and she hid the belt. Aponitolau met Don
Carlos at the gate of the town and he asked him why he had gone into
the town, and he answered, "I want to sell something." Not long after
Aponitolau went to their house and asked Aponibolinayen why she did
not reply to him when he shouted two times. "I did not answer, for I
have a headache." "Why is the fastening on the door different from
before?" "I don't know. No one came in." Not long after Aponitolau
went up into the house. "Now, Aponibolinayen, I have taken the head
of the old man To-odan of Kalaskigan. You command the people to begin
to pound rice, for we will make _Sayang_"

Not long after Aponitolau saw a flame of fire in the rice granary
and he said, "Why is there a fire in the rice granary?" So he ran to
see. Not long after he went inside of the granary and he saw what it
was. As soon as he saw that it was a golden belt he said, "I think
this is the belt of the man who came here while I was gone." So he
took it and hid it and did not let Aponibolinayen see it. Not long
after they commanded the people to go and get betel-nuts. When they
arrived with the fruit they oiled them and Aponitolau said, "Tell me
whom we shall invite beside our relatives in the other towns." And
Aponibolinayen told him to invite Don Carlos of Kabaiganan, for she
wished always to see him. So they sent a betel-nut to go and get Don
Carlos, and they sent one to the old woman Alokotán of Nagbotobotán
and Awig of Natpangan and other towns.

Not long after the betel-nut reached the place where Don Carlos lived
and it met his spirit helpers. As soon as the betel-nut reached Don
Carlos, "Aponitolau and Aponibolinayen are making _Sayang_, and I came
to invite you." "All right, you go first. I will dress and go after
you," he said. Not long after he dressed up and went to follow the
betel-nuts. Not long after all the other people from the other towns
arrived where they were making _Sayang_ and Aponitolau tried to put
the belt on each person to see if it fitted and no one was the right
size. As soon as Don Carlos arrived Aponitolau tried the belt on him
and it was all right. So Aponitolau gave him the belt and he got a
golden chair and he put it in the middle of the party and made Don
Carlos sit on it. All of the people were dancing and Aponitolau went
and sharpened his headaxe. Not long after, "Ala, you Aponibolinayen
take Kanag and Alama-an with you and dance with Don Carlos." Not
long after they danced. While they were dancing Aponitolau cut off
the head of Don Carlos. The head sprang up and went to the breast of
Aponibolinayen, and Aponibolinayen and Kanag and Alama-an ran away,
and their clothes were torn, for they ran through many thorns.

Not long after the people who went to attend the _Sayang_ went
home, and Aponibolinayen and Kanag and Alama-an arrived in a level
plain. They went to the shade of an _alosip_ [185] tree and they sat
there many days, for they were very tired. "I am anxious to drink
water," said Aponibolinayen, and not long after they heard a rooster
crowing. "I think we are near a town, for I hear a rooster crowing." So
they went where they had heard the rooster. "We go and drink," said
Aponibolinayen. Not long after they reached the place where _Silit_
(one kind of lightning) and the dog _Kimat_ [186] guarded. _Silit_ and
the dog were sleeping and did not see them go inside of the town. Soon
they arrived in the yard of the golden house of Balbalaoga of Dona and
they were ashamed to ask for water to drink, for they were naked. So
they went to the _balaua_ and slept, for they were tired.

While they were sleeping, Balbalaoga saw them in his _balaua_, and
he was surprised, because no one was permitted to enter the town,
for _Silit_ and the dog prevented. He said, "What is the matter of the
guards that they did not see those people enter the town? Perhaps they
are my relatives." So he took some clothes to the _balaua_ for them. He
covered them with blankets while they slept. As soon as he covered
them he sat down in the _balaua_ and waited until they got up. As soon
as Aponibolinayen awoke she saw him and said, "Do not wound us in
many places, so we will not need to cure so much." Balbalaoga said,
"If I were an enemy I would have killed you while you slept. We are
going to chew betel-nut and see who you are." So he cut a betel-nut
and gave to them, and their spittle was like agate beads. So he took
them up into his golden house and told his mother _alan_ to give them
some clothes. Not long after they drank _basi_, after they had finished
eating. All the _alan_ were drunk and the mother of Balbalaoga of Dona
said to them, "Aponibolinayen, Balbalaoga is your brother, for he was
the after-birth of Awig, which they put in the _tabalang_ which they
sent down the stream. [187] So I picked him up, for I had no child
to inherit all my things." Not long after they knew that they were
brother and sister Balbalaoga asked his sister why they came to Dona
without clothes. She said, "Aponitolau is jealous of Don Carlos and
he cut off his head, and the head jumped to my breasts, so we were
frightened and ran away. That is why we came here. I did not know I
had a brother who lived here." The head still hung to the breasts of
Aponibolinayen, but they had not seen it before, for she had covered
it. As soon as she showed it to Balbalaoga he took the head from her
breasts and they sent some betel-nuts to go and summon their mother.

As soon as the betel-nut arrived in Kaodanan it said to Pagbokásan
and Ebang, "Good morning. I came here for Balbalaoga, and his sister
sent me to come and get you." So Ebang and Pagbokásan were surprised,
because Aponibolinayen had another brother. So they called Awig and
said to him, "Here is a betel-nut from Dona which Aponibolinayen
and Balbalaoga sent, for they want to see us." Awig said to them, "I
don't believe that Aponibolinayen is still alive, for we have searched
for her a very long time, and I never heard of a place called Dona,
and I have been all over the world."

They started and the betel-nut led them. "Where is Dona?" they said
to the betel-nut. "Dona is somewhere. Follow me. You must step on the
big dishes where I step." Not long after they arrived in the place
where Balbalaoga lived and were surprised at the big golden house,
and Balbalaoga and Aponibolinayen were watching them from the window,
and they went to the yard of the house. Ebang and Pagbokásan did not
believe that Balbalaoga was their son, so they chewed betel-nut. As
soon as they chewed they found out that he was the after-birth of
Awig. So Balbalaoga took them into his house.

Not long after Balbalaoga said to them, "Wait for me for awhile,
for I am going to hunt deer." So he called his dogs who talked with
the thunder, they were so big and also powerful. Not long after he
went to the wood and the dogs caught three deer. He cut up the deer
and took them back home.

Not long after Aponitolau heard that Aponibolinayen was with her
brother in Dona. He went to follow her, for he intended to live with
her again. Ebang and Pagbokásan took Balbalaoga and Aponibolinayen
to Kaodanan, and they used their power so that all the things which
the _alan_ had given to Balbalaoga went to Kaodanan. Not long after
the house and the other things which the _alan_ had given went to
Kaodanan, all the _alan_ flew away. Not long after they made _balaua_
in Kaodanan, and they called all their relatives in the other towns
and all of the _alan_ who cared for Balbalaoga of Dona. After that all
the people went to attend their _balaua_. In that time Balbalaoga was
married and Aponitolau was very sorry, because he could not remarry
Aponibolinayen, and he went to the _balaua_ even though he was not
invited. As soon as the _balaua_ was over, all the people went back
home, but Balbalaoga did not go back to Dona. The _alan_ flew away
after he was married.

(Told by Magwati of Lagangilang).





9

Ayo went to the spring. When she went she met Dagdagalisit, who was
fishing in the river. When she reached him she became pregnant. Not
long after she went home. When she arrived in her house the space
between the little finger and the next itched. "Bolinayen, you stick
the needle in my finger where it itches. I do not know what makes it
itch so," she said. As soon as Bolinayen stuck the needle the little
baby popped out. [188] "What shall we name the baby?" "Dagoláyan will
be his name." The baby shook his head, so they gave him the name Kanag.

Awig went to wash his hair in the spring. When he finished washing
his hair he went home. When he reached his house he made Ayo louse
him. While Ayo was lousing him the milk from her breasts dropped
on Awig's legs. "Why, Ayo, does the milk from your breasts drop on
my legs?" he asked. He sat up and asked them many times until they
brought the baby. When they brought the baby, "We are going home to
Natpangan now, because it does not do me any good to try and hide
you." He took them home and soon he made a bamboo bench by the gate
of the town where the people passed when they went to the well, and
he placed the baby on it. Then they built _balaua_, for he wanted to
see the father of the baby. Not long after he commanded some one to go
and get betel-nuts and he oiled them. He sent them to go and invite
all the people in the world. When they arrived none of them wanted
the baby to recognize them. When the baby did not go to any of them,
he sent someone to get a betel-nut to send to Dagdagalisit whom they
had not invited. As soon as the betel-nut arrived at the place where
Dagdagalisit lived "Dagdagalisit came to Natpangan for Awig makes
_balaua_," it said. "I cannot go, for I am ashamed, because I have no
good clothes," he said, for his clout was the dried bark of a banana
tree. "If you do not come I will grow on your big pig," it said,
and the betel-nut jumped on the back of the big pig, and it began
to squeal. When his big pig began squealing loudly, because the tree
grew on his back, Dagdagalisit said, "I come now." Not long after he
went. When he came walking up the trail from the spring the baby saw
him, and went to him, and Awig saw him carrying the baby. "I did not
think it would happen this way to Aponibolinayen," he said. Then he
sent Aponibolinayen away, and he made her carry the poor house box
that they used to put the fish in which Dagdagalisit caught in the
river. "You carry the female pig so that you have something to eat by
the river," said Awig to Dagdagalisit. So they went; Aponibolinayen
carried the poor box and Awig took her beads and clothes off from her,
and he gave her old clothes to use, and so they went.

When they were near the spring they threw away the things they carried,
the female pig and poor box. While they were walking near the town of
Dagdagalisit, which was Kabenbenlan, Ayo saw the golden house. "We must
not walk by the side of the golden house, for I am ashamed before the
man who owns it," said Ayo to Dagdagalisit. They were still walking and
Ayo followed him. As soon as they arrived at the ladder Dagdagalisit
went upstairs and Ayo did not because she thought that Dagdagalisit did
not own that house, and Dagdagalisit made her go up, and she did. As
soon as she arrived above Dagdagalisit went to get rice to give Ayo
to cook. "Cook this, Ayo, while I go to catch fish for us to eat,"
he said, and he went. As soon as he caught two fish he went home,
and he left the dry bark of the banana, which he used as a clout,
by the river, and he became Ligi, [189] so he went home. As soon as
he arrived he made Ayo wake up, when he finished cooking the fish,
and the baby went to him to be carried. He called Ayo and she did
not go. "I wait for my husband, we will both eat at one time, bye
and bye," she said, and she took the baby which he carried, for
she was ashamed. "No, I was Dagdagalisit, but used the bark of the
banana tree for a clout, because I changed my form. Let us eat." So
they ate. As soon as they finished eating, "We shall make _balaua_
so that we invite all our relatives in the different towns, and we
also shall invite Awig and Aponigonay," he said. Not long after he
went and took the betel-nuts which he cut. When he had cut them all
he oiled them and sent them to the different towns.

When the people from the different towns arrived by the spring in
Kabenbenlan they were surprised because all the stones of the spring
were of gold. Not long after they went up to the town. Next day Awig
and Aponigonay started to go. "Ala, Aponigonay, take rice so that we
may cook it in Kabenbenlan, because Aponibolinayen and Dagdagalisit
have no rice to cook. What will Dagdagalisit use for his _balaua?_ He
ties a banana bark clout on his body. I do not think he has rice, so
we will take some for us to eat. You people who live in the same town
we go to attend _balaua_. You take food with you for Aponibolinayen
and Dagdagalisit make _balaua_." Not long after they went, and when
they arrived in the place where the spring is in Kabenbenlan they
saw the beautiful spring whose stones were all gold. The gravel which
they used to wash the pottery with was all agates which have no holes
through them. "I do not think that Dagdagalisit has a spring like this,
for his clout is only the dry bark of the banana, but it is best for
us to go and see in the town." They went, and when they had almost
reached the town the golden house twinkled. "We must not walk by the
golden house," said Awig. "We must not walk by that golden house, you
say, but that is where the people are dancing," said Aponibolnay. As
they walked they saw that the men and women who were making _alawig_
[190] were the companions of Aponibolinayen. Awig said, "That is the
man who used to put the clout of banana leaves on him." As soon as
Aponitolau [191] and Aponibolinayen finished dancing they went to take
the hands of Awig and Aponibolay, and Aponitolau commanded the people
who lived with them to bring golden seats. After that Aponitolau went
to make Awig sit down. "You sit down, brother-in-law, and we will
forget the things which have passed." Then he made him sit down and
soon Awig and Asigtánan danced. While they were dancing Aponitolau
went to cut off Awig's head. Not long after the women who never go
outdoors [192] went to bring Awig to life. As soon as they made him
alive again, Aponitolau gave the marriage price. It was nine times
full, the _balaua_, and when Aponibolnay raised up her elbow half of
it vanished, which was in the _balaua_. And Aponibolinayen used her
power and the _balaua_ was full again.

Not long after they chewed betel-nut and the quid of Langa-an and
Pagatipánan and the quids of Dagdagalisit went together, and the
quid of Pagbokásan and Ebang went to the quid of Aponibolinayen and
Awig, and Langa-an and Pagatipánan changed the name of Dagdagalisit
to Ligi. "Ala, now mother old _alan_ do not feel sorry, for we take
Aponitolau to Kadalayapan," said Langa-an. "Ala, yes, you take them,
take all my valuable things. If it were not for me, Aponitolau would
not be alive, for you Langa-an had a miscarriage and lost him, when
you went to wash your hair, so I picked him up, because I had no one
to inherit my possessions. Take all my things, so that Aponitolau and
his wife may own them." Not long after they went home and Awig took
all the payment for Aponibolinayen and all the _alan_ flew away. So
Awig and Aponitolau went to their towns.




10

Aponibalagen went to put Aponibolinayen in Kabwa-an, where no one
could see her. As soon as they arrived at the ocean they rode on
the crocodiles to Kabwa-an. When they arrived there Aponibalagen
used magic so that a big golden house stood in the middle of a wide
plain. In the yard were many betel-nut trees and a spring below the
trees. The gravel where the stream flowed was beads called _pagatpat_
and _kodla_, and the leaves and grass used to rub the inside of the
jars was a necklace of golden wire.

When the golden house, and betel-nuts, and spring had appeared,
Aponibalagen left an old woman with Aponibolinayen and Alama-an, and
Sinogyaman and Indiápan, and he went back home, and he said to them,
"Do not be afraid to stay, for no one can see you here, where I have
put you, and if anyone tries to come here the crocodiles will eat
them. You have everything you need." So he went home.

Ingiwan who lived in Kabilabilan went to take a walk. As soon as
he arrived at the ocean he wondered how he could get across. Not
long after he put his headaxe on the water and he rode on it, for
he used magic, and his headaxe floated and went to the other side
of the ocean. As soon as he reached the other side he took a walk
and he saw the big golden house in the middle of the wide plain. He
was surprised, and he went to see it, and the crocodiles all slept
while he crossed the ocean. When he reached the spring he said,
"How pretty the well is. I think the girl who owns this well has
magical power, and that she is pretty also." So he went to the house
and said, "Good afternoon." Alama-an was cooking, and she said, "Good
afternoon." She looked at him from the window, and she saw that he
was a fine looking man. She did not tell Aponibolinayen, but she had
him go up the ladder. The old woman who took care of them asked why
she did not tell her and Aponibolinayen. Alama-an said she did not
know what she was doing when she had him go up. So the old woman went
to ask him what he came for. He said, "I just took a walk and I did
not know how to get home, for there was a very high bank in the way,
so I came across the ocean to learn the other way back home. While
I was still on the ocean I saw this big golden house. I came here,
for I was very tired, for it is more than one month since I left
Kabilabilan." "Ala, you Alama-an go and cook some food for this
young man," said the old woman, and Alama-an went truly, and when
she finished cooking, the old woman called him to eat. The young
man said he did not wish to eat unless one of the ladies who never
went outdoors [193] ate with him. "Alama-an is the girl who never
goes outdoors," said the old woman, but he did not believe her, and
so he did not go. When he would not eat she called Sinogyaman to go
and eat, but the young man said, "I do not wish to eat with anyone
except the pretty girl who never goes outdoors." So the old woman
called Indiápan. As soon as she went outdoors to the place where the
young man was, "No, that is not the girl I want. There is one prettier
still. I will not go to eat." The old woman became angry and said,
"If you are not hungry and do not wish to eat that is all right. I have
offered three young girls to eat with you, but if you do not wish to
eat with them I do not care." When the old woman and the three girls
had eaten they gave him a place to sleep, and they slept also.

While the others were talking to the young man, Aponibolinayen was
looking through a crack of the house, and she liked him very much. She
wished to go outdoors and talk to him, but she was afraid because
the old woman had said there were only the three young girls whom
she called. As soon as they had finished talking, they went to bed.

In the middle of the night Ingiwan said to himself, "I believe there
are other young girls here prettier than the last one she showed me. I
will use my power and will become a firefly, and I will fly to all
parts of the house, and see if there is a prettier one there." So he
used his power and he became a firefly and he flew. [194] When he was
in the room where the old woman was, he left, and went where Alama-an
was, and he went on to Sinogyaman. When he did not like her he went to
Indiápan. "This is the last girl she showed me and I like her, but I
believe that there is another prettier." So he went to the next room,
but no one slept there, and so he went on to the ninth room. He heard
the sound of the pan pipe in the ninth room, and he was very glad. He
flew over the head of the woman who was playing, and she stopped
playing and struck at him. "How did the firefly get in here? I do not
think there are any cracks in here." The firefly said, "Do not strike
at me, for I fear you will hit my headaxe and be cut." So he became a
man and sat down beside her, and Aponibolinayen saw that it was the man
who had talked with the old woman and the girls, and she loved him,
but she said, "Go outdoors, do not come here. I am afraid that the
old woman who cares for us will see us. If you want something wait
until morning and we will talk with her." Ingiwan did not get up and
he would not go outdoors, and he said, "The best thing for us to do is
to chew betel-nut, so we will know each other. Do not be afraid for I
would not have come here if it was not my fortune to marry you, for I
was taking a walk and intended to go back home, but I met a high bank
in the way, and there was no place to go except the ocean, so I came
across the ocean. As soon as I reached the field I saw your house and
I was surprised to see the golden house in the middle of the field. I
spoke to the young girl who was cooking and she asked me to come up,
and the old woman hated her. They asked me to eat, but I would not
unless a pretty girl ate with me. So the old woman called two other
pretty girls, but I did not want them, for they are not so pretty
as you. I thought there were others prettier than the last one she
showed me, so I became a firefly. It is my fortune to marry you." So
he cut the betel-nut, but Aponibolinayen did not want to chew. When
he talked to her so she could not sleep she took the betel-nut, and
when they chewed they saw that they both had magical power and that
it was good for them to marry. Ingiwan said, "You are the woman who
lives here and you must tell your name first." "No, it is not good for
a woman to tell her name first. You tell your name." Not long after,
"My name is Ingiwan, the son of _alan_, of Kabilabilan, who did not
find a way to go home, but who found you." "My name is Aponibolinayen,
who is the sister of Aponibalagen of Natpangan, who put me here so
no one might see me. It is bad that you have come."

When the daylight came Alama-an went to cook and when she finished the
old woman said to her, "Go and call the man and see if he wishes to
eat with the girls. You call them, but do not call Aponibolinayen,
for that is why we are here, so no one can see her. I do not know
why the alligators did not see him." Aponibolinayen and Ingiwan heard
what she said and they laughed. So Alama-an went to call him, but he
was not in the room. She went to tell the old woman that he was not
there, and they were surprised, for they thought he had gone home,
for all the other rooms were locked. "If he is not there you go and
call Aponibolinayen and we will eat." The three girls went to the
room of Aponibolinayen, but Ingiwan disappeared and they only saw
Aponibolinayen. So they all went to eat and Ingiwan was not hungry,
for Aponibolinayen used magic, so that rice and meat went to where
he was hiding.

When they had lived together a long time Aponibolinayen said to him,
"You better go home now, for it is time for my brother to visit us. If
you wish to marry me you must arrange with him and my father." So
Ingiwan went back home and the crocodiles only watched him, but did
not try to eat him. He rode on his headaxe, and when he reached the
other side of the ocean he saw that the high bank had disappeared
and he found the way home.

Not long after Aponibalagen went to wash his hair, and he went to
the place where Aponibolinayen and the other girls were living. The
three girls and the old woman agreed not to tell that a man had been
there. As soon as Aponibalagen arrived in Kabwa-an he asked the old
woman if anyone had been there, and she replied, "No." He called
Alama-an and the other girls to the place where Aponibolinayen
was, so all of them might louse him. While Aponibolinayen was
lousing her brother the milk from her breasts dropped on his legs,
and Aponibalagen was surprised, and he said, "What have you done,
Aponibolinayen." She tried to rub it off from his leg. "No, do not rub
it off; what is that?" "I do not know, brother. I guess I am sweating,
for I am hot." "No, I do not believe you, I think someone has been
here." He called the old woman and asked her. "You, grandmother,
did you see a man who came here? Do not tell a lie." "Why?" asked
the old woman. But she knew that Aponibolinayen had a little baby,
for she had pricked her little finger and the baby had come out. [195]
"When the girls were lousing me the milk from Aponibolinayen's breast
dropped on my legs. I think you know the man who has been here." "I
do not believe anyone came here, for we are on this side of the ocean,
and the crocodiles protect us."

Aponibalagen called all the crocodiles to the side of the house,
and he whipped all the crocodiles, and he asked them why they did not
eat the man who went to Kabwa-an. As soon as he whipped them one of
them said, "We did not see any man come here, but we were all very
sleepy one day a long time ago. We would have eaten the man if we had
seen him." Aponibalagen whipped all of them again. "I put you here to
prevent anyone from coming here, and you did not watch. Go away." The
crocodiles were afraid and they said, "If that is what you say we will
go." So they went. Aponibalagen went back to the house and whipped
the girls. "We will go back now to Kaodanan. I thought it was good
for you to be here, but you have done wrong." So he took them back to
Kaodanan and they made _balaua_ in order to find out who was the father
of the boy. The boy grew one span every time they bathed him, [196]
for they used their power. In a few days they built their _balaua_
and the _liblibayan_ [197] got betel-nuts which were covered with
gold, and they oiled them and sent them to invite the people in all
parts of the world. So the betel-nuts went.

As soon as the betel-nuts arrived in Kabilabilan, they said,
"Good morning, Kagkagákag," [198] to the man who was lying in his
_balaua_ covered with mud. "We came to invite you to the _balaua_
of Aponibalagen." "I do not wish to go, for I have no clothes and am
ashamed. I do not know the man who is going to make _balaua_." "If you
do not go I will grow on your knee," said one of the betel-nuts. "Do
as you wish." So the betel-nut grew on his knee. When it grew
big he became tired and he said, "Get off from me now and I will
go." So they went. All the people from the other towns had arrived
and Aponibalagen carried the baby, to see whom the baby would want to
go to, but the baby did not want any of them. When the betel-nut and
Kagkagákag appeared the baby was happy and wanted to go to him. So
Aponibalagen gave the boy to him and all the people were surprised
that Aponibolinayen had wanted him. Not long after they danced,
and when they had finished Aponibalagen said to Aponibolinayen,
"Take off all your things and go to Kagkagákag." Aponibolinayen did
not wish to go, for he was not the same man she was with before,
but her brother made her go, and he said, "Kagkagákag, take her to
your town." So he took her to his town, and when they reached the gate
Aponibolinayen was crying, but he said to her, "Do not feel bad, I am
the man who came to Kabwa-an. That is why the boy wants me, for I am
his father." Aponibolinayen did not believe him, but when they arrived
at the spring of Kabilabilan she was surprised to see that the stones
were of gold, and the fruits of the trees were of gold and were beads,
and she said to Kagkagákag, "Why do we come here? It is shameful
for us to be seen by the man who owns this." Kagkagákag laughed at
her. "If you do not believe that I am your husband, you watch." And
he went to take a bath, and the mud all washed off, and she saw that
he was the man who was with her before in Kabwa-an. So they went up
to the town, and the _alan_ who cared for Ingiwan was glad to see them.

Not long after they made _balaua_, for they wished to call Aponibalagen
so that he would not always feel badly about them. Not long after they
sent the betel-nuts to summon their relatives. As soon as the betel-nut
arrived in Kaodanan, "Good afternoon, Aponibolinayen and Kagkagákag
want you to attend their _Sayang_." Aponibalagen laughed and said,
"Yes," and he called all the people and told them to prepare to go
to the _balaua_.

When they arrived at the spring everyone was astonished, for all the
fruit of the trees was of gold, and all the places they walked were
covered with plates. And Aponibalagen said, "I do not think this is
the spring of Kagkagákag. I think someone else owns it. We will go
up to the house where he lives." When they reached the gate of the
town they asked the young girl who was going to the spring where
Aponibolinayen and Kagkagákag slept, and the woman said, "You follow
these plates, for they go to the ladder of Kagkagákag's house." So
they went and they always walked on the plates. When they arrived
they saw many people dancing in the yard and Aponibalagen shook their
hands. "Kagkagákag, if you had come as you are now to my _balaua_
I would not have been bad to my sister." Kagkagákag laughed at them
and they all chewed betel-nut.

While they were chewing Langa-an and Pagatipánan went to them and
they said, "We came to chew betel-nut also to see if we are related to
you." Kagkagákag gave them betel-nut, and when they chewed they found
out that they were relatives and they called Kagkagákag, Aponitolau,
and he paid the marriage price for Aponibolinayen. Aponigawani said
to him, "I thought I had no brother. I do not know what my father
and mother did with you." The _alan_ who cared for Aponitolau said,
"He was by the road where Langa-an had dropped him on her way to
Nagbotobotán, so I picked him up, for I have no children." As soon as
Aponitolau paid the marriage price they danced again, and the _alan_
gave all her things to Aponitolau, for Langa-an and Pagatipánan took
them home. Not long after Aponibalagen married Aponigawani, and he
paid the same as Aponitolau had paid for Aponibolinayen.

(Told by Madomar, a woman of Riang barrio Patok.)



11

"I go to visit my cousin Gawigawen of Adasin," said Aponitolau. He
pushed his raft until he reached Pangasinan. At the spring he asked
the women if his cousin Aponibolinayen was there. "She is not, because
she went to celebrate _Sayang._ [199] Did you not get the invitation
of Gawigawen of Adasin?" "No," said Aponitolau.

Aponibolinayen went to have Lisnaya fix her upper arm beads and they
sat in the shade of the _pamlo-ongen_ tree, and Aponibolinayen dropped
her switch.

"I wish to visit my relatives, but am ashamed because the invitation
did not reach me," said Aponitolau. So he went to rest in the shade of
the _pamlo-ongen_ tree, and he saw there the switch which was spread
out, and there was none like it.

The women who had been at the spring said, "Why did you not invite
Aponitolau? Whenever we have trouble, it is he and his cousin that
we call."

"Ala, we go down to the river to see." They went to get Aponitolau
and when they arrived at the spring he was there in the shade of the
tree. "Ala, forgive us because the invitation did not reach you and
come up to the _Sayang_" "Yes, but if the old enemy is there, when
I go, the dance circle will be disturbed, if we fight." They still
requested him, and he went up to the place where they danced during
the two months.

Dalinmanok of Dalinapoyan said, "Long ago, when my grandfather was
young, the town of Kadalayapan became wooded." (He meant that his
grandfather had destroyed the town in which Aponitolau's ancestors
lived.) "My grandfather Dagoláyen long ago said, 'Dalinapóyan, Dagala,
and also Dagopan became wooded.'" Then Dalinmanok became angry; he
looked like a courting cock and seized Aponitolau by the hair. "It
is as I predicted, Cousin Gawigawen; the circle is now broken." They
parted the fighters, but the hawk hastened to the town of Kadalayapan
to tell Aponigawani.

"Cousin Dumalágan, Cousin Agyokan; the enemy--the old one--has killed
my brother Aponitolau at the _Sayang_ of Gawigawen of Adasin, so says
the hawk." After that they started and soon arrived in Adasin. They
began at the south end of the town and killed so many it looked as
though they were cutting down banana trees. "Look down, Aponitolau,
and see if you know the men who are destroying the town." Aponitolau
truly looked. "Why, Cousin Dumalágan and Cousin Agyokan, do you
destroy the town?" "Because the hawk reported to Aponigawani that
you had been killed by the old enemy in the town of Adasin, and she
has thrown away her upper arm beads [200] by the gate of Kadalayapan."

"Ala! you stop. Ala! You who live, join their heads and their bodies;
you join all," he said. "I will spit once and they will appear as if
they were not cut at all. I will whip my perfume which is _banowes_,
they quickly breathe. I whip my perfume which is _alikadakad_
(clatter), and they quickly stand up. I whip my perfume which is
_dagimonau (monau_--just awakened) and they quickly recover." [201]
"Oh, how long we have slept," they said. "How long we have slept,
you say, and you have been dead." "Oh, how powerful are the people
of Kadalayapan! Even if we die, we may hope to live again at once,"
they said, and all went up to the house of Gawigawen.

"Now Dalinmanok of Dalinapoyan, Dumpoga of Dagala, Ligi of Madagitan
and Ligi of Dagopan, expect me in two months' time, for I shall come to
fight you." After that they agreed and everybody went home. When they
arrived at Kadalayapan there were no upper arm beads on Aponigawani,
for she believed the hawk when it told her Aponitolau was dead. "No,
I am not dead, but when two months have passed I shall go to fight
Dalinmanok and his companions."

"When you went to sail, did you not find the switch which belongs to
Aponibolinayen? They are now making a ceremony to find it." "It is
here, that which I picked up in the shade of the _pamlo-ongen_ tree,
and I will take it back when I go to fight."

Not long after that, according to the custom of the story, the second
month came. "Old men who know the signs and very old women, come and
see the liver and gall sack, because I go to fight." After that they
all gathered, they caught the pig and cut it in large pieces. "Ala,
old men who know the signs and very old women, come and see the gall,
for I go to fight." [202] "This is better than your grandfather had
when he consulted the gall. How fearful you will be to the town which
you go to fight!" "Cousin Agyokan, go and tell all our cousins that
we start when morning comes." When early morning came--as goes in a
story--they arrived. Aponitolau played his Jew's harp at the spring of
the town, and it sounded like the song of a bird and the people smelt
the odor of _alangigan (Ilangilang)_ which is only possessed by the
people of Kadalayapan. "Ala, it is Aponitolau," said Dalinmanok. "Go
and tell our companions that we go to fight him at the river, for
we do not wish them to come on shore in our town." When it was day,
they met at the river and they fought until afternoon; and when
Aponitolau was thirsty his headaxe turned slantwise and water blue
as indigo flowed off it freely.

"Dumpoga of Dagala, Ligi of Madagitan, Ligi of Dagopan, Masilnag of
Kaskasilnagan, I come to teach you because you do not know how to
kill. When one tries to kill your left side, receive the blow with
your right, and when they try to kill the right side, receive it with
the left. Ala! you that are left alive, it is better that I spare you
and that you marry the wives of your companions. I will spare you if
you will all agree to give me one hundred jars which are _ginlasan,
summadag_, and _tadogan_." They agreed. They rolled the jars which
they took down to the river and there were among them _doldoli_
and _ginaang_, [203] and the jars were glad, for they had formerly
belonged to Dagoláyen, the grandfather of Aponitolau, but had been
stolen. After that Aponitolau said, "Give me your betel-nut with
magic power. You jars and all you heads of dead persons which are cut
off, go first to Kadalayapan." After that they went and Aponitolau
followed. After they arrived they danced with the heads and in a
short time put them on the _sagang._ [204]

"Now, Aponigawani, bring me the switch of Aponibolinayen, for I go
to take it to her." He took the switch and used the power of the
betel-nut, so that he went as quickly as a person can point to the
place of many betel-nuts. In a short time, as the story goes, they
arrived. "Good evening," said Aponitolau, but Aponibolinayen thought
him to be an enemy. "Does the old enemy bring greetings?" asked
Aponitolau. Then they went up into the house and he leaned against
the corner pole. Aponibolinayen looked at Aponitolau and his good
looks seemed to climb the corner pole. "It is better for us to tell
our names," said Aponitolau, "for it is difficult to talk when we
do not know each other's names." After that he took out, from his
little sack, nuts whose husks were of gold. He cut a nut and when he
gave the half to Aponibolinayen their golden finger rings exchanged
themselves. "Give back my ring," she said. "Our relationship is the
reason they change," said Aponitolau. Then they chewed and laid the
quids on the headaxe and they became agate beads which looked like
honey, and laid in parallel lines. "We are relatives," they said,
and in a short time they told their names. When it became time to eat,
Aponibolinayen said, "What do we eat?" He took the boiling stick and
broke it into pieces, and it became a fish which they ate, [205]
and Aponitolau took the bone out of the fish which Aponibolinayen
ate. When they finished eating she spread the mat and the blanket
which they kept in the box. "I do not like a blanket which is kept
in a box, for it smells like _kimi_," [206] said Aponitolau. "Why do
you not like it? It is what we keep for company and is easy to use,"
said Aponibolinayen. "The end of my clout is enough for my blanket,"
said Aponitolau. Then Aponibolinayen used the power of the betel-nut
and vanished. "Why is there no one here?" said Aponitolau. "I use
your power betel-nut, so that I may become the insect which belongs
to Kaodanan (i.e., the firefly)."

After that he flew and arrived in the ninth room and sailed back and
forth near Aponibolinayen who was playing a pan-pipe. He touched her
body and she struck him away. "You must not strike me away, for you
hit my headaxe." After that Aponitolau sat down. "How did you pass
in here?" she asked. "I passed through the crack in the wall," said
Aponitolau; and after that they laid together. When it was early
morning Aponibolinayen sent him away, for she feared her brother
might come.

As Aponitolau went quickly to his raft, he was seen by Balau of
Baboyan, a great bird. "How fine is Aponitolau, Ala! I shall take him
to marry Ginteban." [207] Then he was seized by Balau and was carried
to Baboyan. "Now Aponitolau, you must marry Ginteban who lived in
Baygan, for this place is surrounded with water blue as indigo and
many crocodiles lie in that water."

In a little while, as the story goes, Aponibolinayen gave birth to
a child.

"Ala! grandmother, prick my little finger, for it itches." She truly
opened it and the baby popped out like popped rice. [208] After that
they bathed it and called him Balokanag, for that is a name of the
people of Kadalayapan. Soon the child was large and asked for a clout,
then he asked the name of his father, but they told him falsely that it
was Dumanagan. "Ala! get me a top so that I can play with the others,"
he said. Then his mother gave him the top which was his father's when
he was a little boy. After that he went to play with it. When it was
late afternoon, the old woman Alokotán went to feed the pigs, but Kanag
threw his top and it broke her jar. "Pa-ya," said the old woman, "the
son is brave; when you go to rescue your father who Balau captured,
it will not be my pot toward which you act brave." Kanag cried, "You
said, mother, that Dumanagan is my father, but there is another who is
my father--Aponitolau whom Balau stole." Then Aponibolinayen cried,
"How bad you are, old woman! We should have exchanged for your jar
if you had not told him of his father."

"You must make me sweets, for I go to get my father," he said. "If
he was seized, you who are little will be also," said his mother,
but he insisted. Then she used magic and secured for him the
headaxe used by his father when he was a little boy, and she made
him sweets. He started and went, and his mother planted a _lawed_
vine by their hearth. [209] "Your power betel-nut, so that I go as
quickly as pointing to Baboyan," said Kanag. Soon he arrived there,
and he saw the crocodiles lying in the water. "You power betel-nut
that I may walk on the crocodiles. Make them all sleep so that they do
not feel me." He reached the home of Balau, where he saw great snakes
hanging in the trees. He climbed the trees, he cut them so that they
fell down, he cast them down--those big snakes--then he cut off the
head of Balau, and the earth trembled. After that he went to find
his father who was in the place of many betel-nuts.

"I am Balokanag whom Aponibolinayen desired, whom you left," he
said. "Now I take you home to Kadalayapan." After that he truly
took home Aponitolau, and Ginteban, who lived in Baygan. In a short
time they arrived in Kadalayapan and Kanag's mother was there,
because Aponigawani had taken her home. "Now we are married forever,
Aponitolau," said Ginteban who lived in Baygan. "No, for Aponibolinayen
is his wife," replied Aponigawani. "Ala! you chance it and the one who
loses is not the one who is married. Put clay dishes in line, which
you are to step on. The one who breaks them loses." Aponibolinayen
stepped first and there was nothing broken. Ginteban followed and all
those clay dishes which she stepped on were broken. Then she went home
to Baygan and after that Aponitolau and Aponibolinayen were married.



12

"I am anxious to eat the fruit of the _bolnay_ tree [210] of
Matawitáwen," said Aponibolinayen. "What is that?" said Ligi. "I am
anxious to eat fish roe, I said." "Bring me a fish net and I will go
and get some," said Ligi. So she went to get the fish net and gave it
to him. Not long after he went to the river and he used magic so that
all the fish in the river were caught, so truly all the fish were
in the net. He caught one of them and cut it open and took out the
roe. As soon as he secured the roe he let the fish all go out of the
net and he went back home. Not long after he reached the yard of their
house. "Aponibolinayen, come and get the fish roe which you desire,"
he said. She went to get it from him. She did not cook it, but put it
on the bamboo hanger above the fire. Ligi went to the _balaua_ and when
Aponibolinayen thought he was in the _balaua_ she threw away the roe
and the dogs went to eat it, and they snarled and barked beneath the
kitchen. "What are the dogs fighting about, Aponibolinayen? I think
you threw away the fish roe," he said to her. "I dropped one of them."

Aponibolinayen went again to the room and she said again that she
wished to eat the fruit of Matawitáwen, and Ligi asked what she
said. "I am anxious for the liver of a deer, I said." So Ligi went
to the woods to hunt deer. As soon as he reached the woods he sent
his dogs and he said to them, "You, my black dog, do not catch deer
except in the low grass, and you, my striped dog, do not touch any
deer unless they have large horns." Not long after his dogs caught
some deer, and he took their livers and he let them go again. Not long
after he arrived at his house and he called Aponibolinayen, "Come and
get the liver, which you wish to eat." Aponibolinayen said to him,
"Put it in the rattan hanger." Ligi went back to the _balaua_, and
Aponibolinayen used magic so that Ligi slept. While he was asleep she
went to the kitchen to throw away the livers of the deer, and the dogs
went to eat and made such a great disturbance that Ligi awoke and asked
Aponibolinayen what was the matter. "One small piece of liver which
I did not eat." She went again to the room and laid down, and Ligi
used magic and became an ant, and he went to the crack of the floor,
for he wanted to know what Aponibolinayen was saying, for he suspected
that she was not telling him the truth. As soon as he arrived in the
crack Aponibolinayen repeated her wish to eat the _bolnay_ fruit of
Matawitáwen, and Ligi became a man again and appeared to her. "Why
did you not tell the truth, Aponibolinayen?" he said and she answered,
"I did not, because Matawitáwen is very far and I am afraid that you
will be lost." "No, give me a sack," he said to her. So he went and
he used magic so that he arrived at the tree at once.

Not long after he arrived truly at the place and he secured the fruit
and put it in the sack. As soon as the sack was filled he took some
of the fruit to hold in his other hand and he went. Not long after
he reached the spring in Kadalayapan and his sweethearts were at the
spring. "Ligi, how many and how pretty the _bolnay_ fruit are. Your
sack is filled and you have some in your hands. Will you give us
some of it to eat?" So Ligi gave them all the fruit in the sack and
all he held in his hand. "Do not give everything to Aponibolinayen,
but give to us also." So he gave them all he had. "The baby inside of
Aponibolinayen, which desires the _bolnay_, is not your child, but is
the child of Maobágan," said his sweethearts, and when they had eaten
all of the fruit Ligi went home with nothing but the sack. He gave
the sack to Aponibolinayen. As soon as she received it she looked to
see what was inside and she found one little piece of the fruit which
the women had overlooked, and she ate it. As soon as she ate it: "I
am anxious to eat more if there are more. My headache is gone." "What
is that?" said Ligi, angrily. "You get ready for I will put you in
the place where the tree is if you want more." Aponibolinayen said
to him, "Because I said that I wanted more you want to put me by the
tree." Ligi was angry and he seized her by the arm and dragged her
to the tree. As soon as they arrived at the _bolnay_ tree, he dug a
hole about neck deep and he put her in it. As soon as he put her in
the hole he went back home.

Soon Aponibolinayen was ready to give birth. "What can I do?" she
said to the spirit Ayo. Ayo said, "The best thing for us to do is
to prick your little finger." Not long after the little baby popped
out of her finger. [211] "What shall we call him?" they said. "We
will call him Kanag, for it is the name of the people who live in
Kadalayapan." Every time they gave him a bath the baby always grew,
for they used magic. [212] Not long after the baby became a boy,
and he wanted them to get out of the hole. "No, we do not get out,
for I am afraid your father is watching us." The little boy got out
even though his mother was afraid.

As soon as the boy got out of the hole he listened to hear where
many children were playing. So he walked to where the sounds came
from. As soon as he arrived at the place where the boys were swimming
Dagoláyan saw him. "Who is that boy?" he said to his companions,
and the little boy went near to them. "Why, this boy looks like
my uncle in Kadalayapan," said Dagoláyan to his companions, and
he asked him who his father was, and the boy said he was the son
of an _alan_ of Matawitáwen. Not long after they agreed that they
would go to fight. So Kanag agreed with them and they decided on a
day and Dagoláyan told him that he would go to his home. "If that
is what you say, it is all right," said Kanag, and they all went
home. As soon as he arrived at the hole by the _bolnay_ tree: "Why,
we are cousins," said the other boy to me. And Aponibolinayen said,
"Perhaps it is the boy from Kaodanan." "We agreed to go to fight,
day after tomorrow. Make cakes for me to take with me." "No, do not
go, for I fear that your father will meet you." "No, I am going. I
will plant the _lawed_ vine by the stove, and if it wilts I am dead,"
[213] he said.

Not long after Aponibolinayen went to make cakes for his provisions,
and Dagoláyan started early in the morning to go to see Kanag, and
it seemed as if a thousand men struck their shields. Kanag heard the
sound of the shield. "Who are the boys with Dagoláyan who go with us
to fight?" As soon as Kanag met Dagoláyan they went, and they both
struck their shields, and Ligi heard them and he was surprised for it
sounded like two thousand people. So Ligi thought that Dagoláyan had
many companions. As soon as they arrived where Ligi was waiting for
them, "Where did you get the other boy who is with you?" he said to
Dagoláyan. He answered that he met him where they were swimming, and
that they agreed to go to fight together. Ligi wanted to kill him, and
he said, "I want to kill." "No, do not kill him," said Dagoláyan. Not
long after they went. As soon as they arrived where there were no
houses, Kanag used his power so that it rained very hard and they
had nothing to cook. Not long after it rained and Ligi and Dagoláyan
did not cook anything, for everything was damp. The spirit helpers
of Aponibolinayen always fed Kanag, and Ligi and Dagoláyan ate with
him. "What is the matter of this boy who is the son of _alan_? He
has something to eat. I do not believe that his mother _alan_ knows
how to prepare good food," said Ligi, angrily.

After they had finished eating they went, and after a while they
wished to fight. "The best for us to do is to stand in different
places and ambush the people," said Ligi. "The best for you, son of
_alan_, is to stay at the place where the carabao pass by." And Ligi
went to hide where the people passed by on the way to the spring, and
Dagoláyan staid on the other side. A young pretty girl passed by the
place where Kanag was hiding, so he cut off her head and he shouted,
for he was very happy. "Why did the son of _alan_ kill someone before
us?" said Ligi. Not long after an old woman and an old man passed
by where Ligi and Dagoláyan were hiding, and they killed them. Not
long after they saw the head which Kanag had taken, and Kanag saw the
heads which Ligi and Dagoláyan had taken were those of an old man and
old woman. Dagoláyan said to him, "What did you say when you killed
that pretty girl? I think I heard you say, 'Your father does not like
you.' I did not hear very well so I ask for sure." "'The son of _alan_
of Matawitáwen kills the pretty girl is what I said.'" "No, that is
not what you said. You said you were the son of a man who lives in
Kadalayapan." Not long after, when Dagoláyan could not make Kanag
repeat what he had said, they all went back to Kadalayapan where
Ligi lived.

When they arrived in Kadalayapan they played the _gansa_ and danced,
and Aponibolinayen heard the sound of the _gansa_, and she was anxious
to go, but her spirit companion would not let her go. They saw that
the _lawed_ vine was green. Not long after they made Kanag dance, and
when his body trembled, while he danced, the whole town of Kadalayapan
trembled also; and when he moved his feet the fish were around his
feet and they went to lap his feet, because the water came up into
the town. When he stamped his feet the coconuts fell from the trees,
and Ligi was very angry, and he went to sharpen his headaxe. As soon
as he had sharpened his headaxe he went to where Kanag was dancing
and he cut off his head. When Aponibolinayen looked at the _lawed_
vine each leaf was wilted. "Grandmother, the _lawed_ vine which
Kanag planted is wilted," said Aponibolinayen. "I am going to get
him." So she went and as she approached the place where Ligi used
to live he saw her. "How angry you were, Ligi; you killed your son,"
said Aponibolinayen, and Ligi bent his head, for he did not know it was
his son. "I will use magic so that when I whip my perfume _alikadakad_
he will stand up." [214] So the little boy stood up at once. Not long
after she used her power again, and whipped her perfume _dagimonau_ so
that her son awoke. He woke up and said, "How long my sleep is!" "No,
do not say that; your father killed you." She wanted to take him back
to Matawitáwen, but Ligi prevented them and he begged them to forgive
him, and Aponibolinayen said, "No, we will go back, for you did not
want us and you put us there." So they went to Matawitáwen and Ligi
followed them. As soon as they arrived at the spring of Matawitáwen
Aponibolinayen used her power. "I use my power so that Ligi cannot
see us, and the trail will become filled with thorns." [215] Not long
after Ligi could not walk in the trail and he could not see them,
and he was very sorry. He laid down, because he could not follow them
and his hair grew like vines along the ground; and he did not eat,
for he was always sorry about the things he had done to his wife and
son. Not long after they forgave him and went to get him, and they
all went back to Kadalayapan. Ligi commanded his spirit attendants
to take his sweethearts and kill them, for they told falsehoods about
Aponibolinayen, so that he did not want her any more. This is all.

(Told by Magwati of Lagangilang.)



13

There was a husband and wife who were Aponitolau and
Aponibolinayen. Aponitolau laid down in their _balaua_ and
Aponibolinayen was in the house and she had a headache. "I
am anxious to eat the fruit of the orange tree which belongs
to Gawigawen of Adasen," said Aponibolinayen. Aponitolau heard
her. "What is that?" he said to her. "I am anxious to eat the _biw_
[216] of Matawitáwen." "Give me a sack and I will go to get it,"
said Aponitolau, and he went. As soon as Aponitolau filled the sack
with _biw_ he went back home. As soon as he arrived in their house,
"Here is the fruit you wished, Aponibolinayen. Come and get." "Put
it on the bamboo hanger above the fire, and I will go and get some to
eat when my head does not feel so badly, for I cannot get up yet." So
Aponitolau went to put the fruit on the hanger above the fire and he
laid down again in the _balaua_.

As soon as Aponitolau laid down in the _balaua_, Aponibolinayen
went to the kitchen and peeled one of the _biw_ fruit and she ate
it truly. As soon as she ate she vomited and so she threw them
away. "What is the matter, Aponibolinayen; I think you threw away
the fruit." "One of them I dropped." She went into the room and
she said again, "I am anxious to eat the oranges of Gawigawen of
Adasen." "What is that?" said Aponitolau. "I am anxious to eat fish
roe," said Aponibolinayen. So Aponitolau went to get his fish net
and he fished in the river. As soon as he arrived at the river he
threw his net and secured a fish with fish roe. He cut open the fish
and took out the roe. When he had taken out the roe he spat on the
place where he had cut the fish and it became alive again and swam
in the river. After that he went back home. As soon as he arrived at
their house he gave the fish to Aponibolinayen, and he laid down in
the _balaua_ again, and Aponibolinayen went to the kitchen and she
toasted the roe. When she finished she tasted it, and she vomited,
so she threw it away also. "What is the matter, Aponibolinayen? Why
are the dogs barking?" "I dropped some of the roe." She went again
to the room of the house. "I am anxious to eat the oranges which
belong to Gawigawen of Adasen." "What is that, Aponibolinayen,"
said Aponitolau. "I am anxious to eat a deer's liver, I said." So
Aponitolau called his dogs and he went to hunt deer. As soon as he
arrived on the mountain, "Ala, my black dog, do not catch a deer
unless it is in the low grass. Ala, my dog Boko, do not catch deer
unless it is in a level field." Not long after his dogs caught deer,
and he took out their livers. As soon as he took out the liver he spat
on the places he had cut, and the deer ran away again. Not long after
he went back home. As soon as he arrived, "Here is the liver which you
wanted. Come and take it." "Put it in the kitchen. I will go and fix
it when my head does not hurt." Aponitolau put it in the kitchen and
he went to the _balaua_ again. When Aponitolau was in the _balaua_,
Aponibolinayen went to the kitchen and cooked the liver and she tried
to eat, but she vomited again, so she threw it away, and the dogs
all barked. "What is the matter? Why do the dogs bark? I think you
threw away the livers." Aponibolinayen said, "I threw away what I
did not eat, for I did not eat all of it." "Do not throw them away,
for bye and bye I will eat, for it is hard to go and get them."

Not long after she went again to the room, and Aponitolau thought that
Aponibolinayen did not tell the truth, so he used his power. "I use my
power so that I will become a centipede." So he became a centipede and
he went in the crack of the floor where Aponibolinayen was lying. Not
long after Aponibolinayen said again, "I am anxious to eat the oranges
which belong to Gawigawen of Adasen." "I know now what you want; why
did you not tell the truth at first? That is why you threw away all
the things I went to get for you," said Aponitolau, and he became
a man and appeared to her. "I did not tell the truth for I feared
you would not return, for no one who has gone there has returned,
so I am patient about my headache."

"Ala, go and get rice straw, and I will wash my hair." Not long after
he went to wash his hair. When he finished washing his hair he went to
get one _lawed_ vine, and he went back home. He planted the vine by
the hearth. "Make some cakes for my provision on the journey." "No,
do not go, Aponitolau," said Aponibolinayen. "Make some, for if you
do not I will go without provisions." Not long after Aponibolinayen
went to cook cakes. As soon as she finished, "Ala, you come and oil
my hair." As soon as she oiled his hair, "Go and get my dark clout and
my belt and my headband." So Aponibolinayen went to get them. As soon
as he dressed he took his spear and headaxe and he told Aponibolinayen
that if the _lawed_ leaves wilted he was dead. [217] So he went.

As soon as he arrived at the well of Gimbangonan all the betel-nut
trees bowed, and Gimbangonan shouted and all the world trembled. "How
strange that all the world trembles when that lady shouts." So
Aponitolau took a walk. Not long after the old woman Alokotán saw him
and she sent her little dog to bite his leg, and it took out part
of his leg. "Do not proceed, for you have a bad sign. If you go,
you cannot return to your town," said the old woman Alokotán. "No,
I can go back." So he went. As soon as he arrived at the home of the
lightning, "Where are you going?" said the lightning. "I am going to
get the oranges from Gawigawen of Adasen. Go and stand on the high
stone and I will see what your sign is." So he went and stood on the
high stone and the lightning made a light and Aponitolau dodged. "Do
not go, for you have a bad sign, and Gawigawen will secure you." "No,
I am going." So he went. As soon as he arrived at the place of _Silit_
[218] it said to him, "Where are you going, Aponitolau?" "I am going
to get the oranges of Gawigawen of Adasen." "Stand on top of that
high stone so I can see if you have a good sign." So he went and
_Silit_ made a great noise. As soon as he made the great noise he
jumped. "Go back, Aponitolau, and start another time, for you have
a bad sign." [219] "No, I go."

He arrived at the ocean and he used magic. "I use my power so that
you, my headaxe, sail as fast as you can when I stand on you." As soon
as he stood on it it sailed very fast. Not long after he was across
the ocean and he was at the other edge of the ocean and he walked
again. Not long after he arrived at the spring where the women went
to get water. "Good morning, you women who are dipping water from the
spring." "Good morning. If you are an enemy cut us in only one place
so we will not need to cure so much." "If I was an enemy I would have
killed all of you when I arrived here." After that he asked them,
"Is this the spring of Gawigawen of Adasen?" "Yes, it is," said the
women. So he sent the women to the town to tell Gawigawen, and the
women did not tell him for he was asleep. So he went up to the town,
but did not go inside, because the bank reached almost up to the sky,
and he could not get in. He was sorrowful and bent his head.

Soon the chief of the spiders went to him: "What are you feeling
sorry about, Aponitolau?" "I feel sorry because I cannot climb up
the bank and go into the town." "Do not feel sorry. You wait for
me while I go up and put some thread which you can hold," said the
chief of the spiders. [220] So Aponitolau waited for him. Not long
after the spider said, "Now you can climb;" so Aponitolau climbed
on the thread. After he got inside of the town of Gawigawen he went
directly to the house of Gawigawen. When he arrived there Gawigawen
was still asleep in his _balaua_. As soon as he woke up and saw
Aponitolau sitting by his _balaua_ he stood and ran to his house and
got his headaxe and spear. Aponitolau said to him, "Good morning,
Cousin Gawigawen. Do not be angry with me. I came here to buy your
oranges for my wife. Aponibolinayen wishes to eat one, for she always
has a headache, because she has nothing she can eat." Gawigawen took
him to his house, and he fed him one carabao. "If you cannot eat all
of the carabao which I give you, you cannot have the oranges which
your wife wishes to eat." Aponitolau was sorrowful, for he thought
he could not eat all of the carabao and he bent his head. Not long
after the chiefs of the ants and flies went to him. "What makes you
feel so badly, Aponitolau?" they said to him. "I am sorrowful, for
I cannot get the oranges which Aponibolinayen wishes to eat until I
eat this carabao which Gawigawen feeds to me." "Do not be sorrowful,"
said the chiefs of the ants and flies. So they called all the ants
and flies to go and eat all the meat and rice. Not long after the
flies and ants finished eating the meat and rice, and Aponitolau was
very glad and he went to Gawigawen and said to him, "I have finished
eating the food which you gave me." Gawigawen was surprised. "What
did you do?" "I ate all of it."

Gawigawen took him where the oranges were and Aponitolau saw that
the branches of the tree were sharp knives. Gawigawen said to him,
"Go and climb the tree and get all you want." He went to climb. When
he got two of the oranges he stepped on one of the knives and he
was cut. So he fastened the fruit to his spear and it flew back to
Kadalayapan. Not long after the fruit dropped on the floor in the
kitchen and Aponibolinayen heard it, and she went into the kitchen. As
soon as she got there she saw the fruit and she ate it at once, and
the spear said to her, "Aponitolau is in Adasen. He sent me first
to bring you the oranges which you wished." As soon as she ate the
oranges she went to look at the _lawed_ vine by the stove and it was
wilted, and she knew that Aponitolau was dead.

Not long after Aponibolinayen gave birth and every time they bathed
the baby it grew one span and soon it was large. [221] He often
went to play with the other children and his mother gave him a
golden top which had belonged to his father when he was a little
boy. When he struck the tops of the other children they were broken
at once. Not long after he struck the garbage pot of the old woman,
and she was angry and said, "If you are a brave boy, you go and
get your father whom Gawigawen of Adasen has inherited." And Kanag
went back to their house crying. "I did not have a father, you said,
mother, but the old woman said he was inherited by Gawigawen, when he
went to get the orange fruit. Now prepare provisions for me to take,
for I am going to get my father." Aponibolinayen said to him, "Do not
go or Gawigawen will get you as he did your father." But Kanag said,
"If you do not let me go and do not give me food, I will go without
anything." Not long after Aponibolinayen cooked food for him and Kanag
was ready to go, and he took his headaxe which was one span long and
his spear. Not long after he went.

As soon as he got to the gate of the town he struck his shield and it
sounded like one thousand people, and everyone was surprised. "How
brave that boy is! We think he is braver than his father. He can
strike his shield and it sounds like one thousand." When he arrived at
the spring of Gimbangonan he was still striking his shield, and when
Gimbangonan heard she said, "Someone is going to fight." He shouted,
for he was very happy and the world trembled and Kanag looked like
a flitting bird, for he was always moving.

As soon as he arrived at the place where Alokotán lived she sent
her dog against him, and the dog ran at him, and Kanag cut off its
head. "How brave you are, little boy! Where are you going?" "Where are
you going, you say, I am going to Adasen to follow my father." "Your
father is dead. I hope you secure him, for you have a good sign,"
said Alokotán. So Kanag went on in a hurry. Not long after he arrived
at the place where the thunder was and it said, "Where are you going,
little boy?" "I am going to follow my father in Adasen." "Go and stand
on the high stone and see what your sign is." So he went. As soon
as he stood on the high stone the thunder rolled, but Kanag did not
move and the thunder was surprised. "Go at once; I think you can get
your father whom Gawigawen inherits." So Kanag went. Not long after
he arrived at the place of the lightning, and he made him stand on
the high stone. As soon as he stood on it the lightning made a big
noise and flash, but he did not move. So the boy went at once, for
he had a good sign.

Kanag struck his shield until it sounded like a thousand people, and
all the women who were dipping water at the spring of Gawigawen were
surprised, for they saw only a little boy, who struck his shield,
approaching them, and it sounded like a thousand. As soon as he
arrived at the spring, "Good morning, women who are dipping water. Go
and tell Gawigawen of Adasen that he must prepare for I am going to
fight with him." So all the women ran to the town and told Gawigawen
that a strange boy was at the spring. Gawigawen said to the women,
"Go and tell him that if it is true that he is brave he will come into
the town if he can." So one of the women went to tell him and he went.

When he arrived at the bank which reached to the sky Kanag used his
power and he jumped like the flitting bird, and he entered the town and
went directly to the _balaua_ and house of Gawigawen of Adasen. Not
long after he had arrived he saw that the roof of his house and
_balaua_ was of hair and around his town were heads, and Kanag said,
"This is why my father did not return. It is true that Gawigawen is
a brave man, but I think I can kill him."

As soon as Gawigawen saw Kanag in the yard of his house he said, "How
brave you are, little boy! Why did you come here?" "I came to get my
father, for you secured him when he came to get the oranges which my
mother wanted. If you do not wish to give my father to me I will kill
you." And Gawigawen laughed at him and said, "One of my fingers will
fight you. You will not go back to your town. You will be like your
father." Kanag said, "We shall see. Go and get your arms and we will
fight here in the yard of your house." Gawigawen became angry and he
went to get his headaxe, which was as big as half of the sky, and his
spear. As soon as he returned to the place where Kanag was waiting he
said, "Can you see my headaxe, little boy? If I put this on you you
cannot get it off. So you throw first so you can show how brave you
are." Kanag said to him, "No, you must be first, so you will know that
I am a brave boy." Gawigawen tried to put his headaxe on him and the
boy used his power and he became a small ant and Gawigawen laughed
at him and said, "Now, the little boy is gone." Not long after the
little boy stood on his headaxe and he was surprised. "Little boy,
you are the first who has done this. Your father did not do this. It
is true that you are brave; if you can dodge my spear I am sure you
will get your father." So he threw his spear at him and Kanag used his
power and he disappeared and Gawigawen was surprised. "You are the
next." Then Kanag used magic so that when he threw his spear against
him it would go directly to the body of Gawigawen. As soon as he threw
Gawigawen laid down. Kanag ran to him and cut off his five heads and
there was one left, and Gawigawen said to him, "Do not cut off my last
head and I will go and show you where your father is." So Kanag did
not cut off the last head, and they went to see his father. The skin
of his father had been used to cover a drum, and his hair was used to
decorate the house, and his head was placed by the gate of the town,
and the body was put below the house.

As soon as Kanag had gathered together the body of his father he used
his power and he said, "I whip my perfume _banawes_ and directly
he will say _Wes_." [222] His father said, "_Wes_." Not long after
he said, "I whip my perfume _alakadakad_ and directly he will stand
up." So his father stood beside him. After that he whipped his perfume
_dagimonau_ and his father woke up and he was surprised to see the
little boy by him and he said, "Who are you? How long I slept." "I am
your son. 'How long I slept,' you said. You were dead and Gawigawen
inherited you. Take my headaxe and cut off the remaining head of
Gawigawen." So he took the headaxe of Kanag and went to the place where
Gawigawen stood. When he struck the headaxe against Gawigawen it did
not hurt him and Aponitolau slipped, and his son laughed at him. "What
is the matter with you, father? Gawigawen looks as if he were dead,
for he has only one head left." He took the headaxe from his father
and he went to Gawigawen and he cut off the remaining head. Not long
after they used magic so that the headaxes and spears went to kill
all the people in the town. So the spears and headaxes went among the
people and killed all of them, and Aponitolau swam in the blood and
his son stood on the blood. "What is the matter with you, father,
that you swim in the blood? Can't you use your power so you don't
have to swim?" Then he took hold of him and lifted him up. As soon
as all the people were killed they used their power so that all the
heads and valuable things went to Kadalayapan.

Aponibolinayen went to look at the _lawed_ vine behind the stove and
it looked like a jungle it was so green, so she believed that her
son was alive. Not long after all the heads arrived in Kadalayapan
and Aponibolinayen was surprised. Not long after she saw her husband
and her son and she shouted and the world smiled. Not long after they
went up into their house and summoned all the people and told them
to invite all the people in other towns for Kanag had returned from
fighting, and had his father. So the people went to invite their
relatives. Not long after the people from other towns arrived and
they danced. They were all glad that Aponitolau was alive again,
and they went to see the heads of Gawigawen who killed Aponitolau.

As soon as the people returned to their towns, when the party was
over, Aponitolau went to take a walk. When he reached the brook he
sat down on a stone and the big frog went to lap up his spittle. Not
long after the big frog had a little baby. [223] Not long after she
gave birth, and the _anitos_ [224] went to get the little baby and
flew away with it. They used their power so that the baby grew fast
and it was a girl, and they taught her how to make _dawak_. [225]
Not long after the girl knew how to make _dawak_, and every time she
rang the dish to summon the spirits.

Kanag went to follow his father, but he did not find him where he had
been sitting by the brook, and Kanag heard the sound of the ringing
which sounded like the _bananâyo_. [226] As soon as he heard it he
stood still and listened. Not long after he used his power so that he
became a bird and he flew. As soon as he arrived at the place where
the girl was making _dawak_ she said to him, "You are the only person
who has come here. If you are an enemy cut me in only one place so I
will not have so much to heal." "I am not an enemy; I came here for I
heard what you were doing; so I became a bird and flew." Kanag gave
betel-nut to her and they chewed. Their quids looked like the beads
_pinogalan,_ so they knew that they were brother and sister. The girl
said to him, "Go inside of the big iron caldron so that the _anitos_
who care for me will not eat you." So Kanag went inside of the big
iron caldron. When the _anitos_ did not arrive at the accustomed
time Kanag went out of the caldron and said to his sister, "Now, my
sister, I will take you to Kadalayapan. Our father and mother do not
know that I have a sister. Do not stay always with the _anitos_" His
sister replied, "I cannot go to Sudipan [227] when no one is making
_balaua_, for I always make _dawak_ as the _anitos_ taught me. If I
come in Sudipan when no one is making _balaua_ it would make all of
the people very ill." So Kanag went home.

As soon as he arrived he told his father and mother to make _balaua_
for he wanted his sister to see them. "We just made _balaua_. How
can we make _balaua_ again?" said his father and mother. "I want you
to see my sister whom I found up in the air, where the _anitos_ took
her." "You are crazy, Kanag; you have no sisters or brothers; you are
the only child we have." Kanag said to them, "It is sure that I have
a sister. I don't know why you did not know about her. The _anitos_
took her when she was a little baby and they taught her how to make
_dawak_, and she always makes _dawak_. I wanted to bring her when I
came back, but she said she could not come to Sudipan when no one makes
_balaua_, for she is always making _dawak_. She said if she came to
Sudipan and did not make _dawak_ everyone would be ill, so I did not
bring her. If you wish to see your daughter, father, make _balaua_
at once." So they made _balaua_, for they wished to see their daughter.

They sent messengers to go and get betel-nuts which were covered with
gold, and when they had secured the betel-nuts they oiled them and sent
them to the different towns where their relatives lived, and they sent
one into the air to go and get their daughter Agten-ngaeyan. So all
the betel-nuts went and invited the people to the _balaua_. As soon as
the betel-nut went up into the air it arrived where Agten-ngaeyan was
making _dawak_. When she saw the betel-nut beside her she was startled,
for it was covered with gold. She tried to cut it up, for she wished
to chew it, and the betel-nut said, "Do not cut me, for your brother
and father in Kadalayapan sent me to summon you to their _balaua_,
for they are anxious to see you." So Agten-ngaeyan told the _anitos_
that a betel-nut which was covered with gold had come to take her to
Aponitolau who was making _Sayang_, and they wished to see her. The
_anitos_ let her go, but they advised her to return. So she went.

When they arrived in Kadalayapan the people from the other towns were
dancing and she went below the _talagan_, [228] and Kanag went to see
what it was that looked like a flame beneath the _talagan_. When he
reached her he saw it was his sister and he tried to take her away
from the _talagan_, and she said to him, "I cannot get off from here,
for the _anitos_ who care for me told me to stay here until someone
comes to make _dawak_ with me." So they sent the old woman Alokotán to
make _dawak_ with her. All the people were surprised, for she made a
pleasanter sound when she rang and they thought she was a _bananáyo_
[229]. The young men who went to attend the _balaua_ loved her, for
she was pretty and knew very well how to sing the _dawak_. As soon
as they finished the _dawak_ she was free to leave the _talagan_,
so her brother Kanag took her and put her in his belt [230] and he
put her in the high house [231] so the young men could not reach her.

As soon as the _balaua_ was over the people went home, but the young
men still remained below the house watching her, and the ground below
became muddy, for they always remained there.

When Kanag saw the young men below the house fighting about her,
he took her again into the air so that the young men could not
see her. As soon as they arrived in the air they met the _anitos_,
and Kanag said to them, "I intended to keep my sister in Sudipan,
for I had made a little golden house for her to live in, but I have
brought her back, for all the young men are fighting about her." The
_anitos_ were glad that she was back with them and they gave Kanag
more power, so that when he should go to war he would always destroy
his opponents. Agten-ngaeyan used to go and teach the women how to
make _dawak_ when anyone made _balaua_, so that she taught them very
well how to make _dawak_. This is all.

(Told by a medium named Magwati of Lagangilang.)



14

"Ala, Aponibolinayen prepare our things, for we are going to plant
sugar cane," said Aponitolau. Not long after they went to see the
cuttings and they were big. They took them and planted them when they
arrived at the place where they wished to plant them. Aponitolau
planted them and Aponibolinayen watered them. Not long after
Aponibolinayen used magic and she said, "I use my power so that all
the cuttings will be planted." Soon they truly were all planted,
so they went back home. After seven days Aponitolau went to look at
them and their leaves were long and pointed so he used magic and said,
"I used my power so that after five days all the sugar cane which we
planted will be ready to chew." Then he went back home. In five days
he went again to see them and as soon as he arrived at the planting
he saw they were all tall and about ready to chew.

Not long after Gaygayóma looked down on the sugar cane and she was
anxious to chew it. "Ala, my father Bagbagak, [232] send the stars
to go and get some of the sugar cane which I saw, for I am anxious
to chew it," she said, for she was pregnant and desired to chew the
sugar cane. Not long after, "Ala, you Salibobo [233] and Bitbitówen
[234] let us go and get the sugar cane, for Gaygayóma is anxious to
chew it," said Bagbagak. Not long after they went. As soon as they
arrived where the sugar cane was, they went inside of the bamboo
fence and some of them secured the beans which Aponibolinayen had
planted. The stems of the bean pods were gold, and they got five
of them. Most of them got one stalk of sugar cane. As soon as they
secured them they went back up. When they arrived Gaygayóma chewed
one of the sugar cane stalks and she felt happy and well, and she
saw the beans with the golden stems and she cooked and ate them.

When she had chewed all the sugar cane which the stars had secured,
she said, "Ala, my father Bagbagak, come and follow me to the place
where the sugar cane grows, for I am anxious to see it." Not long
after, "Ala, Salibobo and Bitbitówen we are going to follow Gaygayóma,
for she wishes to go and see the place of the sugar cane. Some of you
stay outside of the fence to watch and see if anyone comes, and some
of you get sugar cane," said Bagbagak to them, and the moon shone on
them. Soon they all arrived at the place of the sugar cane and they
made a noise while they were getting the sugar cane, which they used
to chew. Gaygayóma went to the middle of the field and chewed sugar
cane. As soon as they had chewed all they wished they flew up again.

The next day Aponitolau said to Aponibolinayen, "I am going to see
our sugar cane, to see if any carabao have gone there to spoil it,
for it is the best to chew." So he went. As soon as he arrived he
saw that the sugar cane was spoiled, and he looked. He saw that
there were many places near the fence where someone had chewed, for
each one of the stars had gone by the fence to chew the cane which
they wished. When he reached the middle of the field he saw the cane
there which had been chewed, and there was some gold on the refuse
and he was surprised and he said, "How strange this is! I think some
beautiful girl must have chewed this cane. I will try to watch and
see who it is. Perhaps they will return tonight." Then he went back
home. As soon as he reached home he said, "Ala, Aponibolinayen cook
our food early, for I want to go and watch our sugar cane; someone
has gone and spoiled it. They have also spoiled our beans which we
planted." So Aponibolinayen cooked even though it was not time. As soon
as she finished cooking she called Aponitolau and they ate. When they
had eaten he went and he hid a little distance from the sugar cane.

In the middle of the night there were many stars falling down into
the sugar cane field and Aponitolau heard the cane being broken. Soon
he saw the biggest of them which looked like a big flame of fire fall
into the field. Not long after he saw one of the other stars at the
edge of the fence take off her dress, which was like a star, and he
saw that she looked like the half of the rainbow, and the stars which
followed her got the sugar cane which they wished. They chewed it by
the fence and they watched to see if anyone was coming. Aponitolau
said, "What shall I do, because of those companions of the beautiful
woman? If I do not frighten them they will eat me. The best thing
for me to do is to frighten them. I will go and sit on the star's
dress." [235] He frightened them. The stars flew up and Aponitolau
went and sat on the star dress.

Not long after the pretty girl came from the middle of the field to
get her star dress; she saw Aponitolau sitting on it. "You, Ipogau,
[236] you must pardon us, for we came to steal your sugar cane, for
we were anxious to chew it." "If you came to get some of my sugar
cane it is all right. The best thing for you to do is to sit down,
for I wish to know your name, for we Ipogau have the custom to tell
our names. It is bad for us if we do not know each others' names when
we talk." Not long after he gave her betel-nut and the woman chewed
it. As soon as they chewed, "Now that we have chewed according to our
custom we will tell our names." "Yes, if that is what you say, but you
must tell your name first," said the woman. "My name is Aponitolau
who am the husband of Aponibolinayen of Kadalayapan." "My name is
Gaygayóma who am the daughter of Bagbagak and Sinag, [237] up in the
air," said the woman. "Ala, now you, Aponitolau, even though you have
a wife I am going to take you up, for I wish to marry you. If you do
not wish to come I will call my companion stars, and give you to them
to eat." Aponitolau was frightened, for he knew that the woman who was
talking was a spirit. "If that is what you say, and you do not wish me
to go and see Aponibolinayen and you wish to be married to me, it is
all right," said Aponitolau to her. Not long after the stars dropped
the _galong-galong_ [238] of gold which Gaygayóma had ordered to be
made. As soon as they dropped it Aponitolau and Gaygayóma got in it,
and were drawn up, and soon they were there.

As soon as they arrived he saw one of the stars come to the place where
they were, and it was a very big star, for it was Bagbagak. "Someone
is coming where we are," said Aponitolau to Gaygayóma. "Do not be
afraid; he is my father," said Gaygayóma. "Those stars eat people
if you do anything wrong to them." Not long after Bagbagak reached
the place where they were. "It is good for you Aponitolau that you
wished to follow my daughter here. If you had not we would have eaten
you," he said. Aponitolau was frightened. "Yes, I followed her here,
but I am ashamed before you who live here, for you are powerful,"
he said. While they were talking Bagbagak went back home.

After he had lived with Gaygayóma five months she had him prick
between her last fingers and a little baby popped out, and it was a
beautiful baby boy. "What shall we call our son?" said Aponitolau. "We
are going to call him Tabyayen, because it is the name of the people
who used to live above," said Gaygayóma. So they called him Tabyayen,
and they used their power so that the baby grew all the time. Soon
he was big. After three months, "Now Gaygayóma, let me go back down
and see Aponibolinayen of Kadalayapan. I think she is searching for
me. I will return soon, for you two are my wives," said Aponitolau,
but Gaygayóma would not let him go. "Ala, let me go and I will return
soon," he said again. "Ala, you go, but you come back here soon. I
will send the stars to eat you if you do not wish to return," said
Gaygayóma to him. "Yes," he said. Not long after he rode again in the
_galong-galong_, and the stars followed, and they went down. Aponitolau
wanted all of them to go to Kadalayapan, but he went alone and the
stars and Gaygayóma and the boy went up.

Not long after Aponitolau said, "_Wes_" at the entrance to the yard
of their house in Kadalayapan. Aponibolinayen got up from her mat
and she had not eaten for a long time. When she looked at him she was
very happy. Aponitolau saw that she was thin. "Why are you so thin,
Aponibolinayen?" said Aponitolau. "I have not eaten since you went
away. Where have you been so long? I thought that you were dead." "No,
I did not die, but Gaygayóma took me up into the sky because they
were the ones who spoilt our sugar cane. She would not let me come
back any more, and she took me up. I did not want to go with her,
but she threatened to feed me to the stars who were her companions. So
I was afraid, and I went with her, for she is a spirit."

When the day came on which Aponitolau and Gaygayóma had agreed for his
return up, Aponitolau failed to go, because Aponibolinayen would not
let him go. In the evening many stars came to the yard of their house
and some of them went to the windows and some of them went beside the
wall of the house, and they were very bright and the house looked as
though it was burning. The stars said, "We smell the odor of the Ipogau
and we are anxious to eat." Aponitolau said, "Hide me, Aponibolinayen,
for those stars have come to eat me, because you would not let me go
back to Gaygayóma. I told you that if I did not go back to her she
would send the stars to eat me, and now truly they have come. I told
you I would come back, but you would not let me go." Not long after
the stars went inside of the house where they were, and they said
to Aponitolau, "Do not hide from us, Aponitolau. We know where you
are. You are in the corner of the house." "Come out of there or we will
eat you," said Bagbagak. Soon he appeared to them and they said to him,
"Do you not wish to come back up with us?" "I will go with you," he
answered, for he was afraid. So they did not eat him, for Gaygayóma
had told them not to eat him if he was willing to follow them. Not
long after they flew away with him and Aponibolinayen cried. When
they arrived up Gaygayóma said, "Why, Aponitolau, did you lie to me
and not return? You were fortunate when you followed the stars, for
if you had not they would have eaten you." "I did not return because
Aponibolinayen would not let me. You and she are my wives. Do not
blame me," said Aponitolau.

After he had lived with her eight months he said, "Now, I am going
to leave you, for our son Tabyayen is large. If you will not let me
take our son Tabyayen down, he can stay up here with you." "You may
go now, but you cannot take our son. You will return here," said
Gaygayóma. "Yes," said Aponitolau. So they went down again in the
_galong-galong._ Aponitolau wanted to take them to Kadalayapan, but
they would not go with him. "No, do not take us, for it is not our
custom to stay down here; we are always above," they said. So they
went up and Aponitolau went to Kadalayapan. Not long after he said,
"_Wes_" at the yard of the house, and Aponibolinayen went to see who
it was. She saw that it was Aponitolau, and she was very glad.

After one year with Aponibolinayen he said, "Command someone to pound
rice, for we are going to make _balaua_, and I am going to call our
son Tabyayen from above." Aponibolinayen had also given birth five
days after Gaygayóma had given birth, and they called the boy Kanag.

Not long after Aponitolau went to take Tabyayen from above and
Gaygayóma was very glad to see him. When they were talking he said,
"Now I am going to take Tabyayen down, for I want him to attend our
_Sayang_." "Yes, you may take him, but you must bring him back when
the _Sayang_ is finished." So Aponitolau took the boy to attend the
_balaua_ in Kadalayapan. As soon as they arrived there he began to
play with Kanag and they were the same size and looked alike, because
they were half brothers. While they were playing, during the _Sayang,_
Kanag said, "Mother, it is showering," and Aponitolau heard what the
boy said to Aponibolinayen. He said, "It is the tears of Tabyayen's
mother, for I think she is thinking of him. I told them not to go over
there, but they went anyway. I think Gaygayóma saw them playing and
she cried." Then Aponibolinayen went to take them away from the yard
where they were playing. She took them upstairs. It was at the time
when they were building the _balaua_. Not long after that they made
_Libon_, [239] and they invited Gaygayóma and all their relatives
from the other towns and they danced for one month. Then the people
from the other towns went home. As soon as all the people had gone
home Aponitolau went to take back the boy to his mother Gaygayóma.

When they arrived where Gaygayóma lived he gave the boy to her and
he staid there three days. After three days he went back home, and he
said, "I am going now, but I will come back in a few days, for I cannot
live here all the time, for we, Ipogau, are accustomed to live below,
and I also have another wife there. I cannot leave Aponibolinayen alone
most of the time." So Gaygayoma let him go down and she said, "Yes,
you may go, but you come back sometimes." "It is good that Tabyayen
came down and made _Sayang_ with us." Then he went down again. When
he arrived down Aponibolinayen was glad to see him, for she feared
he would not return to Kadalayapan. Not long after they arranged for
Kanag to be married, and as soon as Kanag was married they arranged for
Tabyayen also and he lived down below and Gaygayóma always staid above.

(Told by Lagmani, a man of Domayko.)



15

"I am going to wash my hair," said Aponitolau. Not long after he went
to the river and washed his hair. As soon as he finished he took
a bath and went back home. When he arrived in his house he said,
"Aponibolinayen, please comb my hair." "Take the comb and go to
Indiápan, for I have no time," answered Aponibolinayen. "If you have no
time, give it to me then," said Aponitolau. Aponibolinayen was angry
and went to get it for him. "What is the matter that you cannot go
and get it yourself?" As soon as he got it Aponitolau went to Indiápan.

Kabkabaga-an, who lived up in the air, was looking down, and said,
"Indiápan, you have good fortune, for Aponitolau will come and ask you
to comb his hair." Not long after Aponitolau arrived. "Will you comb my
hair, Indiápan, because Aponibolinayen is impatient and does not want
to comb my hair?" "I am sleepy," said Indiápan. She sat down. "Ala,
you come and comb my hair," said Aponitolau. Not long after Indiápan
went to comb his hair and Aponitolau sat by the door. Kabkabaga-an
looked down on them and said, "Indiápan has a good fortune, for she
is combing the hair of Aponitolau." When she had combed his hair she
went to lie down again and Aponitolau said to her, "Will you please
cut this betel-nut into pieces, Indiápan." "You cut it. I am sleepy,"
answered Indiápan. "Hand me the headaxe then." So Indiápan handed the
headaxe to him. As soon as she gave the headaxe to him she went to
lie down again. When Aponitolau had cut the betel-nut he cut his first
finger of his left hand. The blood went up in the air. "Ala, Indiápan,
take your belt, for I cannot stop my finger from bleeding. Come and
wrap it," said Aponitolau to her. So Indiápan got up and she went
to get her belt and she wrapped his finger, but the blood did not
stop, so she called Aponibolinayen, for she was frightened when
she saw the blood go up. Aponibolinayen said, "What is the matter
with you?" She took her hat which looked like a woodpecker and she
went, and the sunshine stopped when she went down out of her house,
and Kabkabaga-an saw Aponibolinayen going to Aponitolau. "What good
fortune Aponibolinayen has, for she is going to see Aponitolau." As
soon as she arrived where Indiápan lived she wrapped her belt around
the finger of Aponitolau, but the blood did not stop and they were
frightened. Aponibolinayen commanded their spirit helpers to get
Ginalingan of Pindayan, who was a sister of Iwaginan, to make _dawak_
[240] and stop the blood of Aponitolau. Not long after Indiápan
and the spirit helpers arrived where Ginalingan lived they said,
"Good afternoon, you must excuse us, for we cannot stay here long,
for Aponibolinayen is in a hurry to have you come to Kaldalayapan to
see Aponitolau. He cut his finger and his blood will not stop running,
and we do not know what to do. You come and make _dawak_" Ginalingan
said, "Even though I should go to make _dawak_ we could do nothing, for
Kabkabaga-an, who lives in the air, loves him." "We must try and see if
Kabkabaga-an will stop," said Indiápan, and Ginalingan went with them.

As soon as they arrived in Kadalayapan Aponibolinayen said
to Ginalingan, "What is best for us to do for Aponitolau's
finger?" Ginalingan said, "We cannot do anything. I told Indiápan that
Kabkabaga-an loves Aponitolau and even if I make _dawak_ we can do
nothing, for Kabkabaga-an is one of the greatest spirits." Not long
after Aponitolau had become a very little man and Ginalingan stopped
making _dawak_, and she went home to Pindayan. Aponitolau became
like a hair. Not long after he disappeared. "You are good, Indiápan,
for Aponitolau disappeared in your house." So they cried together.

Not long after Aponibolinayen went back home and Aponitolau was
up in the air. He sat below a tree in a wide field, and he looked
around the field. Not long after he saw some smoke, so he went. As
soon as he came near to the smoke he saw that there was a house
there. "I am going to get a drink," he said. As soon as he arrived
in the yard he said, "_Wes_," for he was tired, and Kabkabaga-an saw,
from the window of her house, that it was Aponitolau. "Come up," she
said. "No, I am ashamed to go up. Will you give me water to drink,
for I am thirsty." Kabkabaga-an gave him a drink of water. As soon
as he had drunk he sat down in the yard, for Kabkabaga-an could
not make him go up. Not long after she went to cook. As soon as she
cooked she called Aponitolau and he said to her, "You eat first. I
will eat with your husband when he arrives." "No, come up. I think he
will arrive very late." Not long after he went up, for he was hungry,
and they ate. While they were eating Kabkabaga-an said to him, "I have
no husband and I live alone; that is why I brought you up here, for I
love you." Not long after she became pregnant and she gave birth. "What
shall we call the baby?" said Ligi [241] "Tabyayen." Not long after
the baby began to grow, for Kabkabaga-an used magic, so that he grew
all the time, and every time she bathed him he grew.

When the baby had become a young boy Kabkabaga-an said, "You can
go home now, Aponitolau, for our son Tabyayen is a companion for
me." "If you say that I must go home, I will take Tabyayen with me,"
said Aponitolau. She said, "We will tell my brother Daldalipáto, [242]
who lives above, if you wish to take him." So they went truly. As
soon as they arrived where Daldalipáto lived, he said, "How are you,
Kabkabaga-an? What do you want?" "What do you want, you say. We came
to tell you that Aponitolau wants to take Tabyayen." "Do you want
to give him up to Aponitolau? If you let him go, it is all right,"
said Daldalipáto, and Kabkabaga-an said, "All right." So they went
home. As soon as they arrived where Kabkabaga-an lived she commanded
some one to make something of gold to hold milk for the boy to drink
and she filled it with the milk from her breasts. In the early morning
she lowered her golden house by cords to the earth.

When it became morning Aponitolau awoke and he was surprised to
see that they were in Kadalayapan. "Why, here is Kadalayapan." He
went outdoors and Aponibolinayen also went outdoors. "Why,
there is Aponitolau. I think he has returned from the home of
Kabkabaga-an." Aponibolinayen went to him and was glad to see him,
and she took her son Kanag who looked the same as Tabyayen, and they
went to play in the yard. Aponibolinayen and Aponitolau did not know
that they had gone to play. Not long after Tabyayen cried, for the
tears of Kabkabaga-an fell on him and hurt him, so Aponibolinayen
went down to the yard and took them up into the house.

Not long after Aponitolau said to Aponibolinayen, "We will make
_balaua_ and we will invite Kabkabaga-an. I think that is why the boy
cried." Aponibolinayen said, "Yes," and they truly made _Sayang_. Not
long after they made _Libon_ [243] in the evening, and they commanded
the spirit helpers to go and get betel-nuts. As soon as they arrived
with the betel-nuts Aponitolau and Aponibolinayen commanded, "You
betel-nuts go and invite all our relatives and Kabkabaga-an." So
one of the betel-nuts went to the place where Kabkabaga-an lived. As
soon as it arrived up above it said, "Aponitolau and Aponibolinayen
of Kadalayapan want you to attend their _balaua_. That is why I came
here." Kabkabaga-an said, "Yes, I will follow you. You go first." When
it became afternoon all the people from the other towns had arrived
in Kadalayapan. When they looked under the _talagan_ [244] they saw
Kabkabaga-an, and Aponibolinayen went to take her hand, and they made
her dance. As soon as she finished dancing she told Aponibolinayen and
Aponitolau that she would go back home. "No, do not go yet, for we will
make _pakálon_ for Tabyayen first," said Aponibolinayen. "No, you care
for him. I must go home now, for no one watches my house." Not long
after she went, for they could not detain her, and they did not see her
when she went. As soon as the _Sayang_ was over they made _pakálon_
for Kanag and Tabyayen, and Kanag married Dapilisan, and Tabyayen
married Binaklingan, and the marriage price was the _balaua_ about
nine times full for each of them. As soon as they both were married
Tabyayen staid in his house which had been up in the air before. Kanag
staid in another house which Aponitolau and Aponibolinayen had.

(Told by Angtan of Lagangilang.)



16

"Look out for our children, Ligi, while I wash my hair," said
Ayo. "Yes," said Ligi. As soon as Ayo reached the spring Ligi went
to make a basket, in which he put the three little pigs which had
little beads around their necks. As soon as he made the basket he
put the three little pigs in it, and he climbed a tree and he hung
the basket in it. Not long after he went down and Ayo went back home
from the well. "Where are our children--the little pigs--?" [245]
said Ayo to him. As soon as Ligi said he did not know, Ayo began to
search for them, but she did not find them.

The little pigs which Ligi hung in the tree grunted, "Gek, gek, gek,"
and the old woman, Alokotán of Nagbotobotán, went to take a walk. While
she was walking she stopped under the tree where the pigs hung. She
heard them grunting and she looked up at them and saw that the basket
contained three pigs. "What man hung those little pigs in the basket
in the tree? Perhaps he does not like them. I am going to get them
and take them home, so that I will have something to feed." So she
got them. She took them home, and she named the older one Kanag,
the second one Dumalawi, the third was Ogogibeng.

Not long after the three little pigs, which had the beads about
their necks, became boys, and Ogogibeng was naughty. When the old
woman Alokotán gave them blankets, he was the first to choose the
one he wished. "Shame, Ogogibeng, why are you always the naughtiest
and are always selfish." "Yes, I always want the best, so that the
girls will want me," said Ogogibeng. When Alokotán gave the belts,
and clouts, and coats, he always took the best, and Kanag and Dumalawi
were jealous of him, and they said bad things. Ogogibeng said to them,
"I am not ashamed, for she is my mother, so I will take the best."

Not long after they were young men. "Mother Alokotán, will you let us
go to walk? Do not worry while we are gone, for we will return soon,"
said the three young men. The old woman said "yes" and they went. They
agreed on the place they should go, and Ogogibeng said to them,
"We will go where the young girls spin." Kanag and Dumalawi agreed,
so they went. Not long after they arrived where the young girls
were spinning. "Good evening, girls," they said. "Good evening,"
they replied. "This is the first time you have been here, rich young
men. Why do you come here?" "We came to join you and get acquainted,"
they said, and they talked. They waited for the girls to go home,
but they did not go. Not long after it became morning, and they did
not wait any longer for the girls to go home, so they went away. As
soon as the three boys went home the young girls went to their homes
also. Not long after they arrived where Alokotán was and they ate
breakfast. As soon as they finished eating they went to take a walk
again. Not long after they arrived in Kaodanan, in the middle of the
day. "Good morning, Aunt," they said to Aponigawani. "Good morning,
my sons," she replied. "What do you come here for, boys?" "What do
you come here for, you say, Aunt; we come to take a walk, for we are
anxious to see you," they said. "That is good. Where did you come
from?" said Aponigawani. "We came from Nagbotobotán where our mother
Alokotán lives." Not long after Aponigawani went to cook for them to
eat. As soon as she cooked she fed them. So they ate. Not long after
they finished eating and they talked. After that it became night. When
they had finished eating in the night they said, "We are going back
home, Aunt, but first we are going to the place where those young
girls spin." "No, I will not let you go back to Nagbotobotán now, for
it is dark. If you are going to the place where the girls are spinning
it is all right, but if you are going home I will not let you go down
from the house, for I fear you will be lost." So the three young boys
said to her, "If you will not let us go back home tonight we will go
tomorrow, but we will go where the young girls spin." So Aponigawani
and Aponibalagen let them go to where the girls were spinning.

Not long after they arrived at the place where the young girls were and
they said, "Good evening, young girls." "Good evening," answered the
girls who were spinning. "Why do you come here, rich young men?" "'Why
do you come here,' you say, we come to see you spin and to talk with
you." Not long after they talked together, and the young men did not
wait until the girls went home, for it became morning, so they went
back home. As soon as they went away, the young girls went home. When
the boys reached the house of Aponigawani and Aponibalagen they told
them they were going home to Nagbotobotán. Aponigawani and Aponibalagen
did not want to let them go until they had eaten breakfast. The three
boys went even though they did not want them to go. As soon as they
reached Nagbotobotán the old woman Alokotán asked them where they
had been, and she was very angry with them. "Do not be angry with
us, mother, for we want to take a walk; we were not lost." "Where
did you go, then?" "We went to Kaodanan to see the pretty girls who
never go out doors, but we did not find any. We found some young
girls spinning at night, but they were not as pretty as we wished,
and we talked with them until morning, for we wanted to see where
they lived, but we could not wait for them to go back home."

Not long after the old woman Alokotán went to cook. As soon as she
finished cooking they ate. Not long after they finished eating and
they agreed to go at once to Kadalayapan. The old woman Alokotán would
not let them go, so when they finished eating at night they went to
Kadalayapan without her consent. As soon as they arrived at the place
where the young girls were spinning they said, "Good evening, young
girls." "Good evening," the girls answered. "How are you? What do you
want here?" "'What do you want here,' you say, and we came to watch
you spin and we want to talk with you." So they talked until morning,
but the young boys could not wait until the girls went to their homes.

Ayo was still searching for the pigs who had become boys. She heard
somebody say that three young boys were talking with the girls last
night and they said to her that they were pretty young boys. Ayo said,
"Those were my sons. I think they have become men." So she went around
the town looking for them. Not long after she met them and she saw
that they were no longer little pigs. "Where did you come from, my
dear sons?" "We came from Nagbotobotán, Aunt," they answered. "Do
not call me aunt, call me mother," said Apon=lbolinayen. The young
boys would not call her mother. So Aponibolinayen pressed her breasts
and the milk from her breasts went into Kanag's mouth, and when she
pressed again the milk went into the mouth of Dumalawi, and when
she pressed her breasts the third time the milk went to the mouth of
Ogogibeng. So Aponibolinayen was sure that they were her sons. The
little boys asked her why it was that the milk from her breasts went
into their mouths. "I pressed my breasts to make sure that you are
my sons. I am surprised that you have become men, for you were little
pigs. That is why you must call me mother, not aunt. For a long time I
have searched for you, and when I heard that you were talking with the
young girls last night, I came to look for you." So the boys believed
that she was their mother. "Why did we grow up in Nagbotobotán with
our mother Alokotán, if you are truly our mother?" "I think she found
you and took you away, for she is a good woman. She thought you were
lost and took you to Nagbotobotán." So Aponibolinayen took them home.

As soon as they arrived home Aponibolinayen said to Aponitolau, "Here
are our sons whom I found. They said that they came from Nagbotobotán
and that Alokotán was their mother. I told them that I was their
mother, but they did not believe me." "I do not believe that they
are our sons, for our children were three little pigs." "I also had
doubts when I met them, but I pressed my breasts and the milk went
to their mouths, so I am sure that they are our sons." Aponitolau was
glad that they were men, for he did not want them when they were pigs.

Not long after Aponitolau said to Aponibolinayen, "We are going to
make _balaua_, so that we can invite all our relations in the other
towns, especially Alokotán." Aponibolinayen used magic, so that
when she put a grain of rice in each of twelve big jars they were
filled. [246] Not long after Aponitolau commanded his spirit helpers
to go and get betel-nuts, to send to the relatives who lived in other
places, to invite them. As soon as one of the betel-nuts arrived in
Nagbotobotán it said, "Good afternoon, old woman Alokotán. I cannot
stay long. Aponibolinayen and Aponitolau sent me to invite you to
attend their _Sayang_". "I cannot go, for I am searching for my three
sons." "If you do not come I will grow on your knee." "You go first
and I will follow, but I cannot stay there long." Not long after all
the people from the other towns arrived and they danced until the
old woman Alokotán arrived. The three young boys went to hide when
Alokotán arrived. Not long after when the _batana_ was nearly finished,
"I cannot wait until your _balaua_ is finished, for I am searching
for my three boys." "Do not go home yet, for we will see if they
will come here to see the young girls. Perhaps they are near here,"
said Aponitolau. Not long after the three boys appeared to her and
Alokotán was glad to see them. "Where have you been, my sons?" "We
came to this town and we intended to go back to Nagbotobotán, but
our mother Aponibolinayen saw us and she detained us, for she was
sure that we are her sons. She pressed her breasts and the milk came
into our mouths." The old woman Alokotán was surprised and she went to
Aponibolinayen and Aponitolau and talked with them. "Are you sure those
boys are your sons? They are my sons. They grew up with me." "Yes,
we are sure that they are my sons, for the milk from my breasts went
to their mouths. I am surprised that they have become men, for they
were three pigs. I searched for them a long time. That is why I was
surprised when I saw them, so I pressed my breasts." "Why were you
searching for them? Did someone else hang them in the tree?" said
Alokotán. Aponibolinayen was surprised and she asked Aponitolau if he
saw someone hang the little pigs in the tree while she was washing
her hair. Aponitolau laughed, "I did not see anyone get them." One
of the women had seen Aponitolau hang them in the tree and she told
Alokotán that Aponitolau had hung them up. Alokotán hated Aponitolau
and she asked why he had hung them in the tree. "I went to hang them
up for I was ashamed, because they were not men but pigs." "That is
why you hung them up. You have power. If you did not want them to be
pigs you could change them to men. If I had not found them, perhaps
they would have died." Not long after the _balaua_ was finished,
and the people went home, and the old woman Alokotán went home after
the others. She gave all her things to the three boys. This is all.

(Told by Angtan of Langangilang).



17

Aponibolinayen and Aponitolau had a son and they called him Kanag
Kabagbagowan, who was Dumalawi every afternoon. Soon he became a
young man and he went to make love to Aponitolau's concubines. When
Aponitolau went where his concubines were he said, "Open the door." The
women did not open the door, but answered, "We do not want to open
the door unless you are Dumalawi." "Please open the door," said
Ligi [247] to them. The women did not open the door, so he went
back home and he was very angry. In the second night Aponitolau went
again. "Good evening, women," he said. "Good evening," said the women,
and Aponitolau asked them to open the door. "You put your hands into
the door and let us see if the marks on the wrist are the marks on
Kanag Kabagbagowan." Aponitolau showed them his hands and they said,
"You are not Kanag, but you are Ligi, and we do not wish you." Ligi
was very angry and he went back home.

Five days later he said, "Sharpen your knife, Kanag, and we will go
to cut bamboo." So Kanag sharpened his knife. Not long after they
went where many bamboo grew. As soon as they reached the place Ligi
said, "You go up and cut the bamboo and sharpen the ends." Ligi cut
the bamboo below him. As soon as Ligi had cut many bamboo he asked
Kanag if he had cut many, and Kanag said, "Yes." "Did you sharpen
the ends? If you pointed them, put them in one place." Kanag soon put
them in one place. After that Aponitolau said to him, "Ala, my son,
throw them at me so that we can see which is the braver of us." "Ala,
you are the first if you want to kill me," Not long after Aponitolau
threw all the bamboo at Kanag, but did not hit him. "Ala, you are the
next, my son," said Aponitolau. Kanag said, "No, I do not want to throw
any at you, for you are my father and I am ashamed." Aponitolau said,
"If you do not wish to throw at me we will go back home." As soon as
they arrived in Kadalayapan Kanag laid down in their _balaua_. When
they called him at meal time he did not wish to go.

When Aponitolau and Apo=nibolinayen finished eating they said,
"If you do not wish to eat we will go to see our little house in the
fields." "We will go and fix it so we will have some protection during
the rainy season," said Aponitolau. So they went truly. As soon as they
arrived at the little house in their farm, "Dig up the jar of _basi_
[248] which I buried when I was a boy." So Kanag dug up the _basi_
which Aponitolau had made when he was a little boy. As soon as he
had dug it up they drank it, and they put the _basi_ in a big coconut
shell. Aponitolau made his son drink a shell full of _basi_, so Kanag
truly drank all of it. "Ala, dip again and I will drink next," said
Ligi to him, and Ligi drank a shell cup of _basi_. "Ala, dip again,
we will drink three shell cups of this _basi_," said Ligi. When Kanag
had drunk the three shells of wine he was drunk and he slept. As soon
as he was asleep, "What shall I do now," said Ligi to himself. "The
best thing for me to do is to send him away with the storm." So he
used his magical power and soon the big storm came and took Kanag to
Kalaskigan while he was sleeping.

Not long after Aponitolau went back home to Kadalayapan. Aponibolinayen
asked him where Kanag was. "I thought he came ahead of me," Ligi
said. "I think you have killed him," said Aponibolinayen, "for you
think he loves your concubines." Aponitolau went to lie down in their
_balaua_ and Aponibolinayen laid down in the house and their hair
grew long along the floor, they laid so long.

Not long after Kanag awoke and he saw that he was in the middle
of a field so wide that he could not see the edges of it. "How bad
my father is to me, for he sent me here," he said. "The best thing
for me to do is to create people so that I will have neighbors. I
will use magic so that many betel-nut trees will grow in the middle
of the field." Not long after the betel-nut trees bore fruit which
was covered with gold. He took the betel-nuts and cut them in many
pieces. In the middle of the night he used his power and he said, "I
will use magic and when I scatter all the betel-nuts which I have cut,
they will become women and men, who will be my neighbors tomorrow."

Not long after it became morning and he saw that he had many neighbors
and he heard many people talking near to his house and many roosters
crowing. So Kanag was glad, for he had many companions. He went down
the ladder, and he went where the people were burning fires in the
yards of their houses, and he went to see all of them. While he was
visiting them he saw Dapilísan in the yard of her house and Kanag said
to Bangan and Dalonágan, "My Aunt Bangan and my Uncle Dalonágan, do not
be surprised, for I want to marry your daughter Dapilísan." "If you
marry our daughter, your father and mother will be greatly ashamed,"
said Dalonágan. Kanag said to them, "My father and mother did not
want me and they will not interfere." So they were married.

"The best way for us to do, Dapilísan, is for us to make _Sayang_"
said Kanag. So Dapilísan commanded someone to go and get the betel-nut
fruit which was covered with gold. Not long after, "Ala, you betel-nuts
which are covered with gold come here and oil yourselves, and go
and invite all the people to come and attend our _Sayang_." So the
betel-nuts oiled themselves and they went to invite the people in the
different towns. Not long after they went. One of the betel-nuts went
to Kadalayapan, and one went where Kanag's sweetheart lived. Some of
them went to Pindayan and Donglayan, which is the home of Iwaginan
and Gimbangonan.

Not long after Aponibolinayen was anxious to chew betel-nut. "I
am going to chew. What ails me, for I am so anxious to chew? I had
not intended to eat anything while Kanag is away." She looked up at
her basket, and she saw that an oiled betel-nut, which was covered
with gold, was in it. She picked it up and tried to cut it. "Do not
cut me, for I came to invite you, for Kanag and his wife Dapilísan
sent me to summon you to their _Sayang_ in Kalaskigan," said the
betel-nut. Aponibolinayen was glad when she heard that Kanag was
alive. So she got up and told all the people of Kadalayapan to wash
their hair so that they might attend the _Sayang_ in Kalaskigan. The
people asked who was making _Sayang_ in Kalaskigan, and she replied
that it was Kanag and his wife Dapilísan. Not long after they washed
their clothes and hair, and took a bath. When it became afternoon they
went and Aponitolau followed them, and he looked as if he was crazy. As
soon as they arrived at the river near the town of Kalaskigan, Kanag
saw them and there were many of them by the river. He sent crocodiles
and they went to take the people across the river. Aponitolau was the
first who rode on one of the crocodiles and the crocodile dived, so
Aponitolau went back again to the bank of the river. Not long after
Aponitolau's companions were all on the other side of the river,
and he was alone, for the crocodiles would not carry him across. He
shouted as if crazy, and Kanag sent one of the crocodiles to get
him. Not long after one crocodile went where Aponitolau was, and he
stood on its back and it took him to the other side of the river.

When they all sat down beside the river, Dalonágan said, "What shall
we use for the _alawig_, [249] for your father and mother?" "The
singed pig, for it is the custom of the people in Kadalayapan," said
Kanag to his mother-in-law. "Go and get some of the pigs and singe
them," said Dalonágan to him. Not long after he singed the pigs and
he carried them to the people, and his wife Dapilísan carried one
little jar which looked like a fist, filled with _basi_. As soon
as the woman who was making _Sayang_ had finished the _diam_ [250]
near by the well, Dapilísan made the people drink the _basi_ which
she carried. Each person drank from a golden cup filled with _basi_
from out of the little jar which looked like a fist, and one third
of the _basi_ in the jar was still left. [251] As soon as the people
drank they took them up to the town.

When they arrived in the town Aponibolinayen was anxious for them to
chew betel-nut. So she gave some to Kanag and his wife Dapilísan and
to some others. So they chewed and Kanag said to them, "You are first
to tell your names." "My name is Aponitolau of Kadalayapan," said the
man who looked like he was crazy. "My name is Aponibolinayen." As
soon as they had told their names Kanag was the next and he said,
"My name is Kanag Kabagbagowan who was carried by the big storm." "My
name is Dapilísan, who is the daughter of Bangan and Dalonágan, who is
the wife of your son Kanag, for whom you did not make _pakálon_. It
is bad if you do not like the marriage." "Our daughter, Dapilísan,
we like you, for Kanag wanted to marry you," said Aponibolinayen. Not
long after the _balaua_ was nearly finished, but the people were still
dancing. "Now my _abalayan_ [252] Dalonágan, we are going to pay the
marriage price according to the custom," said Aponibolinayen. "Our
custom is to fill the _balaua_ nine times with the different kind of
jars." So Aponibolinayen said, "Ala, you _alan_ [253] who live in the
different springs and _bananáyo_ of Kaodanan and you _liblibayan_,
go and get the jars, _malayo_ and _tadogan, sumadag_ and _ginlasan_
and _addeban_ and _gumtan_, which Kanag must pay as the marriage
price for Dapilísan." As soon as she had commanded they went, and they
filled the _balaua_ nine times, and Aponibolinayen said to Dalonágan,
"I think now that we have paid the marriage price," and Dolonágan said,
"No, there is more still to pay." "All right, if we still owe, tell
us and we will pay." So Dalonágan called her big pet spider and said,
"You, my pet spider, go around the town of Kalaskigan and spin a
thread as you go, on which Aponibolinayen must string golden beads."

When the spider had put a thread around the town Dalonágan said to
Aponibolinayen, "Now, you put golden beads on the spider's thread which
surrounds the town." Aponibolinayen again commanded the _liblibayan,
alan_, and the other spirits to go and get the golden beads. As soon
as they secured the beads they put them on the thread which surrounded
the town. Not long after they arrived and they strung the beads on
the thread. As soon as they finished, Dalonágan hung on the thread
to see if it would break. Dapilisan said, "Ala, you thread of the
spider be strong and do not break, or I shall be ashamed." Truly, the
thread did not break when Dalonágan hung on it. "Ala, my _abalayan_,
is there any other debt?" asked Aponibolinayen, and Dalonágan said,
"No more." When the _balaua_ was over the people who went to attend
the _Sayang_ went home, and Aponibolinayen said to Kanag, "Now,
we will take you back to Kadalayapan," and he replied, "No, for
I wish to live here." When they could not take him to Kadalayapan,
Aponibolinayen said to Aponitolau, "I am going to stay here with him,"
but Aponitolau would not let her stay, but took her back.

(Told by Angtan of Lagangilang).



18

Aponibolinayen went to the spring. As soon as she arrived there she
washed her hair. When she washed her hair she dived into the water,
and she did not know that blood from her body was being washed away
by the water.

"I am going to the spring," said the _alan_, who was Inil-lagen. As
soon as she arrived at the river she took her headaxe and scooped
up the blood which was carried by the stream and she went back to
Dagápan. As soon as she reached her house she put the blood on a big
plate which was inherited through nine generations, and she covered it.

"I am going to the well," said Aponigawani of Natpangan. As soon as she
arrived she burned rice straw, which had been inherited nine times, and
she put it in the pot with water. After that she took the water from
the jar and put it in the coconut shell and she washed her hair. As
soon as she washed her hair she dived in the river, and she washed
her arm beads which twinkled in the evening, and she did not know
that her blood was flowing and was being carried away by the stream.

"I am going to the well," said the _alan_ Apinganan who lived in
Bagonan, and she saw the blood of Aponigawani, and she secured it on
her headaxe, and she put it inside of her belt. After that she went
home. As soon as she arrived in her house she put the blood in the
big dish, which had been nine times inherited, and she covered it.

"I am going to uncover my toy," said the _alan_ Inil-lagen. "No do not
uncover me, grandmother; I have no clout and belt," said the little
boy. So she gave him a clout and belt and after that she uncovered
it. "Ala, we will give him the name of Ilwisan of Dagápan," said all
the _alan_.

"I am going to uncover my toy," said the _alan_ Apinganan. "No, do
not uncover me, because I have no clout and belt," said the little
boy. So Apinganan gave him a clout and belt and uncovered him. "Ala,
there is no other good name, but Dondonyán of Bagonan.

"I am going to fight," said Dondonyán of Bagonan. He took his headaxe,
which was one span long, and he went to get Ilwisan of Dagápan, and so
Ilwisan took his headaxe, which was one span long, and they went. As
soon as they got out of the town they began to strike their shields
with a stick. The sound of the beating was as great as that made by
one hundred. As soon as Aponibolinayen heard the noise of the shields
she shouted and Danay of Kabisilan shouted also, and those who shouted
were the ladies who always staid in the house. [254] When they passed
by the spring of Natpangan Aponigawani shouted. When they passed by
Pindayán, Gimbagonan shouted and the world trembled while she shouted.

While they were walking they arrived at the spring of Giambolan of
Kaboyboyan, who was an _alzado_. [255] Not long after they reached the
_alzado_ woman at the spring, for she was still making _Sayang_. Not
long after Ilwisan of Dagápan killed the tattooed _alzados_, who were
more than one hundred, who were dipping water from the spring. "We go
to the town," said Ilwisan of Dagápan to Dondonyán. "Yes," he said,
and they went. As soon as they arrived in the town, Giambolan saw them
and he was surprised, for they were two boys who entered the town. "You
little boys who come in my town, you are the first who ever came here,"
said Giambolan, who had ten heads. He went up into the house and the
little boys said, "Take your headaxe and spear Giambolan; although we
are little boys we are not afraid of you, for we came here to fight
with you. It is the last of your life now." "Giambolan, you first fight
against us," said Ilwisan. He used his power. "You headaxe and spear
of Giambolan, if he throws you against us, do not strike us." When all
the spears and headaxes of Giambolan were lost, the boys truly were
not hurt. "Now we are next to throw our spears. You, our headaxes,
when we strike and throw the spear you pierce the side of Giambolan,"
they said. Not long after Giambolan laid down. "You, my headaxe, cut
off the heads of Giambolan at one blow," they said. So the ten heads
were cut off. "You, my spear and headaxe, go and kill all the people
in the houses of the town, who live with Giambolan," they said. The
spears and headaxes went and killed all the people in the town, and
the pig troughs were floating in blood toward the river. "You, heads,
gather together in the yard of Giambolan. You, heads of the women,
separate, and you, heads of Giambolan, go first, and you, storm,
carry the house of Giambolan. You go near to our house in Dagápan."

"I will tramp on the town of Giambolan so it will be like the ocean,"
they said. Not long after the town was like the ocean. They went home
and they followed after the heads, which they sent first to their
town. Not long after, "I use my power so that we arrive at once in
Dagápan," said Ilwisan. So they arrived truly.

"All the heads of Giambolan stay by the gate of the town; all the
heads of the people who live with him stay around the town."

"You _alan_ who look like me, we will go and see Ilwisan and make
him go into the house, for he has returned from fighting." Not long
after they made him climb the _sangap_ [256] so he could talk with the
star, it was so high. Ilwisan did not climb, but he jumped over the
ladder and he did not touch it. "You, _alan_, take down the _gansas_
for we are going to have a big party, for we have come back from
fighting." So the _alan_ took down the _gansas_ and they danced. "You
send your people to go and invite our relatives," said Ilwisan,
"so that they will come to attend my big party, for I have returned
from the fight." So they sent the messengers to the towns where the
relatives lived.

When the spirit messengers arrived by the _balaua_ where Aponitolau
of Kadalayapan was lying down, "Good morning," they said. "How are
you," said Aponitolau. "I came here because Ilwisan of Dagápan sent
me to get you, for they make a big party, for they have returned
from fighting." "This is the first time I have heard of a town called
Dagápan," said Aponitolau. "You people who live with me, come with me
and we all will go to Dagápan, because Ilwisan will make a big party,
for he has returned from fighting; all you ladies who stay in the
house come also."

Not long after they went and Aponitolau guided them, and they met the
people who live in Natpangan and Pindayan in the way. Gimbagonan, who
was the wife of Iwaginan, and Danay of Kabisilan went to Dagápan. When
they arrived at the spring of Ilwisan of Dagápan they all stopped. "We
will all stop here and wait until someone comes to meet us," said
Aponitolau. Not long after Ilwisan and Dondonyan saw all the visitors
who were at the spring, so they went to meet them. Each of them took
a glass of _basi_ and gave the drink to them. When they had all drank
they took them up to the town. Not long after, when they arrived in
the town, they sat down, and Aponitolau and the other people took
the _gansa_, and Iwaginan took the _alap_ [257] and they danced first
with Aponibolinayen. As soon as they finished dancing they took out
of their belts the girls who never go out doors, and they joined
the people. The girl whom Aponibolinayen took out of her belt was
Daliknáyan, and the girls whom Aponigawani took out of her belt were
Indiápan, and Alama-an, and the girl whom Danay of Kabisilan took
out of her belt was Asigtanán, and the girl whom Gimbagonan took out
of her belt was Dalonagan. [258] As soon as they had taken the girls
out they made them sit in one row and the circle of people was very
bright, because of the girls, for they were all pretty. After that
Iwaginan made Daliknáyan and Dalonagan and Alama-an and Asigtanán dance
with Ilwisan of Dagápan. When they had danced across the circle five
times they stopped. As soon as they finished dancing Iwaginan made
Aponitolau dance with Danay of Kabisilan. When Aponitolau stamped
his feet as he was dancing all the fruit of the coconut trees fell
down. After they finished Balogagayan and Gimbagonan danced. After
they danced Kabin-na-ogan of Kabitaulan danced with Aponigawani. After
they danced they went to eat. The food was of thirty different kinds,
and they were abashed in the golden house of Ilwisan, which had many
valuable jars in it, for the _alan_ had given them to him.

As soon as they finished eating they gathered again, and the _alan_
Kilagen told them that Ilwisan was the son of Aponibolinayen, and
Dondonyán was the son of Aponigawani. She said, "The reason that we
made your son come to life was that we might have someone to give our
things to, for we have no children to inherit them." "If that is so we
are going to change their names. Ilwisan will be Kanag Kabagbagowan,"
said Aponitolau. "Dondonyán will be Dagoláyen, who is a rich man." "Now
it is two months since we came here and we go home," they all said. As
soon as they agreed, the _alan_ gave them valuable things. Aponitolau
used his power and the golden house of Kanag which the _alan_ gave him
was pulled up and went to Kadalayapan and the gold house of Dondonyán
went to Natpangan. Aponigawani used her power, and when it became
morning Kanag cried because his golden house of Dagápan, which was
the _alan's_ town, went to Kadalayapan. "Do not cry, Kanag; this is
your town; we are your father and mother." So Kanag stopped crying.

The next month Kanag said to his father and mother, "The best thing
for you to do is to engage me to Daliknáyan, who never goes out doors,
and there is no one to compare with her, who looks like the firefly
in the evening, and her footprints are loved by all the men, for they
look like the rainbow." Not long after Aponibolinayen took the golden
beads, which look like the moon, to use as an engagement present. Not
long after Aponibolinayen and Aponitolau arrived at Kabisilan. "Good
morning, Aunt Danay," they said. "How are you?" said Danay. "Come up
and we will eat." They went up the stairs, and Danay took the rice
out of the jar and took out the meat, and they ate. As soon as they
finished eating, "We cannot stop here long, for we are in a hurry,"
and they showed her the gold which was like the moon, for they wished
to make the engagement. Danay of Kabisilan agreed, and they set a day
for _pakálon,_ and it was three days later. Not long after they went
back home. As soon as they arrived they told their son Kanag and he
was very happy.

When the day for _pakálon_ came they summoned all the people, and so
they went, and some of them went first. "You, my jar, _bilibili,_ and
my jar _ginlasan_, and you my jar _malayo_, go first." So all the jars
preceded them, and they followed. Not long after they arrived. When all
the people whom they invited arrived, they fed them all. When they had
all finished eating, "Now that we have finished eating we are going
to settle on the price. My _balaua_ must be filled eighteen times
with different jars before Kanag and Daliknáyan can be married." So
they filled the _balaua_ eighteen times. "Now that the _pakálon_
is finished and we have paid the price, we will take her home, and
you prepare the food for her to take." So they started to fix a box
for her with pillows, and they gave her a golden hat which looked
like a bird, and she put her skirt on her head and it twinkled. Not
long after they went. As soon as they arrived in Kadalayapan, they
went upstairs, and they made her sit on the bamboo floor, and they
counted the bamboo strips on which she sat, and it was an arm span
long of agate beads. [259] Not long after they had a son and they
named him Dumalawig. This is all.

(Told by Magwati of Lagangilang).




19

"I am going to hunt deer with the dogs, mother," said Kanag. "No,
do not go, you will be lost," said Aponibolinayen. "No, I will not
be lost. Give me provisions to take," he said, and he fretted so his
mother let him go, and she gave provisions, for she could not prevent
him from going. So he went.

"Ey-Ey-kota, my puppy, Ey-Ey, my fat dog, do not catch anything until
we reach the middle of the wood, which is the place where the _anteng_
tree grows." Not long after while he was walking the puppy went into
the jungle and it barked in the wood. He went to reach it. When he
arrived he saw that what the puppy barked at was a very small house
by the resin tree. He went up to the house. Wanwanyen-Aponibolinayen
went to hide under the hearth and Kanag did not go out of the house
until the girl appeared. One night had passed, then the girl who owned
the house appeared. He saw that she was a beautiful girl and they
talked. "It is not good for us to talk until we know our names," said
Dumanau, [260] and he gave her betel-nut, and she did not receive it,
so he made it very good so that she wanted it after two days. After
that she received the betel-nut which was covered with gold. As soon
as they chewed, "You first tell your name, for you live here; it is
not good for me to tell first, for I come from another place," said
Dumanau. "No, it is not good for a girl to tell her name first. You
are a boy and even though you came from another place you tell your
name first," said Wanwanyen-Aponibolinayen. "My name is Dumanau,
who is the son of Aponibolinayen and Aponitolau of Kadalayapan." "My
name is Wanwanyen-Aponibolinayen, who is the daughter of an _alan_
in Matawatawen." When they put down their quids, they laid in good
order as agates with no holes in them. "We are close relatives,
and it is good for us to be married." So they married.

Three years passed. "The best thing is for us to take our house to
Kadalayapan, and go there; perhaps my father and mother are searching
for me." "No, we must not go, because I am ashamed, for they did
not engage me to you," said Wanwanyen-Aponibolinayen. "No, we go;
we must not stay always in the jungle," he said. So in the middle of
the night Dumanau used his power. "I use my magic so that this house
we are in goes to Kadalayapan. You stand there by our house," he said;
so the little house went there while they were asleep. The next morning
Wanwanyen was surprised because many chickens were crowing and many
people were talking, and when she went to look out of the window there
were many houses. "Why, Dumanau, it is not the jungle where we are now;
where are we?" she said. "It is the town of Kadalayapan."

Not long after their three children went to look out of the window and
they saw the sugar cane, and they were anxious to chew it. "Father,
go and get the sugar cane for us to chew," they said. Dumanau went,
and he advised Wanwanyen-Aponibolinayen to fasten the door while he was
gone. "If anyone comes do not open the door." He went, and Dumanau's
father and mother were frightened, because the little house was by
their dwelling, for there was no little house there before. As soon
as Dumanau arrived in the house of his father and mother they were
surprised, for they had searched for him three years. They asked
where he had been, and he said he had found a wife in the wood when
he had staid for three years. He told his mother that she must not
go to his house and say bad words to his wife. So Dumanau went to
the place of the sugar cane, and his mother went to the house and
said bad words to his wife. "Open the door, you bad woman, who has
no shame. You are the cause of my son being lost, and we spent much
time to find him. What did you come here for, worthless woman?" said
Aponibolinayen. Wanwanyen-Aponibolinayen did not answer her. Not
long after Dumanau arrived at their house and Wanwanyen said to him,
"It is true what I told you. I told you not to go and you did truly,
and your mother came and said many bad words. I said it was best
for us to stay always in Matawatawen, but you paid no heed. Now my
stomach is sick, for your mother came here to say many bad things to
us." Not long after she died. Dumanau sharpened his headaxe and spear,
for he wanted to kill his mother, because she said bad things to his
wife Wanwanyen, but he did not kill her, because she fastened the door.

As soon as Dumanau arrived in their house he made a _tabalang_ [261]
of gold, and put the body of Wanwanyen inside of it, and he put a
golden rooster on top of it. As soon as he finished he put the body
of Wanwanyen inside of it. As soon as he had done this he said, "If
you pass many different towns where the people get water, you rooster
crow." The rooster said, "Tatalao, I am _tabalang_ of Kadalayapan;
on top of me is a golden rooster." He pushed the _tabalang_ into
the river and so it floated away. When it passed by the springs
in the other towns, the rooster said, "Tatalao, I am _tabalang_ of
Kadalayapan, and on top of me is a golden rooster." That is what the
rooster always said when they passed the springs in the other towns.

Dumanau wandered about as if crazy, and his oldest son walked in front
of him. He carried the next child on his back and carried the third
on his hip. When the _tabalang_ arrived in Nagbotobotán, "Tatalao,
I am _tabalang_ of Kadalayapan, and on me is a golden rooster," said
the rooster on the _tabalang_ which was made of gold. The old woman
Alokotán was taking a bath by the river and she was in a hurry to
put on her skirt and she followed the _tabalang_. "You _tabalang_,
where did you come from? Are you the _tabalang_ of Kapaolan? If
you are not from Kapaolan, are you from Kanyogan?" The _tabalang_
did not stop and it nearly went down into the hole where the stream
goes. [262] So Alokotán ran very fast. "Are you _tabalang_ from
Kaodanan?" The _tabalang_ hesitated a little. "Are you _tabalang_
of Kadalayapan?" "Yes," said the _tabalang_ and stopped; so she went
inside of the _tabalang_ and she took the body to her house. She was
afraid of the _tabalang,_ because it was made of gold and she was
surprised because the woman who was inside was beautiful and there
was no one to compare with her. As soon as they arrived to her house,
"I whip perfume _alikadakad_ and make her wake up directly." "I whip
my perfume _banaues_ and directly she will say, '_Wes_,'" "I whip my
perfume _dagimonau_ and directly she will wake up entirely." [263]
"How long I slept, grandmother," said Wanwanyen-Aponibolinayen. The
old woman Alokotán took her inside of the house. "'How long my sleep,'
you say, and you were dead. There is the _tabalang_ they put you in
and I was surprised, for it was made of gold and has a golden rooster
on top of it. They used it to send you down the river." Not long
after the old woman Alokotán hid her, and Dumanau, who was always
wandering about with his children, approached the place where the
women were dipping water from the spring. All the women who were
dipping water from the well said, "Here is a lone man who is carrying
the babies. We agree that we all salute him at one time." As soon
as they agreed Dumanau arrived to the place where they were dipping
water and he said, "Good day, women." "Good day also," answered all
the women in unison. "Where are you going, lone man who is carrying
the babies?" "'Where are you going,' you say, women. I am following
Wanwanyen-Aponibolinayen whom I put inside the _tabalang_ for she
was dead. Did you see the _tabalang_ pass here?" said Dumanau. "It
passed by here long ago. Perhaps it is in Nagbotobotán now." "Ala, I
leave you now, women, and I go and follow." "Yes," answered the women.

While they were walking they arrived in Nagbotobotán and Dumanau
saw the _tabalang_ in the yard by the house of Alokotán and they
exchanged greetings. "Good afternoon," they said, and Alokotán took
them upstairs; so they went up. Not long after while they were talking,
"This was my _tabalang_, my grandmother old woman Alokotán; bring out
of hiding Wanwanyen-Aponibolinayen, so that I may take her home," said
Dumanau, and the old woman Alokotán did not bring her out because she
did not believe that he was the husband of Wanwanyen-Aponibolinayen;
so she used magic, and when she found that he was the husband of
Wanwanyen she said, "She is over there. I hid her." So she went to get
her and Dumanau, was joyful, for he saw Wanwanyen alive again. "Ala,
now grandmother old woman Alokotán, how much must I pay, because you
saved my wife Wanwanyen?" "That is all right, no pay at all. That
is why I stay in this place so as to watch and see if any of my dead
relatives pass by my house and I make them alive again. If you were
not my relative I would have let her go." So Dumanau thanked her many
times and they went back home.

Not long after they arrived in Kadalayapan. "The best for us to do,
Wanwanyen-Aponibolinayen, is for us to build _balaua_ and invite all
of our relatives; perhaps you are not the daughter of an _alan,_"
said Dumanau. "Why not? I am the daughter of the _alan,_" said
Wanwanyen-Aponibolinayen. "Ala, let us build _balaua_ anyway." Not long
after they commanded people to pound rice, and as soon as Wanwanyen
was ready she commanded someone to go and secure the betel-nuts which
were covered with gold. As soon as they arrived they oiled them. When
it became evening they made _Libon._ [264] The next morning they sent
the betel-nuts to invite their relatives. So they went. Not long after,
"I am anxious to chew betel-nut. What is the matter with me?" said
Aponigawani, who was lying down on her bed. As soon as she got up she
found an oiled betel-nut which was covered with gold beside her. "Do
not cut me; I came to invite you to the _balaua_ which Wanwanyen
and Dumanau make," said the betel-nut, when she took it intending
to cut it. So Aponigawani told the people of Kaodanan to start to
attend _balaua_ with Dumanau and Wanwanyen-Aponibolinayen. She was
surprised because Dumanau had arrived, for they had heard that he was
lost when he went to hunt deer. She said, "Perhaps he met a lady who
never goes outdoors, who has power, when he went to hunt deer." Not
long after, "Ala, you people who live in the same town, let us go
now to Kadalayapan for Dumanau's and Wanwanyen's _balaua_."

As soon as they arrived in the place where the people dipped water from
the spring they asked where the ford was. "You look for the shallow
place," said the people who were dipping the water. Not long after
they went across the river and some of the people who were dipping
water went to notify the people making _balaua_ that the visitors were
there, so Dumanau and Wanwanyen went to the gate of the town and met
them there and made _alawig_. [265] Aponigawani and Aponibolinayen
looked at the woman who was the wife of Dumanau and she was almost the
same as Aponigawani. As soon as they finished _alawig_ they took them
up to the town. While they were sitting, Aponigawani was anxious to
know who Dumanau's wife really was, so she went to Dumanau and said
that they were going to chew betel-nut. "That is the best way to do
so that we may know if we are related," said Dumanau. So they took
the betel-nuts and divided them in pieces. "You tell your name first,
because you are the people who live here." "No, my uncle, you old
men are the first to tell your names." "My name is Aponibalagen,
who is the son of Pagatipánan and Ebang of Natpangan, who is the
brother of Aponibolinayen." "My name is Aponitolau, who is the son
of Pagbokásan and Langa-an, who is the brother of Aponigawani, whose
son is Dumnau." "My name is Dumanau, who is the son of Aponitolau and
Aponibolinayen of Kadalayapan." "My name is Aponigawani of Kaodanan,
who is the wife of Aponibalagen, who has no sister." "My name is
Aponibolinayen of Kadalayapan, who is the wife of Aponitolau, whose
son is Dumanau." "My name is Wanwanyen-Aponibolinayen, who is the
daughter of an _alan_ of Matawatawen."

When they had told their names the quid of Wanwanyen-Aponibolinayen
went to the quid of Aponibalagen and Aponigawani and Dumanau laid
down his quid. The quid of Dumanau went to those of Aponibolinayen and
Aponitolau. "Now, Aponitolau, we know Wanwanyen-Aponibolinayen is our
daughter; it is best for you now to pay the marriage price, nine times
full the _balaua_," said Aponigawani and Aponibalagen. Aponibolinayen,
the mother of Dumanau, begged the pardon of Dumanau and his wife,
for she did not know that his wife was the daughter of Aponigawani
and Aponibalagen, who was her brother. Not long after they gave the
marriage price. "I use my power so that the _balaua_ of Wanwanyen
and Dumanau is nine times filled," said Aponibolinayen, and it was
nine times filled with different kinds of jars. Then Aponigawani
raised her eyebrows and half disappeared, and Aponibolinayen used
magic again and the _balaua_ was full again. When they gave all the
marriage price they danced. As soon as the dance was over they went
to eat, all the people whom they invited.

When they finished eating Wanwanyen-Aponibolinayen talked. "You,
father and mother, you were not careful of your daughter. I
would not have heard any bad words if you had been careful." "Ala,
Wanwanyen-Aponibolinayen, that is our custom, because we are related
to the Kaboniyan and the _alan_ always picks up some of us," said her
father and mother. "It is good that Dumanau found you, who is your
husband. Aponibolinayen, who talked bad before, is our relative. She
is my sister," said Aponibalagen. "It is true that I said bad words
to her, because I did not know that we were related, though I am
your relative; forgive me, daughter, your father is my brother,"
said Aponibolinayen to Wanwanyen. Not long after they drank _basi_,
for they knew each other and made friends. As soon as they drank
they danced during one month. When the _balaua_ was finished all of
the people went home and took some of the jars. As soon as they went
home the father and mother-in-law of Dumanau took all the other jars
to Kaodanan. It is said.

(Told by Madomar of Riang barrio Patok.)



20

"We are going away, Cousin Dagoláyan," said Kanag. "If that is what
you say we must go." Not long after they went. As soon as they reached
the middle of the way they agreed upon their destination. "Where are we
going?" they asked. "We are going to the place Ginayod of Binglayan,"
said Kanag. "Why are we going there?" said his cousin Dagoláyan. "We
are going because Ginayod of Binglayan has a pretty girl who never
goes outdoors, and we are going to see her," said Kanag.

Not long after they arrived where the young girls spun at night. "Stay
here, Cousin Dagoláyan, and I will meet you here. I am going to see
the daughter of Ginayod, who is Asimbáyan of Ilang." "If that is
what you say it is all right," said Dagoláyan. Not long after Kanag
reached the place where the girl was, and he talked with her. The girl
who never goes outdoors said to him, "If you will get the perfume
of Baliwán I will believe all you say." "If you will agree to my
mission I will go and get whatever you want," said Kanag. "Ala,
if you do not believe me, you take my arm beads from my left arm,
for you are kind to go for me." So she gave him her arm beads, and
Kanag started to go at once. As soon as he arrived at the place where
the young girls spun and had joined his companion, his cousin asked,
"What did she say?" "She told me that if I will secure the perfume of
Baliwán she will do everything I ask of her. Let us both go." "No, I
do not wish to go with you, for you will not go with me where I wish
to go." "Please come with me and another time I will go with you,"
said Kanag.

Not long after they went and they met the _doldoli_ [266] in the
way. "Where are you going, rich young men?" it said to them. "Where are
you going,' you say, and we are going to get the perfume of Baliwán,
for though we are far from it still we can smell it now." "Ala,
young men, you cannot go there, for when anyone goes there, only
his name goes back to his town." But the boys replied, "We are going
anyway. That is the reason we are already far from home, and it is the
thing the pretty girl wants." "If you say that you are going anyway,
you will repent when you reach there." "It is the thing which will
make the girls love us." So they left the jar and walked on. When they
reached the middle of the jungle they met a big frog, and it said,
"Where are you going, young men?" "'Where are we going,' you say,
and we are going to get the perfume of Baliwán, for that is what
Asimbáyan of Ilang desires." "No, do not go there, for everyone who
has gone there has died." "We will go on anyway, for we are already
far from our town and we cannot return without the perfume." So they
left the frog and walked on. Not long after they approached the place
where the perfume was, and while they were still a long way off they
could smell its odor. "What a fine odor it has. That is why the young
girl who never goes outdoors desires it so much." They walked on
and in a short time they reached the place below the perfume. When
they were there Dagoláyan said to Kanag, "Take some from the lower
branches." "No, it is better for me to climb and get some from the
top, for I think they are better above than below." So Kanag climbed
and as soon as he broke off the stem which held the perfume his legs
became like part of a snake. Dagoláyan looked up and he saw that
the legs of his companion had changed to part of a snake. He said,
"Now, my Cousin Kanag, I am going to leave you, for you are no longer
a man, but you are a serpent." "Do not leave me even if I do become a
serpent. I will not injure you. Do not be afraid." In a short time all
his body had become a real serpent, and Dagoláyan ran and went home,
and the big serpent followed him.

Not long after Dagoláyan arrived in Kadalayapan, and Aponitolau
and Aponibolinayen asked where Kanag was. "Kanag has become a big
serpent. As soon as he broke off the perfume of Baliwán which the young
girl desired he became a serpent." Aponitolau and Aponibolinayen went
around the town and told the people that they must accompany them,
for they were going to see if Kanag had really become a serpent. When
Aponitolau and Aponibolinayen had killed many animals and given
much food to the searchers and they did not find him, they stopped
searching.

Not long after Kanag thought he would go to the river where the
people took their baths. So he went. Not long after Langa-ayan was
anxious to wash her hair, so she went to the river and washed it,
and Do-ansowan washed his hair first and Langa-ayan helped him, for he
was her husband. As soon as she had washed his hair, he said to her,
"I am going to the town." So he went and left Langa-ayan alone by
the river washing her hair. When she had washed her hair she washed
her arm beads. While she was washing her upper arm beads she heard a
great commotion in the river, and soon after a big serpent appeared on
the other bank. Langa-ayan saw that it was a big serpent and she was
so frightened that she started to run, but the serpent said to her,
"Do not run, my aunt, I am not a real serpent, for I was a young
boy before." So Langa-ayan stopped and asked him why he had become
a great serpent. "Because I went to Ilang to see the pretty girl,
and she told me that if I could get the perfume of Baliwán she would
do whatever I asked, so I went. I did not want to go, for I was not
sure that she told the truth, but she gave me her left bracelet, so I
went. When I was still far away from Baliwán I could smell the perfume,
and when I reached the tree I climbed it and I tried to break the stem
which held the perfume, and my companion saw that I was changing to a
serpent and he ran away. I truly became a serpent and now I have come
here and have met you. If you do not believe that I was truly a boy,
I will show you the arm beads." So he lifted his head and Langa-ayan
truly saw the arm beads around his neck. "My aunt, will you find out
how I may become a man again?" She said, "If what you have said is
true you follow me." So they went up to the town.

Do-ansowan said to his wife, "How long you have staid at the river,
my wife." "I was there a long time, for I met a big serpent. If you
wish to see it, it is in the yard. He says he was a young boy and he
showed me the arm beads of a young girl, which he has about his neck. I
believe that he is a young boy who has become a serpent. When he broke
the stem of the perfume which the girl wanted he became a serpent. He
wants to know how he can again become a boy." "Ala, if that is what
he wants, you go and take him to my Uncle Ma-obagan." So they went
and when they arrived where Ma-obagan lived she said, "Good morning,
uncle." "Good morning," he answered. "The reason I came is because a
young boy who became a big snake is here. Will you please put him in
your magic well which changes everything which goes in it and make
him a young boy again?" "If he will go into the water, even if it
feels bad, you call him and let him go in." So they went and when
they arrived at the well the serpent went into the water, and the
serpent's skin began to crack and fall off and he became a boy again.

Not long after they went back to the house of Langa-ayan. As soon as
they arrived there the boy went to the _balaua_ and did not follow
Langa-ayan to the house. Do-ansowan saw that he was a handsome young
boy. As soon as Langa-ayan had finished cooking they called him to
come and eat and he said to them, "I do not wish to eat if there are
no girls to eat with me." "We are afraid if you do not eat, for you
did not eat for a long time, while you were a serpent." The boy said,
"Even though I did not eat while I was a serpent I will follow my
custom, for I do not eat unless a pretty young girl who never goes
outdoors eats with me." When they could not persuade him Do-ansowan
said to his wife, "Go and call our daughter Amau." Not long after she
went to call her. When she arrived where they had put her she said,
"Come and eat with the rich young man." "How can I go? I do not know
how to walk." "Take the big gold basket and hold on to it while you
walk." Not long after she arrived where the food was, and Langa-ayan
and Do-ansowan said to the boy who was still in the _balaua_, "Come
and eat now, nephew, with our daughter who never goes outdoors." So
the boy went quickly, and when he reached the place where the girl was,
they ate. When they had finished eating he said that he was sick, but
he was not. So they went to fix a place for him to lie and he said,
"Perhaps I am sick because of the spirit of the young girl." So they
went to call their daughter, for Kanag wanted her to touch him, and
he wanted to see her. The girl went to touch his body and he was all
right, for he wished her to touch him, and he said, "Now, my uncle
and aunt, if you wish me for a son-in-law I wish to marry Amau. I
will not go any further to find a wife." The father and mother of
the girl agreed to what Kanag said, for the girl wanted to marry him,
so they were married.

"Now, Kanag, we are going to make _Sayang_ and invite your mother
and father so that they can see that you are a young man again," said
his father-in-law and mother-in-law. They made _Sayang_ and they sent
someone to invite their relatives, and someone went to Asimbáyan of
Ilang and told her that Kanag Kabagbagowan, who lived in Kalaskigan,
and his wife Amau were making _Sayang_. Some of the betel-nuts which
they sent arrived in Kadalayapan where Aponitolau and Aponibolinayen
lived and they said, "Good morning," to Aponitolau who was lying
down in the _balaua_. He felt badly because Kanag was a serpent and
he said to the betel-nut, "Good morning. Come to Kalaskigan, for
Kanag and Amau are making _Sayang_ and they want you to come." So
Aponitolau got up quickly and told Aponibolinayen who was lying down
in the house that Kanag and his wife were making _Sayang_, and they
were happy because Kanag was a boy again. They told all the people
to prepare to go to the _Sayang_ of Kanag and his wife. So they went,
and when they arrived they saw that Kanag was handsomer than before,
and Asimbáyan went also, for they had invited her. Asimbáyan saw
that Kanag was the boy who had taken her bracelet and had gone to
get the perfume for her, and while she was watching him Kanag went to
talk with her. He told her what had happened when he went to get the
perfume for her, and he told her how he had become a snake and his
mother-in-law had met him by the river and had taken him to the old
man who changed him again to a boy, and he had married the daughter
of Do-ansowan and Langa-ayan. Kanag said, "Now, I cannot marry you,
so I will give back your bracelet." So he gave it back.

Not long after Aponitolau and Aponibolinayen asked how much they
must pay for the wife of Kanag, and Langa-ayan and Do-ansowan said,
"Fill our _balaua_ nine times with valuable things." When they had
paid all, they said, "Now we are going to take them to Kadalayapan,
for we have paid all you asked." "No, do not take them. They are
going to stay here," said Do-ansowan and Langa-ayan. "They will come
there bye and bye." "Ala, if that is what you say they must come
and visit us, even if they stay here." Not long after Kanag and his
wife went to Kadalayapan to visit his father and they staid there
three months. Then Do-ansowan and his wife were anxious for them to
return. When Kanag and his wife returned to Kalaskigan they said,
"Why did you stay so long? We thought you were going to live in
Kadalayapan and we intended to follow you." "We staid a long time,
for my father and mother would not let us return when we wished,"
said Kanag.

(Told by Angtan of Lagangilang.)



21

"Goto watch our _langpadan_, [267] Kanag, because the wild pigs spoil
it." Kanag went. When he arrived at the field he went around it and
it was not injured, so he went to the little watch house and he was
sorrowful, and he always hung his head. Not long after Aponitolau
said to Aponibolinayen, "Cook some rice and meat for I am going to
our field and carry the food to Kanag." So Aponibolinayen went to
cook. As soon as she finished cooking they ate first. As soon as
they finished eating Aponitolau took the rice and meat and started
for the field where their son was. When Aponitolau appeared Kanag
took his _lipi_ nuts and he played, and the mountain rice which he
went to watch was not injured. As soon as Aponitolau arrived to the
place where he was playing, "Come to eat, Kanag," and Kanag said,
"I am not hungry yet. Put the food in the house. I will play awhile
first." When Aponitolau could not make him eat he put the provisions
in the house, and he went home and left the boy. Kanag did not go
and eat. The next morning Aponitolau went to take him food again and
as soon as Kanag saw him he took his game and went to play. When
Aponitolau arrived he called him to go and eat, but he did not go
for he wished to play, and he asked his father to put the rice and
meat in the house. Aponitolau was surprised, because he did not eat,
and the provisions for the first day were still untouched. He asked,
"Why do you not like to eat?" and he said, "I am not hungry yet." When
Aponitolau could not make him eat he went home again, and Kanag used
magic and he became a _labeg_. [268]

Aponitolau said to Aponibolinayen, "I wonder why Kanag does not
like to eat." "I think he is sorrowful, because he was sent to
watch the mountain rice." "What is the reason that you sent him
to the field when the fences are strong and no wild pigs can get
in," said Aponibolinayen. "You must cook and we will eat, and
then I will go and get him." Aponibolinayen went to cook. As soon
as she finished cooking they ate and after that Aponitolau took
some rice and meat for Kanag to eat. Aponibolinayen said to him,
"As soon as he finishes eating bring him home. Do not let him stay
there alone. That is why he does not wish to eat." Aponitolau said,
"Yes," and so he went. When he arrived at the field he could not
see Kanag any more. He called to him, and the little boy answered
him from the top of the bamboo tree. His father felt very sorry
that he had become a little bird. "Why did you become a little bird,
Kanag? Come and eat. I will not send you here any more." Kanag said,
"I do not wish to eat and I would rather be a bird and carry the signs
to everyone." So his father went back home and he was sorrowful. As
soon as Aponitolau arrived in Kadalayapan he said to Aponibolinayen,
"Kanag has become a bird. Perhaps he felt sorry because we sent him
to watch the rice. He said that when I am going to war he will fly
over me, and he will give me the good and bad signs." [269]

Not long after Aponitolau started out to fight. He took his spear,
headaxe and shield, and he went. When he was near the gate of the town,
Kanag gave the bad sign. "Go back, father, for you have a bad sign,"
said the little bird. So his father went back at once. The next morning
he started again and he went. When he reached the gate of the town
the little bird gave him a good sign, so he went. The little bird
flew near to him and he always gave the good sign. Aponitolau was
happy for he knew that nothing would injure him.

Not long after they arrived at the _alzado_ [270] town, and the
_alzados_ were glad when they saw Aponitolau and they said to him,
"You are the only man who ever came to our town. Now you cannot
return home. We inherit you," said the bravest of them. "Ala,
if you say that I cannot go back home, you summon all the people
in your town, for we are going to fight," said Aponitolau, and the
_alzado_ said to him, "You are very brave if you wish to fight with
all of us." So the bravest summoned all the people to prepare, for
Aponitolau wished to fight all of them. The people were surprised
that one man wished to fight with them, and they said to Aponitolau,
"One of my fingers will fight with you. Don't say that you will
fight with all of us." Aponitolau replied, "Do whatever you wish. I
still want to fight you." The _alzados_ were angry. The bravest of
them ran toward Aponitolau, and he threw his spear and headaxe and
Aponitolau jumped. The _alzados_ were surprised, for he jumped very
high, and they all began to throw their spears at him, and they ran and
tried to cut his head off. Aponitolau jumped and he secured all their
spears and headaxes, and he said to them, "Am I the next now?" "Yes,
because we are now unarmed."

Aponitolau used magic so that when he threw his spear it would fly
among them until they were all dead. When he threw his spear it flew
to all the _alzados_ and killed all of them; so Aponitolau again
used magic, and his headaxe cut off the heads of the _alzados_,
and Aponitolau sat by the gate of the town. The little bird flew
by him and said, "The good sign which I gave to you, father, was
all right and you have killed all the enemies." Aponitolau said,
"Yes." As soon as the headaxe had cut off all the heads from the
dead _alzados_, he used his power again so that all of the heads
went to Kadalayapan. The heads went first and he followed them,
and the little bird always followed him.

As soon as they arrived at the gate of the town the little bird flew
away and Aponitolau used magic so that the heads were stuck around
the town. As soon as the heads were placed around the town, Aponitolau
commanded all the people in his town to go and invite the people who
lived in different places to come and attend his big party. He told
them to invite all the pretty girls who never go outdoors. So the
people went all over the world to invite the people to attend the
party. As soon as the people arrived in Kadalayapan they played the
_gansas_ and danced and Aponitolau said to Kanag, "Come down, Kanag. Do
not stay always in the tops of trees. Come and see the pretty girls
and see if you want to marry one of them. Come and get the golden cup
and put _basi_ in it, and make them drink." The little bird said,
"I prefer to stay in the trees and make the signs when anyone goes
to fight." When Aponitolau could not make him become a boy and come
down he felt very sorry.

When the party was over all the people whom they invited went home and
Kanag said to his father, "Now that your party is over and the people
have gone, I will go down and get the fruit of the trees to eat." [271]
Aponibolinayen said to him, "My dear little son, do not go down and eat
the fruit of the trees; we have all we need here. Forgive your father
and me, we will not send you again to the field." Kanag did not pay
attention and he started to go down. So Aponibolinayen and Aponitolau
commanded the spirit helpers. "Go and follow Kanag wherever he goes,
so that he has companions; do not leave him. Find a pretty girl for
him so that he will not go down." Not long after they overtook Kanag in
the forest and they all sat down and they said to him, "Wait here for
us a minute, Kanag, while we find a toy for you." "No, I do not wish
a toy; I am going down and eat the fruit of the trees." "No, please
wait for us. It is very near; we will be back soon. If you do not care
for any, you will see. Wherever you go we shall accompany you." Kanag
answered to them, "Yes," and they went. As soon as they arrived at
the well they used their power so that all the pretty girls who never
go outdoors felt very hot, so that they all came to the well to bathe.

Not long after the pretty girls went to the well in the early morning,
and their parents did not know about it. As soon as the pretty girl
arrived at the well the helpers saw the girl who appeared like
the flame of fire about the betel-nut blossoms. As soon as they
saw her washing her hair, they went back in a hurry where Kanag was
waiting. "Kanag, come and hurry and see the pretty girl." Kanag said,
"I do not wish to see her. I am going down to eat the fruit of the
trees," and they said again, "Please come; it is very near. If you do
not like her we will go wherever you wish." So Kanag went with them,
and when they arrived he flew to the top of the betel-nut tree, and
he saw the pretty girl, and he flew to another betel-nut tree above
her. "What can I do, if I become a man now? I have no clothes and
headband." The helpers said, "Do not worry about that. Your father and
mother told us to give you whatever you wish, and we have everything
here." So Kanag went down and took the clothes and headband and
he became a man. He went and sat on the girl's skirt and she said,
"Do not harm me. If you are going to cut me, do it only in one place
so there will not be so much to heal." "If I was an enemy I would
have killed you at once." Kanag went to her and handed the skirt
to her. Not long after he gave her betel-nut and they chewed. As
soon as they chewed they saw that it was good for them to marry, for
they both had magical power and Kanag told his name first and said,
"My name is Kanag Kabagbagowan, who is the son of Aponitolau and
Aponibolinayen of Kadalayapan, who did not like him, and they sent
him to watch their mountain rice, and he became a bird which is a
_labeg_." "My name is Dapilísan, who is the daughter of Bangan and
Dalonágan of Kabno-angan." After that the girl was in a hurry to go
home, for she was afraid her father and mother would see her, for they
did not know that she had gone to the well. She did not want Kanag
to go with her to the town, but he did not want to leave her, and
the sun shone in the east. The girl went home and Kanag followed her.

Not long after they approached the town and Bangan was in the yard of
their house, and Dalonágan was looking out of the door. Not long after
she saw them. "What is the matter with Dapilísan? A boy is with her as
she returns from the well," said Dalonágan. Bangan was surprised and
he did not believe it, for their daughter never went outdoors. "If you
do not believe it, look at them; they are coming here," she said. So
Bangan turned and saw them. As soon as they arrived where Bangan sat,
"Good morning, uncle," said Kanag. "Do not be surprised because I am
with your daughter, for I am to be married to her. My father and mother
sent me to our rice field and left me there alone, and I was sorry
that they did not like me, so I became a bird which gives the sign to
those who go to war. When my father went to fight I went with him, and
he killed all the _alzados_ in one town and he invited all the people
in the world to his party to see if any of the young girls pleased me,
but I do not think they came here. I did not like to go to the pretty
girls who attended the party, so I started to go down to eat the fruit
of the trees, but they sent their spirit helpers to follow and take
care of me. When I was in the wood the helpers met me and said 'Wait
for us here while we go to find you a toy,' and I scarcely waited,
but finally waited, and they made all the pretty girls go to the well,
for they felt hot, so your daughter Dapilísan went to take a bath. When
the helpers saw her they came to tell me and I did not wish to go, but
they compelled me. As soon as I saw her I thought it was good for me to
marry her, so I became a man and came home with her. If you wish me for
a son-in-law I will be very happy." Bangan and Dalonágan said to him,
"I wondered why my daughter went to the well. I did not believe that
Dapilísan was there, and I am afraid that your father and mother will
not like our daughter Dapilísan, for they did not send an engagement
present to us." Kanag said to him, "This is why I came here, and they
sent their spirit helpers with me to find a pretty girl to marry,
so I will not go down. They will be glad when they know that I am
here and want to marry your daughter." So Bangan and his wife sent
someone to call Aponitolau and Aponibolinayen, and to tell them that
Kanag was in Kabno-angan. Before the messenger arrived in Kadalayapan
Aponitolau and Aponibolinayen knew that Kanag was in Kabno-angan, for
the spirit helpers went to them when Kanag went with the girl to the
town. Aponibolinayen and Aponitolau were ready to go to Kabno-angan
before the messenger arrived in Kadalayapan. They went there directly,
and they took many things to be used in the wedding.

As soon as they arrived in Kabno-angan they were glad to see that Kanag
was a man again. Bangan and his wife asked if they liked Dapílísan
as a daughter-in-law, and they replied, "It is all right for Kanag
to marry Dapílísan. We are glad he found her and did not go down,
and remain always a bird." So they agreed on the marriage price,
and Bangan and his wife said, "The _balaua_ nine times full of
different kinds of jars." As soon as the _balaua_ was filled nine
times Dalonágan raised her eyebrows and half of the jars vanished,
and Aponibolinayen used her power and the _balaua_ was filled again,
so it was full truly and Dalonágan said to Aponibolinayen, "The web
of the spider will be put around the town and you put golden beads
on it, and if it does not break Kanag can marry Dapilísan." When
Aponibolinayen had put the golden beads on the web, Dalonágan said
again, "I am going to hang on the thread and if I do not break it
the sign is good and Kanag and his wife will not separate." When
she hung on the thread and it did not break they allowed Kanag to
marry Dapílísan. After that they played on the _gansas_ and they
danced. When they had danced all the guests took some jars before
they went home. As soon as the people went home, Aponitolau and
Aponibolinayen took Kanag and his wife to Kadalayapan. This is all.

(Told by Magwati of Lagangilang.)



22

"I am going to take a bath," said Ligi, so he went. "I am going to
take a bath," said Gamayawán also. As soon as she arrived in the
river she went to bathe and Ligi took a bath further down the stream,
and he put his _balangat_ [272] on the bank, and it flew and alighted
on the skirt of Gamayawán. Not long after Gamayawán went in a hurry
to seize it. "Here is my toy," she said, and she put on her skirt,
and Ligi was sorrowful, and he went home.

As soon as Ligi arrived by his house he went at once to the _balaua_
and laid down in it and his mother saw him from the window. "What
are you so downcast for? Why do you lie on your stomach?" said his
mother. "Why are you downcast for, you say, my mother; my _balangat_
is lost," he said. "Do not grieve; it will appear bye and bye,"
said his mother.

When Gamayawán arrived in her town of Magsiliwan: "You _alan_ who
live with me, look at my toy which I found by the river," she said,
and was very happy, and the _alan_ truly looked at it and it was
the _balangat_ of Ligi, and they all laughed. "What are you laughing
for?" said Gamayawán to them? "We laugh because we are happy, because
it is beautiful," said the _alan_. Not long after Gamayawán had a
baby. Not long after she gave birth. "What are we going to do? I am
about to give birth to a child," she said. "The best thing for us to
do is for us to get a thorn and stick your little finger." So they
truly stuck her finger, and the little baby popped out like popped
corn. [273] "What are we going to name it?" they said. "The best name
is Galinginayen, for it is the name of the ancestor of the people who
live in Kadalayapan," said the _alan_. Gamayawán gave him a bath and he
grew about one span, for she used her magic. Not long after the baby
was large, for she always used her magic when she bathed him. [274]
Not long after the baby could fly.

"What can I do for this baby? I cannot work so well," said
Gamayawán. "The best thing for you to do, so you can do much work,
is for you to carry him to Kadalayapan and give him to his father,"
said the _alan_. "That is good, I think; we will go and take him to
Kadalayapan tomorrow." When it became early morning she truly prepared
cakes to use as food for the boy on the way. When it became day they
started. As soon as they arrived at the spring of Kadalayapan she
used her power so that all the people in the town and all who were
dipping water at the well went to sleep; so all the people who were
pounding rice and working slept truly. Not long after they went up
to the town. When they were approaching the _balaua_ of Ligi they
saw him there asleep. As soon as they reached the _balaua_ they put
the boy beside the man who was sleeping. "Stay here and wait, do
not fall down," they said to him. "Yes, mother," said the boy. They
advised him not to tell who was his mother or where he came from,
and they went home. As soon as they reached the edge of the town,
she used her power again and all the people who were asleep woke up.

Ligi was surprised when he saw the boy beside him when he woke up. "Why
here is a boy by me, with my _balangat_ which I lost when I went to
take a bath," said Ligi, and he asked where the boy came from and the
name of his mother and how he came. "Who are you talking to," said his
mother Langa-an. "'Who are you talking to,' you say mother, here is a
boy with my _balangat_," said Ligi. Langa-an was in a hurry and she
went down from the house and she went down two rounds of the ladder
at one step. As soon as she got down she took the boy to their house,
where she was cooking and they asked him many questions. "My mother
is an _alan_" said Galinginayen. "What is your name then?" "My name
is Galinginayen who is the son of an _alan_ of Kabinbinlan," [275]
said the boy. "No you are not the son of an _alan_," they said. When
Langa-an finished cooking they tried to feed him, but he would not
eat. "If you eat my cake I will eat with you," said the boy. So they
ate truly of the boy's provisions and he ate also with them.

When it became afternoon Gamayawán went to get the boy. As soon as
she arrived at the edge of the town of Kadalayapan she used her power
again and all the people who were working and dipping water slept. She
went to the town and Ligi slept again, and she took the boy. As soon
as she reached the edge of the town she used her power again and all
the people who slept woke up. As soon as Ligi woke up he saw that
the boy was not by him. "What has happened to the boy? Perhaps his
mother came to steal him while I was sleeping," said Ligi. Langa-an
was surprised and sorry because the boy was gone.

As soon as the boy and his mother arrived in their house, he
asked his mother how many blankets she had woven while he was in
Kadalayapan. "Ala, tomorrow you send me again to Kadalayapan." "Yes,"
said Gamayawán. When it became early morning she made cakes for his
provisions. When it became day they took the boy to Kadalayapan. When
they approached the town Gamayawán used her power again so that all
the people, even though they were working, slept again, and so they
slept truly; then they went to the town and they left the boy beside
Ligi who was sleeping in the _balaua_. As soon as they were far away
from the town Gamayawán used her magic, and all the people who slept
awoke. As soon as Ligi woke up he saw the boy by him again, and they
at once hid him.

When it became afternoon Gamayawán and her companions went to
Kadalayapan to get the boy and as soon as they arrived she used
magic again so that all the people slept, then they went up to the
town. They looked for the boy, but they could not find him, and they
were troubled. They went back home crying. As soon as Ligi woke up
he went outdoors.

Five days later Ligi told his mother he thought they should build
_balaua_. "We are going to make _Sayang_, mother, for we want to
find the mother of this boy." Langa-an said, "Yes." Not long after
they made _balaua_ and when it became afternoon they made _Libon_
[276] and they commanded someone to go and get the betel-nuts which
were covered with gold, so that they might send them to invite all
the people in the world. As soon as the people whom they sent arrived
they oiled the betel-nuts, and sent them to all parts of the world
to invite all the people.

Not long after the betel-nut which went to the town of Gamayawán
arrived, "Good afternoon, lady. I cannot tarry, I came to invite you,
for Ligi and his mother and father of Kadalayapan make _Sayang_," said
the betel-nut. "I cannot come for there is no one to watch the house,"
said Gamayawán. "If you do not wish to come I will grow on your knee,"
said the betel-nut. "Grow on my big pig, for I cannot go," she said,
so it went on to her big pig and the pig squealed very much. "You
get off and come on my knee," said Gamayawán to the betel-nut, for
she was sorry for her pig. So the betel-nut went on her knee, and it
grew high so that it hurt her. "Ala, you betel-nut, I am going now
to take a bath, and then I will come." So the betel-nut got off and
she went to take a bath. When she arrived at the river she was in no
hurry, for she did not wish to go, and the people from Pindayan, who
were Iwaginan and his wife Gimbagonan, and the other people passed by
the place where she was bathing, when they were going to attend the
_Sayang_ in Kadalayapan. They saw the pretty lady taking her bath by
the river. "Ala, you Gimbagonan, give me some betel-nut so that I can
give that lady a chew," said Iwaginan. "No, do not lose any time, we
are in a hurry," said Gimbagonan. He compelled her to give it to him,
so he went to give the lady the betel-nut and Gimbagonan was angry. As
soon as Iwaginan reached the lady and offered her the betel-nut to
chew she refused it, but he compelled her to chew it with him. As
soon as he gave the betel-nut to her he urged her to go with them to
attend the _Sayang_. The lady did not want to go, but he urged her very
long, until she went with them. She said, "Wait for me here while I
go to change my clothes, if you want me to accompany you, but it is
shameful for me to go, for they did not invite me." She went slowly
to their house and when Iwaginan and the others waited a long time
for her Gimbagonan was angry with Iwaginan and said bad words to him.

Not long after an Agta [277] woman passed by them at the river. "Ay,
Agta, did you not see the lady for whom we are waiting?" said
Iwaginan. "No, I did not see her," said the Agta. "If you did not
see her you come with us and we will go to attend _Sayang_" said
Iwaginan to her. "I am ashamed to go, for I have no clothes," said the
Agta. "No, if I wish it, do not be ashamed," said Iwaginan. Not long
after they went. As soon as they arrived in Kadalayapan the Agta went
to sit down behind a rice winnower, and Galinginayen was carried by his
father and he took him past all the people and he noticed none of them,
and when they were in front of the Agta he wanted to go to her, but the
Agta winked at him and he did not go to her though he recognized her
as his mother. Not long after the Agta became drunk, for they gave her
much _basi_ to drink. While she was drunk Iwaginan called Ligi. "Now,
cousin Ligi, my companion the Agta is drunk and she has laid down on
the ground. I want you to take her into the house and give her a mat."

Ligi took her into the house and he held her by the little finger
for he did not want to touch her. As soon as they were in the house
he put her by the door and he put some old clothes over her, and
the boy said, when he saw his mother, "How bad my father is, for
he gave my mother the old blankets which the dogs lie on." As soon
as his father was among the people the boy changed the blankets on
his mother, and he sucked milk from her breasts. As soon as he had
sucked the milk from her breasts he went to play by the window, and
the guests went below him, for they feared that he would fall. When
they were there all the time Ligi went to the house. Not long after
he arrived in the house he saw the breasts of the Agta twinkle like
stars, and Ligi took the sharp knife and cut the skin off from the
Agta. As soon as he had cut off all of the black skin, he threw
it out of the window. He lifted her up and put her on a good mat,
and all the people who went to attend _balaua_ went to where the
skin had fallen, for they thought it was the child who had fallen,
and they saw it was the skin of the Agta. They were surprised.

Not long after Iwaginan was anxious to go home. "Ala, now, cousin
Ligi, I want to go home, for we have been here so long a time, do not
detain us. Go and get my Agta companion so that we can go home." "I
don't know where your Agta companion is now, for I did not see where
she went." Iwaginan was sorry and he went to look for her. Not long
after he saw her on the mat. "She is on the mat, my cousin Iwaginan,
but I do not like to let her go with you, for she is the cause of my
making _Sayang_, for I wanted to find out who was the mother of the
boy. Now she is his mother. The best thing for you to do is to marry
Aponibolinayen and I am going to marry this woman," said Ligi.

Not long after Iwaginan went back home. As soon as they
arrived in Pindayan he divorced Gimbagonan, and he went to marry
Aponibolinayen. So truly he married Gamayawán. As soon as the _pakálon_
was over, he paid the marriage price. Next evening Iwaginan and
Aponibolinayen lived together. Next morning they went to wash their
hair. "Wait for me here for I am going to dive in the river," said
Iwaginan. So he dived, and he went to the place where the _alan_
lived under the water and the _alan_ said, "Eb we have something
to eat for breakfast, it is a man." "No, do not eat me, I came to
change my clothes," said Iwaginan. "Is Aponibolinayen here?" they
said. "No," he said, and the _alan_ covered each hair of his head with
golden beads, and they gave clothes to him. After that when he went
back home, they went to guide him. As soon as they arrived by the
river they saw Aponibolinayen. "How cunning you are, Iwaginan! You
told us she was not here, and she is here," said the _alan_. "If we
had known that Aponibolinayen was by the river we would have eaten
you, for we wanted to take her," they said. "No," said Iwaginan,
and they went home. A day later he took Aponibolinayen to Pindayan
and Gimbagonan prepared the _baladon_ poison, because she wanted to
kill Iwaginan. As soon as he and Aponibolinayen arrived in Pindayan,
Gimbagonan went to their house, and she took betel-nuts. As soon as
she reached the house she gave the nut to Aponibolinayen, and it had
_baladon_ poison on it. She gave also to Iwaginan, but it had no
poison on it. As soon as they chewed the betel-nut Aponibolinayen
died. Not long after Iwaginan sharpened his headaxe and spear, for
he intended to cut off Gimbagonan's head. They went to get a medium
[278] to make the ceremony for Aponibolinayen, and when the medium
was making the ceremony she said, "Aponibolinayen cannot be cured
unless Gimbagonan comes to cure her, for she used the poison which is
_baladon_." Not long after they went to get Gimbagonan and Iwaginan
was anxious to get her head, but she asked his pardon and she went
to cure Aponibolinayen. As soon as she made Aponibolinayen drink of
her medicine, she was at once alive again. Not long after Gimbagonan
went back to her house, and when she went back Iwaginan said to her,
"Do not do that." "You are not good, Iwaginan. I do not know why you
divorced me," she said.



23

"Tikgi, tikgi, Ligi, if you want us to cut rice for you, we will
come to work with you," said the _tikgi_ birds, "Because we like to
cut your rice _amasi_, which is mixed with _alomáski_ in the place
of Domayási." Ligi said to them, "What are you going to do? I do not
think you can cut rice, for you are birds and only know how to fly, you
_tikgi_." But they still asked until he let them cut his rice. "Ala,
Ligi, even if we are _tikgi_ we know how to cut rice." "If you want
to come and cut, you must come again, because the rice is not yet
ripe. When you think it is ripe, you come," he said. "If that is what
you say Ligi that we shall come when the rice is ripe, we will go
home and come again," said the _tikgi_. Not long after they went home.

As soon as the birds went Ligi fell sick; he wanted always to see them,
and he had a headache, so he went home to Kadalayapan. The _tikgi_
used magic so that Ligi's rice was ripe in a few days.

Five days later, Ligi went back to his rice field and the _tikgi_ went
also, and they arrived at the same time. "Tikgi, tikgi, Ligi, Ala, now
we have come to cut your rice _amasi_ which is mixed with _alomáski_
in the place of Domayási," said the _tikgi_. "Come, _tikgi_, if you
know how to cut rice," said Ligi. Not long after the _tikgi_ went. "We
use magic so that you cut the rice. You rice cutters, you cut alone
the rice. And you tying bands, you tie alone the rice which the rice
cutters cut," said the _tikgi_. So the rice cutters and bands worked
alone and Ligi went home when he had shown them where to cut rice. He
advised the _tikgi_ to cut rice until afternoon, and they said, "Yes,
Ligi, when it is afternoon you truly come back." "Yes," said Ligi.

When it became afternoon Ligi went. As soon as he arrived at the field
the rice which they had cut was gathered--five hundred bundles. "Now,
Ligi, come and see the rice which we have cut, for we want to go back
home," said the _tikgi_. Ligi was surprised. "What did you do, you
_tikgi_? You have nearly finished cutting my rice _alomáski_ in the
place of Domayási," he said. "'What did you do', you say, and we cut
it with our rice cutters." "Now you _tikgi_, I am ashamed to separate
the payment for each of you. You take all you want," said Ligi, so
the _tikgi_ took truly one head of rice for each one. "Now, Ligi, we
have taken all we can carry," said the _tikgi_. "All right if that is
all you want, help yourself," said Ligi, "and you come again." After
that the _tikgi_ flew and took with them one head of rice each.

After the _tikgi_ left Ligi had the headache again, so he did not
put the rice in the carabao sled, but went home in a hurry. As soon
as he arrived in his house Ligi used his power so that it again
became morning. As soon as it became day the _tikgi_ went and Ligi
went also and they arrived at the same time. "Tikgi, tikgi, Ligi,
can we cut your rice which is _amasi_ mixed with _alomáski_ in the
place of Domayási?" "Are you here now, _tikgi_?" said Ligi. "Go and
cut the rice and see if you can cut it very soon, and after that I
will make _Sayang_, and you must come _tikgi_," said Ligi. "Yes, we
are going to cut and you do not need to stay here. You can go home
if you wish," said the _tikgi_. So Ligi went home.

As soon as he arrived in his house he went to make a rice granary. When
it became afternoon they had finished cutting the rice and Ligi went
to the fields to see them. As soon as he arrived there, "We have
finished all the rice, Ligi," they said. "Come and give us the payment
and then you can go home and see the rice granary where you put the
rice, and all the rice bundles will arrive there directly, for you
cannot carry them home." "I cannot take them home, for I always have
a headache when you go. Since you came I began to have headaches,"
said Ligi. "Why do you blame us, Ligi?" "Because since you came I
have had headaches." After that Ligi went home to see the rice granary.

As soon as Ligi left them they used magic so that all the rice went
to the granary of Ligi in his town. As soon as Ligi arrived at the
drying enclosure he saw the rice which the _tikgi_ had sent and he
was surprised. "I wonder how those _tikgi_ sent all the rice? I think
they are not real _tikgi_" said Ligi. As soon as the _tikgi_ sent
all the rice to the town they went home, and Ligi went to his house.

Not long after he built _balaua_ and made _Sayang_, and he invited
all the _tikgi_. As soon as the people whom Ligi invited arrived
the _tikgi_ came also and they flew over the people and they made
them drink _basi_. Not long after they became drunk. "Now Ligi we
must go home, because it is not good for us to stay for we cannot
sit among the people whom you have invited, for we are _tikgi_ and
always fly." Not long after they went home and Ligi followed them. He
left the people in the party and he watched where they went, and they
went to the _bana-ási_ tree and Ligi went to them and he saw them take
off their feathers and put them in the rice granary and Ligi said to
them, "Is that what you become, a girl; sometimes you are _tikgi_
who come to cut rice for me. Now that you are not _tikgi_ I would
like to marry you." "It is true that I am the _tikgi_ who came to cut
rice, because you would not have found me if I had not done it." He
married the woman who had power so that she became several birds,
[279] and he took her home.

When they arrived in Kadalayapan the people whom Ligi had invited
were still there and were dancing. The father and mother of Ligi were
surprised and so they chewed betel-nut so as to find out who the lady
was. The quid of Ebang and Pagatipánan and the quid of Aponibolinayen
(the _tikgi_) went together. The quid of Langa-an and Pagbokásan went
to the quid of Ligi and thus they knew who Aponibolinayen was. Ebang
and Pagatipánan were surprised that she was their daughter, and they
called her Aponibolinayen, and they called Ligi Aponitolau. As soon
as they found out who she was, Ligi gave the payment to the relatives
of Aponibolinayen. As soon as he made the payment, they played the
_gansas_ and danced for three months. As soon as the _balaua_ was
over all the people went home and Aponibolinayen's father asked
her where she had been. She said she had been in the _bana-ási_
tree where Kaboniyan [280] had put her, and they were surprised for
they did not know when Kaboniyan had taken her from them. After that
they used magic and the house where Aponibolinayen had lived went to
Kadalayapan. This is all.

(Told by Madomar of Riang barrio of Patok.)



24

There was a man named Wadagan, and his wife was Dolimáman. They were
sitting together in the middle of the day, and Dolimáman commanded
Wadagan to stick with a thorn the place between her fourth and little
finger. So Wadagan stuck her finger with the thorn and as soon as
he did so a little baby popped out. "What name shall we give to this
boy?" said Wadagan. "You ask what name we shall give him, we are going
to call him Kanag Kabagbagowan," she replied. "Give him a bath every
day." "I use my power so that every time I give him a bath he will
grow." [281] She always said this when she bathed him and every time
the baby grew. Not long after she said, "I use my power so that when
I bathe him again he will be so big he will ask for his clout, belt,
and top." As soon as she said this and bathed him the boy became big
and asked for his clout, belt and top. Not long after he dressed up
and took his top and went to play with the other boys.

Not long after Dolimáman said to Wadagan, "Take care of the boy while I
go to the well," and Wadagan said, "Yes." As soon as Dolimáman arrived
at the well Wadagan made a little raft and Kanag went to the place
where he was working and asked, "What is that for father?" "'What is
that for,' you say. I am going to make it for your toy." Not long after
he said, "My son go and change your clothes and as soon as you change
your clothes I will see you." When Kanag went to change his clothes
his father was watching for him. He said, "My dear son, now we will
follow your mother to the well." So they went, but they did not go
to the place where Dolimáman was. They went to the east of Dolimáman,
and Wadagan said, "Ala, Kanag, go on the raft which I have just made,
and I will drag it up stream with a rope." Kanag did not want to,
but his father lifted him and put him on the new raft. As soon as
he put him on the raft he pushed it out into the current and then he
went back home.

When he reached the yard Wadagan went into the _balaua_ and laid down,
and when Dolimáman returned she inquired for Kanag and she said,
"Where is Kanag? Why can I not see him here?" Wadagan said, "I do not
know. I think he is playing with the other boys in the east." Not
long after Dolimáman went to ask Agtanang and Gamayawan, and she
said to them, "Did you see our son Kanag?" "No, we did not see him,"
they replied. Not long after, while she was inquiring, they told her
the truth, and they said, "He went to the well with his father and
they carried a little raft which had just been made." Not long after
Dolimáman went to the west of the well and she saw the marks of the
raft in the sand by the river and she sat there for along time and
Agtanang and Gamayawan shaded her while she sat there by the river.

Not long after the old woman Alokotán went to the well for she felt
hot. As she was taking a bath she saw the little raft which was
just made and said, "You new little raft, if the son of Wadagan and
Dolimáman is inside of you, come here." So the little raft went to
her where she was making a pool in which the dead or sick were put to
restore them. As soon as she finished the pool she took him to her
house and Kanag asked for something to eat. The old woman Alokotán
said, "Go and eat, it is already prepared." So Kanag went and ate
and he said, "Mother, give me that nose flute so I can play." So
she gave it to him and he played. "Agdaliyan, you are feeling so
happy while your mother is feeling unhappy, and is going to die by
the river side," said the flute as he played. So he stopped playing
and he said, "What is the matter with this flute? It sounds bad. I
am going to break you into pieces." Not long after he asked the old
woman Alokotán for the _bunkaka_ [282] and she gave it to him. When
he received it he played, and the _bunkaka_ said the same as the
flute. "What is the matter with this _bunkaka_ that it talks bad? I
am going to break you." He put it down again and said to Alokotán,
"Mother, I am going to play with the other boys." "No, do not go,"
said the old woman, but he went nevertheless to play with the boys.

Not long after he reached the _balaua_, and he met a little boy
playing with _lipi_ nuts, and they played together. "Will you
come with me to the place where my mother is while I ask for my
tobacco?" said Dagoláyan. "If that is what you say we will go,"
said Kanag. So they went to the place where Dolimáman was and the
milk from her breasts went to Kanag's mouth. "Here is my son now,"
said Dolimáman who was lying down and she sat up. "What is the matter
of this woman, she called me her son and she is not my mother," said
Kanag. "Where is your mother then?" said Dolimáman. "My mother is
in Nagbotobotán and her name is Alokotán," said the boy. "Ala, let
us go. Where is Nagbotobotán? Guide me," said Dolimáman. As soon as
they arrived, she said, "Good morning, my Aunt." "Good morning also,"
said Alokotán. "My son is with you," said Dolimáman. "Yes, your son
is with me, because I met him by the river near the well." "How much
must I pay you, my Aunt, because you found him and he has staid with
you," said Dolimáman to the old woman. "I do not wish anything, for
my reason for taking him was so that I might have someone to inherit
my possessions, because I have no child." "That is not my mother,"
said Kanag to Alokotán, and she replied, "Yes, that is your mother,
but your father put you on the river when you were a little boy, and I
found you there and I took you, so I might have someone to inherit my
things." Not long after, "Ala, my Aunt, now we are not going home we
will stay here, because my husband Wadagan does not like us." So they
used magic so that their house in Kadalayapan went to Nagbotobotán,
and the people were surprised at the noise made by the house when
it went to Nagbotobotán. They saw that it was a big house all made
of gold, and they placed it near to the house of Alokotán. Not long
after Wadagan made _balaua_, because he could not find his family in
their golden house.

Wadagan got out of the _balaua_ and said, "I am going to take a
walk and see if I can meet Dolimáman and our house which is made of
gold." Not long after he went to walk, and he did not meet any of
them. "I am going to go to Nagbotobotán and see if the new raft went
there." So Wadagan went and not long after, while he was walking,
he reached the edge of the town of Nagbotobotán, and he saw the
golden house, and he went to it directly, and he said, "Perhaps that
was our house, for there was no other to compare with it." When he
arrived in the yard he said, "Good morning." "Good morning also,"
said the old woman Alokotán. "How are you, my Aunt?" She said, "We
are well." And he asked her if she had seen the little raft pass
by and she said, "Yes, it passed by here and I took it." So they
made him go upstairs and when he got up there he saw Dolimáman and
Kanag, and Kanag did not know his father. "You call me father, for
you are my son," said Wadagan to him. "No, you are not my father,"
said Kanag, "If you do not wish to call me so, then I will go home,
and we will leave you here. Let us go Dolimáman. If Kanag does not
like me it is all right," said Wadagan. "I don't like you, for you
sent me away," said Kanag. "Go back home, we are going to stay here,"
said Dolimáman. So Wadagan went back home and he went everywhere and
Dolimáman, Kanag and Dagoláyan staid in Nagbotobotán.

(Told by Madomar of Riang.)



25

There was a man Awig and Aponibolinayen, and there was a girl named
Linongan. "Ala, you make Linongan start for she goes to watch the
mountain rice. You cook for her so that she goes to watch and I go to
guide her," said Awig. "Why do you dislike our daughter Linongan? Do
not make her go to watch for she is a girl. If she were a boy it would
be all right. You know that a girl is in danger. That is why you must
not put her to watch the field." "No you give her cooked rice and
cooked meat and make her start, for I am ready to go now," said Awig.

Not long after they went to the place where the mountain rice grew,
and he went to station her in the high watch house. He commanded her
to climb, and when she was in the middle of the ladder she was afraid,
for she nearly fell down, it was so high. Not long after she reached
the watch house. When she looked down it seemed as if her eyes fell
down it was so high. "Ala, you my daughter Linongan live here and
watch our rice, I will come to see you. Do not show yourself if anyone
comes," said Awig to her and he went home to Natpangan. "Ala, you
are so happy now, Awig, for you cannot see our daughter Linongan,"
said his wife Aponibolinayen, and Awig laid down in the _balaua_
and Aponibolinayen laid down in the room.

As soon as Awig left Linongan in the field, the tattooed _alzados_
went to the watch house, and Linongan laid down for she was afraid of
them. When the tattooed _alzados_ looked up toward the watch house
it seemed as if the moon shone, "Ala, we will go up and see what
that is." They went up, and when they arrived in the place where the
girl was they were surprised at her beauty. "We will not kill her,"
said the young men to the bravest of them. "Yes," said the bravest,
"get away so I can see her, if she is very beautiful." When the young
men got away he cut her in two at her waist. They took her body and
her head and went home. "Why did you kill her," said the young men. "So
that you do not get a bad omen, young men," said the bravest of them.

Not long after they had killed Linongan, "Why does my breast flutter
so, Awig?" said Aponibolinayen. "I feel sad also," said Awig. "Ala,
Aponibolinayen you cook food for me to take when I go and see our
daughter," said Awig. Aponibolinayen truly went to cook for him. When
Aponibolinayen finished cooking, "Ala, give me my dark colored clout
and my belt which has pretty colors, so that I go at once to the place
where the tattooed _alzados_ are. Perhaps they found our daughter. Look
often at the _lawed_ which I shall plant by the stove. If it wilts
so that its leaves are drooped, you can say Awig is dead." [283]

When Aponibolinayen thought he had arrived at the field she looked
at the _lawed_ and it was green and flourishing. Not long after Awig
saw the blood below the watch house. "Perhaps this is the blood of
my daughter. I am going to see if they have killed her." He climbed
up, and when he got up, the body and head were not there, so he went
down. As soon as he got down he sat and he bent his head, "What can
I do? Where am I going to go to find my daughter?" he said. Not long
after he took a walk. When he reached the jungle he looked at the big
high tree. ["We can see all over the world from the high trees." This
was a side remark by the story-teller.] "The best thing is for me
to climb so that I watch and see where the _alzados_ live, where my
daughter is," he said, and so he climbed. As soon as he climbed up he
saw all over the world. He looked to the west, there were no people
there who celebrated. "There is no one there," he said. He looked
toward the north. There were none there who celebrated. "There is no
one there," he said. He turned his face to the east, there was no one
there. When he looked in the south he saw the _alzados_ who were making
a celebration; and they danced with the head of his daughter. "Perhaps
that is my daughter," he said. "How terrible if it is my daughter,"
and his tears dropped. Not long after he went down. As soon as he
got down, "If I follow the path I will spend much time. The best way
is for me to go through the woods, to make the way short. I will go
where they are," he said, and he went.

When he had almost reached the place where the _alzados_ were dancing
he said, "What can I do to get the head of my daughter?" and he bent
his head. Not long after he remembered to go and get the juice of
the poison tree. As soon as he secured it he split some bamboo for
his torch, as he went to the celebration of the _alzados_. As soon
as he arrived there he said, "Good evening." "Good evening," they
answered. He laid down the torch by the fire of the _alzados_, who
thought him a companion. "Where did you come from? It has taken you
so long to arrive we thought that you were dead. We did not meet you,
but we found one lady who never goes out of the house, who is very
beautiful, that is why we celebrate." "I took long because I was in
the middle of the wood, for I wanted to get a head. I was ashamed to
go back home without a head, but I did not meet anyone, so I did not
secure one, for I had a bad sign. That is why I did not reach the town
where I wanted to go and fight," he said. "Ala, make him sit down,"
said the bravest. "Yes," said _alzados_ and they made him sit, and
they danced again. "Ala, you give him a coconut shell filled with
_basi_, then he must dance, when he finishes to drink," said the
bravest again. Awig stood up. "Ala, I ask that if it is possible I
take the coconut shell, for I am the one who must give the people to
drink, and when I have made all drink, then I will dance. I will make
_kanyau_ [284] so that next time I may be successful," he said. "Ala,
you give the golden cup to him, and let him serve us drink. As soon as
he will make us drink we will make him dance." "Yes," they said. Not
long after he took the cup and he used his power so that though he
drank the _basi_ the poison which he put in the big jar would not
kill him, and he drank first. As soon as he drank he made the bravest
drink. Not long after he made all of them drink, and the _alzados_
all died, for he used magic so that when they had all drunk then they
all died. He put a basket on his back, and he went to put the head
of his daughter in the basket. He took the head into the middle of
the circle, and he took all the valuable things which the _alzados_
had put on her. As soon as he got all the things he went home.

When he was in the middle of the field he turned back his face and
saw four young _alzados_ who followed him through the cogon grass,
and he used magic so that the flame of the fire was so hot that the
_alzados_ who followed could not reach him. [285] When the flame
of the fire was over he turned his face again when he reached the
middle of the next field. He used his magic again so that the flame
was so high there that the _alzados_, who always followed, could
not reach him. As soon as the flame was gone they followed again,
and Awig shouted. The _alzados_ were frightened and were afraid to
follow him for they were then near to Kaodanan. "Ala, we will go back
or the people of Kaodanan will inherit our heads," and they went back
home. Those were all who were left for Awig did not give them poison.

Not long after Awig arrived in Natpangan. He went back to get the
rest of his daughter's body from the place where the mountain rice
grew. When he arrived in their house he joined the body and the
head. They looked at her and she was sweating. "Ala, Awig you go and
command someone to get the old woman Alokotán. When she speaks to the
cut on our daughter's body the body and head will join better," said
Aponibolinayen to Awig. Not long after, "Ala, you spirit helpers go to
get old woman Alokotán of Nagbotobotán, so she will speak to the cut
on Linongan," said Awig. "Yes," said the spirits and they went. Not
long after they arrived at Nagbotobotán, "Good morning," they said,
"What are you coming for you spirits," said old woman Alokotán. "'What
are you coming for you say?' Awig sent us to call you and take you
to Natpangan, for you to speak to the cut on their daughter, for
the _alzados_ killed her when they sent her to watch the mountain
rice." "That is why those people are bad, for when they have only one
daughter they do not know how to take care of her." "Ala, what can
you do, that is their custom. Please come," said the spirits. "Ala,
you go first, and I follow. I ought not come for I want them to feel
sorrowful for their only daughter, which they sent to the field, but
I will come for I want Linongan to live. You go and I will follow,"
she said. "Yes," they said.

When the spirits arrived in Kaodanan the old woman Alokotán arrived
also. As soon as she arrived she went at once where Linongan was
lying. "Ala, you Aponibolinayen and Awig this is your pay, for
although you have only one daughter you sent her to the mountain
field," said the old woman Alokotán to them. Awig and Aponibolinayen
did not answer for they were ashamed. When the old woman had finished
to talk to them she put saliva around the cut on Linongan and caused
it to join. When she finished joining it, "I use my power so that when
I snap my perfume [286] which is called _dagimonau_ ('to wake up')
she will wake up at once." When she snapped her perfume Linongan woke
up at once. "I use my power so that when I use my perfume _alikadakad_
(sound of walking or moving) she will at once make a movement." When
she snapped her perfume Linongan moved at once. "I use my power so
when I snap my perfume _banawes_ she will blow out her breath!" When
she snapped her perfume, she at once breathed a long breath. "_Wes_
how terrible my sleep was," said Linongan. "'How terrible my sleep' you
say. The tattooed _alzados_ nearly inherited you. I went to follow you
because they took you to their town and they danced with your head,"
said Awig.

Not long after Awig went to take four small branches of the tree
and he used magic, "I use my power so that when the four sticks will
stand they will become a _balaua_." He used his power and truly the
four sticks became a _balaua_ and Aponibolinayen commanded someone to
pound rice. Ten days later they made _Libon_, on the tenth night. When
it became morning Awig commanded someone to go and get the betel-nut
which is covered with gold. As soon as they arrived they oiled the
betel-nuts. "Ala, all you betel-nuts, you go to invite the people
from the other towns who are relatives so that they will come to make
_balaua_ with us. You go to all the towns where our relatives live
and invite them, and if they do not wish to come you grow on their
knees." So the betel-nuts went.

Not long after the people whom they invited came to the place where
they made _balaua_ and they all danced. The companion of Ilwisan of
Dagápan in dancing was Alama-an. When Ilwisan stamped his feet the
earth rumbled. When he looked up at Alama-an he said, "How terrible is
the love of the ladies toward me; she thinks that I love her," but he
wished to dance with Linongan. When they finished dancing, Asigtanan
and Dondonyán of Bagtalan danced next. When Dondonyán shook his foot
the world smiled and it rained softly. When they finished dancing,
Iwaginan and Linongan, who never goes outdoors, danced. When Iwaginan
stamped his feet, all the coconuts in the trees fell, and when Linongan
moved her toes in dancing all the tattooed fish came to breathe at
her feet for the water covered the town when they danced. When they
were still dancing the water flowed, only a little while, and it was
only knee deep, "Ala, you Iwaginan and Linongan, stop dancing because
we are deluged," said Awig and the old woman Alokotán. They stopped
dancing and the water went down again from the town. "How terrible are
the people who are like Kaboniyan for they are so different from us,"
said the other people who went to attend _balaua_ with them.

Not long after, when all the people had finished dancing and the
_balaua_ was over, the people went home and Iwaginan was engaged to
Linongan. Aponibolinayen said, "We do not wish that our daughter
be married yet," but Awig agreed. "Why do you agree, Awig, do you
not like our only daughter?" said Aponibolinayen. "I like her, but
it is better for her to be married. He seems to have power. Don't
you know that a girl has many dangers? It is better for her to be
married, because she is the only daughter we have," said Awig. Not
long after they made _pakálon_. "Ala, now, sister-in-law, how much
will we pay?" said Dinowágan to Aponibolinayen. "The _balaua_ three
times full of jewels," said Aponibolinayen. "Ala, yes, sister-in-law,"
she replied. So she used her magic and the _balaua_ was three times
full of jewels, and Aponibolinayen raised her eyebrows and half of
the things in the _balaua_ disappeared, and Dinowágan used her power
again and filled the _balaua_. "Ala, stop that is enough to pay for
our daughter," said Aponibolinayen. "I pay now." "Yes," they said. "Now
that we have made the payment we will go home," said Dinowágan. "If you
do not let us take Linongan to Pindayan, Iwaginan will live here and I
will come to visit them," said Dinowágan to Awig and Aponibolinayen. As
soon as Dinowágan and her companions went home. "Ala, my wife we
go to Pindayan to see our mother Dinowágan," said Iwaginan. "Yes,
if that is what you say we will go," said Linongan. Not long after
they asked Awig and Aponibolinayen, "You go, but do not stay long,"
they said. "Yes," they answered.

When they arrived in Pindayan, Iwaginan and Linongan went to bathe
in the river, and Iwaginan saw the place where the _alzados_ had cut
Linongan in her side, and he went to make a magical well in which
a person can bathe and lose all scars and wounds; and it looked as
if she had no cut and she was prettier, and they went home. When
they arrived in the house Dinowágan was surprised, for she was more
beautiful than before. "I made the magic pool and cured the cut in
her side which I saw," he said. Not long after when they had been
two days in Pindayan, they went to Natpangan.



26

Dumanágan sent his mother Langa-an to Kaodanan. When she arrived there
she said, "Good morning Ebang," and Ebang replied, "Good morning,
cousin Langa-an. Why are you coming here?" "I came to visit you." So
they made her go upstairs and they talked. Not long after they all
became drunk and the old woman asked if Aponibalagen had a sister,
and they told her that he had one. Soon they agreed on the day for
the _pakálon_.

When the day agreed on came, Aponibalagen put Aponibolinayen inside of
his belt [287] so they went to Kadalayapan. As soon as they arrived at
the gate of the town of Kadalayapan, Sinogyaman carried cake and rice
to the gate of the town, to take away a bad sign if one had been seen
while on the way. They did not like her so she went back to the town
and they sent Kindi-ingan, and they did not like her either. As soon
as Kindi-ingan returned they sent Aponigawani. When she arrived at
the gate of the town they were very glad and Dumanágan thought that
Aponibalagen had used his power so that the sweets, made of rice,
were not in the basket until Aponigawani went to meet them at the
gate of the town.

Not long after they went up to the gate of the town and they agreed on
the marriage price when Dumanágan should marry Aponibolinayen. They
said the price was the _balaua_ filled nine times. Not long after
when they had paid they all danced. Then the people went back home
and Aponibalagen and his people went back home also.

Not long after Aponibolinayen was very anxious to eat _biw_ fruit
of Tagapolo. So Dumanágan went to get it for her. He arrived where
the _biw_ was and he got some, and in a short time he returned to
Kadalayapan and he gave the fruit to his wife to eat. As soon as she
ate it she became well again. After seven months she gave birth and
they called the boy Asbinan. As soon as the boy became large he went
to play with the girls.

As soon as Asigowan of Nagwatowátan noticed the braveness of Asbinan
she made _balaua_, and she commanded the people to pound rice. Not
long after she commanded the betel-nuts to go and invite their
relatives. The betel-nuts went to all the towns in the world and
invited all the people. The next day they oiled the _gansas_ and
the people played them and all the people who heard them danced for
they liked the sound of them very much. So Asbinan went to attend the
_balaua_. All the people arrived at the place by the spring and a big
storm came and wet all of them. Not long after the people who lived
in the same town as Asigowan, which was the town of Nagwatowátan,
went to meet them at the spring, to give them dry clothes. They
changed their clothes and went up to the town. As soon as they all
danced Asbinan saw Asigowan and he wanted to marry her. So he gave her
betel-nut to chew and they told their names, and when they had told
their names their quids showed that it was good for them to marry. The
father and mother of Asigowan were Gagelagatan and Dinowágan, but she
lived with the _alan_. Her father and mother did not know her until
she made _balaua_ and Asbinan did not know her until the _balaua_,
then he married her at once.

As soon as he married her all his concubines used their magic
power so that while he was living with Asigowan she would cut her
finger. Not long after she truly cut her finger and died. They put
her in the _tabalang_ [288] which had a rooster on top of it. Then
all the concubines of Asbinan were glad. Not long after they sent
the _tabalang_ along the stream and the rooster on top of it crowed,
and the old woman Alokotán went to see it. She stopped the _tabalang_
and took out the body of the dead person. Not long after she made
her alive again. As soon as she made her alive again she put her in
a well and she became a beautiful girl. Not long after she became
a bird and she flew back to the place where Asbinan lived. The bird
flew above him, and he tried to catch it. When he could not catch her,
she went to the top of a tree, and Asbinan went into his house and
he was sorrowful, because his wife was dead. Soon he fell asleep and
the bird went near to him and Asbinan awoke and caught it. The bird
became a girl again, the same as before, and Asbinan saw that it was
his wife, so he was very happy and they made a big party. They invited
all their relatives. Not long after all the people arrived and they
all danced. The old woman Alokotán was there and Asigowan told Asbinan
that she was the woman who gave her life again, so they treated her
very good and the old woman Alokotán gave them all her property,
and all the people who went to attend the party were very glad.

(Told by Masnal of Abang.)

27 [289]

"When I was a young fellow I went to all parts of the world, to every
town where the tattooed Igorot live, who were all enemies.

"Mother Dinowágan put the rice in the pot which looks like the
rooster's egg, [290] so that I eat rice, for I go to fight the tattooed
Igorots," said Ibago wa Agimlang who was four months old. "Do not
go my son Agimlang your feet are too young and your hands look like
needles they are so small. You just came from my womb." "Oh, mother,
Dinowágan, do not detain me for it will make me heavy for fighting,"
said Agimlang. As soon as he finished eating, "Mother Dinowágan
and father Dagilagatan let me start, and give me the little headaxe
and spear and also a shield, for I am going to walk on the mountain
Daoláwan." Not long after he started. As soon as he arrived on top
of the mountain Daoláwan he sat on a stone which looked like a bamboo
bench under the Alangigan tree, and there were _alan_ [291] there who
were young girls. "Oh, why are you here Ibago wa Agimlang who just came
from your mother's womb?" said the _alan_. "'What, are you here?' you
say young _alan_, whose toes on your feet are spread out. I am going
to fight with the tattooed Igorot," said Ibago wa Agimlang to them,
and they talked for nine months, in the place where the stone bench
was. The _alan_ girls wanted to see him all the time. After that,
"You young _alan_ girls, I am going to leave you." "Do not go," said
the _alan_, "because you are a little baby, you just came from the
place where your mother gave birth to you." "Do not detain me, young
girls, for it is bad for me if you detain me, for I will be too heavy
for fighting," said Ibago wa Agimlang. "If I return from war, I will
invite you to attend my big party," he said to them, and so he went.

Not long after he arrived at the town where the tattooed Igorot lived,
and they were so many they looked like locusts. He used his power,
"You, my headaxe and my spear, go and fight with the tattooed Igorot,
and kill all of them." As soon as the tattooed Igorot heard what he
said, they said, "Why, do you brave baby come to fight with us for,
you are very young? Now you cannot return to your town, for we inherit
you," said the bravest of the _alzados_. [292] "If you had said that
you intended to kill me I would have killed all of you, even though I
am a baby just from my mother's womb," said Agimlang. So the bravest
of the _alzados_ told his people that they should prepare to fight
with the baby, and they began to throw their spears at him, but they
could not hit him. As soon as all the spears and headaxes were gone,
the baby fought with them, and his spear and headaxes killed all the
people who lived in that town. As soon as he killed all of them he used
magic so that the heads of the tattooed _alzados_ went to Pindayan. Not
long after truly all the heads went to Pindayan and he followed them.

When he arrived at the spring of Lisnayan in the town of Ibowan he
rested and he sat on the high stone and began to play the bamboo
Jew's harp and Igowan saw him. "Adolan come and see this young fellow
and hear him play the Jew's harp." The harp said, "Iwaginan Adolan,
Inalangan come and see your brother, if he is your true brother." So
Adolan went truly to see him and he found that it was a newborn
baby who was just beginning to walk. "Where did you come from little
baby?" said Adolan. "'Where did you come from?' you say. I come from
fighting the tattooed Igorot." "How does it happen that you went to
war, for you are only just from your mother's womb?" "'How does it
happen?' you say. I heard my father saying that when he was young
he went to all parts of the world in all the towns," said Ibago wa
Agimlang to Adolan.

Not long after he gave him betel-nut and they chewed. As soon as they
finished chewing they told their names, and Adolan told his name first
and Ibago wa Agimlang was next to tell his. After that they laid down
their quids and they saw that they were brothers. "Now, my brother,
Adolan we will go to Pindayan, for I am going to make a big party,
for I just return from fighting," said Ibago wa Agimlang. "Ala,
you go first and I will go to see our brother," said Adolan.

Not long after Ibago wa Agimlang started to go and he lost his way,
and he went through the mountain rice clearing of Kabangoweyan, who was
the _Lakay_ [293] and he walked through many _lawed_ vines which were
wide spreading and when anyone cut off a leaf they smiled. As soon
as he arrived at the little house of the old man, "Oh, grandfather,
tell me the way back home and I will not take your head," said Ibago
wa Agimlang to the old man. "Where are you going?" he said. "I am going
home to the town of Pindayan, for I am returning from fighting." "Stop
while I cook, and you can eat first, and then you can go," said the old
man. "No, I do not wish to eat. Tell me the way back home," said Ibago
wa Agimlang. So he showed him the way to Pindayan, but missed the way
and they went through the middle of the reeds, and the place where the
_lawed_ vines grew, and he met the pretty girl who was his sister,
who had been hiding between two leaves. "Now, pretty girl, I have
found you among the _lawed_ vines, and I am going to take you," said
Ibago wa Agimlang. So he took her and he put her inside of his belt.

Not long after he arrived in Pindayan and he made a big party. Adolan
and Iwaginan and Igowan went to attend the party. Not long after
he took Inalingan out of his belt, she was a pretty girl who looked
like the newly opened flower of the betel-nut tree. "Where did you
get her?" "'Where did you get her?' you say. I met her in the place
where there are many _lawed_ vines, and when you cut their leaves
they smile," said Ibago wa Agimlang.

"Now, brother, we are going to chew betel-nut, and see if we are
truly relations," said Daliwagenan (Ibago wa Agimlang), and he called
Adolan, Igowan, and all his brothers and sisters, and his father and
mother. He gave them betel-nut to chew, and Dagilagatan and Dinowágan
told their names first and Iwaginan was the next, and then Adolan
and then Igowan, but he said that he was the son of the _alan_,
and next was Agimlang and then the pretty girl. She said, "My name
is Inaling who is the little girl who never goes out of the _lawed_
vines, which when somebody cuts they smile." After they finished
chewing the betel-nut and telling their names, they laid down their
quids, and the quids Igowan and Ginalingan (Inaling) went to the
quids of Iwaginan and Adolan. "Oh, my son, Igowan and my daughter
Ginalingan, I thought that I did not have any more my daughter and
son and that the _alan_ had taken. We did not feed you rice," said
the old woman Dinowágan. "Ala, my son, Agimlang, do not feel sorry,
because you heard what your father Dagilagatan said to you, because
you met your brothers and sister who are Igowan and Ginalingan,"
said the old woman Dinowágan. After that they danced for about nine
months. After that Igowan and Adolan and Iwaginan went home and they
did not let Ginalingan go back home.

As soon as Igowan arrived in his town he built _balaua_ and he invited
all his relatives who lived in different towns and all the _alan_
in the world. Not long after the people whom he invited arrived in
the town of Igowan, and all the _alan_ went to his _Sayang_, and the
_alan_ were surprised that Dagilagatan and Dinowágan knew that Igowan
and Ginalingan were their son and daughter, so they asked them. They
said that Ibago wa Agimlang met them when he came from war and he
took them to his party so they knew that they were their son and
daughter for they chewed betel-nut. As soon as Igowan's _Sayang_
was over the _alan_ gave all their valuable things to him, and also
those who had taken Ginalingan. As soon as they had given them all
their things the _alan_ flew away and Dinowágan and her husband took
their sons and daughters to Pindayan.

28 [294]

There was a man named Asbinan who was the son of Ayo, but the old woman
Alokotán took care of him. "Ala, my grandmother Alokotán, go and engage
me to Dawinisan who looks like the sunshine, for I want to marry her,"
said the young boy Asbinan. The old woman replied, "I do not think they
will like you, for she is a young girl who never goes outdoors." [295]
"Ala, grandmother, you go anyway, and if they do not like me I will
see what I shall do," said Asbinan who was a handsome young man. Not
long after the old woman went. As soon as she arrived at the stairs
of the house of the mother and father of Dawinisan, they said, "Good
morning," and the mother of Dawinisan said, "Good morning, what did
you come here for, Ayo and Alokotán of Kadalayapan?" "'What did you
come here for?' you say. Our son Asbinan wants to marry Dawinisan,"
said Ayo. She called them up into the house and they talked. "We will
ask our daughter and hear what she says." When they asked Dawinisan if
she wished to marry Asbinan, she said, "Oh, my mother, I am ashamed
to marry yet, I do not know how to do anything; so I do not wish to
be married now. Do not dislike me, but be patient with me." So her
mother said, "Pretty Ayo, I think you heard what she said. Be patient."

Not long after Ayo and Alokotán went back to Kadalayapan. When they
arrived there, Asbinan asked them the result of their mission. "Did
they wish me to marry their daughter Dawinisan?" His mother replied,
"They said that Dawin-isan does not wish to be married yet; so we came
back home." When he knew that they did not wish him for a son-in-law,
for they did not give any reason, he thought and he said, "My mother,
hand me my golden cup, for I am going away." So his mother gave it to
him. As soon as he arrived in the yard of Dawinisan, he said, "Good
morning, Dawinisan, will you look out of the window at me?" Dawinisan
said to the _alan_, who had spreading toes and who bent double when
they walked, [296] "Look out of the window and see who it is." The
_alan_ said to her, "He wants you to look at him." Dawinisan said,
"I cannot go to the window to look at him, for the sunshine is hot. I
do not wish the sun to shine in my face." When Asbinan could not get
her to go to the window, he used magic and went inside of the golden
cup, and he pretended that he was ill in his stomach. He said, "Ana,
mother, I am going to die, for my stomach suffers greatly," and he
said to the _alan_, "Ala, you _alan_, tell her that she must look
out of the window to see me." The _alan_ said to Dawinisan, "Come
and look at him; he wants you to see him. He says that his stomach
is ill." But Dawinisan said to the _alan_, "Tell him that I cannot
go and look at him, I am ashamed. You look at him and then you rub
his stomach." The _alan_ told Asbinan that Dawinisan would not look
at him, and he would not let the _alan_ rub his stomach. He said,
"If Dawinisan does not want to look at me from the window, and if I
die it is her fault, for I came here because of her."

The _alan_ who saw that Asbinan was a beautiful young boy, said,
"If you will not go to look at him, we are going to leave you, for we
fear that he is going to die because of you." Dawinisan did not wish
the _alan_ to leave her, and she said, "Ala, bring him up on the porch
and I will see him." The _alan_ took him up on the porch, and she went
to look at him. When she saw that he was a handsome boy, she said, "I
am ashamed, for I did not think he was a rich and handsome boy." When
she saw that the boy appeared to be suffering greatly she went into
the house; she changed her dress and went out on the porch, and she
looked like the sunshine. When she reached the porch, she rubbed the
boy's stomach, and directly Asbinan sat up. Dawinisan said to him,
"Come into the house and we will tell our names and see if we are
relatives." So they went into the house and she told him to set down on
a golden seat which looked like a fawn. As soon as he sat down he said,
"Pretty, young girl, when I see you I am blinded by your beauty. I
came here because I wish to marry you." "Oh, Asbinan! I am ashamed,
but I do not want to be married yet," said Dawinisan. "Dawinisan,
even if you tell me to leave you, I will not do it until you promise
to marry me. I will stay with you now," he said. Dawinisan replied,
"Even though you should stay here one month, I do not care," Asbinan
said. "Let us chew betel-nut and see if the quids turn to beads with
no hole, and lie side by side; or if they lie parallel, then it is
not good for us to marry; so we shall see."

Not long after they chewed betel-nut, and when they laid down their
quids they were agate beads, and they laid side by side; so they saw
it was good for them to marry. "Ala, now it is good for us to marry
and we are related." Dawinisan replied, "Ala, go and tell your mother
that if they have everything we want and will pay what we want, you
can marry me." Asbinan said, "Yes," and he went to his grandmother
Alokotán. "Ala, my grandmother Alokotán, what shall we do? Dawinisan
said that if we have everything they want and will pay it for her,
she will marry me." The old woman said, "Ala, do not worry about that,
I will see."

Not long after they started and took Asbinan, and when they arrived
at the house of Dawinisan they agreed on the marriage price. Her
mother said, "If you can fill our _balaua_ nine times with gold shaped
like deer, and jars which are _addeban_ and _ginlasan_, Asbinan can
marry our daughter." Alokotán and the others replied, "Ala, if that
is what you say it is all right, and we can pay more." So Alokotán
used magic and the _balaua_ was filled nine times with the things
they wished, and there were more golden deer than jars. The father
and mother and relatives of the girl said, "Asbinan and our daughter
Dawinisan can be married now." When the _pakálon_ was over, Alokotán
used magic and she said, "I use my power so that they will not know
that they are transferred to Kadalayapan," and all the houses went to
Kadalayapan. Not long after the people who went to attend the _pakálon_
found that they were in Kadalayapan and they were surprised, and the
people from the other towns went home when the _pakálon_ was finished.



29

"I am going to lie down on the stone which is like a seat below the
_dumalotau_ tree," said Ayo, for she felt hot in the middle of the
day. "What shall we call our son?" "We shall call him Asbinan, who
looks like the spreading branch of the betel-nut tree which looks
pretty in the afternoon," said Ligi, her husband.

"Ala! Agben, my loving son, go to eat," said Ayo. "Mother--pretty
Ayo--I do not wish to eat when we have no fish roe." After that Ligi
went to his friends who use the big fish net in the ocean. "Ala, my
friends, search fish roe, for my son Asbinan wishes to eat." They
went to examine the bellies of nine baskets of fish, but there
was no roe. He went to his friends who fish in the river. "Ala,
friends secure fish roe which my son wishes to eat." Soon after,
"How much do I pay?" "You do not pay, for this is the first time you
have come to buy," said those friends who fish in the river. "Agben,
my child, come and eat." "Mother, pretty Ayo, I do not wish to eat
the fish roe when there is no _dolang_, [297] and I do not like to
drink out of the scraped cocoanut shell when there is no glass which
comes from the place of the Chinese, and I do not like to eat from
the bamboo dish when there is no dish from Baygan (Vigan)." After
that Ligi went and got the cup and the dish from the Chinese store.

"Agben, my loving son, come and eat, for everything is here which you
wish," said pretty Ayo. When they had finished eating, "Father Ligi
give me your love charm [298] which you used when you were young,
for I wish to go to the place where the maidens spin at night."

"Good evening, young girls," said Asbinan. "I do not like to light my
tobacco unless the fire is taken from the light of your pipes." They
were anxious to offer their pipes, but when Tiningbengan stubbed her
toe she stopped and Sinobyaman, who was the prettiest, was the one
on whom he blew his smoke (a part of the love charm). She vomited
and her eyes were filled with tears, and after that they went home,
all those who spun together.

"Ala! go and fetch Asbinan, for she (Sinobyaman) turns over and over
and sways to and fro since he blew on her last night." They went to get
Asbinan who was sleeping, and he stepped on their heels as they walked.

"Ala, aunt, I cannot cure her unless we are married." Then they decided
on the day for _pakálon_, and the price was the lower part of the house
filled nine times with jars, which are _malayo_ and _tadogan_. Then
she made the cakes for the parents-in-law, and they carried the pig,
and they received the marriage price which was the lower part of the
house nine times filled.




30

"Ala! my wife Iwánen who loves me every afternoon, make cakes of
rice which shall be my provisions when I go to the southern place
San Fernando and Baknotan, which is a part of Pangasinan. [299] I am
going to investigate the report concerning the beautiful women, who
are like the rift in the clouds--the escaping place of the moon--;
who are like the bright stems of good betel-nuts."

"Ala! my soldiers who are many, catch my horse which is a pinto,
which paces, which walks fast, which goes, which gallops, which
has sore sides." "It is here already, the horse which is a pinto,
the saddle is already placed."

"Ala! now my wife Iwánen, I am going to leave you here. Keep your
honor as a person of wealth. Perhaps some one will entice you and we
two will be ashamed before the people of our town."

After that he went and started--Tolagan who went toward the south. He
whipped the pinto, he ran, he walked.

When he was in the town of Kaodanan his body was thirsty. "I go to
the place of betel-nuts, where I shall drink the water which is white
like coconut oil." He arrived at the place of the betel-nuts. He met
a maiden who was like the place of a large fire. There was no other
such maiden.

"Good morning, maiden who takes water in the shady place of the leaves
which grow, which are stripped off in the middle of the place of
betel-nuts, which bear fruit which anyone gathers. I come to drink
with you the water which looks like oil," said Tolagan. "If you
are the old raider cut me only once so that I have less to heal,"
(she said). "No, I am not the old raider, for I live in Baliwanan
and I go to the south to Pangasinan." "Do not continue the journey,
for you have a bad sign. The birds skimmed past in front of you, also
in the rear and the sides. [300] Go back to Baliwanan." "If that is
what you say pretty one, I shall turn back because of this sign."

He arrived at Baliwanan, but his wife was not there, for she had run
away with Kaboniyan [301] to the town of the sky.

There was not a place he did not search for her. He went to the head
man. "Ala, _presidente_ of our town, I come to ask for companions
while I search for my wife, who vanished last night." He gave
(the searchers), but when they did not find her, he went to another
town. He went to the place of Baingan in the town of the north. "Good
morning, I came to ask companions to search for her who was absent
last night." "If that is still your trouble" said Baingan, "you go
and see my sister, who is Imbangonan, whom you shall take for wife,
who cannot belt herself unless there are nine belts. She is in the
middle of the place of the betel-nuts."

"Good morning, Imbangonan," said Tolagan. "I came to see you, for
your brother told me we are to marry if you like me."

"If you like me, we will chew green betel-nut and see what is your
fortune." When they finished chewing, the two quids went into a
line. "Ala! we will marry if you agree to pay 100 _gumtang_ and 50
_ginalman_". [302]



31

There were two girls who went to take a walk and a rich man met them,
and he asked, "Where are you going, you two girls?" "We are going to
walk around the town." The rich man said, "Come and walk with me." When
they reached their house he gave them some work to do and he treated
them just the same as his daughters. The rich man was a king, and he
put the girls in a room and the princesses Mary and Bintolada were
in the other room. The king and the queen gave dresses to the girls
but they did not give them any bracelets and rings.

Not long after the two girls went to the house of the jeweler and
they ordered him to make rings and bracelets for them like those
the princesses had. As soon as they went in the house of Indayo and
Iwaginan in the town of Pindayan, they asked for water to drink. After
that Iwaginan and Indayo gave them water to drink, and they thought
that the two girls, who were dressed like men, were ladies, so they
followed them when they left and they took _basi_ for them to drink.

As soon as the princesses arrived in the jeweler's house they commanded
him to make rings and bracelets for them. As soon as the jeweler began
to make the rings and bracelets for them Iwaginan and Indayo arrived
with the _basi_. Soon it became night and they ate and drank in the
night and they became drunk, and they all slept in one room. The people
saw the beads on their arms and the jeweler awakened them and put them
in another room so they did not sleep in the same room with the others
and he said, "I thought you were princes, for you dress like princes,
but when I saw your beads I woke up, for I think those two men are
planning bad for you. Go and sleep in the other room." So they went
into the other room to sleep.

Not long after it became daylight and they returned home, and Iwaginan
and Indayo did not see them, and they were very sorry for they thought
the princes were truly girls. So they went back home, and as soon
as they arrived there they said, "We are going to make _balaua_,
to find out if those princes were truly girls." So they began to
build _balaua_. They sent messengers to go and invite people in every
town. Not long after the people whom they invited arrived, and they
saw that the princes were not there. So they commanded their spirit
aids to go to all the world and find those princes. So the spirits
became hawks and they flew about the world. As soon as they came near
to the palace of the king they alighted on a tree and they watched the
princesses in the windows and hawks said, "_Tingi_." The princesses
heard the word "_Tingi_," and they were Ganinawan and Asigtanan. They
saw the birds from the window, and the hawks flew by them and the
princesses stroked their feathers, because they were pretty.

Soon the hawks seized them in their talons and flew away with them
and carried them to Pindayan. Not long after they reached there and
Iwaginan and Indayo were very glad, and they made a big party and they
invited the king. The king had been searching for them for a long
time. Some of the spirit helpers who had gone to the palace said,
"Good morning. We came here to invite you, for Iwaginan and Indayo
sent us. They are making a big party for those princesses for whom you
are searching, for we took them to Pindayan, and Iwaginan and Indayo
married them." When the king heard the news he was glad, and he went
to the party. Indayo and Iwaginan made him dance when he arrived, and
Kanag and Dagoláyen went to that party. Not long after they put those
girls, whom Iwaginan and Indayo had stolen, in their belts and they
did not know what had become of their wives and they were sorry. Kanag
and Dagoláyen took them home. When they arrived home they told their
names and they chewed betel-nut and they found that it was good for
them to be married, instead of Iwaginan and Indayo. Kanag married
Asigtanan and Dagoláyen married Ganinawan. The mother of Ganinawan
was Aponibolinayen and the mother of Asigtanan was Aponigawani.

As soon as they were married and they had learned who their mothers
were they built _balaua_, and they sent some betel-nuts to invite all
of their relatives in other towns. Iwaginan and Indayo went to attend
the _balaua_, and they danced. They saw that those girls were their
wives and they tried to take them back home, but Kanag and Dagoláyen
would not let them. They said it was not good for them to be married
even though they wished to be married to them, because the girls would
become oil when they went close to them. So Indayo and Iwaginan were
very sorry. Ganinawan was the sister of Kanag and Asigtanan was the
sister of Dagoláyen. They did not find out that they were related
until Indayo and Iwaginan took them, for their mothers had lost them
in miscarriages, and the girls became women by themselves, and the
king found them.

(Told by Talanak of Manabo.)



Ritualistic and Explanatory Myths


32 [303]

The Ipogau [304] are making _Sayang_. [305] "Why do not those Ipogau
who are making _Sayang_ start the _balaua_ [306] correctly?" said the
spirits above. Those _anitos_ [307] who are married, who are Kadaklan
and Agemem, [308] say, "It is better that you carry the pig." Then
truly they carried the pig up the river, those two Ipogau who are
married. "Ala! you walk and walk until you arrive at Sayau, for a
person who lives there is making _Sayang_," said the spirits. After
that they arrived, those who are married who carried the pig, at
the place of the man who made _Sayang_. "Where are you going?" asked
the man of Sayau of those who carried the pig. "We came to see how
you make _Sayang_, for we have not yet learned how to make _Sayang_
correctly," said those who are married. "Ala! watch what I am doing
and imitate." They watched what he did when he made _Sayang_, and he
did everything. He made _balag, sagoyab, aligang,_ they made also
_tangpap_, they made _adagang, balabago_, and what is needed for
_al-lot_. [309] After that, "You go home, and when you make _Sayang_
you do as I did," said the man from Sayau. They went home truly,
those Ipogau, and they imitated the man who made _Sayang_ in Sayau;
then those who are married--Kadaklan and Agemem--caused the spirits
to come whom they called, those who made _diam_ when they built
_balaua_. (Here the medium names the spirits which cause sickness.)

Now you get better, you who build _balaua_.



33 [310]

"Those who knew to make _dawak_, went to make _dawak_, but they did not
prepare the pig correctly. Not long after Kaboniyan, [311] above, was
looking down on those who make _dawak_. Kaboniyan went down to them,
he went to tell those preparing the pig, because they did not prepare
it correctly--those two who make _dawak_. After that they prepared
the pig correctly and the sick person got well of the sickness.

"Ala, when there is again the repetition of the sickness to the
person for whom you go to make _dawak_, do not neglect to prepare
the pig correctly, so that the sick person may get better, whom you
try to make well. I also, Kaboniyan, prepare correctly when there
is a person for whom I make _dawak_, and you, Ipogau, do not prepare
correctly when you make _dawak_." After that when there is the person
they go to cure who is sick, they always prepare correctly because
it was Kaboniyan who told them to do always like that. When some one
is ill whom they go to cure, they prepare correctly.



34 [312]

The spirit who lives in Dadaya [313] lies in bed; he looks at his
_igam_ [314] and they are dull. He looks again, "Why are my _igam_
dull? Ala, let us go to Sudipán where the Tinguian live and let us take
our _igam_, so that some one may make them bright again." After that
they laid them (the _igam_) on the house of the Ipogau [315] and they
are all sick who live in that house. Kaboniyan [316] looked down on
them. "Ala, I shall go down to the Ipogau." He truly went down to them,
"What is the matter with you?" "We are all sick who live in the same
place," said those sick ones. "That is true, and the cause of your
sickness is that they (the spirits) laid down their _igam_ on you. It
is best that you make _Pala-an_, since you have received their _igam_,
for that is the cause of your illness." After that they made _Pala-an_
and they recovered from their sickness, those who lived in the same
place. (Here the medium calls the spirits of Dadaya by name and then
continues.) "Now those who live in the same place make bright again
those _igam_ which you left in their house. Make them well again,
if you please."



35 [317]

Those who live in the same town go to raid--to take heads. After
they arrive, those who live in the same town, "We go and dance with
the heads," said the people who live in the same town, "because they
make a celebration, those who went to kill." "When the sun goes down,
you come to join us," said the mother and baby (to her husband who
goes to the celebration). After that the sun truly went down; she
went truly to join her husband; after that they were not (there),
the mother and the baby (i.e., when the father arrived where they
had agreed to meet, the mother and child were not there).

He saw their hats lying on the ground. He looked down; the mother and
the baby were in (the ground), which ground swallowed them. "Why (are)
the mother and the baby in the ground? How can I get them?" When he
raises the mother and the baby, they go (back) into the ground. After
that Kaboniyan above, looking down (said), "What can you do? The
spirits of Ibal in Daem are the cause of their trouble. It is better
that you go to the home of your parents-in-law, and you go and prepare
the things needed in _Ibal_ [318]," said Kaboniyan.

They went truly and prepared; after that they brought (the things)
to the gate. After that the mother and child came out of the
ground. "After this when there is a happening like this, of which you
Ipogau are in danger, you do like this (i.e., make the _Ibal_ ceremony)
and I alone, Kaboniyan, am the one you summon," said Kaboniyan.

After that they got well because they came up--the mother and the baby.



36 [319]

There is a very old woman in the sea who says to her spirits--Dapeg
(a spirit which kills people) and Balingenngen (a spirit which
causes bad dreams) and Benisalsal (a spirit which throws things and
is unpleasant), "Go beyond the sea and spread your sicknesses." The
spirits are going. They arrive and begin their work, and if the people
do not make _Sangásang_ many will die. Now it is morning and the
spirits are going to the river to see what the people have offered to
the old woman, who is Ináwen (mother). If they do not find anything,
they will say, "All the people in this town shall die," and then they
will go on to another place.

Ináwen, who is waiting, sends Kideng (a servant) to search for the
spirits who are killing people, to tell them to return. Dapeg leaves
the first town. He goes to another and the dogs bark so that the people
cannot sleep. A man opens the door, to learn the cause of the barking,
and he sees a man, fat and tall, with nine heads and he carries many
kinds of cakes. The man says, "Now take these cakes, and if you do
not make Sangásang for my mistress, at the river, you shall die. You
must find a rooster with long tail and spurs; you must mix its blood
with rice and put it in the river at dawn when no one can see you."

The man makes _Sangásang_ the next night, and puts the blood mixed
with rice in a well dug by the river, so that the spirits may take
it to their mistress. Kideng also arrives and says, "You must come
with me now, for she awaits you who are bearing this offering." They
go and arrive. Their mistress eats and says, "I did not think that
the blood of people tasted so badly, now I shall not send you again,
for you have already killed many people."



37 [320]

"You whom I send, go to the place where our relatives live in Sudipán,"
[321] said Maganáwan of Nagbotobotán, "because I desire very much
the blood of the rooster mixed with rice." He gave his cane and sack,
"When you arrive at the place (of those who live) in Sudipán you wave
my cane and the husks of betel-nut which are here in my sack." They
truly waved when they arrived: many snakes (were creeping) and many
birds (flying) when they waved there by the gate.

"How many snakes and birds now," said the Ipogau. [322] "Go! command
to make _Sangásang_" said the married ones.

"We shall wait the blood of the rooster mixed with rice, because they
remember to command to make _Sangásang_" said those who Maganáwan of
Nagbotobotán commanded. They took the blood of the rooster mixed with
rice, which was put in the _saloko_ [323] in the yard; they arrived to
their master. "How slow you are," said Maganáwan. "We are only slow,
because there was no one who listened to us where we arrived first,"
said those whom he commanded; "we went up (the river) until there was
one who remembered to command to make _Sangásang_, which is what we now
bring to you--the blood of the rooster mixed with rice." They gave;
he put in his mouth--the one who commanded them--he spit out. "Like
this which is spit out (shall be) the sickness of the Ipogau who
remember me," said Maganáwan of Nagbotobotán. After that it is as if
nothing had happened to the family.




38 [324]

The Ipogau are digging where they make stand the poles of their
houses. "You go to give the sign," said the master of the sign to the
_siket_. [325] _Siket_ went. "Why do we have a bad sign? We remove the
poles," said the Ipogau, and they removed that there might be no bad
sign. The deer went to call when they were digging where they removed
those poles which they made stand. "We remove again the poles,"
said the Ipogau, and they removed again. When they were digging,
where they made to stand those poles which they removed, the wild
pig went to grunt. They removed again the poles which make the house.

As before, the snake went to climb the pole with which they made the
house, and they removed again. When they were digging again where
they made the poles stand with which they made the house, the _labeg_
[326] skimmed over, and as they had a bad sign the Ipogau moved again
the poles with which they made the house. "Koling," and "Koling"
and again "Koling" (the bird cried); they removed again the log
which they made stand, with which they made the house. The _salaksák_
clucked, who flew where they dug, where they made those poles stand,
with which they made the house.

Since they have the bad sign again, they say to the others--those
who make the poles stand--"We are very tired always to dig and dig,
and to make stand and make stand those poles, we go ahead to make
the house," and they placed their lumber and they went--one family
of the Ipogau. Then they finished what they built, their house. There
was nothing good for them, and there was nothing which was not their
sickness (i.e., they had all manner of sickness).

"My wife," said Kaboniyan, "give me the coconut oil, that I oil
my spear, for I go to see those Ipogau who are sick." When those
Ipogau who were sick were in their house, his spear fell in their
house. "What is the matter with you, Ipogau?" said Kaboniyan. "What
is the matter with you, you say, and there is nothing which we do not
do for our sickness, and we are never cured," said those Ipogau. And
Kaboniyan answered, "How can you become cured of your sickness when
you have a bad sign for that which you made--your house? The reason
of your sickness is because you do not make _Sangásang_. The good
way (is) you find a rooster, and that you command the one who knows
how to make _diam_ of the _Sangásang_ to make _Sangásang_. I (am)
always the one for whom you make _diam_," said Kaboniyan. And truly,
before they had finished making _Sangásang_, it was as if there had
been nothing wrong, that family was cured of their sickness.



39 [327]

The poles of the Ipogau's house were quarreling. Said the floor
supports to the poles who were quarreling, "What can you do if I am
not?" "What can you do if I am not?" said the foot-boards to those
floor supports who are quarreling. "What can you do if I am not?" said
the cross supports to those floor supports who are quarreling. "What
can you do if I am not?" said the cross supports to those foot-boards
who are quarreling. "What can you do if I am not?" said the floor to
those cross supports who are quarreling. "What can you do if I am
not?" said the wall to the floor boards who are quarreling. "What
can you do if I am not?" said the beams to the wall boards who are
quarreling. "What can you do if I am not?" said the _pongo_ [328]
to the beams who are quarreling. "What can you do if I am not?" said
the _daplat_ [329] to the _pongo_ who are quarreling. "What can
you do if I am not?" said the end pole to those _daplat_ who are
quarreling. "What can you do if I am not?" said the _salabáwan_
to those end poles who are quarreling. "What can you do if I am
not--who am _legpet_?" said those _legpet_ to those _salabáwan_,
"Though you are _legpet_, you can do nothing if I am not," said
the _gakot_, "because you fall," said the _gakot_ to the _legpet_
who are quarreling. "And what can you all do if I am not, who am
grass? you all decay if I am not," said the grass (roof) to those
who are quarreling. "Therefore we are all the same use to the house
of the Ipogau; we will unite our thoughts and breath, so that in the
same manner the thoughts of the Ipogau are united, who live in us,"
said those who are quarreling. And they united their thoughts and
breath. After that the Ipogau who were sick were cured, those who
lived in the house. It was as if there was nothing bad for that family.



40 [330]

The great spirit lives in the sky, and he is carrying the goods of
the people. He says to himself, "To whom shall I give these goods
which I am carrying? I shall take them to the earth." He looked down
on Bisau, for the people there promised to make _Ubaya_. Soon the
people saw a man entering the town and they sent a man to prevent him
[331]. He said, "Let me come in, for I bring goods for you. Your food
and animals and other things which you need shall be increased." After
that he said, "Let all the people in the world know of this so that
they will make _Ubaya_ for me, and I will aid them also."



41

Dayapán was a woman who lived in Ka-alang. For seven years she was
sick. She went to the spring to bathe and while she was in the water
a spirit sent by Kadaklan [332] entered her body. The spirit held
sugar-cane and rice. He said to her, "Take this sugar-cane and rice
and plant them in the ground. After you reap the sugar-cane and rice,
you will build a bin to hold the rice, and a sugar mill for the cane;
after that you will make _Sayang_ and that will make you well." Dayapán
took those things and went back home. She planted the sugar-cane and
rice. When she was planting, the spirit entered her body again and
taught her how to plant. When she reaped the sugar-cane and rice,
she began to make _Sayang_. The spirit Kaboniyan went again into her
to teach her how to make _Sayang_. The spirit said, "Send a man to
get _bolo_ (bamboo) and weave it into _talapitap_. [333] Take _lono_
and _bolo_ as big as a finger and make _dakidak_, and put a jar with
water upstairs in the house. Dance _daeng_ [334] for ten nights. You
will pass seven evenings, then you will build _balaua_. [335] Send
some persons to get wood and bamboo and rattan and cogon, and take
ten baskets with cooked rice to follow the number of nights (i.e.,
on the first night one basket of cooked rice on the _talapitap_;
the second night, two; and so on). When you finish the time you will
know how to make _dawak_ and to call all the spirits, and you will
teach the people how to do _dawak_."

When she finished the _dawak_, the spirit sent her to wash in the river
as a sign that she had finished _Sayang_. He told her to get a dog and
a cock. She went to the river and she tied the cock and the dog by the
water, and while she was gone, the dog killed the cock. Dayapán wept,
but for a long time the spirit did not come. When Kaboniyan came again,
he said, "If the dog had not killed the cock, no person would die,
but this is a sign and now somebody will die and some will be well."

Dayapán went home and when she arrived there she began to learn to
make _dawak_, and she called all people to hear her and she told all
she had seen and heard. Then the people believed her very much. When
somebody was sick, they called Dayapán to see them and to show them
how to make them well. So Dayapán taught them all kinds of _dawak_
which the spirit had told her because before when Dayapán was sick,
no one knew the _dawak_. [336]



42

Many years ago there was a woman whose name was Bagutayka. She had had
only one daughter whose name was Bagan. A boy who lived in Lantágan
wished to marry Bagan, but she did not wish to marry him because she
had no vagina, and she was ashamed. Her mother said, "Take this little
pot with pictures on the outside, and this sucker of banana and go
to the roadside where people are passing. When people are passing,
you will make them sick in their knees or feet." Then poor Bagan went
by the roadside. In a short time a man passed by her; after that he
was sick in his knees and did not walk, he only lived in his house,
and could not move his hands or feet. His parents were troubled to
find medicine for him, for none they found did him good. They used all
the medicine that they knew. Then Bagan went to see him in his house
and told him to make _bawi_. [337] The sick man said to her, "How
do we make _bawi_, for we have never heard about that?" Bagan said,
"Bring me a white cloth, a basket of rice, some thread, a betel-nut,
coconut, a rooster, and _toknang_." [338] They brought all of these,
and Bagan took them. Then they built a _bawi_ in the garden and planted
the sucker by it. They broke the coconut shell, killed the rooster,
and took his feathers to put in the coconut husk, and they broke the
coconut meat.

They made _sablau_ near the _bawi_ and put the coconut meat in it. When
they had done this, the man who was sick was as good as if he had not
been sick, he could walk just as before. This is the way the Tinguian
people learned to make _bawi_.



43 [339]

In the first times Kaboniyan told a sick man to go to the mango tree
at the edge of the village. "Take a feather for your hair, a clay
dish with oil, a headaxe, a spear, and a small jar of _basi_, when
you go to the tree." He did as he was bidden, and when he reached the
tree the _pináing_ [340] were there. "Ala! now kill a small pig and
offer its blood mixed with rice. Oil the heads of the stones well,
and decorate them with yellow head bands. When you do this Apadel
will always guard the town." The man and his companion always did as
Kaboniyan said, and when they made _balaua_, or were sick, or went to
fight, they did this. They ate of the pig, they played the _gansas_
and danced. All who obeyed were always well, but one man who urinated
on the stones became crazy.

One day when the people were preparing to go and fight against Manabo,
[341] they went to the _pináing_, and while they danced a red rooster
with long tail feathers came out of the stones and walked around
them. When they stopped dancing, he went again into the stones. Since
that time a white cock has sometimes appeared and once a white dog
came out while the people danced.



44 [342]

One night a man saw a woman, who wore a black cloth, walking near
the _pináing_. When she would not speak to him, he cut her in the
thigh with his _bolo_. [343] She ran to the stones and vanished. Next
morning the man went to the guardian stones and found one of them
cut in the middle, as it is now. The man soon died of smallpox.



45 [344]

In the first times, the old men saw the stones traveling together
down the river. Above them flew many blackbirds. Then the people went
down to the river and watched the stones on their journey. After
that they caught them and put them near to the gate of the town,
where they still remain.



46

The evil spirit Ibwa once had a body like a man and used to visit the
people. In those days they kept the body of the dead person seven days,
and when the fat ran from the body they caught it and placed it in
the grave. [345] One day when he visited a funeral, a man gave Ibwa
some of this fat to drink. Since that time he has always been bad and
always tries to eat the body of the dead and steals his clothes. He
comes to the funeral with another evil spirit Akóp, who has a large
head, long slim arms and legs, but no body.

Kaboniyan has told us how to keep the evil spirits away, but if we
fail to do as he said, they always make trouble.



47

A man died. He had a wife and married son. They buried him under the
house and made _bagongon_. [346] After that his wife was in the field
and was watching their corn. His daughter-in-law was in the house
watching her baby. While she was swinging the baby, the dead man said,
"Take this _saloyot_ [347] to Gadgadawan." The girl took it. The
spirit said to her, "Let me swing the baby and you cook the _saloyot_
in Gadgadawan." When she cooked it, the spirit ate it, and he asked,
"Where is your mother-in-law?" She said, "She is in the field watching
the corn." The spirit went there. When he reached there, his wife was
afraid of him, but she did not run. He slept there that night with his
wife, and he did what he wished with her that night. In the daytime he
went away. His wife got big stomach, but had no baby, and died. The
spirit did that because the fire for the dead man was not out yet
and she had gone from the town before the _kanyau_ [348] was past.



48

One man in Solay [349] said to another, "Tomorrow we meet on the
mountain to get wild carabao." The other man agreed, and early the
next morning the first man set out on horseback. The second man died
that night, but the first man did not know this. When he got to the
place agreed, he said "Sh-sh" through his teeth, and the spirit of
the dead answered a little way off. The man went towards the answer
and signalled again. The spirit again answered, and then the man
saw the spirit of the dead, which was very big, was running to catch
him. He ran his horse at full speed, but the spirit was gaining when
the _lasta_ [350] on the saddle caught on a dead limb and was jerked
away. "Very good that you leave that or I would take your life," said
the spirit. Then the man ran his horse until he got to Solay. When he
got there, he could not get off his horse, for his legs were stuck
very tight to each side of the horse, so a man had to pull each leg
loose and lift him from the saddle. That is why we know that the
spirits of the dead men sometimes do harm and go places.



49

A man and his wife were living in the field where they planted corn
and rice. When they were there, the man died. The woman did not want
to go to the town, because there was no one to watch the dead man. She
could not bury him. The Ibwa [351] noticed that there was a dead man
in the house. He sent one of his sons to get the dead man. When the
Ibwa came in the house, the woman took the headaxes and cut him in
the doorway. The Ibwa went under the house. His father could not
wait for him; he sent his second son and his third son. The boys
could not take the body, because they were afraid of the headaxes,
for the woman had one in each hand. The Ibwa went there. He said
to his sons, "Why do you not take the dead man?" His sons said,
"We could not take him, because if we go up in the house the woman
takes the two headaxes and tries to kill us." Ibwa went up into the
house; he broke the door of the house. He said to the woman, "Now I
am your husband." The Ibwa took the two ears of the dead man; he ate
one and gave the other to the woman to chew, like betel-nut, to see
the sign. The sign of the saliva was good. He made the woman's two
breasts into one in the center of her chest. He took her to his house.



50

The stems of the _alangtin_ are good charms against the spirits of
the dead, and are often worn concealed in the hair or hat.

There were two brothers, and one died. The other went to hunt and
killed a deer. While he had it over the fire to singe, his dead
brother's spirit came to him. [352] Then the man began to cut the meat
into small pieces, and as fast as he cut it up, the spirit ate it; and
as fast as he ate it, the meat came out of his anus. When the meat was
almost all gone, the man became very much afraid and started to run,
and the spirit chased him. When he ran where some _alangtin_ grew,
the spirit stopped and said, "If you had not gone to the _alangtin_,
I would have eaten you also."



51

One person was dead in a town. They buried him under the house. They
did not put _banal_ [353] and a plow iron over the grave. The Ibwa
went there and saw there was no _banal_ on the grave, so he was not
afraid. He went there and took the dead man. He put one foot of the
dead man over each shoulder and let him hang down over his back. A
man saw him while he was walking in the street. The man told the
people in the town what he had seen. The people did not believe it
and went to see the grave. No dead man there, only the clothes and mat.



52

It is good to put some branches of trees in the ground near your
head when you sleep out doors, so the spirits can not spit on you,
for if they do, you will die.

One man who had lost his carabao went to the mountains to find; and at
night he did not find, so he lay down near the path to sleep. He did
not put any branches near his head, and in the night an evil spirit
came and wanted to eat him; but when the spirit saw that he had the
skin disease, he did not care to eat, so he spit on him. The man got
up and went home, but soon he got sick and died.



53

When Itneg [354] go to hunt or have to sleep anywhere that spirits
can get them it is good to use _sobosob_ [355] or _banal_ under them
for a mat.

Two men were in the mountains and had no mats to sleep on, so they
pulled much _sobosob_ and put it under them. That night the evil
spirits came to get them but did not come very near. The men heard
them say that they wanted to get them, but that it was bad for them
if they got near the _sobosob_, so they left them alone.

(_Sobosob_ and _banal_ are sometimes put with the plow iron over a
new grave as an added protection.)




54

In the first time, three Tinguian went to hunt. At night they lay down
to sleep and one of them, who had a _kambaya_, [356] had not gone to
sleep when two spirits came near and saw him under the blanket. One
turned to the other and said, "Here we have something to eat, for
here is a little pig." Then that man took the blanket from the other
man and put his blanket in its place, and the spirits came and ate
that man. So we know it is bad to use that kind of blanket when you
go where the spirits can get.



55

A man and woman had a beautiful daughter whom they always kept in the
house. [357] One day while they were away in the fields, the girl went
outside to pound rice. While she pounded, the spirit Bayon who lives
in the sky came to see her. He was like a fresh breeze. Then the girl
was like a person asleep, for she could not see nor hear. When she
awoke in the sky, she dropped her rice pounder so that it fell near
her home and then the people knew she was above. Bayon changed her
two breasts into one large one, which he placed in the middle of her
chest. When her parents made _Sayang_, the mediums called Bayon and
his wife to come. They still come when some one calls them in the
_Sayang_. The woman's name is Lokadya.



56

In the first times men went to the mountains to hunt deer and hogs. One
man kept his dog in the open land outside of the forest, to wait for
the game. While he waited there with his dog, the big bird Banog came
to take him away; and it flew with him over the mountains near to
Licuan. [358] The bird took him to her nest in the tree. There were
two young birds in the nest. When the bird laid him in the nest he was
on a branch of the tree. Three young pigs were in the nest. The bird
went away to get animals. After it went away, the man cut the meat
in small pieces for the young birds, and the man ate also because the
tree was big and he could not go away. The bird brought deer and pigs
all the time, and the man always cut the meat in small pieces. After
a while the two young birds could fly near to the nest. When they
were standing outside of the nest he held on to their wings and the
birds flew down under the tree. Then the man took his bolo and cut off
their heads and took them to his town and made _layog_ [359] for the
heads. After the man's _layog_, he wanted to go to _alzados_ [360] town
to fight them. He had been near to the _alzados_ town about one month.

While he was away, his wife died. He came back to the town and in
the way he met his wife (her spirit) with a cow and two pigs. The
man asked his wife where she was going. She said to him, "I am not
a person any more, I am dead." Her husband wanted to touch her hand
and his wife gave only her shortest finger. Her husband said, "Wait a
while for me, I will go with you." His wife said, "If you go to our
house, take the white chicken and you will see the footmarks of the
cow and pigs." He followed the footmarks, and while he was walking
he saw his wife washing in the river, under the tree. She said,
"You come and I go with you to own town (i.e., spirit town), and I
will put you in the rice bin, because the people in the town will
want to eat you in the nighttime; but if they come in the nighttime,
you must take some of the feathers of the chicken and throw at them,
and I will bring you something to eat."

They went to the spirit town, and she put him in the rice bin, and
gave him something to eat. In the evening, the spirits came to eat
the man. The man took some of the feathers and threw at them. The
spirits were afraid of the feathers. They did this every night, and
his wife brought him something to eat every day. The spirits said to
the man's wife, "We smell Ipogau." [361] His wife said, "No Ipogau
in here." In about two weeks the feathers were nearly gone. Then his
wife told him, "It is better for you to go home, because there are no
more feathers. I will give you some rice for you to eat in the way. I
will show you the road." The man agreed, and they went in the way. She
showed him the road. While the man was walking in the way he saw his
town and he asked for his wife. They said his wife was dead and they
had buried her under his house; then he made _layog_ for his wife.



57

The father of Siagon [362] was head man of Patok. He walked one night
on the road which goes to Domayko. In the road he saw a big man whom he
thought was Padawil. Then he smelt a bad odor and knew it was a _ladag_
[363] He struck it with his whip and it said, "Hah." It was night and
he ran very fast to the council house, and on the way he threw away
his clothes. When they came to the place where the spirit had stood,
they found a deep hole there like a carabao wallow.



58 [364]

Dalioya died; they put her in the ground under the house. After a
while Baluga's rice was ripe and was ready to cut. Baluga went to cut
it. He went home before dark from his field. Dalioya came out from the
ground. She went to cut the rice for him. The next morning he went
to cut the rice again. He saw the rice had been cut, but he did not
know who cut it. He went home again before dark and went to cut the
rice again the next morning. He saw again the rice cut by Dalioya,
but he did not yet know who cut it. He said to himself, "I must
wait for the person who comes to cut my rice." After dark his wife
came, and Baluga lay down very still; when Dalioya walked near him,
he waked up and caught her. Dalioya said, "Let me go." Baluga said,
"No, I will not let you go." She said, "If you come with me to get
my life, I will be very glad." "Yes," said he. Then they went down
in the ground where is the spirit's home. When they got there the
spirits were sleeping. Dalioya said, "Take that green bamboo cup,
because they put my life in it." Baluga took it and they went up on
the ground. One spirit waked up and said, "There are Baluga and his
wife walking in our vine way." All the spirits ran to catch them. When
the spirits were going up in the vine, Baluga cut the vine with his
bolo. The spirits fell down. Baluga and his wife went home. As soon
as they reached their home, they made a party. There were many people
there on that big day. They were drinking _basi_, eating rice and meat,
and singing and dancing because they were having a good time. That
party lasted two days. After that the people went home. Baluga and
Dalioya went to cut their rice.



59

The _alan_ [365] once found the afterbirth outside the town and made
it a real baby whose name was Sayen.

Sayen lived in Benben. He was very brave and often went to fight
without companions.

He wanted to marry Danipán who lives in Kadalayapan, but she did
not wish. She hid; so Sayen married her servant, thinking she
was Danipán. The name of the servant was Laey. Sayen took her
home. They had one baby. One day Sayen was making a plow under
the house. Laey was in the house with her baby. She was singing in
the house to her baby. "Sayen thinks I am Danipán, but I am Laey,
Laey no aglage-le-gey-ley." Sayen heard the song and said to himself
that his wife was not Danipán. He went up into the house and said,
"Take off your upper arm beads, and in the morning you will go to
the fields with your baby, because I will go there to plow." She
said, "Yes." In the morning he went there. He went to cut down the
bamboo bridge. At noon his wife carried food to him. She took her
baby with her. When she reached the bamboo bridge it fell with her
and they fell into the water. Sayen went back to his house. When he
got there, he took his headaxe, spear, and shield, and he went to
Kadalayapan. When he got there, he began to kill the people of the
town. When he had killed many people the _lakay_ [366] called Danipán,
"Come out, Sayen is killing many people of the town, because you
did something bad to him." She came out to Sayen and said to him,
"Do not kill all the people, leave some of them so I can go to borrow
fire from them." Sayen answered her, "Take the betel-nut in my bag
and cut it in two pieces for me to eat, for I am very tired." She
took the betel-nut from his bag and cut it in two pieces, and Sayen
chewed the betel-nut. Sayen spat on some of the dead people and made
them alive again and he married Danipán and took her to Benben.

When the people in Magisang [367] went to hunt deer and when they
went to divide it, the _komau_, a big spirit who looks like a man,
and who kills people, [368] went to them to ask them, "How many did
you catch?" If they had caught two they told him "Two," and the _komau_
said, "I caught two also." When they went to their town, there were two
dead people there in their town. Anytime they went to hunt the _komau_
asked them how many they had caught, and when they said how many,
the _komau_ always said he had that many, and when they reached the
town that many were dead. The _komau_ did that often and many people
were dead. The people in Magisang heard that Sayen was a very brave
man and they went to him to tell him about the _komau_. Sayen said to
them, "I come, but I must hide by the trees. When the _komau_ comes
and asks you how many deer you have caught he will ask you where I
am. You will say to him that you do not know where I am, because you
did not hear of me yet. I am sure the _komau_ will ask you where I
am, because he will smell me." The people said, "Yes." They went to
hunt. When they reached the forest, they caught two deer and they went
to the place where they singed and divided those deer which they had
caught. While they were sitting there, the _komau_ came to them and
said, "How many have you?" They answered, "Two." The _komau_ said,
"I have two also. Sayen is here." The people said, "We do not know
about Sayen, where he is." Then Sayen came out and killed the _komau_.

Kaboniyan [369] went to Sayen in Benben and said, "Are you a brave
man, Sayen? You are brave, because you killed the _komau_." Sayen
said, "Yes, I am a brave man." Kaboniyan said, "If you are a brave
man, I will meet you in that place at a distance." Sayen said,
"Yes." Kaboniyan told him the day when he would meet him, and
Sayen was to stay in the lower place and Kaboniyan in the higher
place. Sayen went there on that day. When he reached there and was
waiting he heard a sound like a storm and said to himself, "Here
is Kaboniyan." Kaboniyan called to him, "Are you there, Sayen?" "I
am here," said Sayen. "Are you a brave man?" said Kaboniyan to
Sayen. Sayen said, "Yes." Kaboniyan said to him, "Catch this," and
he threw his spear. Sayen caught the spear. It was as big as a large
tree. Kaboniyan asked, "Did you catch it?" "Yes," said Sayen. "Here is
again," said Kaboniyan, and threw his headaxe. Sayen caught it. "Did
you catch it, Sayen?" said Kaboniyan. Sayen said, "Yes." The axe was
as large as the end roof of a house. Kaboniyan said, "Here is again,"
and threw his shield. Sayen caught it again. "Did you catch it,
Sayen?" Sayen said, "Yes." Kaboniyan said, "Here is again," and threw
a very big stone. Sayen caught it. "Did you catch it, Sayen?" said
Kaboniyan. Sayen said, "Yes," and Kaboniyan said to him, "Wait for me,
I come down to you." When Kaboniyan got there, he and Sayen fought face
to face and they got tired, because Kaboniyan could not beat Sayen,
and Sayen could not beat Kaboniyan. Sayen said, "I take my headaxe,
because I am very tired." Kaboniyan said, "Do not take your headaxe;
you are a brave man; I will be your friend and we will go to fight
anywhere." Sayen said, "Yes." Then they were friends and went to fight
in many towns. If the people in the town caught them in the way when
they went home from fighting, or when they were in the river, Sayen
could be a fish and hide. They fought in one town. Sayen became a
chicken after fighting. He went under the house where the chickens
roost. He did that many times and the people in the town noticed that
Sayen could be a chicken or a fish. When he came with Kaboniyan to
the town to fight the people, he went under the house to the chickens'
place. The people said to themselves, "We will put a fish trap there,
because Sayen after fighting goes in the chicken coop." They put a
trap under the house by the coop. Sayen came in the town again to
fight. After fighting he went under the house and he went into the
trap, and the people caught and killed him.

This all happened not very long ago.



60

In the old times Malilipeng was walking along the trail in the woods
when he heard the _alan_ [370] in the trees. He laid down on his face
as if dead and the _alan_ who saw him began to wail, for they thought
he was dead. When they brought gold and beads to place on him, he
sprang up and drove them away. "Give us the one bead which is _nagaba_,
or we will burn your house," said the _alan_. The man refused. When
he reached home his house was burned, but he still had the bead.



61

Two men went to hunt wild pig. They killed one, but had no fire to
singe it, so one man climbed a tree to see if he could see where was
a fire. He saw a little fire at a distance and went to get it. When he
got where the fire was, he saw it was in the house of an _alan_. He was
very much afraid, but he went up and saw the _alan_, who had a baby,
was asleep. He walked very quietly, but the _alan_ woke up and said,
"What do you want?" "I want fire, for we have killed a little wild
pig." "Do not say little pig, but larger," said the _alan_. "Larger,"
said the man, for he was afraid. "Do not say larger, but big," said
_alan._ "Big." "Do not say big, but very big," said the _alan_. "Very
big," said the man. Then the _alan_ gave him the fire, and she took her
big basket and went with him to where the pig was. They singed the pig,
and the _alan_ cut it up with her nails. Then she gave the liver to
the man, and told him to take it to her house and feed the baby. The
man went, but on the way he ate the liver. When he got to the house,
he saw a big caldron with hot water on the fire. He took the _alan's_
baby and put it in the hot water and then went back. "Did the baby eat
well?" asked the _alan_. "Very well," he answered. Then the _alan_
put most of the meat in her basket and started home. The man told
his companion what he had done and they were both very much afraid;
so they ran to hide.

When the _alan_ got home, she saw the baby dead in the water. Then
she went to find the men. They had climbed a high tree which stood
near the water, and when the _alan_ looked in the water, she saw
them in it. She put her hand in the water and tried to get them,
but could not; then she looked up and saw them again. "How did you
get up there?" she asked. "We climbed up feet first." Then the _alan_
seized a vine and started up the tree feet first. When she had almost
reached them, they cut the vine and the _alan_ fell to the ground
and was dead. The men came down from the tree and went to the house
of the _alan_. When they got there, they saw three jars: the first
was full of dung; the second, of beads; the third, of gold. They took
the jars with the beads and gold and went home.



62

The earth, which is very flat, was made by the great spirit
Kadaklan. He also made the sun and moon, which chase each other over
and under the earth. Sometimes the moon almost catches the sun,
but it always gets tired and gives up before it succeeds. The sun
and moon are the lights of Kadaklan and so are the stones which are
stars. The dog of Kadaklan is the lightning.



63

Kaboniyan once sent a flood which covered all the land. There was no
place for the fire to go, so it went into the bamboo, the stones,
and the iron. Now that is why you can get fire out of the bamboo
and stones.



64

A man planted rice in the high land. When it was grown, he saw that
something was eating it, though he had a fence around it. One night
he went to watch his field. About midnight he heard many wings and saw
some big animals with wings alight in his rice. He ran and caught one,
and cut off its wings. The animal was pregnant and soon had a young
one. Since then there have been horses on the earth, but people have
never seen any more fly. You can see the place on the horse's legs
where the wings used to be.



65

A lazy man was planting corn in the high land. He would plant a few
seeds and then put his planting stick in the ground and lean back on
it. After a while the stick grew there and was a tail, and the man
became a monkey. [371]




66

A very lazy boy got a piece of sugar-cane and went home with it. When
he got home, he told his mother to take off the outside of the stalk
so he might eat it. His mother was angry to see him so lazy and told
him that if he could not take it off himself, to stick it up his
anus. He did so and became a monkey.



67

A very lazy girl would not learn to spin, and always pretended that
she did not know how. One day she took the cotton and asked the
women what to do with it. "Beat it out," they said. Then she asked,
"What shall I do with it then?" "Put it in a betel leaf on a stick
and spin it." Again she asked, "How shall I spin it?" "If you do not
know how to spin, put the stick up your anus." She did so, and became
a monkey. After that there were many monkeys.



68 [372]

In an early time, the Tinguian were like the _alzado_, [373] and
hunted heads. The men from one town started to another on the other
side of the Abra river to get heads. While they were on the way, it
rained very hard; and when they reached the river, they could not get
across, so they prayed to the Spirit that he would give them wings
to cross. They at once became birds; but when they reached the other
side of the river, they could not resume the forms of men. Some of
the men's wives had just died, and they had bark bands on their heads,
as is the Tinguian custom. When these became birds, their heads were
white; but those of the others were black, and so they are to this day.



69

A mother had a very lazy boy who could do nothing. One day she went
away to get something, and she put a big basket over the boy. When she
came home, she took the basket up, but instead of the boy there was
a bird which flew away, crying "sigakok, sigakok, sigakok,"--"lazy,
lazy, lazy." And so that bird is called _sigakok_.



70

A long time ago there was a young man who cut all the trees in a little
wood. When he had cut up them, he burned them, and he planted rice in
the field. In a few days the rice was ready to cut and the young man
went to find a girl for him to marry. He found a girl in the other
town. He married her and he took her with him to his home. When they
got home the man said to his wife, "Let us go to see our rice." They
went to see the rice. At midday they went home. The next day the
man sent his wife to go to cut the rice. When she got to the rice,
she thought to herself that she could not cut it in a month. Said
she to herself, "I want to be a bird." She lay down on the floor in
a little house that the man had made. She put her hat over her to be
her blanket. Then she became a bird which we call _kakok_ now. Her
cloth became her feathers. In the morning the man went with some rice
for his wife to eat. When he got there, he could not see his wife. He
walked and walked, but he did not find her, then he came to the little
house. He saw his wife's hat, and he picked it up. The bird flew away,
crying "_kakok, kakok_."



71

In the first time Ganoway was the man who possessed a dog which
caught many deer; and Kaboniyan allowed. The dog pursued the deer
which went in a cave in the rock. The dog went in also, and Ganoway
followed into the hole in the rock. He walked, always following the
dog which was barking, and he felt the shrubs which he touched. The
shrubs all had fruit which tinkled when he touched them. Then he
broke off those branches which tinkled as he touched them, and
Kaboniyan allowed. He came to the end of the cave in the rock which
was at the river Makatbay, and his dog was there, for he had already
caught the deer, which was a buck. It was light in the place where
he was, at the river Makatbay, and he looked at the shrub which he
had broken off in the dark place in the cave. He saw that the shrub
was _denglay_ which bore fruit--the choice agate bead, which is good
for the Tinguian dress. He was glad. He cut up the deer into pieces
and placed it on a bamboo pole which he carried. He thought always
of the beads and wished to return to that shrub which he touched. He
returned and searched, but was not able to find it, and because he
failed he returned to his home in An-nay. There was not one who did
not envy him those beads which he brought home, and they asked him
to show them the way to the cave. He showed them the hole in the
rock where he and his dog had gone in. They took torches and walked,
always walked, but at last they were not able to go further, for
the rest of the cave was closed. That place is now called Ganoway,
for he was the one who secured the beads which grew in the cave of
Kaboniyan, which cave the spirit always keeps clean. [374]




72

Magsawi, my jar, when it was not yet broken talked softly, but now
its lines are broken, and the low tones are insufficient for us to
understand. The jar was not made where the Chinese are, but belongs to
the spirits or Kaboniyan, because my father and grandfather, from whom
I inherited it, said that in the first times they (the Tinguian) hunted
Magsawi on the mountains and in the wooded hills. My ancestors thought
that their dog had brought a deer to bay, which he was catching, and
they hurried to assist it. They saw the jar and tried to catch it but
were unable; sometimes it disappeared, sometimes it appeared again,
and because they could not catch it they went again to the wooded hill
on their way to their town. Then they heard a voice speaking words
which they understood, but they could see no man. The words it spoke
were: "You secure a pig, a sow without young, and take its blood,
so that you may catch the jar which your dog pursued." They obeyed
and went to secure the blood. The dog again brought to bay the jar
which belonged to Kaboniyan. They plainly saw the jar go through a
hole in the rock which is a cave, and there it was cornered so that
they captured the pretty jar which is Magsawi, which I inherited.

(Told by Cabildo, of Patok, the owner of the famous talking jar,
Magsawi.)



73

Once then sun and moon fought. The sun said, "You are moon, not so
good; if I give you no light, you are no good." The moon answered,
"You are sun and very hot. I am moon and am better. The women like me
very much, and when I shine they go out doors to spin." Then the sun
was very angry and took some sand and threw it on the moon, and that
is why there are dark places on the moon now.



74

In the old time, a man went with others to get heads. They were gone
very, very long, and the man's daughter, who was little when he went
away, was grown up and beautiful when he returned. When he got to
the gate of the town, his daughter went to hold the ladder for him to
come in. [375] The man did not recognize his daughter, and when he saw
her holding the ladder for him, he threw his arms around the ladder
and seized and kissed her. The girl was very sorrowful because her
father had not recognized her and had misunderstood her intentions;
so she went home and said to her mother, "It is better now that I
become a coconut tree, to stand close by our house." In the morning
the man and his wife missed the girl, and when they looked out doors,
there stood a fine coconut tree close to the house; so they knew that
she had changed to the tree.



75

In the old times there were two flying snakes in the gap of the Abra
river. [376] Many men had been killed by them. So the head man of
Abra invited Malona and Biwag, two very brave men from Cagayan, to
come and help him kill the snakes. They came at once with big bolos,
shields, and the trunk of the banana tree, which they used to fight
with. When they arrived, they were taken to the gap, and the snakes
attacked them. The men fought with the trunk of the banana tree,
and the wings of the snakes stuck to the trunk; so they killed them
easily. When they had killed them, they came back to the leader and
showed him, and he asked what should be their pay. They did not ask
any reward, but the leader gave them gold in the form of deer and
horses. Then they went home, and after that the people of Abra could
pass through the gap.



76

Hundreds of years ago there were two people who were husband and
wife. Their names were Tagápen and Giáben, and they had only one
son whose name was Soliben. Those people came from Ilocos Norte;
they came down to Vigan to pass a while, then came into the Abra
river. When they were in Banoáng, they sailed on a raft in the
Abra river to come up to Langiden. When they reached that town,
they stopped there to stay a short time, because Tagápen went to
the town to give thoughts to the people there and to give a nice
face to the girls. When Tagápen was in the town, in Langiden, his
son Soliben was weeping on the raft by his mother. "Sleep, sleep,
sleep, my dear son, because your father is not here yet; it-to-tes,
it-to-tes, so sleep my son, do not weep," said his mother, whose name
is Giáben. When Tagápen came back from the town of Langiden, they began
to sail again until they came to Pidigan. When they reached the town
of Pidigan, they stopped there because Tagápen went to the town to
give a nice face to the ladies and girls. Then his son wept again,
"Oh, dear son, sleep, sleep, sleep; oh, dear son, sleep, sleep,
sleep, for your father is not here yet. When he comes back, he will
get bananas for you to eat. It-to-tes, it-to-tes, it-to-tes, sleep,
Soliben, sleep, my son; do not weep; your father will give you to eat,"
said the mother. In a short time Tagápen came back from the town and
they sailed to come up. When they reached the mouth of the Sinalang
river, they came up in the river; they sailed up here; this is the
river of Sinalang town (Patok). "We go there to give the people some
nice face and good thoughts, so they will be very wise." When they
arrived in Sinalang town, they left their raft in the river and went
up in the town. When they reached the town, every person went to them
to give their regards. Tagápen and his wife with her son stayed in a
little house we call _balaua_; they lived there teaching many _dalengs_
[377] and _bagayos_ of the Tinguian people.



Fables



77 The Turtle and the Monkey

There was once a turtle and a monkey who went to make a clearing. The
monkey did not work, but the turtle was the one which cleared the
land. When one day passed, "Let us go to plant," said the turtle. They
went, and banana was what they went to plant. The turtle planted his
in the clearing, but the monkey hung his in a tree when he went to
climb. Five days passed. "Let us go to see our planting," said the
turtle. When they arrived where they had planted, the monkey saw that
his banana was dry, but that which the turtle had planted bore ripe
fruit. When the monkey reached the place where the turtle sat, "I am
waiting for you, monkey, for I cannot climb my banana tree." "Give me
fruit, and I will go to climb. My banana which I hung in the tree did
not bear fruit," said the monkey. The turtle laughed and agreed, but
when the monkey climbed in the tree he only ate and did not throw down
any fruit. "Give me, monkey," said the turtle. "The thumb still eats,"
replied the monkey. Then he pushed a banana up his anus and after that
threw it down. The turtle ate it and again asked for fruit. "The little
finger still eats," said the monkey. Then he finished eating the fruit
and he slept on the banana tree. The turtle went to search for long
sharp shells, and when he had secured them he planted them upright
around the tree, and cried, "Bad in the east. Bad in the west." Then
the monkey jumped, and the shells pierced his side so that he died.

The turtle dried his meat and sold it to the other monkeys, and when
he had finished selling he went under the house and hid beneath
a coconut shell. When all the monkeys had eaten the turtle cried,
"They eat their relative." Then the monkeys heard, but could not
see. The turtle called many times until at last they found him
beneath the coconut shell. They agreed to kill him with the axe,
but the turtle laughed and pointed to the marks on his back. [378]
The monkeys believed him when he said he had often been cut by his
father and grandfather; so they did not cut, but went to get fire. "You
cannot kill me with that. Do you not see that my back is almost black
from burning." "Ay-ay," said the monkeys, "let us tie a stone to his
waist and drown him in the lake." The turtle cried and begged them to
spare him, but the monkeys did not know that the water was the cause
of his living, for it was his home. They threw him in the lake and
when they had watched a long time, they saw him float on the water
and he was holding a large fish. Then all the monkeys tied stones
to their waists and dived in the lake to catch fish. They did not
float in the lake, but they died. Only a pregnant monkey was left,
but the turtle came and drowned her also. [379]



78

A turtle and a big lizard went to the field of Gotgotapa to steal
ginger. When they got there the turtle told the lizard he must be
very still; but when the lizard tasted the ginger, he exclaimed,
"The ginger of Gotgotapa is very good." "Be still," said the turtle;
but again the lizard shouted louder than before. Then the man heard
and came out of his house to catch the robbers. The turtle could
not run fast, so he lay very still, and the man did not see him;
but the lizard ran and the man chased him. When they were very far,
the turtle went into the house. Now, the man had a coconut shell
which he used to sit on, and the turtle hid under it.

The man could not catch the lizard, so in a while he came back
to his house and sat on the shell. Bye and bye, the turtle called
"Kook." Then the man jumped up and looked all around to find where
the noise came from, but he could not find. The turtle called "Kook"
again and the man tried very hard to find what made the noise. The
turtle called a third time more loudly and then the man thought it was
his testicles which made the noise, so he took a stone and hit them;
then he died and the turtle ran away.

When the turtle got a long way, he met the lizard again and they
saw some honey on the branch of a tree. "I run first to get,"
said the turtle; but the big lizard ran fast and seized the honey;
then the bees stung him and he ran back to the turtle. On their
road they saw a bird snare. The turtle said, "That is the _paliget_
[380] of my grandfather." Then the lizard ran very fast to get it,
but it caught his neck and held him until the man who owned it came
and killed him. Then the turtle went away.




79

The _polo_ [381] said to a boy named Ilonen, "Tik-tik-loden, come and
catch me," many times. Then the boy answered, "I am making a snare for
you." The bird called again, "Tik-tik-loden." "I am almost finished,"
said Ilonen. Then the bird called again and the boy came and put the
snare over the bird and caught it. He took it home and put it in a
jar and then went with the other boys to swim. While he was gone, his
grandmother ate the bird. Ilonen came back and went to the jar to see
the bird, but no bird. "Where is my bird?" he said. "I do not know,"
said his grandmother. "Let me see your anus," said the boy. Then he
saw his grandmother's anus and he saw feathers there and was very
angry. "It is better I get lost," he said and went away. He came to a
big stone called _balintogan_ and said, "Stone, open your mouth and
eat me." Then the stone opened his mouth and swallowed the boy. His
grandmother went to find him and looked very much. When she came to
the stone, it said, "Here is." She called the horses to come to the
stone. They kicked it, but could not break. She called the carabao
and they hooked it, but only broke their horns; then she called the
chickens and they pecked it, but could not open. Then she called
thunder, but it could not help. Then her friends came to open the
stone, but could not, so she went home without the boy.



80

A frog was fastened to a fish hook in the water. A fish came and
said, "What are you doing?" "I am swinging," said the frog, "come
and try if you wish." But the fish was angry with the frog. "You can
not catch me," said the frog. Then the fish jumped up to catch him,
but the frog pushed his anus upon the stick and left the hook so the
fish was caught.



81

The five fingers were brothers. The other four sent the little thumb to
get _posel_. [382] He went to get, but when he got there, the _posel_
said, "Kiss me, for I have a good odor to you." So the thumb kissed
him, and his nose stuck to the bamboo. The others could not wait so
long, so they sent the first finger to get. When he got there, he
saw the thumb, and said, "What are you doing?" "I am smelling this
_posel_, for it has a good smell." Then the first finger smelled and
his nose was caught. The others could not wait, so they sent the second
finger and it happened the same. Also the third, and he also became
fast. Then little finger went and when he saw the others, he said,
"You are very crazy," and he cut them loose.



82 [383]

Carabao met _loson_ [384] in the river. "You are very slow," said the
carabao. "No, I can beat you in a race," said _loson_. "Let us try,"
said the carabao. So they started to run. When the carabao reached a
long distance, he called, "Shell," and another shell lying by the river
answered, "Yes." He ran again and again, and every time he stopped to
call, another shell answered. At least the carabao ran until he died.



83

A crab and _kool_ [385] went to the forest to get wood for fuel. The
crab cut his wood and the shell went to cut his. "Tie very good your
wood which you get," said _kool_ to the crab. The crab pulled the ropes
so tightly that he broke his big legs and died. When the shell went to
see where the crab was, he found him dead, and he begun to cry until
he belched; then his meat came out of his shell and he was dead also.



84 [386]

A mosquito came to bite a man. The man said, "You are very little and
can do nothing to me." The mosquito answered, "If you had no ears,
I would eat you."



85

A boy's parents sent a man to carry gifts to the girl's house, and
see if they would agree to a marriage. When he got to the door of the
house, the people were all eating _kool_, and when they sucked the
meat out of the shell, they nodded their heads. The man saw them nod,
so did not state his errand, but returned and said that the people in
the house all desired the union. Then the boy's people got ready the
things for _pakálon_ [387] and went to the girl's house. The girl's
parents were very much surprised.



86

A man went to the other town. When he got there, the people were eating
_labon_. [388] He asked them what they ate, and they said _pangaldanen_
(the bamboo ladder is called "_aldan_".) He went home and had nothing
to eat but rice, so he cut his ladder into small pieces and cooked all
day, but the bamboo was still very hard. He could not wait longer,
so called his friends and asked why he could not make it like the
people had in the other town. Then his friends laughed and told him
his mistake.



87

A man went to get coconuts and loaded his horse heavily. He met a boy
and asked how long to his house. "If you go slowly, very soon; if you
go fast, all day," said the boy. The man did not believe, so hurried
his horse and the coconuts fell off, so he had to stop and pick them
up. He did this many times and it was night before he got home.



88

Two women went to get _atimon_ [389] which belonged to the
crocodile. "You must not throw the rind with your teeth marks where
the crocodile can see it," said the first woman. Then they ate; but
the other woman threw a rind with her teeth marks in the river, and
the crocodile saw it and knew who the woman was. He was very angry
and went to her house and called the people to send out the woman so
he could eat her, for she had eaten his _atimon_. "Yes," they said,
"but sit down and wait a while." Then they put the iron soil turner
in the fire until it was red hot. "Eat this first," they said to the
crocodile, and when he opened his mouth, they threw it very far into
his body and he died.



89 [390]

There was a man named Dogidog who was very lazy and very poor. His
house was small and had no floor, only the boards to put the floor
on. He went to the forest to cut bamboo with which to make a floor,
and he carried cooked rice with him. When he got there he hung the
rice in a tree and went to cut the bamboo. While he was gone, a cat
came and ate the rice, so when the man got hungry and came to eat,
he had no rice, so he went home. The next day he went to cut again,
and when he had hung the rice in the tree, the cat came to eat it. The
third day he went again and hung the rice in the tree, but fixed it
in a trap; then he hid in some brush and did not cut bamboo. The cat
came to eat the rice and was caught. Then the man said, "I will kill
you." "No," said the cat, "do not kill me." "Alright, then I take you
home to watch my house," said the man. Then he took the cat home,
and tied it near the door of his house and went away. When he came
back, the cat had become a cock.

"Now I go to the cock fight at Magsingal," [391] said Dogidog, and
he put his rooster under his arm and started for the place. He was
crossing a river when he met a crocodile. "Where are you going,
Dogidog?" said the crocodile. "To the cock fight at Magsingal,"
said the man. "Wait, I go with you," said the crocodile. Then they
went. Soon they met a deer. "Where are you going, Dogidog?" said the
deer. "To the cock fight at Magsingal," said the man. "Wait, I go
with you," said the deer. Then they went again. In the way they met
Bunton. [392] "Where are you going?" said it. "To Magsingal to the
cock fight," said the man. "Wait, I go with you," said the mound. Then
they went again and soon they met a monkey. "Where are you going,
Dogidog?" said the monkey. "To the cock fight at Magsingal," said
the man. "Wait, I go with you," said the monkey. Then they went until
they reached the place where was the fight in Magsingal.

The crocodile said to Dogidog, "If any man wants to sink in the water,
I can beat him." The deer said, "If any man wants to run, I am very
fast." Then the earth said, "If any man wants to wrestle, I know very
well how to do." The monkey said, "If any man wants to climb, I can
go higher." Then they took the rooster to the place of the fighting,
and Dogidog had him fight the other rooster. But the rooster had
been a cat before, and he seized the other rooster in his claws, as
a cat does, and killed it. Then the people brought many roosters and
bet much money and the rooster of Dogidog, which was a cat before,
killed them all, so there were no more roosters in Magsingal, and
Dogidog won much money.

The people wanted some other sport, so they brought a man who
could stay very long under water, and Dogidog had him try with
the crocodile. After more than two hours, the man had to come up
first. Then the people brought a man who runs very fast, and the deer
raced with him, and the man could not beat the deer for he was very
fast. Then they brought a very big man, but he could not throw the
earth. Last, the people brought a man who climbs very well and the
monkey climbed with him, and went much higher than the man.

Dogidog had very much money and he bought two horses to carry the
sacks of silver to his house. When he got near to the town, he tied
his horses and went to tell his mother to go and ask to buy the
good house from the rich man. "How can you buy?" said the rich man,
"when you have no money?" Then his mother went home and the man went
to get two sacks of money to send to the rich man. When the rich man
saw so much money, he said, "Yes," for the money was in sacks and was
not counted. Then Dogidog went to live in the good house and the rich
man still had no house, so he had no where to go when the rain came.



90

A wood-chopper went to the woods. When he passed where the brook ran,
"Go away, go away," he said to Banbantay, the spirit of the brook. He
heard a voice in the thicket. The voice said, "I should think he
would see me." The man answered, "Yes, I see you." The spirit said,
"Where am I now?" The man answered, "You are in the thicket." The
spirit came down and said, "Put my _poncho_ on you." When he has
it on, no one can see him. [393] "See if I really can see you in my
_poncho_." The man took the _poncho_ and put it on, then the spirit
could not see him any more, because the cloth made him invisible. Then
the man went home. When he reached there, he said to his wife, "Wife,
where am I now?" She cried because she thought him dead. He said,
"Do not cry, for I am not dead, but I have received a _poncho_ which
makes me invisible." The man took off his _poncho_ and embraced his
wife, which made his wife laugh at him, for she knew then that her
husband was powerful.



91

A fisherman went to catch fish with his throw net. While he was
fishing, a big bird, Banog, saw him. It seized the man, put him on its
back and flew away. It lighted on a very big tree in the forest. In
the thicket there was a nest with two small Banog in it.

After the bird had put the man near the nest, it flew away again, and
the nestlings wished to eat the man, but he defended himself so they
could not eat him. He took one in each hand and jumped from the tree,
and the young birds broke his fall so that he was not hurt. The man
was much frightened by the things which had happened to him, and
he ran to his home. When he arrived home, he told with tears what
had happened to him. His family were very happy over his return,
and made him promise not to go alone again to fish.



Abstracts



I


1

Two women are gathering greens when a vine wraps around one and
carries her to the sky. She is placed near to spring, the sands of
which are rare beads. Small house near by proves to be home of the
sun. Woman hides until owner goes into sky to shine, then goes to
house and prepares food. Breaks up fish stick and cooks it. It becomes
fish. Single grain of rice cooked in pot the size of a "rooster's egg"
becomes sufficient for her meal. Goes to sleep in house. Sun returns
and sees house which appears to be burning. Investigates and finds
appearance of flames comes from beautiful woman. Starts to prepare
food, but awakens visitor. She vanishes. Each day sun finds food
cooked for him. Gets big star to take his place in sky; returns home
unexpectedly and surprises woman. They chew betel-nut together and
tell their names. The quids turn to agate beads, showing them to be
related, and thus suitable for marriage. Each night sun catches fish,
but woman refuses it, and furnishes meat by cooking fish stick.

Woman decides to go with husband on daily journey through sky. When
in middle of heavens she turns to oil. Husband puts her in a bottle
and drops it to earth. Bottle falls in woman's own town, where she
resumes old form and tells false tale of her absence. She becomes
ill, asks mother to prick her little finger. Mother does so and
child pops out. Child grows each time it is bathed. Girl refuses to
divulge name of child's father. Parents decide to celebrate _balaua_
and invite all people. Send out oiled betel-nuts covered with gold to
invite guests. When one refuses, nut begins to grow on his knee or
prized animal until invitation is accepted. Child is placed by gate
of town in hopes it will recognize its father. Gives no sign until
sun appears, then goes to it. Sun appears as round stone. Girl's
parents are angry because of her choice of a husband and send her
away without good clothes or ornaments.

Sun, wife and child return home. Sun assumes form of man. They
celebrate _balaua_ and invite all their relatives. Guests chew
betel-nuts and the quid of the sun goes to that of Pagbokásan, so it
is known that the latter is his father. Parents of sun pay marriage
price to girl's people.



2

Aponibolinayen who is very ill expresses a desire for mangoes
which belong to Algaba of Dalaga. Her brother dispatches two men
with presents to secure them. One carries an earring, the other an
egg. On way egg hatches and soon becomes a rooster which crows. They
spread a belt on the water and ride across the river. When they bathe,
the drops of water from their bodies turn to agate beads. Find way
to Algaba's house by following the row of headbaskets, which reaches
from the river to his dwelling. Defensive fence around the town is
made up of boa constrictors, which sleep as they pass. Algaba seizes
his spear and headaxe intending to kill the visitors, but weapons shed
tears of oil. He takes other weapons, but they weep tears of blood. He
then makes friends of the intruders. Learning their mission he refuses
their gifts, but gets fruit and returns with them to their town. On
way he uses magic and causes the death of Aponibolinayen. He takes
her in his arms and restores her to life. While she rests in his arms,
their rings exchange themselves. They chew betel-nuts and tell their
names. The quids turn to agate beads and lie in rows. This is good
sign. They marry and go to Algaba's town. They celebrate _Sayang_
and send betel-nuts to invite their relatives. When the guests cross
the river, the drops of water which run from their bodies are agate
beads and stones of the river are of gold. Guests all chew betel-nut
and lay down their quids. By arrangement of quids they learn the true
parents of Algaba. His brother-in-law wishes to marry his new found
sister and offers an engagement present. An earring is put in a jar
and it is at once filled with gold, but Algaba lifts his eyebrows and
half of the gold vanishes. Another earring is put in jar, and it is
again full. Marriage price is paid later.


3

Aponitolau falls in love with girl he meets at the spring. They
chew betel-nuts and tell their names. Girl gives false name and
vanishes. Aponitolau sends his mother to arrange for his marriage
with the girl. She wears a hat which is like a bird, and it gives
her a bad sign, but she goes on. She crosses river by using her
belt as a raft. The girl's parents agree to the match and price
to be paid. Girl accepts a little jar and agate beads as engagement
present. When Aponitolau goes to claim bride, he finds he is betrothed
to wrong girl. His parents celebrate _Sayang_ and invite many people,
hoping to learn identity of girl at spring. She does not attend,
but Aponitolau finds her among betel-nuts brought him by the spirit
helpers. They chew betel-nuts and learn they are related and that
both possess magical power.

After their marriage Aponitolau goes to his field. There he keeps
many kinds of jars which act like cattle. He feeds them with _lawed_
leaves and salt. While he is gone, the woman to whom he was first
betrothed kills his new wife. He restores her to life. Takes her and
her parents to the field to see him feed his jars.


4

A bird directs Aponitolau in his search for the maiden Asibowan. Girl
furnishes him with food by cooking a fish stick. They have a daughter
who grows one span each time she is bathed. Aponitolau discovers that
his parents are searching for him, and determines to go home. Asibowan
refuses to accompany him, but uses magic and transfers him and child
to his town.

Aponitolau falls in love with girl he sees bathing, and his mother
goes to consult her parents. She crosses river by using her belt as a
raft; when she bathes, the drops of water from her body become agate
beads. The girl's people agree to the marriage and accept payment
for her.

Aponitolau and his bride celebrate _Sayang_ and send out betel-nuts
to invite the guests. Asibowan refuses to attend, but a betel-nut
grows on her pig until, out of pity, she consents.

After the ceremony the brother of the bride turns himself into a
firefly and follows her new sister-in-law. Later he again assumes
human form and secures her as his wife.


5

The mother of Gawigawen is well received when she goes to seek a
wife for her son. The girl's mother furnishes fish by breaking and
cooking the fish stick. A day is set for payment of the marriage
price. Guests assemble and dance. When bride dances she is so beautiful
that sunshine vanishes, water from the river comes up into the town
and fish bite her heels. When she arrives at her husband's home, she
finds sands and grass of spring are made up of beads, and the walk
and place to set jars are large plates. Her husband cuts off head of
an old man and a new spring appears; his blood becomes beads and his
body a great shade tree. Bride who has not yet seen the face of her
husband is misled by evil tales of jealous women, and believes him
to be a monster. During night she turns to oil, slips through floor
and escapes. In jungle she meets rooster and monkey, who tell her she
is mistaken and advise her to return home. She continues her way and
finally reaches ocean. Is carried across by a carabao which at once
informs its master of the girl's presence.

The master comes and meets girl. They chew betel-nut, and the quids
turn to agate beads, so they marry.

They make _Sayang_ and send betel-nuts to summon relatives. Nuts grow
on pet pigs of those who refuse to go.

Guests are carried across river by betel-nuts. During dance Gawigawen
recognizes his lost wife and seizes her. Is speared to death by the
new husband, but is later brought back to life. In meantime the _alan_
(spirits) inform the parents of the new groom that he is their child
(from menstrual blood). Parents repay Gawigawen for his lost bride,
and also make payment to the girl's family.


6

The enemies of Aponibolinayen, thinking her without the protection
of a brother, go to fight her. She glances off their spears with
her elbows. Her weapons kill all but Ginambo, who agrees to continue
fight in one month.

Aponigawani has a similar experience with her enemies. A month later
the two women meet as they go to continue the fight against their
foes. They chew betel-nut, and quid of Aponibolinayen is covered with
gold and that of her companion becomes an agate bead. They agree to aid
each other. Go to fight and are hard pressed by foes. Spirit helpers
go to summon aid of two men who turn out to be their brothers--were
miscarriage children who had been raised by the _alan_. They go to
aid sisters and kill so many people that pig troughs are floating in
blood. One puts girls inside belt. They kill all the enemies and send
their heads and plunder to the girls' homes. Brothers take girls to
their parents. Father and mother of Aponigawani celebrate _balaua_ and
summon guests by means of oiled betel-nuts covered with gold. Guests
chew betel-nut and spittle of children goes to that of parents,
so relationship is established. _Alan_ explain how they raised the
miscarriage children. Heads of enemies are placed around the town
and people dance for one month. Aponibolinayen marries brother of
Aponigawani, who in turn marries the brother of her friend. Usual
celebration and payments made. Relatives receive part of price paid
for brides.


7

Aponitolau dons his best garments, takes his headaxe and spear,
and goes to fight. When he reaches the spring which belongs to the
ten-headed giant Giambólan, he kills all the girls, who are there
getting water, and takes their heads. The giant in vain tries to
injure him. Spear and headaxe of Aponitolau kill the giant and all
the people of his town and cut off their heads. Heads are sent in
order to hero's town--giants' heads first, then men's, and finally
women's. On return journey Aponitolau is followed by enemies. He
commands his flint and steel to become a high bank which prevents
his foes from following. Upon his arrival home a great celebration
is held; people dance, and skulls are placed around the town.


8

Aponitolau and his wife decide to celebrate _Sayang_, but he goes
first to take the head of old man Ta-odan. He uses magic and arrives
at once where foe lives. They fight and Ta-odan is beheaded. While
Aponitolau is gone, an Ilocano comes to town and tries to visit
his wife. She at first refuses to see him, but when he returns a
needle she has dropped he puts a love charm on it. She then receives
him into house. He remains until Aponitolau returns, then leaves so
hastily he forgets his belt of gold. Woman hides belt in rice granary,
but it reveals self by shining like fire. Aponitolau is suspicious
and determines to find owner. As guests arrive for the celebration,
he tries belt on each until he finds right one. He cuts off his head
and it flies at once to his wife's breasts and hangs there. She flees
with her children. They reach town, which is guarded by two kinds of
lightning, but they are asleep and let them pass. They sleep in the
_balaua_ and are discovered by the owner of the place, who turns out
to be an afterbirth brother of the woman. He removes the head of the
dead Ilocano from her breasts. Betel-nuts are sent to summon their
father and mother, who are surprised to learn of their afterbirth
son. He returns home with them. Aponitolau fails to be reconciled to
his faithless wife.


9

Ayo is hidden by her brother, but meets Dagdagalisit, who is fishing,
and becomes pregnant. Child pops out between third and fourth fingers
when Ayo has her hand pricked. Baby objects to first name; so is called
Kanag. Milk from Ayo's breasts falls on her brother's legs while
she is lousing him, and he thus learns of the child. He determines
to build a _balaua_ and invite all people, so he may learn who the
father is. Sends out oiled betel-nuts to invite the guests and when
one refuses to attend they grow on him or his pet pig. Dagdagalisit
attends wearing only a clout of dried banana leaves. Brother of Ayo
is enraged at her match and sends her and the baby away with her poor
husband. When they arrive at her new home, Ayo finds her husband
a handsome man who lives in a golden house, and whose spring has
gravel of gold and agates. They summon their relatives to celebrate
_balaua_ with them. While Ayo's brother is dancing, her husband cuts
off his head, but he is brought back to life. Ayo's husband pays her
parents for her, but half the payment vanishes when her mother raises
eyebrows. Husband again completes payment. They chew betel-nut and
the quids of the children go to those of their parents. Dagdagalisit's
parents learn he is a miscarriage child who was cared for by the _alan_
(spirits).


10

Aponibalagen uses magic to create a residence in the ocean for his
sister. Takes her and companions there on backs of crocodiles. Returns
home.

Ingiwan who is walking is confronted by high bank and is forced to
cross the ocean. Rides on his headaxe past the sleeping crocodiles
which guard the maiden. Turns self into firefly and reaches
girl. Assumes own form and chews betel-nut with her. Omens are good. He
returns home and soon maiden is troubled with intense itching between
her last fingers. She has place pricked, and baby boy pops out. Child
grows one span at each bath. Aponibalagen learns of child when milk
from sister's breasts falls on him. He takes her home and prepares to
celebrate _balaua_. Oiled betel-nuts are sent to summon guests. They
grow on knees of those who refuse to attend. Ingiwan, poorly clad,
appears at the ceremony and is recognized by the child but not by its
mother. Girl's brother, in rage, sends her away with the stranger. He
assumes own form and proves to be handsome and wealthy. When they
celebrate _balaua_, they chew betel-nut and thus learn who are his
true parents.


11

When Aponitolau goes to visit his cousin, he finds him celebrating
_Sayang_. He is incensed because no invitation has reached him,
so sits in shade of tree near the spring instead of going up to
the village. He finds the switch lost by Aponibolinayen. He is
induced to attend the ceremony, where he meets with an old enemy,
and they fight. The hawk sees the struggle and reports the death
of Aponitolau to his sister. She sends her companions to avenge the
death and they kill many people before they learn that the hawk was
mistaken. Aponitolau restores the slain to life. He agrees to fight
his enemies in two months. Before he goes to battle he summons the old
men and women, and has them examine a pig's liver and gall. The omens
are favorable. During the fight he becomes thirsty and his headaxe
supplies him with water. He stops the slaughter of his enemies when
they agree to pay him one hundred valuable jars. The jars and heads
of the slain take themselves to his home. A celebration is held over
the heads, and skulls are exhibited around the town.

Aponitolau goes to return the switch of Aponibolinayen. They
chew betel-nuts and tell their names. Their finger rings exchange
themselves, while their betel quids turn to agate beads and arrange
themselves in lines--a sign of relationship. He cooks a stick and
it becomes a fish. The girl vanishes, but Aponitolau turns himself
into a firefly and finds her. They remain together one night, then
he departs. On his way home he is seized by an immense bird which
carries him to an island guarded by crocodiles. He is forced to marry
a woman also captured by the bird.

Aponibolinayen gives birth to a child called Kanag. Child is delivered
when an itching spot on mother's little finger is pricked. Kanag is
kept in ignorance of father's fate until informed by an old woman
whom he has angered. He goes in search of his father. By using power
of the betel-nut he is enabled to cross the water on the backs of
sleeping crocodiles. He kills gigantic snakes and finally the bird
which had carried away his father. He takes father and the captive
woman back home. Both women claim Aponitolau as husband. A test is
held and Aponibolinayen wins.


12

Pregnant woman expresses desire for fruit of _bolnay_ tree. Her husband
asks what it is she wishes, and she falsely tells him fish roe. He
uses magic to catch all fish in the river, and selects one with roe,
releases others. She throws it to the dogs, and tells husband it is
the liver of a deer she needs. He secures it, but when it likewise
is fed to the dogs, he changes self into an ant and hides near wife
until he learns her real wish. He secures the _bolnay_ fruit, but
upon his return allows his sweethearts to get all but a small piece
of it. His wife eats the bit left and desires more. She quarrels with
husband, who in rage drags her to the _bolnay_ tree and places her in
a hole. Her child Kanag is born when an itching spot between her third
and fourth fingers is pricked. Child grows with each bath. He agrees to
go with other boys to fight. Plants a _lawed_ vine which is to keep his
mother informed as to his condition. Child's father is with war party,
but does not recognize son. It rains continually so party cannot cook;
but the spirit helpers of child's mother feed him, and he shares food
with companions. They plan ambush near enemies' town. Kanag cuts off
head of a pretty girl; his companions kill an old man and woman. They
return home and hold dance around the heads. When Kanag dances, earth
trembles, coconuts fall, water from river enters the town, and the fish
lap his feet. His father is jealous and cuts off his head. His mother
sees _lawed_ vine wilt and knows of son's death. Informs her husband
he has killed son. She restores Kanag to life and they leave. Husband
tries to follow, but magic growth of thorns in trail prevents. He is
finally reconciled to his family and has former sweethearts killed.


13

A pregnant woman desires the fruit of an orange tree which belongs
to the six-headed giant Gawigawen. Her husband asks her what it
is she desires and she replies falsely; first, that she wishes a
certain fruit, then fish roe, and finally deer liver. He secures
each, taking the roe and liver out of the fish and deer without
causing their death. Each of the articles makes the woman vomit,
so her husband knows that she is not satisfied. Transforming self
into a centipede he hides until he learns her real wish. Arms self
and starts on perilous mission, but first plants _lawed_ vine in
house. By condition of vine wife is to know of his safety or death.

On way small dog bites him; he is tested by lightning and by thunder,
and in each case gets a bad sign, but continues journey. Sails over
ocean on his headaxe. Reaches cliff on which the town of the giant
is placed, but is unable to scale it. Chief of spiders spins a web
on which he climbs. Giant promises him the fruit provided he eats
whole carabao. Chiefs of ants and flies calls their followers and eat
animal for him. Is allowed to pick fruit, but branches of tree are
sharp knives on which he is cut. He puts two of oranges on his spear
and it flies away to his home. He dies and _lawed_ vine at his house
withers. Giant uses his skin to cover end of drum, puts his hair on
roof of house and places his head at gate of town. Wife gives birth to
child, which grows one span each time it is bathed. While still very
small child angers old woman who tells him of his father's fate. Child
determines to go in search of father despite mother's protests. On
journey he meets all the tests put to his father, but always receives
good signs. Jumps over cliff father had climbed on the spider web. He
challenges giant to fight and shows valor by refusing to be the first
to use his weapons. Giant unable to injure him, for he first becomes
an ant, then vanishes. He throws his spear and it goes through giant,
while his headaxe cuts off five of adversary's heads. Spares last
head so it can tell him where to find his father. Collects father's
body together and restores it to life. _Lawed_ vine at their home
revives. Father tries to cut off last head of giant, but fails;
son succeeds easily. They send the headaxes to kill all people in
town. Slaughter is so great the father swims in blood, but son stands
on it. Both return home and hold a great celebration over the heads.

The father's spittle is lapped up by a frog which becomes
pregnant. Frog gives birth to baby girl which is carried away by
_anitos_. Girl is taught to make _dawak_ (the duties of a medium). Her
half brother hears her, changes self into a bird and visits her in the
sky. Is hidden in a caldron to keep _anitos_ from eating him. Tries
to persuade sister to return with him. She promises to go when their
father celebrates _balaua_. The ceremony is held and girl attends. Is
so beautiful all young men try to obtain her. They are so persistent
that brother returns her to sky where she still lives and aids women
who make _dawak_.


14

Aponitolau and his wife plant sugar cane, and by use of magic cause
it to grow rapidly. The daughter of the big star sees the cane and
desires to chew it. She goes with her companions and steals some of
the cane, which they chew in the field. Aponitolau hides near by
and sees stars fall into the cane patch. He observes one take off
her dress and become a beautiful woman. He sits on her garment and
refuses to give it up until they chew betel-nut together. The star
girl falls in love with him and compels him to return with her to
the sky. Five months later she has a child which comes out from space
between her last two fingers. Aponitolau persuades her to allow him
to visit the earth. He fails to return at agreed time, and stars are
sent to fetch him. He returns to the sky, but visits the earth again,
eight months later. Earth wife bears him a child and they celebrate
_Sayang_. Sky child attends and later marries an earth maiden.


15

The wife of Aponitolau refuses to comb his hair; so he has another
woman do it. She, in turn, refuses to cut betel-nut for him to
chew. While doing it for himself he is cut on his headaxe. The blood
flows up into the air, and does not cease until he vanishes. Ceremonies
made for him are without avail.

Aponitolau finds himself up in the air country. He meets maiden who is
real cause of his plight. They live together and have a child which
grows every time it is bathed. Aponitolau takes boy down to earth to
visit his half brother. While there the tears of the mother above
fall on her son and hurt him. They celebrate _Sayang_ and the sky
mother attends. After it is over the half brothers marry earth girls.




16

Ayo gives birth to three little pigs. Husband is ashamed, and while
wife is at the spring he places the animals in a basket and hangs it in
a tree. Basket is found by old woman, Alokotán, who takes it home. Pigs
soon turn into boys. When grown they go to court the girls while they
spin. Ayo hears of their visits and goes where they are. Milk from her
breasts goes to their mouths and thus proves her to be their mother.

They celebrate _balaua_. Ayo puts one grain of rice in each of twelve
jars and they are at once filled with rice. Betel-nuts summon the
people to attend the ceremony. The old woman Alokotán attends and the
whole story of the children's birth and change to human form comes out.


17

Dumalawi makes love to his father's concubines who openly show
their preference for the son. The father plans to do away with
the youth. Gets him drunk and has storm carry him away. Dumalawi
awakens in center of a large field. He causes betel trees to grow,
then cuts the nuts into bits and scatters them on the ground. The
pieces of nut become people who are his neighbors. He falls in love
with daughter of one of these people and marries her. They celebrate
_Sayang_ and send out oiled betel-nuts to invite the guests. All
guests, except Dumalawi's father, are carried across river on the
back of a crocodile. Animal at first dives and refuses to carry him,
but finally does so. All drink from a small jar which still remains a
third full. Parents of Dumalawi pay the usual marriage price for girl,
but her mother insists on more. Has spider spin web around the town,
and groom's mother has to cover it with golden beads.


18

While two women are bathing, blood from their bodies is carried
down stream. Two _alan_ secure the drops of blood and place them in
dishes. Each drop turns into a baby boy. Boys go to fight and kill many
people at the spring. They challenge a ten-headed giant. He is unable
to injure them, but their weapons kill him and his neighbors. Heads of
the victors take themselves to homes of the boys. A storm transports
the giant's house. Boys trample on town of the enemy and it becomes
like the ocean. They use magic and reach home in an instant. Hold
celebration over the heads. Some guests bring beautiful girls hidden
in their belts. _Alan_ tell history of lads and restore them to their
people. One of boys falls in love and his parents negotiate match
for him. The payment for the girl is valuable things sufficient to
fill _balaua_ eighteen times, and other gifts in her new home.


19

Kanag is lead by his hunting dog to a small house in the jungle. Girl
who lives there hides, but appears on second day. They chew betel-nuts
and tell their names. The quids turn to agate beads and lie in order,
showing them to be related and hence suitable for marriage. They
remain in forest two years and have children. Kanag uses magical power
and transfers their house to his home town during night. Children see
sugar cane which they wish to chew. Kanag goes to secure it, and while
away his mother visits his wife and abuses her. She becomes ill and
dies. Kanag tries to kill his mother, but fails. Puts body of wife
on a golden raft, places golden rooster on it and sets afloat on the
river. Rooster crows and proclaims ownership whenever raft passes a
village. Old woman Alokotán secures raft before it vanishes into the
hole where river ends. Revives the girl. Kanag and children reach home
of Alokotán, and girl is restored to them. They celebrate _balaua_
and send betel-nuts covered with gold to invite relatives. When guests
arrive, they chew betel-nut and learn that Kanag and his wife are
cousins. Kanag's parents pay marriage price, which is the _balaua_
filled nine times with jars. Girl's mother raises eyebrows and half
of jars vanish. _Balaua_ is again filled. Guests dance and feast. Part
of marriage price given to guests.


20

Kanag's sweetheart desires the perfume of Baliwán and promises to
fulfill his desires if he secures it for her. Gives him arm beads
from left arm in token of her sincerity.

Kanag and a companion set out on mission but are warned, first by a jar
and later by a frog, not to continue. They disregard the advice and go
on. They reach the tree on which perfume grows, and Kanag climbs up and
breaks off a branch. He turns into a great snake, and his companion
flees. Snake appears to Langa-ayan and proves its identity by the
arm beads around its neck. She takes it to a magic well, the waters
of which cause the snake skin to peel off, and the boy is restored
to his own form. Kanag marries Amau, and when they celebrate _balaua_
he returns the bracelet to his former sweetheart. His parents fill the
_balaua_ nine times with valuable articles, in payment for his bride.



21

Kanag is sent to watch the mountain rice, although it is well
protected from wild pigs. Thinks parents do not care for him, is
despondent. Changes self into an omen bird and accompanies his father
when he goes to fight. Father obeys signs and secures many heads
from his enemies. He holds a great celebration over the heads, but
Kanag refuses to attend. Decides to go down to earth to eat certain
fruits. Parents order their spirit helpers to accompany him and
dissuade him if possible. They show him a beautiful girl with whom he
falls in love. He assumes human form and meets her. They chew betel-nut
and tell their names. Signs are favorable for their marriage. His
parents agree to fill the _balaua_ nine times with various kinds of
jars. They do so, but mother of girl raises eyebrows and half of jars
vanish and have to be replaced. Girl's mother demands that golden
beads be strung on a spider web which surrounds the town. This is
done, but web does not break. Girl's mother hangs on thread which
still holds. She then agrees to the marriage. Guests dance and then
return home, each carrying some of the jars.


22

While Ligi is bathing in river his headband flies away and alights
on the skirt of a maiden who is bathing further down stream. The girl
carries the headband home and soon finds herself pregnant. The child
is born when she has the space between her third and fourth fingers
pricked. With each bath the child grows a span and soon becomes so
active that he hinders mother at her work. She decides to put him
with his father during daytime. Uses magic and causes people of the
town to sleep while she places child beside father. Ligi awakes and
finds child and his headband beside him. Child refuses to answer
questions. Mother secures child at nightfall and repeats acts next
day. Child is hidden, so she fails to get him. Ligi determines to
learn who mother of child is; sends out oiled betel-nuts covered
with gold to invite all people to a _Sayang_. When summoned, the
mother refuses to go until a betel-nut grows on her knee and compels
her. She goes disguised as a Negrito, but is recognized by the child
who nurses from her while she is drunk. Ligi suspects her, and with
a knife cuts off her black skin. Learns she is child's mother and
marries her. He divorces his wife Aponibolinayen, who marries husband
of Gimbagonan. The latter poisons her rival, but later restores her,
when threatened by her husband.



23

A flock of birds offer to cut rice for Ligi. He agrees, and goes
home with a headache. Birds use magic so that the rice cutters work
alone, and the tying bands tie themselves around the bundles. The
birds each take one grain of rice in payment. They use magic again
so that bundles of rice take themselves to the town. Ligi invites
them to a ceremony, and then follows them home. He sees them remove
their feathers and become one girl. They go back to the celebration,
where all chew betel-nut. Girl's quid goes to those of her parents,
from whom she had been stolen by the spirit Kaboniyan. The parents
of Ligi pay the usual marriage price for the girl.


24

When the husband of Dolimáman pricks an itching spot between her third
and fourth fingers, a baby boy pops out. Child who is called Kanag
grows each time he is bathed. While his wife is away the father puts
child on a raft and sets it afloat on the river. Child is rescued by
old woman Alokotán, who is making a pool in which sick and dead are
restored to health. Boy plays on nose flute which tells him about
his mother, but he does not understand. Plays on _bunkaka_ with
same result. Mother who is searching her child passes by while he is
playing. Milk from her breasts goes to his mouth, and she recognizes
him. They stay with old woman despite pleading of husband.


25

Awig sends his daughter to watch the mountain rice. She stays in a
high watch house, but is found by tattooed Igorot, who cut her body
in two and take her head. Father goes to seek her murderers, but
first plants a _lawed_ vine in the house; by its condition his wife
is to know of his safety or death. He climbs high tree and looks in
all directions. Sees Igorot, who are dancing around the head of his
daughter. He takes juice from the poison tree and goes to the dance,
where he is mistaken for a companion. He serves liquor to others and
poisons them. Takes daughter's head and starts home. Is followed by
four enemies. Uses magic and causes _cogon_ field to burn, so foes
are delayed. Repeats this several times and finally escapes. He joins
head and body of his daughter, and old woman Alokotán puts saliva on
cuts and revives her. Old woman places four sticks in the ground and
they become a _balaua_. Betel-nuts are sent out to invite guests and
many come. When the girl dances with her lover, the water comes up
knee deep into the town and they have to stop. She is engaged and her
lover's parents fill the _balaua_ three times with valuable gifts,
in payment for her. Half of gifts vanish, when her mother raises her
eyebrows, and are replaced.

Her husband discovers the scar on her body where Igorot had cut
her. Takes her to magic well where she bathes. Scars vanish.


26

The mother of Dumanágan negotiates marriage for her son with
Aponibolinayen. Brother of girl puts her in his belt and carries
her to place where agreement is made. When they reach gate of town,
young girls offer them cakes, in order to take away bad signs seen on
road. Boy's parents pay for girl and they marry. She gives birth to son
named Asbinan. He marries Asigowan, but his jealous concubines cause
her to cut her finger and she dies. Her body is placed in a _tabalang_
on which a rooster sits, and is set afloat on the river. Crowing of the
cock causes old woman Alokotán to rescue the corpse. She places it in
her magic well and the girl is again alive and beautiful. She returns
to her husband as a bird; is caught by him and then resumes own form.


27

Baby of four months hears his father tell of his youthful
exploits. Decides to go on head hunt despite protests of parents. Is
detained on his trip by young _alan_ girls. Finally reaches Igorot town
and by means of magic kills all the people and takes their heads. Heads
take themselves to his home. On way back he plays bamboo jew's harp
and it summons his brothers to come and see him. They chew betel-nut
and make sure of relationship. Continuing his journey, he is twice
lost. Finds an unknown sister hiding among _lawed_ vines. Puts her in
his belt and carries her home. Upon his arrival a celebration is held
and the new found brothers and sister, who had been stolen by _alan_,
are restored to parents.


28

The mother and caretaker of Asbinan try to arrange for him to marry
Dawinisan, but are refused. Asbinan goes to the girl's home and feigns
sickness. Is cared for by the girl, who becomes infatuated with him
and accepts his suit. His parents pay jars and gold--in the shape of
deer--for her.


29

Asbinan refuses to eat until his father secures fish roe. He then
demands Chinese dishes from the coast town of Vigan. When these are
supplied, he eats, and then demands the love charm which his father
used when a young man. He goes to the place where the maidens are
spinning, and when one offers to give him a light for his pipe,
he blows smoke in her face. The charm acts and she becomes ill. He
convinces her people that the only way she can be cured is by marrying
him. Her parents accept payment for the girl.


30

Tolagan decides to visit certain places in Pangasinan. He rides on
a pinto pony and carries rice cakes as provisions. At the spring in
Kaodanan he meets a beautiful maiden who warns him to return home,
because the birds have given him a bad sign. He returns only to find
that his wife has been stolen by the spirit Kaboniyan. He fails to
find her, but is comforted by winning a new bride (probably the girl
of Kaodanan).


31

Two girls are adopted by a rich man, who treats them as his daughters,
except that he does not offer them bracelets or rings. They dress as
men and go to see a jeweler. Two young men suspect and follow them,
but they succeed in escaping and return home.

The spirit helpers of the youths take the forms of hawks and finally
locate the maidens, whom they carry away. The youths plan to marry
the girls and invite many friends to the celebration. Kanag and
his companion attend, become enamored with the brides and steal
them. Upon chewing betel-nuts they learn that they are related,
so they are married.



II


32

The Ipogau who are trying to celebrate _Sayang_ make errors. The spirit
Kadaklan and his wife instruct them to go and watch the _Sayang_ at
Sayau. They do as bidden and after learning all the details return
home and perform the ceremony. The chief spirits are pleased and
cause the lesser spirits to attend the ceremony when summoned by the
medium. The sick improve.


33

The people who are conducting the _Dawak_ ceremony fail to do it
properly. Kaboniyan (a spirit) goes down and instructs them. After
that they are able to cure the sick.



34

The spirits of Dadaya notice that their feather headdresses have
lost their lustre. They place them on the house of some mortals, who
at once become ill. The spirit Kaboniyan instructs them to make the
_Pala-an_ ceremony. They obey, the feathers regain their brightness
and the people recover.


35

The father who is starting for a head-dance agrees to meet his wife
and baby at sun down. When he reaches the agreed spot, he finds only
their hats; he looks down and sees them in the ground. He tries in
vain to get them out. The spirit Kaboniyan instructs him to perform
the _Ibal_ ceremony. He does so and receives his wife and child.


36

The spirit Ináwen, who lives in the sea, sends her servants to spread
sickness. They kill many people who fail to make the _Sangásang_
ceremony. A man is disturbed at night by barking of dogs, goes to
door and meets a big spirit which has nine heads. Spirit tells him
how to make the offering in _Sangásang_. He follows directions and
spirits carry gift to their mistress. She mistakes the blood of a
rooster for that of human beings. Is displeased with the taste and
orders spirits to stop killing.


37

The spirit Maganáwan sends his servants to secure the blood of
a rooster mixed with rice. People see many snakes and birds near
gate of town. They make the ceremony _Sangásang_ and offer blood and
rice. The servants of Maganáwan carry the offering to him. He takes
it in his mouth and spits it out, and in the same way the sickness
is removed from the mortals.


38

The people who are digging holes for house poles get a bad sign from
the omen bird. They abandon the place and dig again. The deer gives a
bad sign, then the snake, then different birds. They change locations
many times, but at last ignore the signs and complete the house. The
family are continually in trouble and are ill.

The spirit Kaboniyan goes to see the sick persons; he lets his spear
drop through the house, and then tells them the cause of the trouble
is that they have failed to make _Sangásang_. He instructs them what
to do, and when they obey all become well.



39

The different parts of the house quarrel and each insists on its
importance. At last they recognize how necessary each one is for
the other and cease their wrangling; then the people who live in the
house are again in good health.


40

The great spirit sees the people of Bisau celebrating the _Ubaya_
ceremony, and determines to reward them by increasing their worldly
goods. He appears as a man and rewards them.


41

Dayapán, who has been ill for seven years, goes to bathe. The spirit
Kaboniyan enters her body and instructs her how to perform healing
ceremonies. He also teaches her how to plant and reap, and she in
turn teaches the Tinguian. While she is bathing she ties a cock and
dog by the water side. The dog eats the cock, and thus death comes
into the world.


42

Girl who lacks certain organs is ashamed to marry. She is sent by her
mother to cause lameness to people who pass. A man who falls victim
to her magic is only cured when the girl instructs him how to make
the _Bawi_ ceremony.


43

The spirit Kaboniyan instructs a sick man to make offerings at the
guardian stones. He does as bidden and becomes well. They perform
ceremonies near the stones when they go to fight or celebrate _balaua_,
and sometimes the spirit of the stones appears as a wild rooster, a
white cock, or a white dog. A man who defiles the stones becomes crazy.


44

Man sees a woman walking at night near the guardian stones. She
refuses to talk and he cuts her in the thigh. She vanishes into the
stones. Next day it is seen that one of the stones is cut. Man dies.


45

The old men of Lagayan see peculiarly shaped stones traveling down the
river, accompanied by a band of blackbirds. They catch the stones and
carry them to the gate of the village, where they have since remained
as guardians.



46

The spirit Ibwa visits a funeral and is given some of the juices,
coming from the dead body, to drink. Since then he always tries to eat
the body of the dead unless prevented. He is accompanied by another
evil spirit whose embrace causes the living to die.


47

A widow leaves the town before the period of mourning for her husband
is past. The spirit appears first to the daughter-in-law and is fed
by her, then asks for his wife. He goes to the place where she is
watching the corn and sleeps with her. She apparently becomes pregnant,
but fails to be delivered, and dies.


48

Two men agree to hunt carabao the following morning. In the night one
dies, but the other not knowing this leaves the town and goes to the
appointed place. He meets the spirit of the dead man, and only saves
his life by running his horse all the way home.


49

A man and his wife are living near to their field when the husband
dies. An evil spirit comes to the door, but is driven away by the
wife with a headaxe. Several evil spirits attempt to gain entrance;
then the chief comes. He breaks down the door; he cuts off the dead
man's ears and makes the woman chew them with him--like betel-nut. The
signs are propitious. He changes the woman's two breasts into one,
in the center of her chest, and takes her home.


50

A man, whose brother has just died, goes to hunt. He begins to cut
up the game when his brother's spirit appears. He feeds it, but food
comes out of its anus as fast as it eats. He flees and is pursued
by the spirit until, by chance, he runs among _alangtin_ bushes. The
spirit dislikes the bush and leaves.


51

The people fail to put the _banal_ vine and iron on the grave. An
evil spirit notices the omission and steals the body.


52

A man goes to hunt his carabao in the mountains. He fails to plant
branches at his head before he sleeps. A spirit expectorates on him,
and he soon dies.



53

Two men who have to sleep in the mountains make beds of _sobosob_
leaves. In the night they hear the evil spirits come and express
a desire to get them. Spirits dislike the leaves, so do not molest
the men.


54

Three hunters spend the night in the open. One covers himself with
a red and yellow striped blanket. In the night two spirits come and
think he is a little wild pig, and decide to eat him. The hunter
hears them and exchanges blankets with one of his companions. The
companion is eaten, and hence the _kambaya_, or striped blanket,
is no longer used on the trail.


55

The spirit Bayon steals a beautiful girl and carries her to the sky,
where he changes her breasts into one and marries her. She drops her
rice pounder to the earth, and thus her people learn of her fate. Both
she and her husband still attend certain ceremonies.


56

A hunter is carried away by a great bird. He is placed in the nest
with its young and aids in feeding them. When they are large, he
holds on to them, and jumps safely to the ground. He goes to fight
against his enemies. While he is gone his wife dies. Upon his return
he sees her spirit driving a cow and two pigs. He follows her to the
spirit's town and is hidden in a rice bin. When spirits try to get
him during the night, he repels them by throwing feathers. Feathers
become exhausted, and he is forced to return home.


57

A man encounters a large being, which, from its odor, he recognizes
as the spirit of a dead man. He runs to get his friends, and they
find the spot trampled like a carabao wallow.


58

The dead wife of Baluga harvests his rice during the nighttime. He
hides and captures her. They go together to the spirit town, in the
ground, and secure her spirit which is kept in a green bamboo cup. As
they are returning to the ground they are pursued, but Baluga cuts
the vine on which their pursuers are climbing. When they reach home,
they hold a great celebration.



59

An _alan_ takes the afterbirth and causes it to become a real child
named Sayen. Afterbirth child marries a servant, thinking he has
married her mistress. Learns he is deceived, and causes death of his
wife; then kills many people in the town of the girl who has deceived
him. She gets him to desist, and after he revives some of the slain
marries him. People of neighboring town are troubled by the _komau_,
an evil spirit, who always causes the death of as many people as the
hunters have secured deer. Sayen kills the _komau_. He fights with the
great spirit Kaboniyan. Neither is able to overcome the other, so they
become friends. They fight together against their enemies. Sayen often
changes himself into a fish or chicken, and hides after a fight. This
is observed by people who set a trap and capture him. He is killed.


60

A man while in the woods hears the _alan_ near him. He feigns death
and the spirits weep for him. They put gold and beads on the body. He
springs up and seizes the offerings. They demand the return of one
bead; he refuses, and the spirits burn his house.


61

Two men who have killed a wild pig desire fire. One goes to house of
an _alan_ and tries to secure it while the spirit sleeps. She awakes
and goes with the man to the pig. Man carries liver of the animal back
to the baby _alan_. He eats the liver and then throws the child into a
caldron of hot water. He tells his companion what he has done, and they
climb a tree near the water. The _alan_ discovers their hiding place by
seeing their reflection in the water. She climbs up, feet first, but
they cut the vine on which she is ascending, and she is killed. They
go to her house and secure a jar of beads and a jar of gold.


62

The flat earth is made by the spirit Kadaklan. He also makes the moon
and sun, which chase each other through the sky. The moon sometimes
nearly catches the sun, but becomes weary too soon. The stars are
stones, the lightning a dog.


63

A flood covers the land. Fire has no place to go, so enters bamboo,
stones and iron. It still lives there and can be driven out by those
who know how.




64

A man finds his rice field disturbed even though well fenced in. He
hides and in middle of night sees some big animals fly into it. He
seizes one and cuts off its wings. The animal turns out to be a mare
which is pregnant and soon has male offspring. The place where the
wings once grew are still to be seen on the legs of all horses.


65

A lazy man, who is planting corn, constantly leans on his planting
stick. It becomes a tail and he turns into a monkey.


66

A boy is too lazy to strip sugar cane for himself. His mother in anger
tells him to stick it up his anus. He does so and becomes a monkey.


67

A lazy girl pretends she does not know how to spin. Her companions,
in disgust, tell her to stick the spinning stick up her anus. She
does so and at once changes into a monkey.


68

A war party are unable to cross a swollen river. They wish to become
birds. Their wish is granted and they are changed to _kalau_, but
they are not able to resume the human forms. Those who wore the white
mourning bands, now have white heads.


69

A mother puts a basket over her lazy son. When she raises it a bird
flies away crying "sigakók" (lazy).


70

A young man who owns a rice field gets a new wife. He leaves her to
harvest the crop. She is discouraged over the prospect and wishes to
become a bird. Her wish is fulfilled, and she becomes a _kakok_.


71

The dog of Ganoway chases a deer into a cave. The hunter follows
and in the darkness brushes against shrubs which tinkle. He breaks
off some branches. Cave opens again on the river bank, and he finds
his dog and the dead deer at the entrance. He sees that fruits on
the branches he carries are agate beads. Returns, but fails to find
more. His townspeople go with him to seek the wonderful tree, but
part of the cave is closed by the spirit Kaboniyan who owns it.


72

The jar Magsawi formerly talked softly, but now is cracked and cannot
be understood. In the first times the dogs of some hunters chased the
jar and the men followed, thinking it to be a deer. The jar eluded
them until a voice from the sky informed the pursuers how it might
be caught. The blood of a pig was offered, as the voice directed,
and the jar was captured.


73

The sun and moon fight. Sun throws sand in moon's face and makes the
dark spots which are still visible.


74

A man who went with a war party is away so long that he does not
recognize his daughter when he returns. He embraces her when she meets
him at the town gate. In shame she changes herself into a coconut tree.


75

Two flying snakes once guarded the gap in the mountains by which the
Abra river reaches the sea. Two brave men attack them with banana
trunks. Their wings stick in the banana trees and they are easily
killed. The men are rewarded with gold made in the shape of deer
and horses.


76

A man named Tagápen, of Ilocos Norte, with his wife and child goes
up the Abra river on a raft. They stop at various towns and Tagápen
goes up to each while his wife comforts the child. They finally
reached Patok where they go to live in the _balaua_. They remain
there teaching the people many songs.



III


77

A turtle and a monkey go to plant bananas. The turtle places his in
the ground, but the monkey hangs his in a tree. Soon the tree of the
turtle has ripe fruit, but the monkey has none. Turtle asks monkey
to climb and secure the fruit. Monkey eats all but one banana, then
sleeps in the tree. Turtle plants sharp shells around the tree and
then frightens monkey which falls and is killed. Turtle sells his
flesh to other monkey and then chides them because they eat their
kind. Monkeys catch turtle and threaten first to cut and then to
burn him. He deceives them by showing them marks on his body. They
tie weight to him and throw him into the water. He reappears with a
fish. Monkeys try to imitate him and are drowned.


78

A turtle and lizard go to steal ginger. The lizard talks so loudly
he attracts the attention of the owner. The turtle hides, but the
lizard runs and is pursued by the man. The turtle enters the house
and hides under a coconut shell. When the man sits on the shell the
turtle calls. He cannot discover source of noise and thinks it comes
from his testicles. He strikes these with a stone and dies. The turtle
and the lizard see a bees' nest. The lizard hastens to get it and is
stung. They see a bird snare and turtle claims it as the necklace of
his father. Lizard runs to get it but is caught and killed.


79

A little bird calls many times for a boy to catch it. He snares it and
places it in a jar. Lad's grandmother eats the bird. He discovers the
theft, leaves home and gets a big stone to swallow him. The grandmother
gets horses to kick the stone, carabao to hook it, and chickens to
peck it, but without result. When thunder and her friends also fail,
she goes home without her grandson.


80

A frog, which is attached to a hook, lures a fish so that it is caught.


81

The five fingers are brothers. The thumb goes to get bamboo. He tries
to kiss the bamboo and his nose sticks. One by one the others go in
search of the missing but are captured in the same manner. The little
finger, which alone remains free, releases the others.


82

A carabao and a shell agree to race along the river. The carabao runs
swiftly, then pauses to call "shell." Another shell replies and the
carabao continues running. This is repeated many times until at last
the carabao falls dead.



83

A crab and a shell go to get wood. The crab pulls the rope on his load
so tightly that he breaks his big legs and dies. The shell finds his
friend dead and cries until he belches his own body out of the shell
and he dies.


84

A mosquito tells a man he would eat him were it not for his ears.


85

A messenger goes to negotiate a marriage. When he arrives he sees the
people nodding their heads as they suck meat out of shells. He returns
home without stating his mission, but reports an acceptance. Girl's
people are surprised when people come for _pakálon_.


86

A man sees people eating bamboo shoots, and is told they are eating
_pagaldanen_. He understands them to say _aldan_--"ladder," so he
goes home and cooks his bamboo ladder. Is ridiculed by his friends.


87

A man with heavily laden horse asks the length of a certain trip. Boy
replies, "If you go slowly, very soon; if you go fast, all day." The
man hurries so that coconuts keep falling off the load and have to
be replaced. It is dark when he arrives.


88

A woman eats the fruit belonging to crocodile and throws away the
rind. Crocodile sees her tooth marks and recognizes the offender. He
demands that she be given him to eat. Her people agree, but first
feed him a hot iron. He swallows it and dies.


89

A lazy man goes to cut bamboo, and a cat steals his cooked rice. He
catches the cat in a trap and takes it home. It becomes a fighting
cock. The man starts for a cock fight, and on the way is joined by a
crocodile, a deer, a mound of earth and a monkey. The rooster kills
all the other birds at the fight, then the crocodile wins a diving
contest, the deer a race, the mound of earth a wrestling match, and
the monkey excels all in climbing. The man wins much money in wagers
and buys a good house.



90

A spirit lets a man take his _poncho_ which makes him invisible. He
goes to his wife who recognizes his voice and thinks him dead. He
takes off _poncho_ and appears before her.


91

A fisherman is seized by a big bird which carries him to its nest. The
small birds try to eat him, but he seizes one in each hand and jumps
from the tree. He reaches the ground unhurt and returns home.







NOTES

[1] Men or women through whom the superior beings talk to
mortals. During ceremonies the spirits possess their bodies and govern
their language and actions. When not engaged in their calling, the
mediums take part in the daily activities of the village.

[2] See page 29.

[3] The initial portion of some of these names is derived from the
respectful term _apo_--"sir," and the attributive copulate _ni_; thus
the original form of Aponitolau probably was Apo ni Tolau, literally
"Sir, who is Tolau." However, the story-tellers do not now appear
to divide the names into their component parts, and they frequently
corrected the writer when he did so; for this reason such names appear
in the text as single words. Following this explanation it is possible
that the name Aponibolinayen may be derived from Apo ni bolan yan,
literally "Sir (mistress) who is place where the moon"; but _bolan_
generally refers to the space of time between the phases of the moon
rather than to the moon itself. The proper term for moon is _sinag_,
which we have seen is the mother of Gaygayóma--a star,--and is clearly
differentiated from Aponibolinayen.

[4] [male]--male. [female]--female.

[5] Occasionally the storytellers become confused and give Pagbokásan
as the father of Aponitolau.

[6] The town of Natpangán is several times mentioned as though it
was the same as Kaodanan.

[7] Only the most important references found in the texts are given
here. For a fuller list see the index.

[8] The only possible exception to this statement is the mention of
a carabao sled on p. 150, and of Aponitolau and Aponibolinayen riding
on a carabao p. 51.

[9] A term applied to any of the wilder head-hunting tribes.

[10] Ladders are placed on each side of the town gate and are inclined
toward one another until they meet at the top. Returning warriors
enter the village by climbing up the one and descending the other,
never through the gate.

[11] Copper gongs.

[12] Sharpened bamboo poles which pass through the foramen magnum.

[13] This poison is placed in the food or drink. The use of poisoned
darts or arrows seems never to have been known to this people.

[14] A similar custom is found among the Kayan of Borneo. See _Hose_
and _McDougall_, Pagan Tribes of Borneo, Vol. II, p. 171 (London,
1912).

[15] In this dance a man and a woman enter the circle, each holding
a cloth. Keeping time to the music, they approach each other with
almost imperceptible movements of feet and toes, and a bending at the
knees, meanwhile changing the position of the cloths. This is varied
from time to time by a few quick, high steps. For fuller description
see article by author in _Philippine Journal of Science_, Vol. III,
No. 4, 1908, p. 208.

[16] The custom was formerly practised by the Ilocano. See _Reyes_,
Folklore Filipino, p. 126 (Manila, 1899).

[17] See _Philippine Journal of Science_, Vol. III, No. 4, 1908,
pp. 206, ff.

[18] The Tinguian do not have a classificatory system of relationship
terms. The term _kasinsin_ is applied alike to the children of mother's
and father's brothers and sisters.

[19] A sacred dance in which a number of men and women take part. It
takes place only at night and is accompanied by the singing of the
participants.

[20] The night preceding the greatest day of the _Sayang_ ceremony.

[21] Runo, a reed.

[22] See p. 11, note 3.

[23] A short ceremony held for the cure of fever and minor ills. It
also forms a part of the more extensive rites.

[24] A sugar-cane rum.

[25] See p. 10, note 1.

[26] Lesser spirits.

[27] Like ideas occur in the folktales of British North Borneo. See
_Evans_, _Journal Royal Anthro. Inst_., Vol. XLIII, 1913, p. 444.

[28] In various guises the same conception is found in Europe, Asia,
Africa, and Malaysia. See Cox, An Introduction to Folklore, p. 121
(London, 1904).--In an Igorot tale the owner captures and marries the
star maiden, who is stealing his rice. _Seidenadel_, The Language of
the Bontoc Igorot, p. 491 ff. (Chicago, 1909).

[29] The Dusun of Borneo have tales of talking jars. _Evans_, _Journal
Royal Anthro. Inst_., Vol. XLIII, 1913, pp. 426-427. See also _Cole_
and _Laufer_, Chinese Pottery in the Philippines (_Pub. Field Museum
of Nat. Hist_., Vol. XII, No. 1, p. 11 ff., 1912).

[30] _Piper sp_.

[31] Bagobo tales relate that in the beginning plants, animals,
and rocks could talk with mortals. See _Benedict_, _Journal American
Folklore_, Vol. XXVI, 1913, p. 21.

[32] Tales of animals who assist mortals are found in all lands;
perhaps the best known to European readers is that of the ants which
sorted the grain for Cinderella. See also _Evans_, _Jour. Royal
Anthro. Inst.,_ Vol. XLIII, 1913, p. 467, for Borneo; _Tawney's_
Kathá Sarit Ságara, pp. 361 ff., Calcutta, 1880, for India.

[33] Fabulous birds of gigantic size, often known under the Indian
term _garuda_, play an important part in the beliefs of the Peninsular
Malays.

[34] A similiar incident is cited by _Bezemer_ (Volksdichtung aus
Indonesien). See also the Bagobo tale of the Kingfisher (_Benedict_,
_Jour. American Folklore_, Vol. XXVI, 1913, p. 53).

[35] The magic flight has been encountered in the most widely separated
parts of the globe, as, for instance, India and America. See _Tawney_,
Kathá Sarit Ságara, pp. 361, 367 ff. and notes, (Calcutta, 1880);
_Waterman_, _Jour. American Folklore,_ Vol. XXVII, 1914, p. 46;
_Reinhold Köhler_, Kleinere Schriften, Vol. I, pp. 171, 388.

[36] In the Dayak legend of Limbang, a tree springs from the head
of a dead giant; its flowers turn to beads; its leaves to cloth;
the ripe fruit to jars. See _H. Ling Roth_, The Natives of Sarawak
and British North Borneo, Vol. I, p. 372.

[37] Similar incidents are to be found among the Ilocano and Igorot;
in Borneo; in Java and India. See _Reyes_, Folklore Filipino, p. 34,
(Manila, 1889); _Jenks_, The Bontoc Igorot, p. 202, (Manila, 1905);
_Seidenadel_, The Language of the Bontoc Igorot, p. 491, 541, ff,
(Chicago, 1909); _Evans_, _Journal Royal Anthro. Inst_., Vol. XLIII,
1913, p. 462; _Ling Roth_, Natives of Sarawak and British North Borneo,
Vol. I, p. 319; _Tawney_, Kathá Sarit Ságara, Vol. II, p. 3, (Calcutta,
1880); _Bezemer_, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).

[38] This peculiar expression while frequently used is not fully
understood by the story tellers who in place of the word "whip"
occasionally use "make." In one text which describes the _Sayang_
ceremony, I find the following sentence, which may help us to
understand the foregoing: "We go to make perfume at the edge of the
town, and the things which we take, which are our perfume, are the
leaves of trees and some others; it is the perfume for the people,
which we give to them, which we go to break off the trees at the edge
of the town." Again in tale 20, Kanag breaks the perfume of Baliwán
off a tree.--The use of sweetly scented oil, in raising the dead,
is found in Dayak legends. See _Ling Roth_, The Natives of Sarawak
and British North Borneo, Vol. I, p. 314.

[39] According to a Jakun legend, the first children were produced
out of the calves of their mothers' legs. _Skeat_ and _Blagden_, Pagan
Races of the Malay Peninsula, Vol. II, p. 185.--A creation tale from
Mangaia relates that the boy Rongo came from a boil on his mother's
arm when it was pressed. _Gill_, Myths and Songs of the South Pacific,
p. 10 (London, 1876).

[40] This power of transforming themselves into animals and the like
is a common possession among the heroes of Dayak and Malay tales. See
_Ling Roth_, The Natives of Sarawak and British North Borneo, Vol. I,
p. 312; _Perham_, _Journal Straits Branch R., Asiatic Society_,
No. 16, 1886; _Wilkinson_, Malay Beliefs, pp. 32, 59 (London, 1906).

[41] The present day Tinguian attach much importance to these
omens. The gall and liver of the slaughtered animal are carefully
examined. If the fluid in the gall sack is exceedingly bitter, the
inquirer is certain to be successful; if it is mild he had best defer
his project. Certain lines and spots found on the liver foretell
disaster, while a normal organ assures success. See also _Hose_
and _McDougall_, Pagan Tribes of Borneo, Vol. II, p. 60 ff.

[42] See p. 24, note 1.

[43] The present capital of Ilocos Sur.

[44] See p. 10, note 1.

[45] _Barrows_, Census of the Philippine Islands, Vol. I, pp. 456
ff., 1903.

[46] Paul P. de La Gironiere, who visited the Tinguian in the early
part of the nineteenth century, describes these ornaments as follows:
"Their heads were ornamented with pearls, coral beads, and pieces
of gold twisted among their hair; the upper parts of the hands were
painted blue; wrists adorned with interwoven bracelets, spangled with
glass beads; these bracelets reached the elbow and formed a kind of
half-plaited sleeve." _La Gironiere_, Twenty Years in the Philippines,
pp. 108 ff.

[47] See _Cole_ and _Laufer_, Chinese Pottery in the Philippines
(_Pub. Field Museum of Natural History_, Vol. XII, No. 1).

[48] This is entirely in agreement with Chinese records. The Islands
always appeared to the Chinese as an Eldorado desirable for its gold
and pearls.

[49] See p. 21, note 1.

[50] See p. 10, note 1.

[51] A bamboo pole, about ten feet long, one end of which is slit
into several strips; these are forced apart and are interwoven with
other strips, thus forming a sort of basket.

[52] See _Cole_, Distribution of the Non-Christian Tribes of
Northwestern Luzon (_American Anthropologist_, Vol. II, No. 3, 1909,
pp. 340, 341).

[53] See p. 12.

[54] See p. 13, note 5.

[55] Among the Ifugao, the lowest of the four layers or strata which
overhang the earth is known as Kabuniyan. See _Beyer_, _Philippine
Journal of Science_, Vol. VIII, 1913, No. 2, p. 98.

[56] See p. 11.

[57] An Ifugao myth gives sanction to the marriage of brother and
sister under certain circumstances, although it is prohibited in every
day life. _Beyer_, _Philippine Journal of Science_, Vol. VIII, 1913,
No. 2, pp. 100 ff.

[58] As opposed to the spirit mate of Aponitolau.

[59] According to _Ling Roth_, the Malanaus of Borneo bury small
boats near the graves of the deceased, for the use of the departed
spirits. It was formerly the custom to put jars, weapons, clothes,
food, and in some cases a female slave aboard a raft, and send it out
to sea on the ebb tide "in order that the deceased might meet with
these necessaries in his upward flight." Natives of Sarawak and British
North Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral
boat of the Kayan, see _Hose_ and _McDougall_, Pagan Tribes of Borneo,
Vol. II, p. 35.--Among the Kulaman of southern Mindanao an important
man is sometimes placed in a coffin resembling a small boat, which
is then fastened on high poles near to the beach. _Cole_, Wild Tribes
of Davao District, Mindanao (_Pub. Field Museum of Natural History_,
Vol. XII, No. 2, 1913).--The supreme being, Lumawig, of the Bontoc
Igorot is said to have placed his living wife and children in a log
coffin; at one end he tied a dog, at the other a cock, and set them
adrift on the river. See _Jenks_, The Bontoc Igorot, p. 203, (Manila,
1905); _Seidenadel_, The Language of the Bontoc Igorot, p. 502 ff.,
(Chicago, 1909).

[60] For similar omens observed by the Ifugao of Northern Luzon,
see _Beyer_, Origin Myths of the Mountain peoples of the Philippines
(_Philippine Journal of Science_, Vol. VIII, 1913, No. 2, p. 103).

[61] Page 6, note 3.

[62] See tale 22.

[63] For a discussion of this class of myths, see _Waterman_,
_Jour. Am. Folklore_, Vol. XXVII, 1914, p. 13 ff.; _Lowie_, _ibid._,
Vol. XXI, p. 101 ff., 1908; P.W. _Schmidt_, Grundlinien einer
Vergleichung der Religionen und Mythologien der austronesischen Völker,
(Wien, 1910).

[64] See p. 13, note 5.

[65] The _Pala-an_ is third in importance among Tinguian ceremonies.

[66] Tale 58.

[67] This is offered only as a possible explanation, for little is
known of the beliefs of this group of Igorot.

[68] See p. 14, note 2.

[69] Tale 68.

[70] _Hose_ and _McDougall_, The Pagan Tribes of Borneo, Vol. II,
p. 148, (London, 1912).

[71] _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).

[72] _Evans_, Folk Stories of British North Borneo. (_Journal Royal
Anthropological Institute_, Vol. XLIII, 1913, p. 475).

[73] Folk Stories of British North Borneo (_Journal Royal
Anthropological Institute_, Vol. XLIII, p. 447, 1913).

[74] Tale No. 89.

[75] _Hose_ and _McDougall_, The Pagan Tribes of Borneo, Vol. II,
pp. 144-146.

[76] 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).

[77] _Ratzel_, History of Mankind, Vol. I, Book II. _Graebner_, Methode
der Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und
ihre Verwandten (_Anthropos_, Vol. IV, pp. 726, 998, 1909).

[78] See _Waterman_, _Journal American Folklore_, Vol. XXVII, 1914,
pp. 45-46.

[79] Stories of magic growth are frequently found in North America. See
_Kroeber_, Gross Ventre Myths and Tales (_Anthropological Papers of the
Am. Mus. of Nat. Hist._, Vol. I, p. 82); also _Lowie_, The Assiniboin
(_ibid._, Vol. IV, Pt. 1, p. 136).

[80] Other examples of equally widespread tales are noted by _Boas_,
Indianische Sagen, p. 852, (Berlin, 1895); L. _Roth_, Custom and Myth,
pp. 87 ff., (New York, 1885); and others. A discussion of the spread of
similar material will be found in _Graebner_, Methode der Ethnologie,
p. 115; _Ehrenreich_, Mythen und Legenden der südamerikanischen
Urvölker, pp. 77 ff.; _Ehrenreich_, Die allgemeine Mythologie und
ihre ethnologischen Grundlagen, p. 270.

[81] _Cole_ and _Laufer_, Chinese Pottery in the Philippines
(_Publication Field Museum of Natural History, Anthropological Series_,
Vol. XII, No. 1, Chicago, 1913).

[82] _Nieuwenhuis_, Kunstperlen und ihre kulturelle Bedeutung
(_Int. Arch, für Ethnographie_, Vol. XVI, 1903, pp. 136-154).

[83] _Philippine Journal of Science_, Vol. III, No. 4, 1908,
pp. 197-211.

[84] A vine the new leaves of which are used for greens.

[85] _Antidesma ghesaembilla_ Gaertn.

[86] Rare beads.

[87] Larger beads than _oday_.

[88] Shallow wells are dug in the sands, near to the river.

[89] See p. 17, note 3.

[90] It was so long that it dragged.

[91] i.e., it was so small. The idea that roosters produce unusually
small eggs is still held. The same conception is found in Javanese
folk-lore. Here the "rooster's egg" or its substitute--the _Kemiri_
nut--is placed in the granary to cause an increase in the supply of
rice. _Bezemer_, Volksdichtung aus Indonesien, p. 29, (Haag, 1904).

[92] See p. 17, note 3, for similar incidents in other Philippine
tales, also from Borneo and India.

[93] The illuminating power of beauty receives frequent
mention. Similiar references are met with in Malay legends and Indian
tales. See _Tawney_, Kathá Sarit Ságara, p. 121 ff. (Calcutta, 1880.)

[94] The meaning of this passage is not clear.

[95] See p. 17, note 3.

[96] See p. 10, note 1.

[97] See p. 9.

[98] See p. 18, note 2, for similar incidents.

[99] This would have been a sign that the child wished to go to
its father.

[100] See. p. 11 ff.

[101] Certain varieties of bamboo and reeds.

[102] See p. 13.

[103] See p. 13, note 1.

[104] The rice used in this ceremony is pounded in a certain manner,
by many women who sing as they work.

[105] See p. 18.

[106] See p. 13, note 2.

[107] See p. 12.

[108] Like presents, or others of equal value, are generally given
in return.

[109] A dance held at the gate of the town, on the great day of this
ceremony. During the dance rice and water are thrown on the visitors.

[110] This was a sign that they were related. In this case the quids
of the young people went to those of their fathers.

[111] They had not yet paid the customary marriage price for the girl.

[112] See p. 6.

[113] Copper gong.

[114] A white and a black strip of cloth which the dancers carry in
their hands. When the cloth is given to a person he is thus invited
to dance.

[115] Kanag was the baby born from Aponibolinayen's finger. Mentioned
earlier in story.

[116] Names of different kinds of jars.

[117] Poles on which the heads of enemies are displayed.

[118] The _alan_ are lesser spirits. See p. 14.

[119] See p. 18, note 1.

[120] See pp. 12-13.

[121] A powerful spirit.

[122] The head man of a Tinguian village.

[123] See p. 14.

[124] Algaba is renamed Aponitolau.

[125] See p. 11.

[126] A big bird.

[127] A bad sign. See p. 19, note 1 for omens.

[128] Sugar cane rum.

[129] The groom's gift.

[130] Lesser spirits.

[131] See p. 35, note 1.

[132] See p. 42, note 1.

[133] _Piper sp_.

[134] See p. 18, note 1.

[135] See p. 17, note 3.

[136] A powerful spirit.

[137] See p. 30, note 3.

[138] See p. 12.

[139] See p. 7, note 1.

[140] The story tellers explain the very frequent mention of "girls
who always stay in the house" or "who never go out of doors" by saying
that in former times the prettiest girls were always protected from
the sunlight in order that their skin might be of light color. These
girls were called _lala-am_--those within. It is not thought they
remained constantly within doors.

[141] See p. 11.

[142] See p. 12.

[143] See p. 13, note 1.

[144] See p. 14, note 2.

[145] See p. 13, note 2.

[146] Small covered benches built during the _Sayang_ ceremony for
the use of spirits and mortals.

[147] See p. 11.

[148] See p. 17.

[149] See p. 11.

[150] Each type of jar has its special name.

[151] See p. 12.

[152] This was the _tadek_. See p. 11, note 3.

[153] Similiar ideas appear in tales from Borneo. See p. 15, note 1.

[154] _Ilangilang_.

[155] It is still considered a bad sign if anything falls or breaks
at a wedding.

[156] Apparently Gawigawen had not been present at the _pakálon_. Such
a condition frequently exists nowadays.

[157] See pp. 12, 128.

[158] A minor spirit.

[159] King or ruler.

[160] This seems to be a late unconnected, intrusion into the tale. The
_ati_ and soldiers are entirely foreign to the Tinguian.

[161] See p. 12.

[162] This incident is frequently found in these tales. It also occurs
in Javanese literature. See _Bezemer_, Volksdichtung aus Indonesien,
p. 47. (Haag, 1904).

[163] See p. 15.

[164] Kadayadawan is re-named Aponitolau by his new-found parents.

[165] A powerful spirit.

[166] See p. 54, note 2.

[167] The story teller paused here to explain that his mother did
not know that she was pregnant, and that a miscarriage had occurred.

[168] See p. 63, note 1.

[169] Head man.

[170] The term used is _alopogán_, which means "she who covers her
face." For lack of a better designation we shall call her a medium. See
p. 23.

[171] See p. 41, note 2.

[172] A bird.

[173] Copper gong.

[174] See p. 59, note 1.

[175] It is the custom to distribute a part of the marriage price
among the relatives of the bride.

[176] The groom's gift.

[177] See p. 11, note 5.

[178] The term which expresses the relationship established between
the parents of the bride and groom.

[179] _Piper sp_.

[180] A headband of beads or gold.

[181] See p. 17, note 1.

[182] See p. 12.

[183] Don Carlos was evidently an Ilocano, for his language is Ilocano
and his residence Vigan. Other points indicate that the story has
many recent additions.

[184] The use of love charms is not confined to the Tinguian and
their Ilocano neighbors, but is known also by the tribes of the Malay
Peninsula. See _Reyes_, Folklore, Filipino, p. 50, (Manila, 1889);
_Skeat_ and _Blagden_, Pagan Races of the Malay Peninsula, Vol. II,
pp. 232, 262. (London, 1906.)

[185] _Antidesma ghesaembilla_ Gaertn.

[186] Ordinary lightning.

[187] See p. 24, note 1.

[188] See p. 18.

[189] Another name for Aponitolau.

[190] See p. 41, note 2.

[191] Ligi (Dagdagalisit) is now known by his true name.

[192] See p. 54, note 2.

[193] See p. 54.

[194] See p. 18, note 3.

[195] See p. 18, note 2.

[196] See p. 30, note 3.

[197] See p. 14, note 2.

[198] Another name for Ingiwan, who is really Aponitolau.

[199] See p. 12.

[200] As a sign of mourning.

[201] See p. 18, note 1.

[202] See p. 19, note 1.

[203] See p. 42.

[204] See p. 10, note 4.

[205] See p. 17.

[206] An insect.

[207] Ginteban was a woman from Baygan (Vigan) who had been captured
by the bird.

[208] See p. 18.

[209] See p. 96, note 3.

[210] A fruit tree.

[211] See p. 18.

[212] See p. 30, note 3.

[213] The idea of a plant serving as a life or fidelity token was
found in ancient Egypt, in India, and Europe. See Cox, an Introduction
to Folk-Lore (London, 1904); _Tawney_, Kathá Sarit Ságara (Calcutta,
1880, Vol. I, p. 86); _Parker_, Village Folk-Tales of Ceylon.

[214] See p. 18, note 1.

[215] See p. 17, note 1.

[216] A fruit.

[217] See p. 96, note 3.

[218] Lightning which is accompanied by a loud crash of thunder.

[219] See p. 19, note 1.

[220] See p. 16.

[221] See p. 30, note 3.

[222] See p. 18, note 1.

[223] See p. 16, note 6.

[224] Spirits.

[225] See p. 13, note 5.

[226] An evil spirit which lives in the air and makes a sound like
the medium when she is summoning the spirits.

[227] The spirit's word for world.

[228] A small bench made for the use of spirits and visiting mortals.

[229] See p. 105.

[230] See p. 63, note 1.

[231] The term used is _al-ligan_--the high watch house in the fields.

[232] One of the big stars.

[233] A different kind of star.

[234] Reduplicated form of _bitówen_--many stars.

[235] See p. 15, note 2.

[236] The spirits' name for mortals.

[237] The moon.

[238] A sort of enclosed seat in which babies are suspended from the
house rafters.

[239] See p. 13, note 2.

[240] See p. 13.

[241] Aponitolau.

[242] The name means "sparks of fire."

[243] See p. 13, note 2.

[244] See p. 56, note 6.

[245] Similiar incidents, in which women give birth to snakes or
animals, occur in Borneo. See _Evans_, _Journal Royal Anthro. Inst._,
Vol. XLIII, 1913, pp. 432 ff.

[246] See p.17, note 3.

[247] Aponitolau.

[248] Sugar cane rum.

[249] See p. 41, note 2.

[250] See p. 27.

[251] See p. 17, note 3.

[252] See p. 73, note 3.

[253] Lesser spirits.

[254] See p. 54, note 2.

[255] See p. 10, note 1.

[256] See p. 10, note 2.

[257] The cloth used in dancing. See p. 11.

[258] See p. 63, note 1.

[259] See p. 12.

[260] Another name for Kanag.

[261] A raft. See p. 24, note 1.

[262] The Tinguian believe that the rivers and waters finally empty
over the edge of the world at a place known as Nagbotobotán.

[263] See p. 18, note 1.

[264] See p. 13, note 2.

[265] See p. 41, note 2.

[266] A jar.

[267] Mountain rice.

[268] The omen bird.

[269] See p. 19, note 1.

[270] See p. 10, note 1.

[271] The storyteller here paused to explain that Kadalayapan was
somewhere in the air, and that Kanag was going down to the earth for
fruit. See p. 7.

[272] A band of leaves worn about the head.

[273] See p. 18, note 2.

[274] See p. 30, note 3.

[275] A place of great trees, many herbs, and continued dampness.

[276] See p. 13.

[277] Negrito. It was Gamayawán disguised.

[278] See p. 23.

[279] See p. 17.

[280] A powerful spirit.

[281] See p. 30, note 3.

[282] A sort of tuning fork made of bamboo.

[283] See p. 96, note 3.

[284] The word is probably used in the Igorot sense as
"celebration." In the Tinguian dialects _kanyau_ means "taboo."

[285] See p. 17, note 1.

[286] See p. 18, note 1.

[287] See p. 63.

[288] See p. 24, note 1.

[289] This story does not belong to the cycle proper.

[290] See p. 34, note 2.

[291] See p. 14.

[292] The Tinguian always refer to the Igorot as _alzado_.

[293] Head man.

[294] This story does not belong to the cycle.

[295] See p. 54, note 2.

[296] See p. 14.

[297] A low box-like table used by the Ilocano.

[298] Certain charms are still used by lovers to aid them in their
suits.

[299] Pangasinan is a province midway between Abra and Manila.

[300] See p. 19, note 1.

[301] A spirit.

[302] Jars.

[303] This _diam_ is recited by the medium when the spirit house
known as _balaua_ is built. See also page 12.

[304] Spirit name for Tinguian.

[305] The greatest of Tinguian ceremonies.

[306] A large house built for the spirits during the _Sayang_ ceremony.

[307] Spirits.

[308] Kadaklan is the most powerful of the spirits. Agemem is his wife.

[309] The names of small buildings or shrines elected for various
spirits.

[310] Chanted by the medium while making offerings in the _Dawak_
ceremony which is made for the cure of minor illnesses, such as
fever, etc.

[311] A powerful spirit.

[312] The _diam_ recited during the _Pala-an_ ceremony.

[313] The east.

[314] Feathers attached to a stick, which serve as hair ornaments in
the _Sayang_ ceremony.

[315] Spirit name for Tinguian.

[316] See p. 171, note 2.

[317] Chanted by the medium, over the offerings given to aid in the
cure of a sick child, or to stop a child from incessant crying.

[318] The ceremony.

[319] _Diam_ recited during the _Sangásang_ ceremony in the town
of Lumaba.

[320] Chanted when the _Sangásang_ ceremony is made for sickness,
or to take away a bad omen.

[321] Spirit name for the earth.

[322] See p. 172, note 4.

[323] See p. 22, note 3.

[324] Chanted when the ceremony is made to remove a bad sign.

[325] An omen bird.

[326] The true omen bird.

[327] _Diam_ recited during the _Sangásang_ ceremony held to remove
continued misfortunes.

[328] Several native names which have no exact English equivalents
are used here.

[329] Woven bamboo used on ceilings.

[330] This _diam_ was chanted during the _Ubaya_ ceremony in
Villaviciosa, an Igorot town much influenced by Tinguian. The _Ubaya_
is also held in Lumaba, a Tinguian settlement.

[331] No one is allowed to enter the town after the ceremony begins.

[332] The most powerful of all spirits.

[333] See p. 13.

[334] See p. 13, note 1.

[335] See p. 12.

[336] A somewhat similar tale, current among the Dayak, will be found
in _Roth_, The Natives of Sarawak and British North Borneo, Vol. I,
p. 309 ff.

[337] A small spirit house built during the _bawi_ ceremony.

[338] A kind of grass.

[339] Account concerning the guardian stones at Patok.

[340] Peculiarly shaped stones in which Apdel, the guardian spirit
of the village is supposed to reside.

[341] A Tinguian town several miles south of Patok.

[342] Told by the people of Lumaba, to account for a peculiar knifelike
cut in one of the guardian stones outside the village.

[343] Large knife.

[344] Account of the securing of the guardian stones at Lagayan, Abra.

[345] Compare with account of _La Gironičre_, Twenty Years in the
Philippines, pp. 120 ff; also with _Cole_, _Philippine Journal of
Science_, Vol. III, No. 4, 1908, pp. 210-11.

[346] A ceremony held while the body is still in the house.

[347] A grass which is eaten.

[348] Taboo. A fire is kept burning at the grave and at the foot of
the house ladder for ten nights following the burial. During this time
the members of the family and near relatives must remain close to home.

[349] A barrio of Patok.

[350] A rope lasso.

[351] An evil spirit.

[352] People in the house with the dead and the relatives must observe
the _kanyau_ (taboo) for ten days or they will meet the spirit of
the dead person and it will harm them.

[353] _Smilax vicaria_ Kunth.

[354] The name by which the Tinguian designate themselves.

[355] _Blumea balsamifera_ D.C.

[356] A blanket with red or yellow stripes which resemble the markings
on a young wild pig.

[357] See p. 54, note 2.

[358] A mountain town in eastern Abra.

[359] A ceremony held about a year after a funeral.

[360] See p. 10, note 1.

[361] Spirit name for Tinguian.

[362] The three persons mentioned were still living when this story
was recorded.

[363] The name of the spirit of a dead man which still remains near
its old haunts.

[364] See p. 28, note 2.

[365] See p. 14.

[366] Head man.

[367] Near Namarabar in Ilocos Sur.

[368] The Ilocano consider the _komau_ a fabulous, invisible bird
which steals people and their possessions. See _Reyes_, El Folklore
Filipino, p. 40. Manila, 1899.

[369] A powerful spirit.

[370] See p. 14.

[371] In the Bagobo version of this tale, a ladle becomes the monkey's
tail. See _Benedict_, _Journal American Folklore_, Vol. XXVI, 1913,
p. 21.

[372] A story accounting for the origin of the _kálau_, a bird.

[373] See page 10, note 1.

[374] The cave is situated in the mountains, midway between Patok
and Santa Rosa.

[375] The old custom was that when a party returned from a head hunt
the women went to the gate and held ladders in a [Lambda] so the men
did not pass through the gate; or they laid them on the ground and
the men jumped over them.

[376] The river emerges from Abra through a narrow pass in the
mountains.

[377] Songs.

[378] A similiar incident is found in the Northern Celebes and among
the Kenyah of Borneo. See _Bezemer_, Volksdichtung aus Indonesien,
p. 304. (Haag, 1904.) _Hose_ and _McDougall_, Pagan Tribes of
Borneo. Vol. II, p, 148, London, 1912.

[379] A variant of this tale is told by the Bagobo of southern
Mindanao. See _Benedict_, _Journal of American Folklore_, Vol. XXVI,
1913, p. 59.

[380] The gold or silver wire worn by women or men about their necks.

[381] A little bird.

[382] A kind of bamboo.

[383] For other versions of this tale see p. 29, note 3.

[384] A shell.

[385] A shell.

[386] See p. 29, note 4, for Borneo parallel.

[387] See p. 11.

[388] Bamboo sprouts.

[389] The fruit of a wild vine.

[390] The chief incidents in this tale resemble those in the Sea Dayak
story of Simpang Impang. See _Hose_ and _McDougall_, Pagan Tribes of
Borneo, Vol. II, p. 144 ff. (London, 1912.)

[391] A town in Ilocos Sur.

[392] A mound of earth raised by the ants.

[393] Same idea is held by the Ilocano. See _Reyes_, El Folklore
Filipino, p. 34, Manila, 1889. See also p. 29, note 7.





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