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diff --git a/12545.txt b/12545.txt new file mode 100644 index 0000000..3c44898 --- /dev/null +++ b/12545.txt @@ -0,0 +1,11199 @@ +The Project Gutenberg EBook of Traditions of the Tinguian: A Study in +Philippine Folk-Lore, by Fay-Cooper Cole + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +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: ASCII + +*** 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 Pagatipanan [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 Kagkagakag, (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 Pagbokasan [5] [male] and Ebang +[female] of Kaodanan. Wife of Aponitolau. + +Appears as (a) Ayo, (b) Dolimaman(?). + +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. Dapilisan, wife of Kanag. + +VII. Dagolayan. Son of Aponibalagen and Aponigawani. Also appears as +Dondonyan of Bagonan--the blood clot child. + +VIII. Alokotan. An old woman who acts as a medium. Her home is at +Nagbotobotan, 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. Gaygayoma. 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 Gaygayoma. Half brother of Kanag. + +XIII. Kabkabaga-an. A powerful female spirit who falls in love with +Aponitolau. + +XIV. Asibowan. The maiden of Gegenawan, 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 _pakalon_--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 _pakalon_ 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 _pakalon_ 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 _pakalon_ 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 Alokotan +(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 +Alokotan, past whose home in Nagbotobotan 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 _banbanayo_, +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 Gaygayoma, 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 Dalonagan 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 Baliwan, 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 Nagbotobotan before +they empty into the hole where all streams go. In this place lives the +old woman Alokotan, who is related to the people of Kadalayapan and +Kaodanan. Her duty it is to watch for dead relatives, to secure them, +and make them alive again (p. 132). She is the owner of a magic pool, +the waters of which revive the dead and renew youth. + +_Comparison of the Reconstructed Culture with Present Day +Conditions_.--Before passing to a consideration of the tales in the +last two divisions of our material, it may be well to compare the life +and beliefs of these "people of the first times" with those of the +living Tinguian. Kadalayapan and Kaodanan appear, in a vague way, +to have been located in Abra, for we learn that the Ilocano, Don +Carlos, went up the river from Baygan (Vigan) [43] to Kadalayapan; +that the _alzados_ [44] lived near by; while the tattooed Igorot +occupied the land to the south (pp. 77, 155). The villages were +surrounded by defensive walls such as were to be found about all +Tinguian villages until recent times, and which are still to be seen +about Abang and other settlements. Within the walls were many houses, +the descriptions of most of which would fit the dwellings of to +day. The one thing which seems foreign to present conditions is the +so-called "ninth room" which receives rather frequent mention. There +is nothing in the tales referring to buildings or house construction +which lends support to the contention of those who seek to class the +Tinguian as a modified sub-group of Igorot. [45] The Bontoc type of +dwelling with its ground floor sleeping box and its elevated one room +kitchen and storage room is nowhere mentioned, neither is there any +indication that in past or present times the Tinguian had separate +sleeping houses for the unmarried men and boys, and for the girls, +as do their neighbors to the south. + +The other structures, such as the spirit houses, rice drying +frames, and granaries were similar to those seen to-day in all the +villages. Likewise the house furnishings, the musical instruments, +and even the games of the children were such as are to be found at +present, while our picture of the village life given on page 9 still +fits nearly any Tinguian settlement in Abra. The animals mentioned +are all familiar to the present people, but it is worthy of note +that in the first twenty-six tales, which make up the cycle proper, +the horse is not mentioned, nor does the carabao appear to be used +as a work animal. Still more important is the fact that the terraced +fields and the rice culture accompanying them, which to-day occupy +a predominant place in the economic life of the people, are nowhere +mentioned. On the other hand, the _langpadan_, or mountain rice, +assumes a place of great importance. References to the cultivation +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 _pakalon_, +[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 Gaygayoma, 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 Iwaginan 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 +_"kadauyan"_--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 Dadaya 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 _pakalon_--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 role 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 Indiapan, 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 Indiapan. 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 Pagatipanan, let us make _balaua_ [97] +and invite our relatives who are sorrowing for Aponibolinayen," and +Pagatipanan 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 Nagbotobotan--the place where +lived the old woman Alokotan--said, "Good morning, I do not tarry, +the reason of my coming is that Ebang and Pagatipanan 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 +Alokotan 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 Alokotan +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 Alokotan 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 Pagatipanan, 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 Pagatipanan 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 Pagatipanan 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 Pagatipanan 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 Alokotan, 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 Alokotan 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." Pagatipanan 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 Pagatipanan. 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 +Pagatipanan 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. Pagatipanan 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 +Pagatipanan cut the betel-nut and chewed, and the quid of Ini-init +went to the quid of Pagbokasan, and the quid of Aponibolinayen went +to the quid of Pagatipanan. [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 Asindamayan dance. When Aponitolau and Asindamayan finished +dancing he made to dance Dinay of Kabisilan, who was the daughter +of Dalonagan, and also they made to dance Kanag, [115] who was the +son of Aponibolinayen and Aponitolau. When they finished to dance, +Datalan and Dalonagan of Kabisilan danced, and when they finished +to dance, Iwaginan made Dagapan and Indiapan 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-inan 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 Balokanag (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 +Dagala," said Aponibolinayen. When she said this she was almost dying +and she repeated it. "Ala cousin Dalonagan, you go and take cousin +Dina-ogan, and go and secure the mango fruit of Algaba of Dagala," +said Aponibalagen. "Why does Aponibolinayen want the mango fruit of +Algaba of Dagala; does she not know that anyone who goes there cannot +return?" asked Dalonagan. "Ala, you go and be careful and he will not +hurt you," said Aponibalagen. And Dalonagan went truly, and started, +and Aponibalagen gave Dalonagan a belt and earrings, which he was +to trade for the mango fruit; and Dalonagan 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 Dagala the chicken +had become a rooster which could crow. + +Not long after they arrived at the spring of Algaba of Dagala, 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 Dalonagan. "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 Dagala?" "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 Dalonagan 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 Dalonagan +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 Dagala. 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 Dagala. "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 +Dagala. 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 Pagbokasan," +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 +Dagala. As soon as they arrived in Dagala, "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 Dagala, 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 +Dagala 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 Dagala, 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 Dagala?" 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 Pagatipanan 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 +Pagatipanan to Algaba. "No, old man, you tell your name first," said +Algaba. Not long after, "My name is Pagatipanan who am the _Lakay_ +[122] of Kadalayapan." Not long after, "My name is Pagbokasan 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 Pagbokasan." 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 Pagatipanan, +also the quids of Aponibalagen and Aponibolinayen went to the quid of +Pagbokasan. 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 Pagatipanan, +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 _pakalon?"_ [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 Asindamayan near +the ford. She asked where the ford was and when Asindamayan 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. Asindamayan 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 _pakalon_." 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 Pagbokasan 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 Pagatipanan." 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 +Pagatipanan, 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 Pagbokasan, [139] and Pagbokasan 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 Pagbokasan. "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 Lisnayan. 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 Pagbokasan 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 Lisnayan, +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 Lisnayan +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 Lisnayan 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 Lisnayan 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 Alokotan, 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 Pagbokasan of +Kaodanan." "My name is Aponigawani who is the sister of Aponitolau +who is the daughter of Pagatipanan 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 +_pakalon_." [147] Not long after Aponibalagen went home and told his +father and mother that they would go next day to make the _pakalon_ +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 _pakalon_. 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 Dinawagan 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 Dinawagan, +"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 Dinawagan 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 _pakalon_. [149] Aponibalagen said, +"Tomorrow will be the day for _pakalon_." + +Dinawagan went home. "Did they accept our golden cup which looks +like the moon, mother?" asked Gawigawen. "Yes. Tomorrow will be the +_pakalon_," said the mother. Not long after she said, "All you people +who live in the same town with us, prepare to go to the _pakalon_ 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 _pakalon_, 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 Dinawagan 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 Indiapan 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 Indiapan had told her. Not long +after Dinawagan 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 Indiapan 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 +Indiapan told me he has three noses." The monkey laughed and said, +"Do not believe that. Indiapan 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 Pagbokasan 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 Pagatipanan. "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 Ginawan 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 Ginawan. "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. Ginawan 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 Pagbokasan 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 Ginawan," 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 Ginawan and she +had all their weapons, Ginawan 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 Ginawan 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 Ginawan 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 Ginawan 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 Dangdangayan 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 Dangdangayan 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 Dangdangayan 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 Dangdangayan 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 Ginawan, 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 Ginawan of this town +now the agreed month is here." "How are you Ginawan? 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 Ginawan. "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 Dangdangayan to old man Pagbokasan. "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 Pagbokasan 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 Dangdangayan 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 Pagatipanan. "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] Pagatipanan 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, Pagbokasan 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 Pagatipanan of Kadalayapan, because Aponigawani has returned from +fighting. So they celebrate." Pagbokasan 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 Pagatipanan 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 Pagbokasan 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 +Pagatipanan said, "Ala, cousin Pagbokasan 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 Pagbokasan 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 Pagatipanan, and the spittle of +Aponigawani, went there also. The spittle of Dangdangayan went to +the spittle of Pagbokasan and that of Aponibolinayen also, and thus +they found out that they were relatives. Pagbokasan 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 Dangdangayan +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 Dangdangayan saw them they took them back to the town. As +soon as Pagatipanan 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 Dangdangayan 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 Dangdangayan took with him. + +After one month passed Lingiwan said to his father Pagatipanan, +"You go and make _pakalon_ 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 Salaksak [172] and +her new skirt. As soon as she dressed she started and went. When she +arrived in Kaodanan Pagbokasan was lying down in his _balaua_. "Good +morning," she said to him. Pagbokasan 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." Pagbokasan 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 Pagbokasan and Ebang agreed. They +decided on the day for _pakalon_. 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 Pagbokasan 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 _pakalon_ 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 Pagbokasan, who was the +father of Aponibolinayen, and the other people were already there and +had cooked many caldrons of rice and meat. Pagbokasan 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 _pakalon_ were anxious to go +home for they had been there one month. "Do not detain us, for we are +one month here." So Pagbokasan let them go. Everyone carried home some +jars and they all went home. [175] So Pagatipanan said to Pagbokasan, +"Now that the _pakalon_ is over we will take Aponibolinayen, because +Lingiwan wants her now." Pagbokasan 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 Pagbokasan said to them, "Dangdangayan +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 Pagatipanan 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 Dangdangayan 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 Dangdangayan +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 Pagatipanan 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 Pagbokasan and his companions. "Ala, we do not stay long now, +_Abalayan_, [178] we want to know if you wish Dangdangayan to be +married to Aponigawani. We will have a good time during _pakalon_," +they said. After that Langa-an and Pagatipanan said, "Now the meal is +ready. We are going to eat first and after that you will hear what +we say." And Pagbokasan and Ebang did not wish to eat for they were +in a hurry and only went to hear if they wished Dangdangayan to be +the husband of Aponigawani. "If you do not wish to come and eat with +us, we do not want Dangdangayan 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 +Dangdangayan to be married to Aponigawani." Langa-an and Pagatipanan +said, "You will come next month, we will make _pakalon_." So they went +home and Dangdangayan 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 Dangdangayan was glad and told the people +about it, and he invited them to go the next month to make _pakalon_. + +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 _pakalon_, +and Pagatipanan 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 _pakalon_ took some jars. As soon as the _pakalon_ +was finished the people all went home, and Pagbokasan and Ebang said, +"Ala, now that the _pakalon_ is over let us take Aponigawani," Langa-an +answered, "If you make extra payment you can take Aponigawani now," +and Dangdangayan 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 Dangdangayan 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 Giambolan. In a short time he arrived at the well +of Giambolan. 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 Giambolan. When he arrived at the house, he +said, "Good morning, Giambolan. Go and get your shield, headaxe and +spear, and boar's tusk armlet for we are going to fight here in your +yard." Giambolan 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 Giambolan said, +"Yes." Aponitolau commanded his headaxe and spear to go to Giambolan's +side as soon as he threw them; so Giambolan laid down and the headaxe +went and cut off Giambolan's ten heads. + +As soon as Aponitolau had killed Giambolan 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 Giambolan +and you heads of the women be separate from the others. You gather +by the house of Giambolan." Not long after all the heads gathered +and he said again, "You heads of Giambolango 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 Giambolango go directly +to my house in Kadalayapan. Go with the big storm." So the house +went. "You oranges of Giambolan 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 Giambolan 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 Indiapan was dipping water from the well, and +Don Carlos spoke to her. "Is this the well of Aponibolinayen?" Indiapan +said, "Yes." "Will you go and tell her to come here and see what I +have to sell?" Indiapan 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 Indiapan 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 Alokotan of Nagbotobotan +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 Pagbokasan +and Ebang, "Good morning. I came here for Balbalaoga, and his sister +sent me to come and get you." So Ebang and Pagbokasan 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 Pagbokasan 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 Pagbokasan 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?" "Dagolayan 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 Asigtanan 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 +Pagatipanan and the quids of Dagdagalisit went together, and the +quid of Pagbokasan and Ebang went to the quid of Aponibolinayen and +Awig, and Langa-an and Pagatipanan 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 Indiapan, 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 Indiapan. 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 +Indiapan. "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, Kagkagakag," [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 +Kagkagakag 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 Kagkagakag." 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, "Kagkagakag, 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 Kagkagakag, "Why do we come here? It is shameful +for us to be seen by the man who owns this." Kagkagakag 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 Kagkagakag +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 Kagkagakag. 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 Kagkagakag slept, and the woman said, "You follow +these plates, for they go to the ladder of Kagkagakag'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. "Kagkagakag, if you had come as you are now to my _balaua_ +I would not have been bad to my sister." Kagkagakag laughed at them +and they all chewed betel-nut. + +While they were chewing Langa-an and Pagatipanan went to them and +they said, "We came to chew betel-nut also to see if we are related to +you." Kagkagakag gave them betel-nut, and when they chewed they found +out that they were relatives and they called Kagkagakag, 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 +Nagbotobotan, 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 Pagatipanan 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 Dagolayen long ago said, 'Dalinapoyan, 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 Dumalagan, 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 Dumalagan 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 Dagolayen, 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 Alokotan 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 +Matawitawen," 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 Matawitawen, 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 +Matawitawen, 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 Matawitawen 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 Maobagan," 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 +Dagolayan 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 Dagolayan to his companions, and +he asked him who his father was, and the boy said he was the son +of an _alan_ of Matawitawen. Not long after they agreed that they +would go to fight. So Kanag agreed with them and they decided on a +day and Dagolayan 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 Dagolayan 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 Dagolayan who go with us +to fight?" As soon as Kanag met Dagolayan 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 Dagolayan 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 +Dagolayan. 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 Dagolayan. 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 Dagolayan +did not cook anything, for everything was damp. The spirit helpers +of Aponibolinayen always fed Kanag, and Ligi and Dagolayan 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 +Dagolayan 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 Dagolayan 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 Dagolayan had taken were those of an old man and +old woman. Dagolayan 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 Matawitawen 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 Dagolayan 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 Matawitawen, 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 Matawitawen and Ligi +followed them. As soon as they arrived at the spring of Matawitawen +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 Matawitawen." "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 Alokotan 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 Alokotan. "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 Alokotan 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 Alokotan. 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 _bananayo_. [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 Alokotan 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 _bananayo_ +[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 Gaygayoma 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 Bitbitowen +[234] let us go and get the sugar cane, for Gaygayoma 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 Gaygayoma 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 Bitbitowen we are going to follow Gaygayoma, +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. Gaygayoma 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 +Gaygayoma 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 Gaygayoma had ordered to be +made. As soon as they dropped it Aponitolau and Gaygayoma 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 Gaygayoma. "Do not be +afraid; he is my father," said Gaygayoma. "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 Gaygayoma 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 Gaygayoma. 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 Gaygayoma, 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 Gaygayoma 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 +Gaygayoma 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 Gaygayoma 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 Gaygayoma 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 Gaygayoma 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 Gaygayoma. 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 Gaygayoma +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 Gaygayoma 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 +Gaygayoma. "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 Gaygayoma had given birth, and they called the boy Kanag. + +Not long after Aponitolau went to take Tabyayen from above and +Gaygayoma 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 Gaygayoma 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 Gaygayoma 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 Gaygayoma. + +When they arrived where Gaygayoma 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 Gaygayoma 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 +Indiapan, 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 Indiapan. + +Kabkabaga-an, who lived up in the air, was looking down, and said, +"Indiapan, 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, Indiapan, because Aponibolinayen is impatient and does not want +to comb my hair?" "I am sleepy," said Indiapan. She sat down. "Ala, +you come and comb my hair," said Aponitolau. Not long after Indiapan +went to comb his hair and Aponitolau sat by the door. Kabkabaga-an +looked down on them and said, "Indiapan 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, Indiapan." "You cut it. I am sleepy," +answered Indiapan. "Hand me the headaxe then." So Indiapan 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, Indiapan, +take your belt, for I cannot stop my finger from bleeding. Come and +wrap it," said Aponitolau to her. So Indiapan 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 Indiapan 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 Indiapan +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 Indiapan, 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 Indiapan 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, Indiapan, +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 Daldalipato, [242] +who lives above, if you wish to take him." So they went truly. As +soon as they arrived where Daldalipato 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 Daldalipato, 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 _pakalon_ 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 _pakalon_ +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, Alokotan of Nagbotobotan, 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 Alokotan 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 Alokotan 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 Alokotan, 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 Alokotan 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 Nagbotobotan where our mother +Alokotan 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 Nagbotobotan 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 Nagbotobotan. 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 Nagbotobotan the old woman Alokotan 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 Alokotan 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 Alokotan 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 Nagbotobotan, 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 Nagbotobotan with +our mother Alokotan, 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 Nagbotobotan." 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 Nagbotobotan +and that Alokotan 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 Alokotan." 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 +Nagbotobotan it said, "Good afternoon, old woman Alokotan. 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 Alokotan arrived. The three young boys went to hide when +Alokotan 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 +Alokotan was glad to see them. "Where have you been, my sons?" "We +came to this town and we intended to go back to Nagbotobotan, 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 Alokotan 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 +Alokotan. 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 +Alokotan that Aponitolau had hung them up. Alokotan 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 Alokotan 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 Dapilisan in the yard of her house and Kanag said +to Bangan and Dalonagan, "My Aunt Bangan and my Uncle Dalonagan, do not +be surprised, for I want to marry your daughter Dapilisan." "If you +marry our daughter, your father and mother will be greatly ashamed," +said Dalonagan. 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, Dapilisan, is for us to make _Sayang_" +said Kanag. So Dapilisan 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 Dapilisan +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 Dapilisan. 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, Dalonagan 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 Dalonagan to him. Not long after he singed the pigs and +he carried them to the people, and his wife Dapilisan 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, Dapilisan 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 Dapilisan 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 Dapilisan, who is the daughter of Bangan and Dalonagan, who is +the wife of your son Kanag, for whom you did not make _pakalon_. It +is bad if you do not like the marriage." "Our daughter, Dapilisan, +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] Dalonagan, 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 _bananayo_ 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 Dapilisan." As soon as she had commanded they went, and they +filled the _balaua_ nine times, and Aponibolinayen said to Dalonagan, +"I think now that we have paid the marriage price," and Dolonagan said, +"No, there is more still to pay." "All right, if we still owe, tell +us and we will pay." So Dalonagan 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 Dalonagan 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, Dalonagan 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 Dalonagan hung on it. "Ala, my _abalayan_, +is there any other debt?" asked Aponibolinayen, and Dalonagan 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 +Dagapan. 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 Dagapan," 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 Dondonyan of Bagonan. + +"I am going to fight," said Dondonyan of Bagonan. He took his headaxe, +which was one span long, and he went to get Ilwisan of Dagapan, 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 +Pindayan, 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 Dagapan 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 Dagapan to Dondonyan. "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 Dagapan." + +"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 +Dagapan," 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 Dagapan 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 +Dagapan," said Aponitolau. "You people who live with me, come with me +and we all will go to Dagapan, 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 Dagapan. When +they arrived at the spring of Ilwisan of Dagapan 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 +Daliknayan, and the girls whom Aponigawani took out of her belt were +Indiapan, and Alama-an, and the girl whom Danay of Kabisilan took +out of her belt was Asigtanan, 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 Daliknayan and Dalonagan and Alama-an and Asigtanan dance +with Ilwisan of Dagapan. 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 +Dondonyan 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. "Dondonyan will be Dagolayen, 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 Dondonyan +went to Natpangan. Aponigawani used her power, and when it became +morning Kanag cried because his golden house of Dagapan, 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 Daliknayan, 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 _pakalon,_ 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 _pakalon_ 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 Daliknayan can be married." So +they filled the _balaua_ eighteen times. "Now that the _pakalon_ +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 Nagbotobotan, "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 +Alokotan 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 Alokotan 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 Alokotan 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 Alokotan 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 Nagbotobotan now." "Ala, I +leave you now, women, and I go and follow." "Yes," answered the women. + +While they were walking they arrived in Nagbotobotan and Dumanau +saw the _tabalang_ in the yard by the house of Alokotan and they +exchanged greetings. "Good afternoon," they said, and Alokotan took +them upstairs; so they went up. Not long after while they were talking, +"This was my _tabalang_, my grandmother old woman Alokotan; bring out +of hiding Wanwanyen-Aponibolinayen, so that I may take her home," said +Dumanau, and the old woman Alokotan 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 Alokotan, 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 Pagatipanan and Ebang of Natpangan, who is the +brother of Aponibolinayen." "My name is Aponitolau, who is the son +of Pagbokasan 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 Dagolayan," 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 Dagolayan. "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 Dagolayan, and I will meet you here. I am going to see +the daughter of Ginayod, who is Asimbayan of Ilang." "If that is +what you say it is all right," said Dagolayan. 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 Baliwan 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 +Baliwan 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 Baliwan, +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 Baliwan, for that is what +Asimbayan 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 Dagolayan 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. Dagolayan 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 Dagolayan ran and went home, +and the big serpent followed him. + +Not long after Dagolayan 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 Baliwan 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 Baliwan 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 Baliwan 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 Asimbayan 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 Asimbayan went also, for they had invited her. Asimbayan 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 Dapilisan, who is the daughter of Bangan and +Dalonagan 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 Dalonagan was looking out of the door. Not long after +she saw them. "What is the matter with Dapilisan? A boy is with her as +she returns from the well," said Dalonagan. 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 Dapilisan 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 Dalonagan said to him, +"I wondered why my daughter went to the well. I did not believe that +Dapilisan was there, and I am afraid that your father and mother will +not like our daughter Dapilisan, 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 Dapilisan +as a daughter-in-law, and they replied, "It is all right for Kanag +to marry Dapilisan. 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 Dalonagan 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 Dalonagan 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 Dapilisan." When +Aponibolinayen had put the golden beads on the web, Dalonagan 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 Dapilisan. 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 Gamayawan 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 Gamayawan. Not long after Gamayawan 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 Gamayawan 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 Gamayawan to them? "We laugh because we are happy, because +it is beautiful," said the _alan_. Not long after Gamayawan 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_. Gamayawan 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 +Gamayawan. "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 Gamayawan 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 Gamayawan. 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 Gamayawan 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 Gamayawan 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 Gamayawan 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 Gamayawan +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 Gamayawan. "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 Gamayawan 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 Gamayawan. As soon as the _pakalon_ +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 _alomaski_ in the place +of Domayasi." 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 _alomaski_ +in the place of Domayasi," 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 _alomaski_ in the +place of Domayasi," 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 _alomaski_ in the +place of Domayasi?" "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-asi_ 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 Pagatipanan and the quid of Aponibolinayen +(the _tikgi_) went together. The quid of Langa-an and Pagbokasan went +to the quid of Ligi and thus they knew who Aponibolinayen was. Ebang +and Pagatipanan 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-asi_ +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 Dolimaman. They were +sitting together in the middle of the day, and Dolimaman 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 Dolimaman said to Wadagan, "Take care of the boy while I +go to the well," and Wadagan said, "Yes." As soon as Dolimaman 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 Dolimaman was. They went to the east of Dolimaman, +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 Dolimaman 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 Dolimaman 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 +Dolimaman 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 Alokotan 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 +Dolimaman 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 Alokotan +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 Alokotan 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 Alokotan, +"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 Dagolayan. "If that is what you say we will go," +said Kanag. So they went to the place where Dolimaman was and the +milk from her breasts went to Kanag's mouth. "Here is my son now," +said Dolimaman 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 Dolimaman. "My mother is +in Nagbotobotan and her name is Alokotan," said the boy. "Ala, let +us go. Where is Nagbotobotan? Guide me," said Dolimaman. As soon as +they arrived, she said, "Good morning, my Aunt." "Good morning also," +said Alokotan. "My son is with you," said Dolimaman. "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 Dolimaman 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 Alokotan, 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 Nagbotobotan, +and the people were surprised at the noise made by the house when +it went to Nagbotobotan. They saw that it was a big house all made +of gold, and they placed it near to the house of Alokotan. 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 Dolimaman 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 Nagbotobotan 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 Nagbotobotan, 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 Alokotan. "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 Dolimaman 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 Dolimaman. 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 Dolimaman. So Wadagan went back home and he went everywhere and +Dolimaman, Kanag and Dagolayan staid in Nagbotobotan. + +(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 Alokotan. 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 Alokotan of Nagbotobotan, so she will speak to the cut +on Linongan," said Awig. "Yes," said the spirits and they went. Not +long after they arrived at Nagbotobotan, "Good morning," they said, +"What are you coming for you spirits," said old woman Alokotan. "'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 Alokotan 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 Alokotan 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 +Dagapan 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 Dondonyan of Bagtalan danced next. When Dondonyan 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 Alokotan. 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 _pakalon_. "Ala, now, sister-in-law, how much +will we pay?" said Dinowagan 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 Dinowagan 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 Dinowagan. "If you +do not let us take Linongan to Pindayan, Iwaginan will live here and I +will come to visit them," said Dinowagan to Awig and Aponibolinayen. As +soon as Dinowagan and her companions went home. "Ala, my wife we +go to Pindayan to see our mother Dinowagan," 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 Dinowagan 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 + +Dumanagan 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 _pakalon_. + +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 Dumanagan 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 Dumanagan 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 Dumanagan 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 Nagwatowatan 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 Nagwatowatan, +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 Dinowagan, 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 Alokotan 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 Alokotan 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 Alokotan 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 Dinowagan 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, +Dinowagan, do not detain me for it will make me heavy for fighting," +said Agimlang. As soon as he finished eating, "Mother Dinowagan +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 +Daolawan." Not long after he started. As soon as he arrived on top +of the mountain Daolawan 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 Dinowagan +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 Dinowagan. "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 Dinowagan. 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 Dinowagan 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 Dinowagan 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 +Alokotan took care of him. "Ala, my grandmother Alokotan, 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 Alokotan 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 Alokotan 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 +Alokotan. "Ala, my grandmother Alokotan, 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." Alokotan and the others replied, "Ala, if that +is what you say it is all right, and we can pay more." So Alokotan +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 _pakalon_ was over, Alokotan +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 _pakalon_ +found that they were in Kadalayapan and they were surprised, and the +people from the other towns went home when the _pakalon_ 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 _pakalon_, 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 Iwanen 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 Iwanen, 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 Dagolayen 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 Dagolayen 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 Dagolayen 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 Dagolayen +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 Dagolayen. 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 Sudipan 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 _Sangasang_ 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 Inawen (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. + +Inawen, 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 Sangasang 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 _Sangasang_ 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 Sudipan," +[321] said Maganawan of Nagbotobotan, "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 Sudipan 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 _Sangasang_" said the married ones. + +"We shall wait the blood of the rooster mixed with rice, because they +remember to command to make _Sangasang_" said those who Maganawan of +Nagbotobotan 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 Maganawan. "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 _Sangasang_, 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 Maganawan of Nagbotobotan. 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 _salaksak_ +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 _Sangasang_. The good +way (is) you find a rooster, and that you command the one who knows +how to make _diam_ of the _Sangasang_ to make _Sangasang_. I (am) +always the one for whom you make _diam_," said Kaboniyan. And truly, +before they had finished making _Sangasang_, 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 _salabawan_ +to those end poles who are quarreling. "What can you do if I am +not--who am _legpet_?" said those _legpet_ to those _salabawan_, +"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 + +Dayapan 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." Dayapan +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. Dayapan 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." + +Dayapan 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 Dayapan to see them and to show them +how to make them well. So Dayapan taught them all kinds of _dawak_ +which the spirit had told her because before when Dayapan 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 Lantagan +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 _pinaing_ [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 _pinaing_, 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 _pinaing_. 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 Akop, 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 Danipan who lives in Kadalayapan, but she did +not wish. She hid; so Sayen married her servant, thinking she +was Danipan. 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 Danipan, but I am Laey, +Laey no aglage-le-gey-ley." Sayen heard the song and said to himself +that his wife was not Danipan. 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 Danipan, +"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 Danipan 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 Tagapen and Giaben, 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 Banoang, 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 Tagapen went to +the town to give thoughts to the people there and to give a nice +face to the girls. When Tagapen 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 Giaben. When Tagapen 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 Tagapen 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 Tagapen 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. Tagapen 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 _pakalon_ [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 Pagbokasan, 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 Giambolan, 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, Alokotan, 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 Alokotan 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 Alokotan secures raft before it vanishes into the +hole where river ends. Revives the girl. Kanag and children reach home +of Alokotan, 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 Baliwan 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 Dolimaman 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 Alokotan, 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 Alokotan 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 Dumanagan 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 Alokotan 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 Inawen, who lives in the sea, sends her servants to spread +sickness. They kill many people who fail to make the _Sangasang_ +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 _Sangasang_. 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 Maganawan 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 _Sangasang_ and offer blood and +rice. The servants of Maganawan 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 _Sangasang_. 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 + +Dayapan, 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 "sigakok" (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 Tagapen, of Ilocos Norte, with his wife and child goes +up the Abra river on a raft. They stop at various towns and Tagapen +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 _pakalon_. + + +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 Gaygayoma--a star,--and is clearly +differentiated from Aponibolinayen. + +[4] [male]--male. [female]--female. + +[5] Occasionally the storytellers become confused and give Pagbokasan +as the father of Aponitolau. + +[6] The town of Natpangan 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_ +Katha Sarit Sagara, 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_, +Katha Sarit Sagara, pp. 361, 367 ff. and notes, (Calcutta, 1880); +_Waterman_, _Jour. American Folklore,_ Vol. XXVII, 1914, p. 46; +_Reinhold Koehler_, 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_, Katha Sarit Sagara, 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 Baliwan +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 Voelker, +(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 suedamerikanischen +Urvoelker, 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, fuer 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_, Katha Sarit Sagara, 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 _pakalon_. 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 _alopogan_, 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_, Katha Sarit Sagara (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 _bitowen_--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 Nagbotobotan. + +[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 Gamayawan 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 _Sangasang_ ceremony in the town +of Lumaba. + +[320] Chanted when the _Sangasang_ 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 _Sangasang_ 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 Gironiere_, 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 _kalau_, 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. + + + + + +End of the Project Gutenberg EBook of Traditions of the Tinguian: A Study in +Philippine Folk-Lore, by Fay-Cooper Cole + +*** END OF THIS PROJECT GUTENBERG EBOOK TRADITIONS OF THE TINGUIAN *** + +***** This file should be named 12545.txt or 12545.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/2/5/4/12545/ + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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