{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_12545/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_12545","id":"gutenberg_12545","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/12545","summary":null,"tags":["Anthropology","Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Folklore","Folklore -- Philippines -- Luzon","Tinguian (Philippine people)"],"text":"Traditions of the Tinguian\nA Study in Philippine Folk-Lore\n\n\n\nBy\nFay-Cooper Cole\nAssistant Curator of Malayan Ethnology\n\n\n\n1915\n\n\n\n\n\nContents\n\n\n\nPreface 3\nIntroduction 5\nTales of the Mythical Period 33\nRitualistic and Explanatory Tales 171\nFables 195\nAbstracts 202\n\n\n\n\nPreface\n\nThe following myths were collected by the writer in 1907-8 during a\nstay of sixteen months with the Tinguian, a pagan tribe of northwestern\nLuzon in the Philippines. The material, for the most part gathered\nin texts, was partially translated in the Islands, while the balance\nwas worked over during a brief visit to America in 1909. In this task\nI was assisted by Dumagat, a full blood Tinguian, who accompanied me.\n\nWhile not, in all cases, giving a literal rendering, I have endeavored\nto follow closely the language of the story-tellers rather than to\noffer a polished translation. In some cases, where it was impossible\nto record the tales when heard, only the substance was noted, a fact\nwhich will account for the meagerness of detail evident in a few of\nthe stories.\n\nThe Tinguian tribe numbers about twenty thousand individuals,\nmost of whom are found in the sub-province of Abra, and in the\nmountains of Ilocos Sur and Norte. Their material culture, beliefs,\nand ceremonials are quite uniform and exceedingly complex. It is my\nintention to publish a study of this people in the near future, but\nrealizing that it will be quite impossible for readers unacquainted\nwith Tinguian life to understand many references in the tales, I\nhave added such foot notes as will enable them to grasp the meaning\nof certain obscure passages.\n\nIn the introduction, an attempt has been made to bring together the\nculture of the people as it appears in the myths, and to contrast it\nwith present day conditions and beliefs. In this way we may hope to\ngain a clearer insight into their mental life, and to secure a better\nidea of the values they attach to certain of their activities than\nis afforded us by actual observation or by direct inquiry. It is also\npossible that the tales may give us a glimpse of the early conditions\nunder which this people developed, of their life and culture before\nthe advent of the European.\n\nIt should be noted at the outset that no attempt is here made to\nreconstruct an actual historical period. As will appear later, a\npart of the material is evidently very old; later introductions--to\nwhich approximate dates may be assigned--have assumed places of great\nimportance; while the stories doubtless owe much to the creative\nimaginations of successive story-tellers.\n\nA comparison of these tales with the folk-lore of neighboring tribes\nwould be of greatest value, but unfortunately very little material\nfor such a study is available. Under the circumstances it has seemed\nbest to defer the attempt and to call attention in the footnotes to\nstriking similarities with other fields.\n\nIn the main these tales are so closely associated with the religious\nbeliefs of the present day that it is unlikely they will be found,\nin anything approaching their present form, outside the districts\ndominated by this tribe. Nevertheless, isolated incidents corresponding\nto those of neighboring peoples or even of distant lands occur\nseveral times.\n\nObservation has led me to the belief that the religious organization\nand ceremonies of the Tinguian have reached a higher development\nthan is found among the neighboring tribes, and that this complexity\ndecreases as we penetrate toward the interior or to the south. If\nthis be true, it seems evident that the tales based on or associated\nwith them must likewise grow weaker as we go from Abra.\n\nI wish here to acknowledge my indebtedness to Dr. Franz Boas and\nDr. Berthold Laufer, whose interest and suggestions have been of\ngreatest value in the preparation of the material for publication;\nalso to express my gratitude to the late Robert F. Cummings, under\nwhose liberal endowment the field work was carried on. His constant\ninterest made possible the gathering of the extensive Philippine\ncollections now in the Museum, and it is a matter of deep regret\nthat he did not live to see all the results of his generosity made\navailable to the reading public.\n\n\nFay-Cooper Cole,\n\nAssistant Curator of Malayan Ethnology.\n\nChicago, January, 1915.\n\n\n\n\nTraditions of the Tinguian: A Study in Philippine Folk-Lore\n\n\nIntroduction\n\nFor the purposes of our study, the tales have been roughly divided\ninto three parts. The first, which deals with the mythical period,\ncontains thirty-one tales of similar type in which the characters\nare for the most part the same, although the last five tales do not\nproperly fit into the cycle, and the concluding story of Indayo is\nevidently a recent account told in the form of the older relations.\n\nIn the second division are the ritualistic and explanatory myths,\nthe object of which seems to be to account for the origin of or way\nof conducting various ceremonies; for the belief in certain spirits\nand sacred objects; for the existence of the sun, moon, and other\nnatural phenomena; for the attainment of fire, food plants, birds\nand domestic animals, as well as of magical jars and beads. Here it\nshould be noted that some of the most common and important beliefs\nand ceremonies are, so far as is known, unaccompanied by any tales,\nyet are known to all the population, and are preserved almost without\nchange from generation to generation.\n\nDivision three contains the ordinary stories with which parents amuse\ntheir children or with which men and women while away the midday\nhours as they lounge in the field houses, or when they stop on the\ntrail to rest and smoke.\n\nNone of the folk-tales are considered as the property of the tellers,\nbut only those of the third division are well known to the people in\ngeneral. Those of the first section are seldom heard except during the\ndry season when the people gather around bonfires in various parts of\nthe village. To these go the men and women, the latter to spin cotton,\nthe former to make fish nets or to repair their tools and weapons. In\nsuch a gathering there are generally one or more persons who entertain\ntheir fellows with these tales. Such a person is not paid for his\nservices, but the fact that he knows \"the stories of the first times\"\nmakes him a welcome addition to the company and gives him an enviable\nposition in the estimation of his fellows.\n\nThe purely ritualistic tales, called _diams_, are learned word\nby word by the mediums, [1] as a part of their training for their\npositions, and are only recited while an animal is being stroked with\noil preparatory to its being sacrificed, or when some other gift is\nabout to be presented to the superior beings. The writer has recorded\nthese _diams_ from various mediums in widely separated towns and has\nfound them quite uniform in text and content. The explanatory tales\nwere likewise secured from the mediums, or from old men and women who\n\"know the customs.\" The stories of the last division are the most\nfrequently heard and, as already indicated, are told by all. It is\nevident even to the casual reader that these show much more evidence\nof outside influence than do the others; some, indeed, appear to have\nbeen recently borrowed from the neighboring christianized Ilocano. [2]\n\n\nTales of the Mythical Period\n\n_Reconstruction of the Culture_.--In the first division certain\nactors occur with great frequency, while others always take the\nleading parts. These latter appear under a variety of names, two or\nmore titles often being used for the same individual in a single\ntale. To avoid confusion a list of the fourteen principal actors\nand their relationships are given in the accompanying table. It will\nappear that there are some conflicts in the use of names, but when it\nis realized that the first twenty-six myths which make up the cycle\nproper were secured from six story tellers coming from four different\ntowns, the agreement rather than the disagreement is surprising. As a\nmatter of fact there is quite as much variation between the accounts\nof the same narrator as between those gathered from different towns.\n\n_Table of Leading Characters_ [3]\n\nI. Aponitolau. Son of Pagatip\u00e1nan [male] [4] and Langa-an [female]\nof Kadalayapan; is the husband of Aponibolinayen. Appears under the\nfollowing names: (a) Ligi, (b) Albaga of Dalaga, (c) Dagdagalisit, (d)\nIngiwan or Kagkag\u00e1kag, (e) Ini-init, (f) Ling-giwan, (g) Kadayadawan,\n(h) Wadagan, (i) Awig (?)\n\nII. Aponigawani. Sister of Aponitolau and wife of Aponibalagen.\n\nIII. Aponibolinayen. Daughter of Pagbok\u00e1san [5] [male] and Ebang\n[female] of Kaodanan. Wife of Aponitolau.\n\nAppears as (a) Ayo, (b) Dolim\u00e1man(?).\n\nIV. Aponibalagen. Brother of Aponibolinayen, and husband of\nAponigawani; also appears as Awig.\n\nV. Kanag. Son of Aponitolau and Aponibolinayen. Appears as (a)\nKanag kabagbagowan, (b) Balokanag, (c) Dumanau, (d) Ilwisan, (e)\nalso at times is identified with Dumalawi, his brother.\n\nVI. Dapil\u00edsan, wife of Kanag.\n\nVII. Dagol\u00e1yan. Son of Aponibalagen and Aponigawani. Also appears as\nDondony\u00e1n of Bagonan--the blood clot child.\n\nVIII. Alokot\u00e1n. An old woman who acts as a medium. Her home is at\nNagbotobot\u00e1n, where the rivers empty their waters into the hole at\nthe edge of the world.\n\nIX. Gawigawen [male]. A giant who owns the orange trees of Adasin.\n\nX. Giambolan [male]. A ten-headed giant.\n\nXI. Gaygay\u00f3ma. A star maiden who marries Aponitolau. The daughter of\nBagbagak [male], a big star,--and Sinag [female], the moon--.\n\nXII. Tabyayen. Son of Aponitolau and Gaygay\u00f3ma. Half brother of Kanag.\n\nXIII. Kabkabaga-an. A powerful female spirit who falls in love with\nAponitolau.\n\nXIV. Asibowan. The maiden of Gegen\u00e1wan, who is related to the spirit\nKaboniyan. The mistress of Aponitolau.\n\nIn consequence of modern rationalism there is a tendency on the\npart of a considerable number of the Tinguian to consider these\ntales purely as stories and the characters as fictitious, but the\nmass of the people hold them to be true and speak of the actors as\n\"the people who lived in the first times.\" For the present we shall\ntake their point of view and shall try to reconstruct the life in\n\"the first times\" as it appears in the tales.\n\nThe principal actors live in Kadalayapan and Kaodanan, [6] towns\nwhich our chief story teller--when trying to explain the desire of\nKanag to go down and get fruit--assures us were somewhere in the air,\nabove the earth (p. 141). [7] At other times these places are referred\nto as Sudipan--the term by which spirits are supposed to call the\npresent earth--while the actors are referred to as Ipogau--the spirit\nname for Tinguian. Whatever its location it was a place much like the\npresent home of this people. The sky, the chief abode of spirits and\ncelestial bodies, was above the land, and the heroes of the tales\nare pictured as ascending to visit the upper realms. The trees,\nplants, and animals were for the most part those known to-day. The\nocean appears to have been well known, while mention is made of some\nplaces in Luzon, such as Dagopan and San Fernando in Pangasinan with\nwhich the people of to-day are not at all familiar (p. 89, 168).\n\nWe learn that each village is situated near to a river or waterway\nby the banks of which shallow wells are dug, and there we find the\nwomen gathering under the shade of the trees, dipping up water to be\ncarried to their homes, washing and combing their hair, and taking\ntheir baths (p. 48). They seldom go singly, for enemies are apt to\nbe near, and unless several are in the company it will be impossible\nto spread the alarm and secure help in case of attack (p. 43).\n\nLeading up from the spring to the village are bamboo poles on which\nthe heads of enemies are displayed (p. 43). In cases where the\nwarriors have been especially successful these trophies may surround\nthe whole settlement (p. 76). About the town is a defensive wall,\ngenerally of bamboo, but in some cases made up entirely of gigantic\nsnakes (p. 43). Within this inclosure are many houses. The bamboo\nfloors are raised high above the ground, while the thatching is of\ngrass. Ladders lead up to little porches, from which doors open into\nthe dwellings. At least part of the houses have a cooking room in\naddition to that used by the family, while structures containing a\nninth room are several times mentioned (pp. 43, 52, 85).\n\nIn one corner of the living room is a box containing blankets, above\nwhich are pillows and mats used by members of the household and guests;\nan iron caldron lies on the floor, while numerous Chinese jars stand\nabout. A hearth, made up of a bed of ashes in which stones are sunk,\nis used for cooking. Above it is a bamboo food hanger, while near by\nstand jars of water and various cooking pots. Food baskets, coconut\nshell cups, and dishes, and a quantity of Chinese plates appear when\nthe meal is served, while the use of glass is not unknown. Cups of\ngold, wonderful jars, and plates appear at times, but seem to be so\nrare as to excite comment (pp. 33, 98, 102, 105).\n\nScattered through the village are numerous small buildings known\nas _balaua_ (p. 43), which are erected for the spirits during the\ngreatest of the ceremonies, and still inside the enclosure are the\nrice drying plots and granaries, the latter raised high above the\nground so as to protect their contents from moisture (p. 150).\n\nAbout the town pigs and chickens roam at will, while half-starved\nhunting dogs prowl about below the kitchens and fight for morsels\nwhich drop from above (p. 99). Carabao are kept and used as food\n(p. 101), but in the cycle proper no mention is made of using them as\nwork animals. [8] Game, especially deer and wild chickens, and fish\nare added to the domestic supply of food (p. 80), but the staple\nappears to be mountain rice. Beans, coconuts, oranges, sugar cane,\nbetel-nuts, and tobacco are also cultivated (pp. 33, 107, 121, 138).\n\nClothing is scanty but nevertheless receives much attention. The\npoorest of the men wear clouts of banana leaf, and the women, when in\ndanger of capture, don skirts of bark; but on most occasions we find\nthe man wearing a colored cotton clout, above which is a bright belt\nof the same material, while for ceremonies he may add a short coat or\njacket. A headband, sometimes of gold, keeps his long hair in place,\nand for very special events he may adorn each hair with a golden bead\n(pp. 74, 76, 81).\n\nThe cotton skirts of the women reach from the waist to the knees;\nthe arms are covered with strands above strands of beads, while\nstrings of agate beads surround the neck or help to hold the hair in\nplace. To the real hair is often added a switch which appears to be\nvalued highly (p. 89). Ornaments of gold adorn the ears, and finger\nrings of the same metal are several times mentioned (pp. 39, 43, 124).\n\nThe tales afford us a glimpse of the daily life. In the early\nmorning the chilly mountain air drives the people from their mats to\nthe yard, where they squat about the fires (p. 132). As it becomes\nlight, part of the women begin pounding out the rice from its straw\nand husks (p. 144), while others depart for the springs to secure\nwater (p. 101). In planting time husband and wife trudge together\nto the fields, where the man plants the seeds or cuttings, and his\nwife assists by pouring on water (p. 107). In midday, unless it is\nthe busy season, the village activities are practically suspended,\nand we see the _balaua_ filled with men, asleep or lounging, while\nchildren may be playing about with tops or disk-like _lipi_ seeds\n(p. 139). As it becomes cooler, the town again takes on life; in the\nhouses the women weave blankets or prepare food, the older women feed\nthe chickens and pigs (p. 93), while the workers from the fields,\nor hunters with their dogs and game, add to the general din and\nexcitement (p. 80). When night comes on, if it be in the dry season,\nbonfires spring up in different parts of the village, and about them\nthe girls and women gather to spin. Here also come the men and boys,\nto lounge and talk (p. 117). A considerable portion of the man's time\nis taken up in preparation for or actual participation in warfare\n(p. 74). We have already seen that the constant danger of enemies\nmakes it advisable for the women to go in parties, even to the village\nspring. One tale informs us of a girl who is left alone to guard the\nrice field and is promptly killed by the _alzado;_ [9] another states\nthat \"all the tattooed Igorot are enemies\" (pp. 43, 155, 161).\n\nRevenge for the loss of relations or townspeople is a potent cause\nof hostile raids; old feuds may be revived by taunts; but the chief\nincentive appears to be the desire for renown, to be known as \"a man\nwho goes to fight in the enemies' towns\" (pp. 90, 59).\n\nWarriors sometimes go in parties, sometimes alone, but generally in\ncouples (p. 67). At times they lie in ambush and kill young girls\nwho go for water, or old men and women who pass their hiding place\n(p. 97). Again they go out boldly, armed with shield, spear, and\nheadaxe; they strike their shields as they go and announce their\npresence to the enemy (p. 103). In five of the tales the heroes\nchallenge their opponents and then refuse to be the first to use their\nweapons. It is only when their foes have tried in vain to injure them\nthat they enter the conflict. In such cases whole towns are wiped out\nof existence and a great number of heads and a quantity of jars and\nother booty is sent back to the towns of the victors (p. 104). Peace\nis restored in one instance by the payment of a number of valuable jars\n(p. 91).\n\nUpon the return of a successful war party, the relatives meet them\nat the gate of the town and compel them to climb the _sangap;_\n[10] then invitations are sent out to friends and relatives in\nneighboring towns to come and aid in the celebration of the victory\n(p. 140). When they arrive at the entrance of the village they are\nmet by the townspeople, who offer them liquor and then conduct them\nto the houses where they feast and dance to the music of _gansas_\n(p. 126). [11] Finally the captured heads are stuck on the _sagang_\n[12] and are placed by the gate, the spring, and, if sufficient in\nnumber, surround the town (p. 140). Taking the heads of one's neighbors\ndoes not appear to be common, yet cases are mentioned where visitors\nare treacherously killed at a dance (pp. 78, 83).\n\nThe use of poison [13] is twice mentioned. In one case the victims\nare killed by drinking liquor furnished by the father of the girl\nabout whose head they are dancing (pp. 148, 156).\n\nBamboo spears appear to be used, but we are explicitly told that\nthey fought with steel weapons, and there are frequent references to\nheadaxes, spears, and knives (pp. 65, 76, 120).\n\nMarriage appears generally to be negotiated by the mother of the youth\nat his suggestion (p. 128). At times both his parents go to the girl's\nhome, and after many preliminaries broach the subject of their mission\n(p. 128). The girl's people discuss the proposition, and if they are\nfavorable they set a day for the _pak\u00e1lon_--a celebration at which the\nprice to be paid for the bride is decided upon (p. 49). The parents\nof the groom then return home after having left some small present,\nsuch as a jar or an agate bead, as a sign of engagement (p. 128)\n[14]. The _pak\u00e1lon_ is held a few days later at the girl's home,\nand for this event her people prepare a quantity of food (p. 72). On\nthe agreed day the close friends and relatives of both families will\nassemble. Those who accompany the groom carry jars and pigs, either\nin part payment for the bride, or to serve as food for the company\n(pp. 72, 128). The first hours are spent in bargaining over the price\nthe girl should bring, but when this is settled a feast is prepared,\nand then all indulge in dancing the _tadek_ (p. 59) [15]. When the\npayment is made a portion is distributed among the girl's relatives\n(pp. 72, 74), but her parents retain the greater part for themselves\n[16]. The groom cannot yet claim his bride, although in one case he\nis allowed to take her immediately after the _pak\u00e1lon_ by making a\nspecial payment for the privilege (p. 74). A few nights later the\ngroom goes to the girl's home carrying with him an empty jar with\nwhich he makes the final payment (p. 73). The customary rice ceremony\n[17] follows and he is then entitled to his bride (p. 73). Should the\nhouse or anything in it break at this time, it foretells misfortune\nfor the couple, hence precautions are taken lest such a sign should,\nby accident, be given (p. 60).\n\nIn all but two cases mentioned the girl and her husband go to live\nwith his people. In the first instance their failure to do so raises a\nprotest; in the second, the girl's parents are of much more importance\nthan those of the groom, and this may explain their ability to retain\ntheir daughter (pp. 138, 159).\n\nWhen the bride reaches her future home, she sits on the bamboo floor\nwith her legs stretched out in front of her. The slats which she\ncovers are counted and a string of agate beads, equal in length to\nthe combined width of the slats, is given to her. She now becomes\na full member of the family and seems to be under the orders of her\nmother-in-law (p. 60).\n\nThe tales give constant sanction for the marriage of near\nrelatives. Dumanau, we are told, marries his cousin [18], while we\nfrequently meet with such statements as, \"We are relatives and it is\ngood for us to be married\", or \"They saw that they were related and\nthat both possessed magical power, so they were married (p. 35)\". It\nappears that a man may live with his sweetheart and have children\nby her, yet leave her, and, without reproach, marry another better\nfitted to be his wife (p. 54). He may also accept payment for a wife\nwho has deserted him, apparently without loss of prestige (p. 64). No\nobjection seems to be raised to a man having two wives so long as\none of these is an inhabitant of the upper world (p. 111), but we\nfind Kanag telling his former sweetheart that he cannot marry her\nsince he is now married to another (p. 138). Again, when two women\nlay claim to Aponitolau, as their husband, they undergo a test and\nthe loser returns to her former home (p. 94). However, this rule does\nnot prevent a man from having several concubines (p. 120). Gawigawen,\nwe are told, is accompanied to a _pak\u00e1lon_ by eighteen young girls\nwho are his concubines (p. 59).\n\nDivorce is twice mentioned, but it seems to call out protest only\nfrom the cast off wife (pp. 63, 149).\n\nClosely associated with the celebration of a marriage seems to be a\nceremony known as _Sayang_, during the progress of which a number of\nsmall structures--the largest known as _balaua_--are built. Judging\nby their names and descriptions, we are justified in considering them\n\"spirit houses\" as they are to-day.\n\nThe details of the extended _Sayang_ ceremony are nowhere given,\nbut so much is made plain:--At its beginning many people pound rice,\nfor use in the offerings and for food, and _da-eng_ [19] is danced\n(p. 40). After the _Libon_ [20] invitations are sent out, by means of\nbetel-nuts covered with gold, to those whose presence is especially\ndesired (p. 62). When the guests arrive at the village spring or\ngate they are offered food or drink, and then while they dance they\nare sprinkled with water or rice, after which all go up to the town\n(p. 41 note 2). A medium who knows the customs and desires of the\nspirits constructs a bamboo mat, which is known as _talapitap_, and\non it offers food. To call their attention she frequently strikes\nthe ground with the _dakidak_--split sticks of bamboo and _lono_\n[21] (p. 40). The guests are not neglected, so far as regards food,\nfor feasting and dancing occupy a considerable portion of their\ntime. The ceremonial dance _da-eng_ is mentioned, but the _tadek_\n[22] seems to be the one in special favor (pp. 41, 59).\n\nOne tale tells us that the _Sayang_ was held immediately following\na head hunt; and another, that Aponitolau went out to get the head\nof an old man before he started this ceremony (pp. 69, 76); however,\nthe evidence is by no means conclusive that it is related to warfare.\n\nOn page 105 we are told that Kanag's half sister is a medium, and\nthe description of her method of summoning the spirits tallies with\nthat of to-day. At the _Sayang_ ceremony she is called to perform\nthe _Dawak_ [23], with the assistance of the old woman Alokot\u00e1n\n(p. 106). The _Dawak_ is also held in order to stop the flow of blood\nfrom Aponitolau's finger (p. 113). The only other ceremony mentioned\nis that made in order to find a lost switch (p. 91).\n\nCertain well-known customs are strongly brought out in our\nmaterial. The first, and apparently most important, is the necessity\nof offering liquor and food, both to strangers and to guests\n(p. 58). Refusal is so keenly resented that in one instance a couple\ndecline to allow their daughter to marry a man whose emissaries reject\nthis gift (p. 73). Old quarrels are closed by the tender of food or\ndrink, and friendships are cemented by the drinking of _basi_ [24]\n(p. 134). People meeting for the first time, and even friends who\nhave been separated for a while, chew betel-nut together and tell\ntheir names and places of residence. We are repeatedly told that\nit is necessary to chew the nut and make known their names, for\n\"we cannot tell our names unless we chew,\" and \"it is bad for us if\nwe do not know each other's names when we talk.\" A certain etiquette\nis followed at this time: old men precede the younger; people of the\nhome town, the visitors; and men always are before the women (pp. 45,\n133). The conduct of Awig when he serves liquor to the _alzados_\n[25] is that of to-day, i.e., the person who serves always drinks\nbefore passing it to others (p. 156).\n\nCertain other rules of etiquette or restrictions on conduct come out\nin the tales. We learn that it is not considered proper for a man\nto eat with the wife of another during his absence, nor should they\nstart the meal before he comes in (p. 52). The master of a dance is\ndeeply chagrined and chides his wife severely, because she insists\non dancing before he has invited all the others to take their turns\n(p. 70). Greediness is reproved in children and Aponitolau causes the\ndeath of his concubines whose false tales had led him to maltreat his\nwife (p. 116). Unfaithfulness seems to be sufficient justification\nfor a man to abandon his wife and kill her admirer (p. 78); but Kanag\nappears as a hero when he refuses to attack his father who has sought\nhis life (p. 121).\n\nOf the ceremonies connected with death we learn very little except that\nthe women discard their arm beads, the mourners don old clothing, and\nall wail for the dead (pp. 44, 90). Three times we are told that the\ndeceased is placed on a _tabalang_, or raft, on which a live rooster is\nfastened before it is set adrift on the river. In the tales the raft\nand fowl are of gold, but this is surprising even to the old woman\nAlokot\u00e1n, past whose home in Nagbotobot\u00e1n all these rafts must go\n(p. 131).\n\nUp to this time in our reconstruction of the life of \"the first\ntimes\" we have mentioned nothing impossible or improbable to the\npresent day Tinguian, although, as we shall see later, there are some\nstriking differences in customs and ideas. We have purposely left the\ndescription of the people and their practice of magic to the last,\nalthough their magical practices invade every activity of their lives,\nfor it is here that the greatest variations from present conditions\napparently occur.\n\nThese people had intimate relations with some of the lesser spirits,\nespecially with the _liblibayan_ [26], who appear to be little more\nthan their servants, with the evil spirits known as _banban\u00e1yo_,\nand with the _alan_ (p. 123). The _alan_, just mentioned, are to-day\nconsidered as deformed spirits who live in the forests: \"They are\nas large as people but have wings and can fly; their toes are at\nthe back of their feet and their fingers point backwards from their\nwrists.\" The several references to them in the tales such as \"you\n_alan_ girls whose toes on your feet turn out\" indicate they were so\nconsidered in the first times (p. 161). Some of them are addressed as\n\"you _alan_ of the springs,\" and in one instance a man dives down\ninto the water where the _alan_ live (p. 148), but in general their\nhomes seem to be similar to but much finer than those of the people\nof Kadalayapan and Kaodanan. These spirits appear time after time as\nthe foster mothers of the leading characters: Generally they secure\na drop of menstrual blood, a miscarriage, or the afterbirth, and all\nunknown to the real parents, change them into children and raise them\n(p. 83). These foster children are pictured as living in houses of\ngold situated near springs, the pebbles of which are of gold or beads;\n[27] the places where the women set the pots while dipping water are\nbig plates or dishes, while similar dishes form the stepping stones\nleading up to the house. Articles of gold are found in the dwellings\nand valuable jars are numerous. When the true relationships of these\nchildren are established they always go to their blood parents,\ncarrying with them these riches, which are a source of wonder and\ncomment (pp. 43, 64).\n\nThe people of Kadalayapan and Kaodanan have many dealings with\nthe celestial bodies. The big star Bagbagak appears as the husband\nof Sinag--the moon--and father of the star maiden Gaygay\u00f3ma, who,\nAponitolau assures his wife, is a spirit. When this girl comes down\nto steal sugar-cane she takes off her star dress and appears as a\nbeautiful maiden; [28] she becomes enamored with Aponitolau and takes\nhim to the sky, where he lives with her. They have a child, who later\nmarries in Kadalayapan and thereafter stays below. Upon the occasion\nwhen Aponitolau visits his first wife and fails to return to the sky\nat the appointed time, a great company of stars are sent to fetch him,\nwith orders to devour him if he refuses to obey (p. 109, ff.).\n\nIn the first tale Aponitolau himself appears as \"the sun,\" \"the\nman who makes the sun,\" as \"a round stone which rolls,\" but when\nit is established that he is the son of a couple in Kadalayapan he\napparently relinquishes his duties in the sky and goes to live in\nthe village of his people. With him goes his wife Aponibolinayen, who\nhad been carried above by a vine. While at his post in the heavens,\nAponitolau is closely associated with the big star, whose duty it is\nto follow him in the sky. Again we are told that Aponitolau is taken\nup by the spirit Kabkabaga-an, whom he marries and by whom he has a son\n(p. 114). In some instances this hero and his son Kanag converse with\nthunder and lightning, which appear at times not unlike human beings\n(p. 100); but in the eighth relation the two kinds of lightning are\npictured as dogs who guard the town of Dona.\n\nThese people enjoy unusual relations with inanimate things, and we find\nthem conversing with spears and with jars. [29] In one case the latter\nappear to be pastured like animals, and surround Aponitolau when he\ngoes to feed them with _lawed_ [30] leaves and salt (p. 51). Weapons\nweep blood and oil when taken down for the purpose of injuring certain\npersons (p. 43). A nose flute, when played by a youth, tells him of\nhis mother's plight (p. 152), while a bamboo Jew's harp summons the\nbrothers of its owner (p. 162). Animals and birds are frequently in\ncommunication with them: The hawk flies away and spreads the news of\nthe fight at Adasin [31] (p. 90); at the bidding of Dalon\u00e1gan a spider\nspins a web about the town (p. 124); and Aponitolau is enabled to\nfulfill the labors assigned him by the ten-headed giant only through\nthe aid of spiders, ants, and flies (p. 101). [32] During certain\ndances the water from the river flows over the town and fish come\nup and bite the feet of the dancers (p. 59). Crocodiles are left to\nguard the sister of Aponibalagen, and when they fail to explain their\nnegligence they are whipped and sent away by their master (p. 87). A\ngreat bird is pleased with Aponitolau and carries him away [33] to its\nhome, where it forces him to marry a woman it had previously captured\n(p. 92). In one instance an animal gives birth to a human child; a frog\nlaps up the spittle of Aponitolau, and as a result becomes pregnant\n[34] and gives birth to a maiden who is taken away by the spirits\n(p. 105). Another account states that the three sons of Aponitolau\nand Aponibolinayen are born as pigs, but later assume human form\n(p. 116). Kanag becomes a snake when he tries to secure the perfume\nof Baliw\u00e1n, but is restored to human form when he bathes in a magic\nwell (p. 137). These and other mysterious happenings, many of which\nare not explained as being due to their own volition, befall them;\nthus Ingiwan, while walking, is confronted by an impassable hill and\nis compelled to cross the ocean, where he finds his future wife, but\nupon his return the hill has vanished (p. 86). In other instances the\nfinger rings of people meeting for the first time exchange themselves\n(p. 92). The headband of Ligi flies away without his knowledge and\nalights on the skirt of a girl who is bathing in the river. As a\nresult she becomes pregnant, and when the facts become known Ligi is\nrecognized as the child's father (p. 144). It seems probable that\nthe superior powers are responsible for these occurrences, for in\nat least one instance the great spirit Kaboniyan steals a maiden and\nturns her into a flock of birds, who talk with and assist the owner\nof a rice field (p. 151).\n\nWhile they thus appear to be to a certain extent under the control\nof the spirits and to be surrounded by animals and inanimate things\nwith human intelligence and speech, the people of these \"first times\"\npossess great power over nature: Time and space are annihilated, for\nat their will daylight comes at once (p. 150), or they are transported\nto a place in an instant (p. 92). At their command people appear:\nKanag creates betel-nut trees, then cuts the fruit into bits, which he\nsows on the ground. From these come many people who are his neighbors,\nand one of whom he marries (p. 121). The course of nature is changed:\nA field is planted in an instant; the crops mature in a few days, and\nthe grain and fruits take themselves to the store-house (p. 150). A\nstrike-a-light turns into a hill which impedes pursuers [35] (p. 75),\nwhile a belt or headaxe serves as a ferry across a body of water\n(p. 84). A storm is called upon to carry a person or a building to\na distance (p. 121), and a spring is created by killing an old man\n(p. 60). [36] Prepared food appears at a word; a stick when cooked\nbecomes a fish, and though it is repeatedly broken and served it\nalways appears ready for service at meal time (p. 33); a small jar\ncontaining a single grain of rice supplies an abundance of food;\nanother jar no larger than a fist furnishes drink for a company and\nstill remains a third full; while a single earring fills a pot with\ngold [37] (pp. 47, 119, 123).\n\nQuite as easy as the creation of beings is the causing of sleep or\ndeath. All the people of a village are put to sleep at the will of a\nsingle person (p. 145) and Albaga--while still at a distance--causes\nthe death of Aponibolinayen (p. 44). At a word of command the\nspears and headaxes of the people of Kadalayapan and Kaodanan go out\nand kill great numbers of the enemy, and the heads and booty take\nthemselves in orderly fashion to towns of their new owners (pp. 66,\n75). Many methods of restoring the dead to life are employed; spittle\nis applied to the wounds, or the victim is placed in a magic well,\nbut the common method is for the hero \"to whip his perfume,\" [38]\nwhereupon the dead follow his commands (pp. 152, 157).\n\nThe birth of a child, to a woman of these times, is generally preceded\nby an intense itching between the third and last fingers, and when this\nspot is pricked the child pops out \"like popped rice.\" [39] Its growth\nis always magical, for at each bath its stature increases by a span\n(p. 102). Within a few days the baby is a large child and then begins\ndeeds of valor worthy of the most renowned warriors (pp. 95, 96).\n\nThe power of assuming animal forms appears to be a common possession,\nand we find the different characters changing themselves into\nfire-flies, ants, centipedes, omen birds, and in one case into oil [40]\n(pp. 85, 99).\n\nOne of the most peculiar yet constantly used powers of these people\nis their ability to send betel-nuts on various missions. Whenever\nan invitation to a ceremony or celebration is to be extended, nuts\ncovered with gold are oiled and sent out. They go to the intended\nguest, state their errand, and, if refused, forthwith proceed to grow\non his knee, forehead, or pet pig, until pain or pity compels him to\naccept (p. 146). In some cases it appears that the nuts themselves\npossess the magic properties, for we find Aponitolau demanding that\nhis conquered foes give him their betel-nuts with magic power (p. 91).\n\nRelationships can be readily ascertained by the chewing of these nuts,\nfor when the quids are laid down they are transformed into agate and\ngolden beads and lie in such a manner that the associations are fully\nestablished (pp. 35, 36, 41).\n\nEnough has been mentioned to show how important a part magic and\nmagical practices play in the life of this people, but one further\nreference should be made, since it is found in nearly every tale. When\nthe marriage price is settled upon, the mother of the groom exercises\nher power and at once fills the spirit house with valuable jars and the\nlike; this is repeated until enough are gathered to meet the demands\nof the girl's people (p. 133). Even when the agreed sum has been\ndelivered we often find the girl's mother herself practicing magic,\nto secure additional payment, and by raising her elbows or eyebrows\ncausing a part of the jars to vanish (pp. 133, 143).\n\nDespite their great gifts we find that these people are not\nall-powerful and that they deem it wise to consult the omens before\nstarting on a task or a journey. The gall sack and liver of a pig are\neagerly examined, [41] while the calls of birds, actions of animals,\nor signs received from the thunder and lightning regulate their\nconduct. In cases where these warnings are disregarded misfortune or\ndeath always overtakes the individual (pp. 48, 49, 100 ff).\n\nDeath comes to them, but apparently is only a temporary state. The\ndeceased are often revived by some magical process (p. 152), but if\nnot the corpse is placed on a raft and is set adrift on the river. [42]\nThe streams and rivers, we are told, all flow past Nagbotobot\u00e1n before\nthey empty into the hole where all streams go. In this place lives the\nold woman Alokot\u00e1n, who is related to the people of Kadalayapan and\nKaodanan. Her duty it is to watch for dead relatives, to secure them,\nand make them alive again (p. 132). She is the owner of a magic pool,\nthe waters of which revive the dead and renew youth.\n\n_Comparison of the Reconstructed Culture with Present Day\nConditions_.--Before passing to a consideration of the tales in the\nlast two divisions of our material, it may be well to compare the life\nand beliefs of these \"people of the first times\" with those of the\nliving Tinguian. Kadalayapan and Kaodanan appear, in a vague way,\nto have been located in Abra, for we learn that the Ilocano, Don\nCarlos, went up the river from Baygan (Vigan) [43] to Kadalayapan;\nthat the _alzados_ [44] lived near by; while the tattooed Igorot\noccupied the land to the south (pp. 77, 155). The villages were\nsurrounded by defensive walls such as were to be found about all\nTinguian villages until recent times, and which are still to be seen\nabout Abang and other settlements. Within the walls were many houses,\nthe descriptions of most of which would fit the dwellings of to\nday. The one thing which seems foreign to present conditions is the\nso-called \"ninth room\" which receives rather frequent mention. There\nis nothing in the tales referring to buildings or house construction\nwhich lends support to the contention of those who seek to class the\nTinguian as a modified sub-group of Igorot. [45] The Bontoc type of\ndwelling with its ground floor sleeping box and its elevated one room\nkitchen and storage room is nowhere mentioned, neither is there any\nindication that in past or present times the Tinguian had separate\nsleeping houses for the unmarried men and boys, and for the girls,\nas do their neighbors to the south.\n\nThe other structures, such as the spirit houses, rice drying\nframes, and granaries were similar to those seen to-day in all the\nvillages. Likewise the house furnishings, the musical instruments,\nand even the games of the children were such as are to be found at\npresent, while our picture of the village life given on page 9 still\nfits nearly any Tinguian settlement in Abra. The animals mentioned\nare all familiar to the present people, but it is worthy of note\nthat in the first twenty-six tales, which make up the cycle proper,\nthe horse is not mentioned, nor does the carabao appear to be used\nas a work animal. Still more important is the fact that the terraced\nfields and the rice culture accompanying them, which to-day occupy\na predominant place in the economic life of the people, are nowhere\nmentioned. On the other hand, the _langp\u00e1dan_, or mountain rice,\nassumes a place of great importance. References to the cultivation\nof the land all seem to indicate that the \"hoe culture,\" which is\nstill practiced to a limited extent, took the place of agriculture.\n\nThe clothing, hair dressing, and ornaments, worn by these people,\nagree closely with those of to-day. Beads seems to have been of\nprime importance, but could scarcely have been more prized or more\nused than at present. Unless she be in mourning, the hair and neck\nof each woman are now ornamented with strings of beads, many of them\nof evident antiquity, while strands above strands cover the arms from\nthe wrist to the elbow or even reach to the shoulder. [46]\n\nThe wealth of a person seems to have been, to a large extent,\ndetermined by the number of old jars in his possession. As at the\npresent time, they formed the basis of settlement for feuds, as payment\nfor a bride, and even figured in the marriage ceremony itself. The\njars, as judged from their names, were evidently of ancient Chinese\nmanufacture, and possessed power of speech and motion similar to that\nof human beings; but in a lesser measure the same type of jars have\nsimilar powers to-day. [47]\n\nThe use of gold and jewels seems to have been common in the old times;\nthe latter are seldom seen in the district to-day, but the use of bits\nof gold in the various ceremonies is still common, while earrings of\ngold or copper are among the most prized possessions of the women. [48]\nPlacer mining is well known to the Igorot of the south, who melt and\ncast the metal into various ornaments. So far as I am aware, this is\nnot practiced by the present Tinguian, but may point back to a time\nwhen the industry was known in this region, or when trade relations\nwith the south were much freer than in recent years.\n\nThe weapons of the warriors, which we are specifically told were of\nmetal, are identical with those seen at the present time, while the\nmethods of warfare agree with the accounts still told by the old men\nof their youthful exploits.\n\nA survey of the tales brings out boldly the fact that a headhunt was\none of the most important events in Tinguian life. To-day stress of\ncircumstances has caused the custom to suffer a rapid decline, but\neven now heads are occasionally taken, while most of the old men have\nvivid recollections of the days when they fought \"in the towns of their\nenemies.\" A spirited account of a head celebration seen in the village\nof Lagangilang--from which ten of these tales were collected--will\nbe found in the writings of La Gironiere, already referred to. [49]\nIt is important to note that this account, as well as those secured\nfrom many warriors of the present generation, offers some striking\ndifferences to the procedure in the olden days, particularly as regards\nthe disposal of the skulls. The tales tell of the heads being placed\non the _sagang_ [50] at the spring, at the gate, or about the town,\nafter the celebration. Certain of the present villages make use of\nthe _sagang_, but the more common type of head holder is the _saloko_,\n[51] which still figures in many ceremonies. However, the heads only\nremain in these receptacles until the day set for the festival. They\nare then carried to the centre of the village and there, amid\ngreat rejoicing, are cut open; the brains are removed and to them\nare added the lobes of the ears and joints of the little fingers,\nand the whole is then placed in the liquor, which is served to the\ndancers. Before the guests depart the skulls are broken into small\npieces and a fragment is presented to each male guest, who carries\nit home and is thus often reminded of the valor of the takers. [52]\nA study of Tinguian beliefs furnishes an additional religious motive\nfor the taking of heads, but with the people of Kadalayapan and\nKaodanan revenge and the desire for renown were the prime incentives.\n\nEvery tale emphasizes the importance of the _Sayang_ ceremony and\nthe spirit structure known as _balaua_. [53] The ceremony is nowhere\ndescribed in full, but the many details which are supplied show that\nit was almost identical with that of to-day. The same is true of the\n_Dawak_, [54] which we find mentioned on three different occasions, and\nof the ceremony made to aid in locating lost or stolen articles. The\nmost noticeable fact, to the person familiar with Tinguian life,\nis that these are the only ceremonies mentioned among the many known\nand practiced at present. More than a score of different rites are\nnow well known to this people, and occupy a very considerable portion\nof their time and attention during the first four months of the year.\n\nThe failure to make mention of these very important events is\nexplained, it seems to me, not by their absence, but by the fact that\nthese rites vary in importance and that the privilege of celebrating\nthem is hereditary in a family. Should one not entitled to hold\nsuch a ceremony desire to do so, he must first give, in order, all\nthe lesser events, a costly procedure extending over a period of\nseveral years. The people of Kadalayapan and Kaodanan always appear\nas being closely related to the spirit Kaboniyan, [55] and exceedingly\npowerful. It seems probable that the story teller takes it for granted\nthat all of them are entitled to hold the most important ceremony\nknown to the Tinguian.\n\nA prominent figure in these rites is the medium, through whom the\nancient people generally conversed with the spirits, but in exceptional\ncases we found the heroes talking direct with the superior beings;\nhowever, this gift is not confined to the men of old, for in such\ntales as 55 and 59 people who are believed to have lived recently\nhave conversed with the spirits and have even been joined to them\nin marriage.\n\nThe procedure in choosing a bride, the engagement, the _pak\u00e1lon_,\n[56] and the marriage proper are all those of the present day, but the\nrules governing the marriage of relatives differ radically. As already\nnoted, one of the chief qualifications for marriage, among the people\nof the tales, was relationship, and even cousins became husband and\nwife. Such a thing is unthinkable among the Tinguian of to-day; first\ncousins are absolutely barred from marrying, while even the union of\nsecond cousins would cause a scandal, and it is very doubtful if such a\nwife would be allowed to share in her deceased husband's property. [57]\n\nIt appears that only one real [58] wife is recognized as legitimate,\nbut that from \"the first times\" to the present a man might have as\nmany concubines as he could secure.\n\nSo far as mythology and present day conditions can inform us the bride\nhas always gone to the home of her husband and, for a time at least,\nhas been subject to the dictations of her mother-in-law, although the\ncouple are generally soon established in a home of their own, in the\ntown of the groom. There is nothing in Tinguian life or tradition to\nindicate that they have ever had a clan system or a matriarchal form\nof government.\n\nThe few references to the procedure immediately after a death indicate\nthat, in part, the people of to-day follow the old custom; but here\nagain an important departure occurs. We are thrice told that the\ncorpse was placed on a little raft called _tabalang_ and set adrift\non the river; and in one case the afterbirth was treated in the same\nmanner. Nothing of the sort is done to-day, nor does it seem at all\nlikely that such has been the case in recent generations. The body\nis now buried beneath the house, and certain set rules govern the\nmovements of all persons related to the deceased, as well as the\ndisposal of the corpse. This procedure is so complex and so uniform\nthroughout the whole Tinguian belt that it seems improbable that it\nhas grown up, except through a long period of time. At this point\nit is interesting to note that at many ceremonies it is necessary\nto construct a small raft called _tal-talababong,_ or _talabong_,\nto place offerings in it, and set it adrift on the stream, in order\nthat any spirits who have been prevented from attending the ceremony\nmay still secure their share. [59]\n\nThe festivals, the dances, the observances of the proprieties required\nby good breeding or custom of to-day, follow closely those given in\nthe tales. The greatest divergence is in the offering of betel-nuts\nand the telling of names, which occupies such an important place in\nthe narratives. The use of betel-nut for chewing is less common among\nthe Tinguian people than with most other Philippine tribes, a fact\nwhich may be accounted for by their constant use of tobacco. However,\nbetel-nuts still occupy a most important place in the various\nceremonies, and many offerings intended for the spirits must be\naccompanied with the prepared nut. In nearly every instance when\ninvitations were sent out, for a ceremony, the people of the tales\nintrusted an oiled betel-nut covered with gold with this duty. This\nhas its counterpart to-day in the small gifts of gold which are\noften carried to some friend, in another town, whose presence is\nparticularly desired. It seems not improbable that the golden colored\nhusks of the ripe betel-nuts may have suggested the substitution.\n\nMagic was practiced extensively in \"the first time,\" but it is by\nno means unknown to the people of the present day. They cannot now\nbring a dead person to life, or create human beings out of bits of\nbetel-nut; but they can and do cause sickness and death to their foes\nby performing certain rites or directing actions against garments or\nother objects recently in their possession. Even the name of an enemy\ncan be applied to an animal or inanimate object and action against\nit be transferred to the owner.\n\nLike the Tinguian, the people of Kadalayapan and Kaodanan are warned\nor encouraged by omens received through the medium of birds, thunder,\nlightning, or the condition of the gall and liver of a slaughtered pig;\n[60] and like them they suffer for failure to heed these warnings,\nor for the infraction of a taboo.\n\nThe myths of the first division make it plain that, to the people of\nthose times, the sun, moon, and stars were animate--either spirits or\nhuman beings. In some cases a similar conception was held for thunder\nand lightning, while in others they appear as animals. It will appear\nthat such ideas are not foreign to the second division of the tales,\nwhich represent present day beliefs. Thus, in the mountain village\nof Baay the sky is considered as a male spirit--the husband of the\nearth, and father of sun and moon. Again, in Lagangilang and Abang,\nthe thunderbolt is identified as Kadaklan--the most powerful of all\nspirits--who \"often eats the ground and releases his wife Agemem.\"\n\nThis brings us to a most interesting question, namely: Are the chief\nactors in our tales to be considered as celestial beings and spirits,\nor as human heroes? We have already made note of the fact that in the\nfirst tale Aponitolau is identified with Ini-init whom, we are told,\nwas \"the sun,\" \"the man who makes the sun,\" \"a round stone which\nrolls.\" In this tale he marries Aponibolinayen, a maiden whose name\nmay possibly be construed to mean \"the woman in the moon.\" [61]\nHowever, we find Aponitolau abandoning his place in the sky and\ngoing to reside in Kadalayapan. This tale comes from the town of\nLangangilang where, as we have already seen, the celestial beings\nare regarded as spirits. Tale fifteen, coming from the same town,\nshows us this same Aponitolau going up to the sky, where he marries\nthe spirit Kabkabaga-an, but as before he returns to his home below. A\nfurther indication of his celestial character is perhaps afforded us\nin tale fourteen, which was recorded in Patok, a valley town in which\nthe sun, moon, and stars are now regarded as \"lights\" belonging to\nthe spirit Kadaklan. Here we find that Aponitolau marries the star\nmaid Gaygay\u00f3ma, who is the daughter of the big star Bagbagak, and\nSinag--the moon. In this same tale Aponibolinayen appears as the\nfirst wife of Aponitolau, and it is clear that in the mind of the\nstory teller she is not identified with Sinag. Aponitolau appears in\nthe other tales without any hint of celestial qualities. Aside from\nher name and the fact that she is once pictured as visiting the sky,\nthere is nothing to indicate that his wife Aponibolinayen is to be\nconsidered as the moon. A careful study of the other characters who\nreside in Kadalayapan and Kaodanan fails to yield any evidence that\nthey are considered as celestial beings.\n\nDuring the _Sayang_ ceremony held in San Juan, a certain man and\nwoman, who are then called Iwagin\u00e1n and Gimbagon [62], represent the\ngood spirits and are defended by the people when evil spirits try to\ndispossess them of their property. This is the only instance I have\nobserved in which the names of any of these characters of the tales\nappear in the ceremonies, while a list of more than one hundred and\nfifty spirits known to the Tinguian fails to reveal more.\n\nWhile in the practice of magic, and in their communication with nature,\ncelestial bodies, and spirits, these \"people of the first times\"\nfar excelled the present Tinguian, they had a material culture and\nceremonial life much like that still found in Abra.\n\nIt seems then that these people, about whom the stories cluster, are\nnot to be identified as celestial beings or spirits [63]. They appear\nrather as generalized heroes whose life and deeds represent that of\nan earlier period, magnified and extolled by succeeding generations.\n\n\nRitualistic and Explanatory Myths\n\nThe second division of the tales now assumes a position of importance\nto us, for in it we find present day ideas and beliefs of the people\nstrongly brought out, and are thus in a position to contrast them\nwith the tenets of the people in \"the first times\".\n\nThe influence of custom is exceedingly strong among the Tinguian of\nto-day. The fact that the ancestors did so and so is sufficient\njustification for performing any act for which they have no\ndefinite explanation. Nowhere is this influence greater than in the\nceremonies. These, which accompany all the important happenings in\ntheir daily life, are conducted by mediums who are fitted for office\nby long training, and each one of whom is a check on the others if\nthey wilfully or through carelessness deviate from the old forms. The\nritual of these ceremonies is very complex and the reason for doing\nmany acts now seems to be entirely lost, yet the one explanation\n_\"kada\u00fayan\"_--custom--is sufficient to satisfy any Tinguian. Other\nacts, as well as the possession of certain things, are explained\nby myths, such as we are considering. It seems certain that we are\nhere dealing not with present day beliefs alone, but with at least\nrelatively old customs and tales, which while enabling us to understand\npresent day conceptions also give us a glimpse into the past.\n\nThe myths 32-40, which are known to the people as _diams_, are now\ninseparable parts of the various ceremonies. Thus, when a pig is to be\noffered in the _Sayang_ ceremony, the medium sits down beside it and\nstrokes it with oiled fingers while she \"talks to the spirits\". The\ntranslation of her \"talk\" shows that this is in no sense a prayer\nbut is rather an account of how the greatest of the spirits taught\nthe Tinguian people to perform this ceremony correctly. Likewise,\nwhen she offers food in the _Dawak_ [64] ceremony, she relates how\nthe spirit Kaboniyan taught the Tinguian to do this in the same\nmanner that he performs it. In the _Pala-an [65] diam_ she relates,\nin story form, the cause of the sickness, but in this case ends with\na direct invocation to the spirits in Dad\u00e1ya to \"make them well again\nif you please\". The balance of the _diams_, 35-40, are in story form,\nand seem intended more as an explanation to the people as to the causes\nof their troubles than to be directed toward the spirits. However, the\nmedium seldom has an audience, and rarely ever a single listener, as\nshe recites the _diams_ she has learned verbatim from her instructors\nwhen preparing for the duties of her office.\n\nMyths 41-54 are of quite a different type. They are generally told\nby the mediums or wise old people, during the ceremonies, but always\nto a crowd of eager listeners. They are not learned word for word,\nas are the _diams_, but their content is constant and they are\nthoroughly believed.\n\nThat they exert a great influence on the beliefs and conduct of\nboth old and young is undoubted. The evil which befalls a person who\nmolests the guardian stones is thus made known even to the children who\ngenerally keep at a distance from the grove in which they stand. Again,\nthese tales give sharp warning as to what befalls a person who even\nignorantly breaks the taboos following a death; but at the same time\nadvance means of thwarting the wrath of the enraged or evil spirits.\n\nMyths 55 to 62 at first glance to not appear to be explanatory\nat all, but seem rather to be a series of stories dealing with the\nrelations between certain persons and the natural spirits or those of\nthe dead. However, it is the intent and use rather than the form of\nthese stories which has caused them to be included in this division,\nfor they give the people authority for certain beliefs and conceptions\nwhich they hold. Tale 56 gives us a glimpse of the prevalent idea\nof the abode of the dead, where the spirits lead much the same sort\nof life as they did while alive, but we secure quite a different\npicture of this realm from the Baluga [66] tale, in which the home\nof the deceased is said to be in the ground while the \"life\" of the\ndead woman is kept in a bamboo cup. This last account was heard in\nManabo, a town near to the Igorot settlements of the Upit river,\nand may be influenced by the beliefs held in that section. [67]\n\nCertain individuals appear to have intimate dealings with the natural\nspirits, in some instances even being joined to them in marriage. The\nafterbirth child, Sayen, is believed to have lived \"not very long\nago\", yet we find his life and actions quite similar to those of\nthe heroes in \"the first times\", while his foster mother--the _alan_\n[68]--takes the same part as did the _alan_ of old.\n\nRelations 63 to 74 appear as pure explanatory tales, accounting\nfor the existence and appearance of celestial bodies and animals in\ntheir present state; they also account for the possession of fire and\nof many prized objects, such as jars and agate beads. Incidentally\nmany essential traits and old customs come out, such, for instance,\nas those of war and mourning, which appear in connection with the\norigin of the _kalau_ [69].\n\nWith few exceptions the myths of this division correspond to present\nbeliefs; the spirits are those known to-day; the towns mentioned are\nnow existing or their former locations are well known. They have thus\nthe appearance of being of more recent origin than those of the first\ndivision, yet it is worthy of note that there is little in them which\nseems foreign to or out of keeping with the older tales.\n\n\nFables\n\nThe last division may be said to be made up of fables, for the story\ntellers without hesitation label them as fictions. The last of these\nappears to be only a worked over incident of myth 56, in which the\nbig bird Banog carries the hero to its nest, from which he escapes\nby holding to the wings of the young birds. It is possible that more\nof these fables are likewise incidents in tales prevalent among the\nTinguian, but not heard by the writer. Whether or no this be true, it\nis certain that most of these stories are well known to the Ilocano\nof the coast and the other Christianized natives throughout the\narchipelago. Comparison with the folk-lore from other regions shows\nthat these stories are by no means confined to the Philippines. The\nchief incidents in the narrative of the turtle and the monkey have been\nrecorded from the Kenyah of Borneo [70] and from the northern peninsula\nof Celebes [71]; the race between the shell and the carabao is told in\nBritish North Borneo [72] in regard to the plandok and crab, while it\nis known to European children as the race between the turtle and the\nhare. The threat of the mosquito in 84 is almost identical with that\nrecorded by Evans in Borneo [73]; while many incidents in the fable\nof Dogidog [74] are found in the Iban story of Simpang Impang [75].\n\nWhen comparing the Tinguian versions of these fables with those of the\nIlocano, one is impressed with the fact that while the incidents upon\nwhich they are founded are often identical, the stories themselves\nhave frequently been moulded and changed by the tellers, who have\nintroduced bits of old customs and beliefs until they reflect, in a\nway, the prevalent ideas of the people. Thus in the story of the magic\n_poncho_ [76], which is evidently of Spanish introduction, the owner\nis identified as the _banbantay_--a well-known minor spirit. Again,\nthe first part of tale 85 is identical with that of the Ilocano,\nbut ends with the parents of the groom preparing the things used in\nthe _pak\u00e1lon_--a very necessary part of the Tinguian marriage ceremony.\n\nThe footnotes have called attention to the many incidents which have\ntheir parallels in other districts. Reference to these shows that\na large percentage are found in the islands toward the south. While\nrecognizing that similarity of incidents does not necessarily mean\nidentity of origin, we must still give full credit to the effects\nof borrowing, even over great distances. The easy communication\nalong the coast during the past four hundred years and the contact\nwith Spanish and Christianized officials and traders will readily\nexplain the likeness of the tales in Division III to those held in\ndistant islands, or even in Europe, but, as just noted, these are\nnow undergoing change. Doubtless a similar inflow had been taking\nplace, although at a slower rate, long before the Spaniards reached\nthe Islands, and Tinguian mythology has grown up as the result of\nblending of native tales with those of other areas, the whole being\nworked over and reshaped until it fitted the social setting.\n\nPrevious writers--among them Ratzel and Graebner [77]--have sought\nto account for certain resemblances in culture, between Malaysia,\nPolynesia, and America, by historical connection. A part of our\nmaterial--such as that of the blood-clot child (p. 125), [78] the\nrape of the maiden by the vine which carries her to the sky (p. 33),\nthe magic flight (p. 75), and magic growth (p. 38) [79]--may seem\nto lend support to such a theory. These similarities are assuredly\nsuggestive and interesting, but it appears to the writer that the\nmaterial is too scanty and the folklore of intervening lands too\nlittle known to justify us in considering them as convincing proof\nof borrowing over such immense distances. [80]\n\n\nGeneral Results\n\nOur study has brought out certain general results. We have seen\nthat Tinguian folklore has much in common with that of other tribes\nand lands. While a part of this similarity is doubtless due to\nborrowing--a process which can still be seen at work--a considerable\nportion of the tales is probably of local and fairly recent origin,\nwhile the balance appears to be very old. These older tales are so\nintimately interwoven with the ceremonies, beliefs, and culture of this\npeople that they may safely be considered as having been developed by\nthem. They are doubtless much influenced by present day conditions,\nfor each story teller must, even unconsciously, read into them some\nof his own experiences and the current beliefs of the tribe. At the\nsame time these traditional accounts doubtless exercise a potent\ninfluence on the thoughts, beliefs, and actions of the people. In\nTinguian society, where custom still holds undisputed sway, these\nwell-known tales of past times must tend to cast into the same mould\nany new facts or experiences which come to them.\n\nWe believe that we are justified when we take the viewpoint of\nthe Tinguian and consider \"the stories of the first times\" as\nessentially very old. How old it is impossible to state definitely,\nbut a careful analysis of our material justifies us in believing that\nthey reflect a time before the people possessed terraced rice fields,\nwhen domestic work animals were still unknown, and the horse had not\nyet been introduced into their land. That these are not recent events\nis attested by the great part they all now play in the ceremonial\nand economic life. It is evident that outside influences of great\nimportance were introduced at a period later than the time when the\nChinese first began to trade along the coasts of the Philippines for\nthe prized jars, which play such an important r\u00f4le in the mythology,\nare not to be identified as those of native make but are ancient\nChinese vessels dating back at least to the fourteenth and perhaps\neven to the tenth century [81].\n\nIt is probable that the glass, porcelain, and agate beads, which\nare second only to the jars in importance, are exceedingly old. Many\nancient specimens are still in use and are held for as fabulous prices\nas are those found among the interior tribes of Borneo. Nieuwenhuis\nhas shown that the manufacture of beads had become a great industry\nin the middle ages, and had extended even to China and Japan, whence\nthe products may have spread contemporaneously with the pottery [82].\n\nWe have seen that, for the most part, the life, customs, and beliefs\nwhich appear in our reconstruction of \"the first times\" agrees\nclosely with present conditions; certain things which seem formerly\nto have been of prime importance--such as the sending of a betel-nut\ncovered with gold to invite guests to a festival or ceremony--appear\nto have their echo in present conditions. The betel-nut which played\nsuch a momentous part in the old times still holds its place in the\nrituals of the many ceremonies, although it is not now much used in\ndaily life. The magic of to-day is less powerful than formerly, but is\nstill a tremendous force. The communication of the ancient people with\nother members of the animate world, as well as with the inanimate and\nspiritual, and their metamorphosis into animals and the like, offers\nnothing strange or inconsistent to the people of to-day. They even now\ntalk to jars, they converse with spirits who come to them through the\nbodies of their mediums, and people only recently deceased are known to\nhave had the power of changing themselves, at will, into other forms.\n\nIn short, there is no sharp break between the mode of thought of to-day\nand that exhibited in the folklore. It is true that the tales give\nsanction to some things not in agreement with Tinguian usage--such,\nfor instance, as the marriage of relatives, or the method of disposing\nof the dead--and it may be that we have here a remembrance of customs\nwhich long ago fell into disuse.\n\nIn a previous paper [83] the writer showed that there have been many\nmigrations into Abra from the north, south, and west. A part of the\nemigrants have become thoroughly amalgamated with the Tinguian people\nand have doubtless introduced some part of their material culture\nand beliefs. This helps us to understand such conflicts as we have\nalready noted in regard to the place held by thunder and lightning\nin the spirit world, as to the future abode of the spirits of the\ndeparted, as well as other discrepancies which the limits of this\npaper have prevented us from discussing.\n\nIt is not impossible that those customs of \"the first times,\" which\nare at variance with those of to-day, may represent older ideas which\nhave been swamped, or, on the other hand, the memory of the strange\ncustoms once practiced by the emigrants may have caused them to be\nattributed to the people of the tales.\n\nFinally, we believe that a study of Tinguian mythology has shown us\nthat we can gain a real knowledge of the past of a people through\ntheir folklore; that we can secure an insight into their mental life;\nand can learn something of the valuation they attach to certain of\ntheir activities and beliefs, which to us may seem at the surface\ntrite and trivial.\n\n\n\nTales of the Mythical Period\n\n\n\n1\n\n\"We go to take greens, sister-in-law Dinay, perhaps the _siksiklat_\n[84] will taste good. I have heard that the _siksiklat_ is good,\"\nsaid Aponibolinayen. They went to get her _siksiklat_. When they\narrived at the place of small trees, which they thought was the\nplace of the _siksiklat_, they looked. Aponibolinayen was the first\nwho looked. As soon as she began to break off the _siksiklat_ which\nshe saw she did not break any more, but the _siksiklat_ encircled\nand carried her up. When they reached the sky (literally \"the up\"),\nthe _siksiklat_ placed her below the _alosip_ [85] tree. She sat for\na long time. Soon she heard the crowing of the rooster. She stood up\nand went to see the rooster which crowed. She saw a spring. She saw it\nwas pretty because its sands were _oday_ [86] and its gravel _pagapat_\n[87] and the top of the betel-nut tree was gold, and the place where\nthe people step was a large Chinese plate which was gold. She was\nsurprised, for she saw that the house was small. She was afraid and\nsoon began to climb the betel-nut tree, and she hid herself.\n\nThe man who owned the house, which she saw near the well, [88]\nwas Ini-init--the sun. But he was not in the place of his house,\nbecause he went out and went above to make the sun, because that was\nhis work in the daytime. And the next day Aponibolinayen saw him,\nwho went out of his house, because he went again to make the sun. And\nAponibolinayen went after him to his house, because she saw the man,\nwho owned the house, who left. When she arrived in the house, she\nquickly cooked, because she was very hungry.\n\nWhen she finished cooking, she took the stick used in roasting fish\nand cooked it, and the fish-stick which she cooked became cut-up fish,\nbecause she used her magic power. [89] When she finished to cook\nthe fish, she took out rice from the pot, and when she had finished\nto take out the rice from the pot, she took off the meat from the\nfish. When she finished taking the fish from the pot, she ate. When\nshe finished eating, she washed. When she finished washing, she kept\nthose things which she used to eat, the coconut shell cup and plate,\nand she laid down to sleep.\n\nWhen afternoon came, Ini-init went home to his house after he finished\nfishing. He saw his house, which appeared as if it was burning,\nnot slowly. He went home because it appeared as if his house was\nburning. When he arrived at his house, it was not burning, and he was\nsurprised because it appeared as if there was a flame at the place\nof his bed. When he was in his house, he saw that which was like the\nflame of the fire, at the place of his bed, was a very pretty lady.\n\nSoon he cooked, and when he had finished to cook he scaled the\nfish, and when he had finished scaling he cut it into many pieces,\nand he made a noise on the bamboo floor when he cut the fish. The\nwoman awoke, who was asleep on his bed. She saw that the man who\ncut the fish was a handsome man, and that he dragged his hair. [90]\nThe pot she had used to cook in looked like the egg of a rooster [91]\nand he was surprised because it looked like the egg of a rooster; and\nthe rice which she cooked was one grain of broken rice. [92] Because\nof all this Ini-init was surprised, for the pot was very small with\nwhich she cooked. After Ini-init cooked, the woman vanished and she\nwent to the leaves of the betel-nut, where she went to hide.\n\nAfter Ini-init finished cooking the fish, he saw the bed, the place\nwhere the woman was sleeping, was empty. He was looking continually,\nbut he did not find her. When he could not find her, he ate alone,\nand when he finished eating he washed, and when he finished washing\nthe dishes he put away, and when he had finished putting away he went\nto the yard to get a fresh breath.\n\nNot long afterwards he went to take a walk in the place of his\nbetel-nuts. When he had finished to take a walk in the place of his\nbetel-nuts, he went to sleep.\n\nWhen it began to be early morning, he left his house, he who went up,\nbecause it was his business to make the sun. And Aponibolinayen went\nagain into the house.\n\nWhen it became afternoon, Ini-init went to his home, and Aponibolinayen\nhad cooked, after which she went out to the betel-nut trees. When\nIni-init arrived, he was surprised because his food was cooked, for\nthere was no person in his house. As soon as he saw the cooked rice\nand cooked fish in the dish, he took the fish and the rice and began\nto eat. When he had finished eating, he went to his yard to take\na fresh breath and he was troubled in his mind when he thought of\nwhat had happened. He said, \"Perhaps the woman, which I saw, came to\ncook and has left the house. Sometime I shall try to hide and watch,\nso that I may catch her.\" He went to sleep, and when it became early\nmorning he went to cook his food. When he had finished eating, he\nwent again to make the sun, and Aponibolinayen went again to his house.\n\nWhen the sun had nearly sunk, he sent the big star who was next to\nfollow him in the sky, and he went home to spy on the woman. When he\nhad nearly reached his home, he saw the house appeared as if it was\nburning. [93] He walked softly when he went up the ladder. He slammed\nshut the door. He reached truly the woman who was cooking in the\nhouse. He went quickly and the woman said to him, \"You cut me only\nonce, so that I only cure one time, if you are the old enemy.\" \"If\nI were the old enemy, I should have cut before,\" said Ini-init,\nand he sat near her who cooked. He took out the betel-nut, and he\narranged it so that they began to chew the betel-nut, and he said,\n\"Ala! young lady, we are going to chew, because it is bad for us to\ntalk who do not know each other's names.\" Aponibolinayen answered,\n\"No, for if the rich man who practices magic is able to give to the\nrich woman who has magical power, soon there will be a sign.\" Ini-init\nsaid, \"No, hurry up even though we are related, for you come here if\nwe are not related.\" [94]\n\nHe begged her and he cut the betel-nut, which was to be chewed, which\nwas covered with gold, and he gave it to the woman who had magical\npower, and they chewed. When she laid down the quid, it looked like\nthe agate bead, which has no hole for the thread. And the quid of\nIni-init looked like a square bead.\n\n\"My name is Ini-init, who often goes to travel over the world. I\nalways stop in the afternoon. What can I do, it is my business,\"\nhe said. Aponibolinayen was next to tell her name. \"My name is\nAponibolinayen, who lives in Kaodanan, who am the sister of Awig,\"\nshe said, and when they had finished telling their names, both their\nquids looked like the agate bead which is _pinoglan_, which has no\nhole. Ini-init said, \"We are relatives, and it is good for us to be\nmarried. Do not be afraid even though you did not come here of your\nown accord. I go to Kaodanan,\" he said. Then they married, and the\nsun went to shine on the world, because it was his business, and the\nbig star also had business when it became night. Aponibolinayen staid\nalone in the house, and in the afternoon the sun again went home, but\nfirst he went to fish in the river. He went home when he had caught\nthe big fish for them to eat--both those married. And when he arrived\nin their house he found Aponibolinayen, who was cooking, and he saw\nthat she still broke up the fish-stick, which she cooked. Ini-init\nasked her, \"What are you doing with that stick which you are\nbreaking, which you put in the jar?\" and Aponibolinayen replied,\n\"I cook for us both to eat,\" and the sun laughed, because she cooked\nthe stick. \"You throw away that stick which you are cooking; this\nfish which I caught with the net is what you are to cook. It is not\neatable that fish-stick which you cook,\" he said. Aponibolinayen said,\n\"You shall see by and by, when we eat, what it will become. You hang\nup the fish which you caught, which we shall eat to-morrow.\" \"Hurry\nup! You throw away that stick which you cook, it has no use. Even\nthough you cook for one month, it will not become soft, and I do not\nthink it will become good,\" said Ini-init. Aponibolinayen said, \"No,\nyou hurry and hang that fish which you caught with the net, because\nit is nearly cooked--the rice and the fish.\" Not long after she took\nout the rice from the jar, and she uncovered her cooked fish, which\nwas a stick. When the sun saw that the fish came from the stick which\nshe cooked, he was surprised and he asked her how she made the stick,\nwhich she cooked, turn to fish. Aponibolinayen said, \"You hurry come\nand eat, for I have finished taking out the rice and fish.\" [95]\n\nNot long after that the sun went truly in front of her to the place\nof the rice and cooked fish, and they ate.\n\nNot long after they finished and Aponibolinayen washed, and when\nshe had finished washing she put away those things which they\nate and Ini-init made trouble because of the stick which became\na fish. He again asked Aponibolinayen how she made the stick into\nfish, and Aponibolinayen said, \"Do not trouble yourself, perhaps\nyou know about the rich woman who practices magic in Kaodanan,\"\nand Ini-init said, \"Yes, I know the rich woman who practices magic\nin Kaodanan, who sometimes has much power, who changes, who has no\nequal.\" Aponibolinayen said, \"Why do you still ask if you know?\" \"I\nask because I want to be sure, even though I know you have much power,\"\nsaid Ini-init. \"If that is true, do not ask again,\" she said. Not long\nafter while they were talking, they went to sleep, and when it began\nto be early morning Ini-init went to make the sun on all the world;\nwhen they had finished to eat he went to shine. Aponibolinayen staid\nin the house. When it came afternoon, the sun went down and he went\ndirectly to fish in the river, for the fish which they ate--the two\nwho were married. Not long after he caught again a big fish, and he\nwent home. When he arrived, Aponibolinayen had finished cooking, and\nhe asked where she got the fish which she had cooked, and she said,\n\"Why do you ask again? You know it is the stick which I cook, which is\nfish, which we ate, before you arrived again with fish. Throw away the\nfish which you caught, for this stick is many fish which I cook.\" After\nthat Ini-init said, \"Why do you order to throw away, that which serves\nthe purpose to which we put it, even though you cook many sticks?\" \"If\nyou value it, hang it on the hanger, and you come and eat.\"\n\nNot long after they ate, and when they had finished eating, they\nwashed, and when they had finished washing those things which they\nused to eat on, they talked and they went to sleep.\n\nWhen it became the middle of the night, Aponibolinayen woke up. \"I go\nup with you when you go up in the early morning,\" she said. Ini-init\nsaid to her, \"Do not come, for it is very hot up above. You cannot\nendure the heat, and you will repent when we are there.\" \"No, if it\nis too hot, we shall take many blankets and pillows, which I shall\ngo under,\" she said again and again until it became early morning,\nthen Ini-init agreed. They ate first and then they arranged those\npillows and blankets which they took with them.\n\nNot long after they went east, and when they arrived there the\nsun shone, and Aponibolinayen became oil because it was so hot,\nand Ini-init put her in a bottle, and he corked it and covered it\nwith blankets and pillows, which sheltered her, and he dropped it\ndown. She fell by the well in Kaodanan, and Indi\u00e1pan, who was still\ndipping water, turned her face at the sound of the falling at her\nside. She saw many good blankets and pillows, and she unwrapped that\nwhich was wrapped, and when she had finished to unwrap she saw it was\na pretty lady--none equal to her--and she was frightened. She went\nquickly to go up to the town, where they lived, and when she arrived\nthere she said to the people, \"We have been searching a long time\nfor Aponibolinayen, and you killed and used many cows as food for\nthe searchers, and you spent much for her. She is at the spring. I\nwas frightened when she fell by me, who was dipping water from the\nwell. I saw many pretty blankets and pillows, and I unwrapped that\nwhich was wrapped, and it was Aponibolinayen whom we are seeking,\"\nsaid Indi\u00e1pan. They went quickly--her father and mother--and the other\nmen went to see her, and when they arrived at the place of the well\nthey saw Aponibolinayen whom they sought. \"Where did you come from,\nAponibolinayen, for whom we have been seeking? We have invited many\nand have fed many to search for you. Among the towns there is not one\nwe did not search for you, and now you are here,\" said her father and\nmother. She said, \"I came from Pindayan. I nearly did not come, because\nthe _alzados_ [96] closed the way, and I escaped while they slept.\"\n\nNot long after they went up to the town, and not long after they went\nto wash their hair and bathe in the river, and when they had finished\nwashing their hair they went home.\n\nEbang said, \"Ala! husband Pagatip\u00e1nan, let us make _balaua_ [97]\nand invite our relatives who are sorrowing for Aponibolinayen,\" and\nPagatip\u00e1nan said, \"We shall make _balaua_ when next month comes, but\nnow Aponibolinayen feels ill, perhaps she is tired.\" Not long after\nthat Aponibolinayen commanded them to prick her little finger which\nitched; and when her mother pricked it out popped a pretty baby. [98]\nHer mother asked, \"Where did you get this baby, Aponibolinayen?\" But\nAponibolinayen did not tell. \"I do not know where I got it, and I did\nnot feel,\" she said. When they could not compel her to tell where she\nsecured the baby, \"Ala, we make _balaua_ to-morrow,\" said the father\nand mother.\n\nThey made _balaua_, and not long after Ebang used magic, so that many\npeople went to pound rice for them, and when they had finished to\npound rice they built _balaua_, and they went to get the betel-nut\nwhich is covered with gold for chewing. When these arrived, Ebang\noiled them when it began to get dark. \"You betel-nuts go to all the\npeople in the whole world and invite them. If any of them do not come,\nyou grow on their knees,\" said Ebang. And those betel-nuts went to\ninvite all the people in the whole world. Every time they bathed\nthe child they used magic, so that it grew as often as they washed\nit, until it walked. The betel-nuts arrived in the towns where they\nwent to invite. The one that went to Nagbotobot\u00e1n--the place where\nlived the old woman Alokot\u00e1n--said, \"Good morning, I do not tarry,\nthe reason of my coming is that Ebang and Pagatip\u00e1nan commanded\nme, because Aponibolinayen is there.\" \"Yes, you go first, I will\ncome, I will follow you. I go first to wash my hair and bathe,\" she\nsaid. The betel-nut which is covered with gold said, \"I wait for you,\nfor if you do not come, I shall grow on your knee.\" The old woman\nAlokot\u00e1n started when she finished washing her hair and bathing. The\nbetel-nut, which was covered with gold, took her, and not long after\nthey arrived, and they met those whom the other betel-nuts went to\nsummon in the other towns. No one wanted the baby to go to them,\n[99] and when none wished it to approach, the old woman Alokot\u00e1n\nsummoned the spirits. (\"What town did they not yet invite?\" This\nquestion was added by the story-teller. Not part of tale.) The old\nwoman Alokot\u00e1n said, \"You invited all the people except Ini-init,\nwho is above. You did not send the prepared betel-nut covered with\ngold to summon him. Perhaps he made Aponibolinayen pregnant, because\nthe _siksiklat_ took her up when they went to gather greens--she and\nher sister-in-law, who is Dinay.\"\n\nThey commanded the betel-nuts, and they oiled them, and sent\nthem. Not long after the betel-nut, whom they sent, arrived above,\nwho went to call Ini-init. And the betel-nut said, when he arrived,\n\"Good morning, Sun, I do not tarry. The reason of my visit is that\nEbang and Pagatip\u00e1nan, who make _balaua_, send me. If you do not wish\nto come, I will grow on your head.\" The sun said, \"Grow on my head,\nI do not wish to go.\" The betel-nut jumped up and went on his head,\nand it grew. Not long after the betel-nut became tall and the sun was\nnot able to carry it, because it became big, and he was in pain. \"You\ngo to my pig, that is what you grow on,\" he said. Not long after the\nbetel-nut jumped on the head of his pig, and the pig began to squeal\nbecause it could not carry the betel-nut which began to grow on its\nhead. And Ini-init said, \"Ala! get off my big pig and I come.\" The\nbetel-nut got off the pig.\n\nNot long after they went and Pagatip\u00e1nan carried the baby near to\nthe gate. When Ini-init and the betel-nut approached, the baby was\nhappy and he went to be carried by Ini-init. When they arrived at the\nfestival place, the people saw that he who carried the baby rolled\nbecause he was round, and they saw he was not a man but a stone, and\nEbang and Pagatip\u00e1nan said, \"Ala! Aponibolinayen, you start and take\noff your arm beads and you dress in rags, you wrap your wrists with\nstrings, in place of the arm beads, so that you can go with the stone\nwhen he takes you to his home, when our _balaua_ is finished.\" Not\nlong after Aponibolinayen started. She took off her beads and her\ndresses and exchanged them for rags and strings. When she changed her\ndresses, she went down the ladder, and she saw that he who carried\nthe baby was a stone, which was round. After that Pagatip\u00e1nan said,\n\"Ala! now our _balaua_ is finished, you go home to the town of the\nstone.\" Aponibolinayen said, \"Yes, if that is what you say.\" Those\npeople who were invited bade them good-by, and when they went away,\nthey went home also--those whom they invited.\n\nNot long after they arrived at their home and the sun became a man,\nhe who had been a stone before. \"When next month comes we shall\nbuild _balaua_, Aponibolinayen, so that we can invite our relatives,\nand I will pay the marriage price, because I marry you,\" [100] said\nIni-init to her. Soon the month arrived in which they said they would\nbuild _balaua_, and they summoned the old woman Alokot\u00e1n, to start\nthe _balaua_. Not long after they sent to get _bolo_ and _lono_ [101]\nwith which to make the _dakidak_ and _talapitap_. [102] When it became\nafternoon the old woman Alokot\u00e1n began to sing _da-eng_ [103] and the\nnext night they sang _da-eng_ again. Not long after they commanded\nto pound rice, and Aponibolinayen used magic so that many women went\nto pound with them. [104] And Ini-init practiced magic so that they\nhad many neighbors, and many who went to pound rice with them.\n\nSoon they commanded to get the timbers for the _balaua_, and they\nprepared everything which they needed. When it became morning they\nbuilt _balaua_, and not long after they went to get the prepared\nbetel-nut, which is covered with gold, which they sent to invite\ntheir relatives. [105]\n\nWhen they arrived--those prepared betel-nuts which were covered with\ngold--they oiled them at the beginning of the night, and sent them\nto invite. Aponibolinayen said, \"I will use magic, so that you,\nbetel-nut, may reach the town of our relatives so that you invite\nall of them. When there is one who will not come, you grow on their\nknees, as long as they do not come.\" Not long after they made _Libon_\n[106] in the beginning of the night.\n\nThose betel-nuts, whom they sent to invite, arrived, those which\nthey sent to invite their relatives. They did not wish to go to\nmake _balaua_. The betel-nuts who went to invite them said, \"If you\ndo not wish to come, I will grow on your knee.\" Pagatip\u00e1nan said,\n\"You grow,\" and the betel-nut grew on his knee, and it became high\nand he was in pain. \"Ala! you get off my knee, and you go on my pig,\"\nhe said, and the betel-nut went truly on his pig and it squealed. \"You\nget off my pig, and we will come,\" he said, and the betel-nut truly\ngot off the pig. \"Ala! you who live in the same town, you go and wash\nyour hair and bathe, and wash your clothes so that we can go to make\n_Sayang_ [107] with the stone and Aponibolinayen. Here is a betel-nut\ncovered with gold which they send,\" said Pagatip\u00e1nan. And the people\nwho lived in the same town washed their hair and bathed, and they\nwent to wash their clothes. Not long after it became afternoon and\nPagatip\u00e1nan used magic so that cake and singed pig appeared which\nthey were to take to those who make _Sayang_, which they exchanged\nwith those who make _Sayang_. [108] Not long after they arrived at\nthe place of the gathering, and Aponibolinayen and Ini-init went to\nmake _alawig_, [109] and when they had finished, they brought them\nup to the town. Pagatip\u00e1nan said, \"I did not think that the stone\nwhich rolled could change when he came to make _balaua_ with us.\"\n\n\"_Ala_! now all you who have arrived, rich men, you divide the prepared\nbetel-nut which is covered with gold,\" said Ini-init. Not long after\nPagatip\u00e1nan cut the betel-nut and chewed, and the quid of Ini-init\nwent to the quid of Pagbok\u00e1san, and the quid of Aponibolinayen went\nto the quid of Pagatip\u00e1nan. [110]\n\n\"Ala! now that we have finished chewing, I will give the payment\nfor Aponibolinayen, and now that you have found out that I am your\nson--father and mother--let us give the payment,\" [111] said Ini-init.\n\nHis father and mother said, \"If that is what you say, my child,\nwe will give,\" and they gave him the name of Aponitolau. [112] And\nAponitolau said, \"Ala! you play the _gansa_ [113] so that we can\ndance.\" When they played the _gansa_, Iwaginan took the _alap_ and\n_kinamayan_ [114] and he gave them to Aponibolinayen and Agyokan. When\nAponibolinayen and Agyokan had finished dancing, they made Aponitolau\nand Asindam\u00e1yan dance. When Aponitolau and Asindam\u00e1yan finished\ndancing he made to dance Dinay of Kabisilan, who was the daughter\nof Dalon\u00e1gan, and also they made to dance Kanag, [115] who was the\nson of Aponibolinayen and Aponitolau. When they finished to dance,\nDatalan and Dalon\u00e1gan of Kabisilan danced, and when they finished\nto dance, Iwaginan made Dagapan and Indi\u00e1pan dance. When they had\nfinished dancing Ginteban and Agyokan were next. And the beads of\nGinteban were jars, which struck together while they danced. Next were\nIwaginan and Kindi-i\u00f1an who was the wife of Ilwisan of Dagapan. And\nwhen they had all danced they stopped playing the _gansa_. Aponitolau\ngave the payment for Aponibolinayen and it was the _balaua_ nine\ntimes filled with jars--_malayo, tadogan_, and _ginlasan_. [116] And\nwhen he had given all the payment they played again on the _gansas_\nfor one month and they danced.\n\nWhen one month passed, they went home--their relatives whom they\nhad invited. They said, \"Ala! now Aponitolau and Aponibolinayen,\nsince the day has arrived on which we go home, do not detain us for\nwe have been here for a month, we go home to our town.\" Not long after\nthey all went home. And the father and mother of Aponitolau took them\nhome with them to Kadalayapan, and they took all their possessions\nfrom up above. When they arrived in Kadalayapan those who lived in\nthe same town were surprised, for Aponitolau and Aponibolinayen were\nthere. They went to see them and Balok\u00e1nag (i.e., Kanag--their son)\nwas large. It is said.\n\n(Told by Magwati, a man of Lagangilang Abra.)\n\n\n\n2\n\n\"I am anxious to eat the mango fruit which belongs to Algaba of\nDag\u00e1la,\" said Aponibolinayen. When she said this she was almost dying\nand she repeated it. \"Ala cousin Dalon\u00e1gan, you go and take cousin\nDina-ogan, and go and secure the mango fruit of Algaba of Dag\u00e1la,\"\nsaid Aponibalagen. \"Why does Aponibolinayen want the mango fruit of\nAlgaba of Dag\u00e1la; does she not know that anyone who goes there cannot\nreturn?\" asked Dalon\u00e1gan. \"Ala, you go and be careful and he will not\nhurt you,\" said Aponibalagen. And Dalon\u00e1gan went truly, and started,\nand Aponibalagen gave Dalon\u00e1gan a belt and earrings, which he was\nto trade for the mango fruit; and Dalon\u00e1gan went to get Dina-ogan,\nand he took an egg. Not long after they went and they held the egg\nall the time as they walked. When they were in the middle of the way\nthe egg hatched. When they had almost arrived in Dag\u00e1la the chicken\nhad become a rooster which could crow.\n\nNot long after they arrived at the spring of Algaba of Dag\u00e1la, and the\npeople who dipped water from the spring were there. \"You people who\nare dipping water from the spring, where is a shallow place where we\ncan cross?\" \"Where is the shallow place where we can cross you say,\nrich men, perhaps you are enemies,\" said the women who were dipping\nwater. \"If we are enemies we would kill you,\" said Dalon\u00e1gan. \"You\nsee the shallow place where the people cross,\" said the people who\nwere dipping water from the well. Not long after they spread their\nbelt on the water and they rode across. When they arrived on the other\nside of the river they took a bath. As soon as they finished bathing\nthey went on top of a high stone and dried their bodies. The water\nwhich dropped from their bodies became agates which have no holes\nthrough them, and the women who were dipping water saw the agates\nwhich dropped from their bodies and they touched each other and said,\n\"Look at that.\" When they put their clouts on they asked the women,\n\"Where is the road to the house of Algaba of Dag\u00e1la?\" \"You follow\nthe _sagang_; [117] they lead to his house and his _balaua_,\"\nsaid the women who were dipping water from the well. \"Will one of\nyou guide us to the house of our cousin Algaba?\" they said. \"No,\nbecause no one comes to get water unless all are together,\" said the\nwomen. Not long after Dalon\u00e1gan and his companion went up to the\ntown and the defensive fence, which was made of boa constrictors,\ndid not notice them for the snakes slept. Not long after they arrived\nat the _balaua_. \"_Wes_,\" they said, and the old woman _alan_ [118]\ncame to look at them through the window. \"How are you?\" she said. \"Do\nnot go to the _balaua_, because Algaba can see you,\" said the _alan_.\n\nAlgaba was playing with his sweetheart in the other house, when his\nsweetheart arrived from the well. \"Your big snakes, which make the\nfence, did not see the enemies who came inside of the town.\" Then\nAlgaba ran to his house and he was very angry when he saw the two\nmen. He went to get his headaxe and spear and when he took them down\nthe weapons shed tears which were of oil. \"What is the matter with\nmy weapons that they weep oil? Perhaps these men are my relatives,\"\nsaid the angry man. He dropped them and when he took another set they\nshed bloody tears.\n\nThe two men went up into the kitchen of the house, and Algaba went\nthere. \"How do you do now?\" he said, still angry. \"What do you want\nhere?\" \"What are you here for, you ask, and we came to buy the mango\nfruit for Aponibolinayen who is nearly dead.\" \"It is good that you came\nhere,\" said Algaba, but he was angry and the two men were frightened,\nand they did not eat much. As soon as they finished eating, \"What do\nyou want to pay?\" said Algaba. They let him see the one earring of\nAponibolinayen. \"I don't like that; look at the yard of my house. All\nthe stones are gold,\" said Algaba. When he did not want the earring,\nthey let him see the belt, and Algaba smiled. \"How pretty it is! I\nthink the lady who owns this is much prettier,\" he said to them. \"Ala,\nyou go and get two of the fruit.\" So they went truly, and Dalon\u00e1gan\nwent to climb and when he secured two mangoes he went down. \"We\ngo now.\" \"I will go with you for I wish to see Aponibolinayen,\"\nsaid Algaba. He said to his mother _alan_ \"You, mother, do not feel\nanxious concerning me while I am gone, for I want to go and see the\nsick lady who so desires the mango fruit. Watch for enemies who come\ninside the town.\" \"Yes, do not stay long,\" said his mother _alan_.\n\nNot long after they went and when they were in the middle of the way\nAlgaba said, \"Is it far yet?\" \"It is near now,\" they answered. \"I\nuse my power so that the sick woman, for whom they came to get fruit,\nwill feel very ill and nearly die,\" said Algaba to himself. Not long\nafter, truly they almost arrived. When they reached the well, he\nasked again, \"Is it still far?\" but he knew that the well belonged to\nAponibolinayen. \"It is near now; she owns this well,\" they said. Not\nlong after they entered the gate of the town. \"I use my power so\nthat Aponibolinayen will die,\" he said, and she truly died. \"Why is\nAponibolinayen dead? The mango fruit which we went to get is worthless\nnow,\" they said. \"Perhaps she is the one they are wailing for,\" said\nAlgaba of Dag\u00e1la. When they reached the ladder, \"The mango fruit which\nyou went to get is no good at all,\" said Aponibalagen to them. \"Yes,\nit is. I came because I wish to see her,\" said Algaba of Dag\u00e1la. \"If\nit is possible for you to bring her to life, please do so,\" said\nAponibalagen to him, and took him inside of the house. Algaba looked\nat her, and she was a lady without an equal for beauty. Not long\nafter he took the body in his arms. \"I use my power so that when I\nwhip my perfume [119] _kaladakad_ she will move directly,\" he said,\nand the body moved. \"I use my power so that when I whip my perfume\n_banawes_ she will say '_Wes_'\" and she at once said \"_Wes_.\" \"I\nuse my power so that when I whip my perfume she will wake up,\" and\nshe woke up. \"_Wes_, how long my sleep was!\" said Aponibolinayen,\nfor she was alive again. \"How long I sleep! you say. You have been\ndead,\" said Algaba, and Aponibolinayen looked at him and she it saw\nwas not Aponibalagen who held her in his arms. \"Why, Aponibalagen,\ndo you detest me? Another man is holding me,\" she said, and she arose\nfrom his arms, because she was ashamed.  \"Do not leave me, lady;\nyou would have been dead a long time if I had not come,\" said Algaba,\nand their rings exchanged of themselves while he was holding her and\nwhen Aponibolinayen had regained her breath, Algaba divided the mango\nfruit into two parts and he gave to Aponibolinayen, but she did not\nwant to take it for she was ashamed. \"If you do not wish to eat this\nfruit which I give you, you cannot go to anyone but me,\" said Algaba,\nand Aponibalagen left them alone.\n\nNot long after Aponibolinayen could sit up straight, and she wanted\nto leave Algaba, but he took her. When Aponibolinayen looked at her\nring she saw it was not her own. \"Why have I another ring?\" she asked,\nand she caught the hand of Algaba for he wanted to take her. \"Give me\nmy ring. It is not good for you, for it looks like copper. Take your\nring, for it is really gold,\" said Aponibolinayen. \"No, this is good,\nfor I did not take it from your finger. The spirits wanted it to come\nto my finger. Our rings are both gold, but they are different colors,\"\nhe said. \"Let us chew betel-nut for it is bad for us to talk when we do\nnot know each other's names.\" \"It is not my custom to chew betel-nut,\"\nsaid Aponibolinayen. \"Then you learn,\" said Algaba. Not long after he\nmade her chew and he gave to her. \"Now, lady, whom I visit you tell\nyour name first,\" he said. \"No, because I am ashamed, as a woman to\ntell my name first.\" Not long after he said, \"My name is Algaba of\nDag\u00e1la. I have looked in all parts of the world for a wife, but I did\nnot find anyone like you, and now I have found you, and I want you\nto be married to me.\" \"My name is Aponibolinayen of Kaodanan, sister\nof Aponibalagen who are son and daughter of Ebang and Pagbok\u00e1san,\"\nsaid Aponibolinayen. Not long after they laid down their quids and\nthey were rows of agate beads which have no holes. Algaba said, \"It\nis good for us to be married.\" So they were married and they went to\nDag\u00e1la. As soon as they arrived in Dag\u00e1la, \"Mother,\" he said to his\nmother _alan_, \"now we are going to take you to Kadalayapan, because\nI have found a wife.\" \"No,\" said the _alan_, \"we must first build\n_balaua_ here.\" \"That is good if it is what you desire,\" said Algaba.\n\nNot long after Aponibolinayen commanded people to pound rice, and\nothers to get betel-nuts which were covered with gold. So they truly\nmade _Sayang._ [120] Not long after when it became evening they made\n_Libon._ \"The best for us to do is to invite Aponibalagen, and all the\npeople of Kadalayapan and some other places,\" said Algaba. Not long\nafter they sent the betel-nuts which were covered with gold to invite\ntheir relatives. Some of the betel-nuts they sent to Kaodanan. \"Sir,\ncome to Dag\u00e1la, because Aponibolinayen and Algaba build _balaua_,\"\nsaid the betel-nut to Aponibalagen. When the other betel-nuts arrived\nat Kadalayapan to invite the people they said to Langa-an, \"Come to\nDag\u00e1la because Aponibolinayen and Algaba make _balaua_.\" Not long\nafter Aponibalagen and Aponigawani and the other people went.\n\nWhen they reached the middle of the way they met the people of\nKadalayapan, so they were a large party who went. When they arrived\nat Dag\u00e1la, at the place where the spring is, they saw that all the\nstones by the river were gold and they were surprised, and the people\nwho were dipping water from the spring were there. \"You people who\nare dipping water, where is the shallow place for us to cross?\" they\nsaid. \"You look for the place where the people go across?\" said the\npeople who were dipping water. Not long after they went across the\nriver. As soon as they reached the other side of the river, they\ntook a bath. The women who were dipping water saw that the water\nwhich ran from their bodies were agates which had no holes. \"How\nwonderful are the people who live in Kadalayapan and Kaodanan, for\nthey are relatives of Kaboniyan [121] and they have power,\" said the\nwomen who were dipping water from the well.\n\n\"You people who are dipping water, where is the trail which leads\nto the house of Algaba of Dag\u00e1la?\" they said. \"Follow the head\npoles; they are along the road to his house,\" said the women who\nwere dipping water. So they went up truly to the town, and the boa\nconstrictors which made the fence around the town did not move when\nthey passed, for they were afraid, and when they arrived at the house\nof Algaba the _alan_ danced. When they sat down Pagatip\u00e1nan was in\na hurry. \"Ala! Langa-an, let us go and give the betel-nut which is\ncovered with gold to Algaba,\" he said and they went truly. They told\nAlgaba that they were going to chew betel-nut, because they wished\nto learn if they were relatives; and Algaba said \"That is good,\"\nand they called Aponigawani to the house, and they cut the betel-nut\nin pieces. As soon as they cut it in pieces, \"The best way to do is\nfor you to tell your name first, because we came to visit you,\" said\nPagatip\u00e1nan to Algaba. \"No, old man, you tell your name first,\" said\nAlgaba. Not long after, \"My name is Pagatip\u00e1nan who am the _Lakay_\n[122] of Kadalayapan.\" Not long after, \"My name is Pagbok\u00e1san who is\nthe father of Aponibalagen of Kaodanan.\" Not long after, \"My name\nis Algaba who is the son of an _alan_ who has deformed feet, [123]\nwho has no sister; we are not like you people who have power,\" said\nAlgaba. Not long after, \"My name is Aponibalagen of Kaodanan who is the\nson of Ebang and Pagbok\u00e1san.\" Not long after, \"My name is Aponigawani\nof Kadalayapan who has no brother, so that when some enemies come\ninto our town I dress in the bark of trees.\" Not long after, \"My\nname is Aponibolinayen who is the sister of Aponibalagen.\" As soon\nas they told their names, they laid down their betel-nut quids. The\nquids of Algaba and Aponigawani both went to the quid of Pagatip\u00e1nan,\nalso the quids of Aponibalagen and Aponibolinayen went to the quid of\nPagbok\u00e1san. Then Aponigawani stood up. \"You are so strange, Algaba,\nyou are my brother. I am so glad that I have a brother now. You are\nbad for you let the enemies come into Kadalayapan,\" she said. \"Excuse\nme for I was far from Kadalayapan and did not see; it is our custom\nfor some of us to go to fight,\" said Algaba. \"The best way to do,\nAponitolau, [124] is for you to go back with us to Kadalayapan,\"\nsaid Aponigawani. \"If that is what you wish it is all right,\" he\nsaid. Not long after the _balaua_ was finished and they took them to\nKadalayapan. The valuable things which the _alan_ owned she gave to\nthem, and she flew away.\n\nWhen they arrived in Kadalayapan, Aponibalagen wanted to marry\nAponigawani. He sent his mother to go and give the message. As soon as\nshe arrived in Kadalayapan, \"Good morning, nephew Aponitolau,\" said\nEbang. \"Good morning, what are you here for?\" said Aponitolau. \"What\nare you coming for, you say. Aponibalagen sent me to talk to you,\nfor he wishes to marry Aponigawani,\" she said. \"If you think it is\ngood it will be all right,\" said Aponitolau, so she took out the\nengagement gift and she put one earring inside of a little jar and\nit was filled with gold. Aponitolau lifted his eyebrows and half\nof the gold disappeared, so Ebang put another earring in the pot\nand it was full again. \"Ala! when it becomes evening you come and\nbring Aponibalagen,\" he said to Ebang. \"Yes,\" she said. So she went\nhome. As soon as she arrived in their house in Kaodanan, Aponibalagen\nasked the result of her trip. \"They agreed all right; we will go when\nit becomes evening,\" said Ebang. When it became night they went to\nKadalayapan and he lived with Aponigawani. When it became morning he\ntook Aponigawani to Kaodanan and the father and mother of Aponigawani\nand the other people followed them. They went to get the marriage\npayment. It was the _balaua_ filled nine times with jars. As soon\nas they gave all the payment, Aponitolau was the next to make his\npayment. It was also the _balaua_ filled nine times. As soon as they\nmade all the payment they went home.\n\n(Told by Mano, a woman of Patok.)\n\n\n\n3\n\n\"I am going to wash my hair. Give me the rice straw, which has been\ninherited nine times,\" said Aponitolau to his mother Langa-an. So\nLanga-an gave him some and he went to the river to wash. As soon as\nhe arrived at the well he saw the pretty girl who was washing her\nhair. He went and sat down on her skirt and the pretty girl told\nhim not to cut her in many places so she would not need to doctor\nthe wounds. \"If I were an old enemy I would have killed you at the\nfirst. It is bad for us to talk when we do not know each other's\nnames. Let us chew betel-nut,\" said Aponitolau. \"No, for it is not\nmy custom,\" said the girl. But Aponitolau compelled her to chew\nbetel-nut with him. \"You tell your name first,\" he said to her. \"No,\nit is not good for me to tell my name first, for I am a woman. You\nare a man. You tell your name first.\" So Aponitolau said, \"My name is\nAponitolau of Kadalayapan who am the son of Langa-an and Pagatip\u00e1nan,\nwho came here to wash my hair. It is good fortune for me that I met\nyou here washing your hair.\" \"My name is Gimbangonan of Natpangan,\nwho am the daughter of It-tonagan, who is the sister of Aldasan.\" As\nsoon as she told her name she disappeared and went to hide among the\nbetel nuts on the branch of a tree. So Aponitolau was very sorry and\nhe went back home without washing his hair. As soon as he arrived\nwhere Langa-an was sitting he said to her \"Mother, when I arrived at\nthe well by the river I met a pretty girl whose name was Gimbangonan,\nthe daughter of It-tonagan of Natpangan. We chewed betel-nuts and\ntold our names, but as soon as she told her name she disappeared and\nI could not see her. She said that she lived in Natpangan. I want to\nmarry her. Will you go and arrange the _pak\u00e1lon?\"_ [125] So Langa-an\nwent at once and got her hat which was as large as the _salakasak_\n[126] for she saw that Aponitolau was sorrowful.\n\nWhen she took her hat it clucked. [127] \"Why does my hat cluck\nwhen I take it down? I think they do not like you, Aponitolau,\"\nsaid Langa-an. \"No, you go and try.\" So Langa-an went again to get\nher hat and again it clucked, but nevertheless she took it and\nwent. When she was in the middle of the way the head of the hat\nwhich was like a bird swung and made Langa-an turn her head and it\nclucked again. Langa-an sat down by the trail and wondered what would\nhappen. Not long after she went on again and she met Asindam\u00e1yan near\nthe ford. She asked where the ford was and when Asindam\u00e1yan told her,\nshe spread her belt on the water and it ferried her across. Not long\nafter she reached the other side of the river, and she inquired for\nthe house of Gimbangonan. Asindam\u00e1yan answered, \"You look for the\nhouse where many people are putting props under the house. That is\nthe house of Gimbangonan. Her porch has many holes in it.\"\n\nWhen Langa-an arrived at the house she said, \"Good afternoon.\" And\nIt-tonagan and Gimbangonan answered, \"Good afternoon.\" They invited\nher to go up into the house and she went. \"Why do you come here,\nAunt?\" said Gimbangonan. \"I came to arrange for you to marry\nAponitolau, for he wants to marry you and has sent me to talk about\nthe _pak\u00e1lon_.\" Gimbangonan was very happy and said to her mother,\n\"You tell him yes, for I wish to marry Aponitolau.\" So It-tonagan\nagreed to the marriage and Langa-an asked how much the marriage price\nwould be. \"The regular custom of the people with magical power which\nis the _balaua_ nine times full,\" said Aldasan, because It-tonagan\nwas always restless and was walking outside the house. So Langa-an\nleft a little jar and agate bead, as a sign of the engagement, for\nGimbangonan. Not long after she went back home to Kadalayapan. When\nshe arrived where Aponitolau was lying down she said, \"_Wes_\" for she\nwas tired and Aponitolau heard her and he went and inquired what was\nthe matter. His mother answered that they had agreed on the marriage\nand the next day he could go and marry Gimbangonan.\n\nAs soon as the next day came they prepared jars of _basi_, [128] and\npigs to be carried to Natpangan, and Aponitolau carried one large\nempty jar. [129] So they went. As soon as they arrived Aponitolau\nasked where Gimbangonan was, and the people said, \"Look at the big\nwoman.\" He looked and saw that she was a very big woman and Aponitolau\ncried, for she was not the girl he had seen before, and he bent his\nhead. While the old men were talking to each other Gimbangonan said\nto Aponitolau, \"Come here, Aponitolau. Be very happy. Why do you bend\nyour head?\" Aponitolau did not listen, and he did not go. Not long\nafter Langa-an and the others went back home and left Aponitolau to\nbe joined to Gimbangonan. Aponitolau was afraid to go to Gimbangonan,\nfor she was a very big woman. She called to him all the time, but he\ndid not go to her. It-tonagan was restless and did not stay in the\nhouse even in the night, and they could not sleep.\n\nAfter ten days Aponitolau said, \"I am going to Kadalayapan for a\nlittle while. I will return soon.\" \"If you go to Kadalayapan I will\ngo with you,\" she said. \"Do not go this time and I will take you next\ntime,\" he said, and he went. When he was near the gate of the town of\nKadalayapan he hung his head until he reached his house. His mother\nasked why he hung his head. \"I do not wish to marry Gimbangonan for\nshe is not the woman I met by the river.\" \"Do not be angry with me for\nI did what you wished. I would not have engaged you to Gimbangonan\nif you had not sent me.\" They sent their _liblibayan_ [130] to go\nand get betel-nuts which were covered with gold, for they intended\nto make _Sayang_, so that they could find out who the woman was who\nhad been by the river. Soon the _liblibayan_ returned and they said,\n\"We did not get the betel-nuts which you desired for we found a pretty\ntoy among the branches of the tree.\" Aponitolau took the branch of the\ntree which shone as if covered with fire and he put a blanket on it\nand many pillows around it. As soon as they had again commanded the\n_liblibayan_ to get the betel-nuts they went and soon they arrived\nwith the fruit. They oiled the betel-nuts and sent them to every\nplace in the world and if anyone refused to come they were to grow\non their knees. Not long after the betel-nuts went to the different\ntowns and invited all the people.\n\nWhen they arrived they danced and Aponitolau looked at them to see if\nthe woman he met at the river was there, but she was not among them,\nand he wondered what had become of the woman, for the betel-nuts had\ngone to all parts of the world. Aponitolau went into the house for\nhe was sorrowful, and he laid down near the blankets and he noticed\nthat the blankets appeared as if on fire and he was frightened. [131]\nHe got up and unwrapped the blankets and he saw a pretty girl. \"I\ndid not think you were here. I have been engaged. You said your\nname was Gimbangonan, and I sent my mother to engage me to you, but\nwhen I saw Gimbangonan she was a big woman so I left her and came\nhere to make _balaua_ so I might find you. You cannot escape from\nme now for I shall hold your hand. Let us chew betel-nut.\" So they\nchewed and Aponitolau said, \"My name is Aponitolau of Kadalayapan\nwho is the son of Langa-an and Pagbok\u00e1san to whom you told a lie\nfor you said you were Gimbangonan, and now I want to know your real\nname.\" \"My name is Aponibolinayen of Natpangan who is the daughter\nof Ebang and Pagatip\u00e1nan.\" When they had told their names they saw\nthat they were related and that they both possessed magical power,\nso they were married.\n\nAfter three days, Aponitolau said to Aponibolinayen, \"Wait for me in\nthe house. Do not be lonesome, for our mother is here. I am going to\nsee my pasture.\" \"Do not stay long,\" said Aponibolinayen. \"If anyone\ncomes you hide in the house,\" said Aponitolau. Not long after he\nwent and when he arrived in the pasture all the jars went around him\nand all the jars stuck out their tongues for they were very hungry\nfor they had not been fed for a long time. The jars were _somadag,\nginlasan, malayo_, and _tadogan_, and other kinds also. [132] When\nAponitolau thought that all the jars had arrived where he was he fed\nthem with betel-nut, first covered with _lawed_ [133] leaves. As\nsoon as he had fed them he gave them some salt. Not long after he\nwent back home and he rode on a carabao.\n\nWhen he arrived at their house he called to Aponibolinayen, but no one\nanswered him and he was surprised. So he hurried to the house and he\nsaw that Aponibolinayen was dead and he was grieved. He took her in his\nlap and while her body was in his lap it began to sweat. He used his\npower so that when he whipped [134] his perfume _banawes_ she said,\n\"_Wes_.\" When he whipped his perfume _dagimonau_ she awoke. When he\nwhipped his perfume _alikadakad_ she stood up and said, \"I told you not\nto go, Aponitolau, but you went anyway. A big woman came here and stole\nall my things and killed me. I don't know who she was.\" Aponitolau\ncalled his mother and asked who it was and his mother replied that\nit was Gimbangonan. So Aponitolau went to Natpangan. \"Why did you go\nto kill Aponibolinayen?\" \"I went to kill her for you do not care for\nme any more.\" \"I do not like you, for you are a very big woman. Every\ntime you step the floor is broken. If you come again to Kadalayapan I\nwill cut your head off. Do not come again to harm Aponibolinayen.\" He\nwent home to Kadalayapan and he divorced Gimbangonan.\n\nNot long after they went to the pasture and they rode on the back of a\ncarabao. As soon as they arrived, all the jars rolled around them and\nstuck out their tongues and Aponibolinayen was afraid, for she feared\nthe jars would eat them. The wide field was full of jars. Aponitolau\ngave them betel-nut and _lawed_ vine and salt. As soon as they fed them\nthey went back home. Not long after Aponibolinayen said to Aponitolau,\n\"We are going to Natpangan to visit my father and mother,\" so they\nwent. As soon as they arrived there Aponibolinayen told her father and\nmother that Aponitolau had a pasture filled with many different kinds\nof jars, in the place of Kabinalan. When they had been in Natpangan\nten days they returned home and Aponibolinayen's father and mother\nwent with them and saw the jars. When they reached the field where\nthe jars were they were afraid that the jars would eat them, but\nAponitolau fed them. The father and mother of Aponibolinayen were\nsurprised for there were many valuable jars which filled the wide\nfield of Kabinalan. Not long after they went back home to Natpangan.\n\n(Told by Angtan, a woman of Lagangilang.)\n\n\n\n\n\n4\n\n\"Sinogyaman, come and oil my hair so that I can go to war,\" said\nAponitolau. \"And you, Sinagayan, put some rice in the pot and cook\nit, and also some fish for us to eat.\" Not long after she cooked,\nand Sinogyaman oiled his hair. When Sinagayan finished cooking they\nate and started to go to Gegenawan where Asibowan lived. Sinogyaman\nand Sinagayan did not want him to go, but Aponitolau went anyway.\n\nWhen he arrived at the edge of the town he stood still a long time,\nfor he did not know the way to Gegenawan. A bird went to him and said,\n\"Why do you stand here for a long time, Aponitolau?\" \"Why do you stand\na long time, you say, and I am going to the town of Asibowan, whom\nevery one says is a pretty girl,\" said Aponitolau to the bird. \"Ala,\nAponitolau, it is best for you to follow me and I will show you the\nway to the place where Asibowan lives.\" Not long after they went\nand they soon arrived at the town of Gegenawan. \"Ala, Aponitolau,\nI leave you now for I have showed you the way,\" said the bird. So\nAponitolau went alone to the house of Asibowan. When he reached the\nladder of her house Asibowan was looking out of the window and she\nsaid, \"Oh, there is a rich gentleman. How are you? Where are you\ngoing?\" Aponitolau said, \"I am going to Nagsingkawan, but I have\nlost my way and I thought that this was Nagsingkawan. I saw this\nhouse so I came to get a drink.\" \"This is not Nagsingkawan. Come up\nand I will cook and we will eat.\" Aponitolau went up into the house\nand the girl gave him water to drink. She cooked and then she called\nhim. \"I do not want to eat yet. I will rest for awhile and eat when\nyour husband comes,\" said Aponitolau.\n\nNot long after, while they were talking he saw Asibowan break the fish\nstick and put it in the pot and he watched to see what would become of\nthe stick. He saw that it became a fish. [135] She called often for\nAponitolau to come and eat and he went and he said, \"I want to wait\nuntil your husband comes, for it is not good for us to eat first,\nand it is not good for us to be eating when he arrives.\" \"Come, it\nwill be all right. We will eat now, and he can eat when he comes\" said\nAsibowan. So he went to eat with her, for he was very hungry. He saw\nthat she took all the rice and fish out of the pots, and there were\nonly dishes for them. \"What is the matter with this woman that she\ndoes not leave any fish for her husband?\" he said to himself. While\nthey were eating Asibowan told him that she did not have a husband and\nAponitolau smiled. When they finished eating, they cut betel-nut for\nthem to chew. \"Now be patient for we must chew betel-nut, for it is\nnot good for us to talk until we know each other's names.\" Asibowan\nsaid, \"How can we chew betel-nut, for I do not chew for I am related\nto Kaboniyan?\" [136] \"You must chew anyway for we cannot tell our\nnames unless we chew,\" said Aponitolau. When Aponitolau urged her\na long time she took the betel-nut and they chewed. \"Since you are\nthe lady who lives here, it is best that you tell your name first,\"\nsaid Aponitolau. \"No it is not good for a woman to tell her name\nfirst, so you must tell your name,\" said Asibowan. Not long after,\n\"My name is Aponitolau of Kadalayapan who is the son of Langa-an and\nPagatip\u00e1nan, who goes to find a pretty girl who has power like me,\"\nsaid Aponitolau. \"My name is Asibowan of Gegenawan, who lives alone\nin the field, who has no neighbors for this is my fortune,\" said\nAsibowan. So Aponitolau staid with her nine months and his father\nand mother were searching for him. They had many people searching for\nhim and they killed many animals to feed the people until all their\nanimals were gone. The bones which they threw away made a pile nine\ntimes as large as the _balaua_.\n\nAsibowan became pregnant and not long after she gave birth. \"What\nshall we call our girl?\" said Aponitolau. \"We will call her\nBinaklingan.\" When Asibowan bathed the baby it grew one span for\nshe used magical power. So the baby grew one span every time. [137]\nNot long after she could walk, Aponitolau saw the pile of bones which\nthe searchers had thrown away when they ate, and it was nine times\nlarger than the _balaua_. \"The best thing for us to do, Asibowan,\nis for us to go to Kadalayapan, for my father and mother are still\nsearching for me and the people who are searching are eating all their\nanimals.\" \"The best thing for you to do is to go home and find a woman\nwhom you should marry and then when you are married you make _Sayang_\n[138] and I will come to Kadalayapan,\" said Asibowan, for it was\nnot good for them to be married because she had less magical power\nthan Aponitolau. \"If you do not wish to go, I will take our daughter\nBinaklingan.\" \"Wait awhile until we have commanded that a house be\nbuilt for her to live in.\" Not long after they commanded that a house\nbe made for Binaklingan, and it was all of gold. It was finished in\nthe middle of the night and she used magic so that the golden house\nwent to Kadalayapan.\n\nWhen Aponitolau woke up early in the early morning he heard many\nroosters crowing and many people talking. \"My daughter Binaklingan,\nhow bad your mother is, for she sent us here to Kadalayapan without\ntelling us,\" said Aponitolau. His daughter was very sorry but she\nplayed on the pan pipe. When it was morning Langa-an saw the golden\nhouse by their house. \"Why there is a different house here. I think\nAponitolau has arrived and maybe he is in that house,\" said Langa-an\nto Pagbok\u00e1san, [139] and Pagbok\u00e1san went outdoors. \"Are you here\nAponitolau? We had sought you for a long time, but did not find\nyou. None of our animals are left alive,\" said Pagbok\u00e1san. \"Why did\nyou search for me? I told Sinogyaman and Sinagayan that I was going\nto fight. Did they not tell you?\" said Aponitolau. \"We thought that\nyou encountered our old, dangerous enemies, for you have been away\nmany months. Why do you have a daughter who is a young girl?\" \"Yes,\nBinaklingan who is here is my daughter, and her mother Asibowan with\nwhom I lived for a long time did not want to come here to Kadalyapan,\nfor she said I must find a girl suitable for me to marry and then we\nmust make _balaua_ so that she will come to our town.\"\n\nWhen they had been in Kadalayapan five days, they went to take a\nwalk in the evening of the sixth day, and they went to the spring\nof Lisn\u00e1yan. As soon as he arrived at the spring he used magic so\nthat all the pretty girls who never go outdoors felt hot and went\nto the spring to bathe. [140] Not long after Aponibolinayen felt\nvery hot and she went to take a bath at the spring. Aponitolau saw\nher taking a bath and she looked like the half of a rainbow, and\nAponitolau went to her, and Aponibolinayen saw him while she was\nbathing. \"Do not wound me in more than one place so I will not have\nso much to cure.\" \"If I was an enemy I would have killed you at once,\"\nsaid Aponitolau. Soon he cut a betel-nut into two pieces. \"It is best\nfor us to chew betel-nut for it is bad for us to talk when we do not\nknow each other's names.\" Aponibolinayen did not wish to chew, but\nwhen Aponitolau urged her she chewed and they told their names. \"My\nname is Aponitolau of Kadalayapan who is the son of Pagbok\u00e1san and\nLanga-an.\" \"My name is Aponibolinayen of Kaodanan who is the sister of\nAponibalagen who put me at the place close to the spring of Lisn\u00e1yan,\nfor he does not wish anyone to see me, but you have found me.\" Not\nlong after, while they were talking, Aponibolinayen used magic so that\nshe vanished and she went among the betel-nuts on the branch of the\ntree. \"Where did the girl go? I did not see her when she vanished,\"\nsaid Aponitolau to himself. Not long after he went home with his\nhead bent for he was very sorrowful. When he arrived at their house,\n\"Why are you bending your head Aponitolau?\" said his mother. \"What are\nyou bending your head for? you say, and I went to the well of Lisn\u00e1yan\nand talked with Aponibolinayen, but after a while she vanished and I\ncould not see her anymore.\" \"Did you not give her any betel-nut?\" asked\nhis mother. \"Yes, I did.\" \"What are you so sorry for if you gave her\nbetel-nut? you will find her bye and bye,\" said his mother.\n\nOn the second night he went again to Lisn\u00e1yan and he used his power\nso that all the young girls, were hot again so that they went to\nthe spring. When he looked up where there were many betel-nuts he\nsaw Aponibolinayen taking a bath. \"I did not see you when you left\nme Aponibolinayen,\" said Aponitolau. \"Now I am going to take you\nhome.\" \"No, do not take me for my brother will hate me. I do not want\nto go to your house.\" He took her to his town of Kadalayapan and he\nsent his mother to Natpangan to tell Aponibalagen that Aponibolinayen\nwas in Kadalayapan. Not long after his mother Langa-an took her\nskirt and her hat which was like a bird and when she arrived at the\ngate of Kaodanan Sinogyaman was dipping water from the spring. \"Niece\nSinogyaman, where is the ford?\" \"Look there at the shallow place, for\nit is the ford.\" She took off her belt and she spread it on the water,\nand she rode on it to the other side, and then she took a bath. When\nshe finished bathing she stood on a high stone and the drops of\nwater from her body were agate beads with no holes. \"How strange,\nthe people of Kadalayapan are. They are very different from us,\"\nsaid the women who were dipping water from the spring. Not long after\nLanga-an put on her skirt, and when she finished she said, \"Are you\nnot finished dipping water, Sinogyaman? I want you to guide me to\nthe house of my nephew Aponibalagen, for I have forgotten the way,\nfor I have not been here for a long time.\" \"No, I am not through, but\nI will show you the way, Aunt,\" said Sinogyaman, and she guided her.\n\nWhen they reached the yard of Aponibalagen, \"Good morning,\nNephew.\" \"Good morning, Aunt,\" he said to her. \"Come up.\" Not\nlong after she went up the stairs. \"What are you coming here for,\nAunt?\" \"What are you coming here for? you say. I come because I wish\nto see you.\" Not long after he went to get _basi_, and he had made her\ndrink. When they had drunk, she said, \"The other reason I came here,\nNephew Aponibalagen, is that Aponitolau sent me, for he wishes to\nmarry your sister.\" \"I have no sister. I do not know what my mother\ndid with her,\" he replied. \"We have no daughter. Aponibalagen is our\nonly child,\" said Ebang. While they were still talking they kept on\ndrinking the _basi_. When the old woman Langa-an became drunk she\ntold them that Aponibolinayen was in Kadalayapan, and Aponibalagen\nwas surprised and his heart jumped. \"I went to hide Aponibolinayen\nin Lisn\u00e1yan so that no one would see her, but now someone has found\nher.\" So Langa-an gave them the engagement present [141] and she\nasked how much they must pay as the marriage price. \"You must fill the\n_balaua_ nine times,\" they answered. So Langa-an filled the _balaua_\nnine times with different kinds of valuable things. As soon as she\nhad paid the marriage price she went back home. When she arrived in\nKadalayapan and reached the top of the ladder of the house she laid\ndown and slept, for she was drunk. \"How strange you act, mother. Why\ndon't you tell us the news before you sleep?\" said Aponitolau, and\nshe said, \"The engagement and marriage gifts were accepted.\"\n\nIn the afternoon they began to make _Sayang_. [142] Not long after the\nold woman Alokot\u00e1n, who conducted the _Sayang_ and made them dance\n_Da-eng_, [143] arrived and she began to perform the ceremony. When\nit became morning, \"You people who live with us, come and pound\nrice,\" said Aponibolinayen. So the people gathered and pounded rice\nfor them. As soon as they finished pounding rice she commanded her\n_liblibayan_ [144] to go and get betel-nuts. When they arrived with\nthe betel-nuts, \"You betel-nuts come and oil yourselves and go to\ninvite all our relatives, for we are making _Sayang_. Invite all the\npeople except the old enemies,\" she said and when it became evening\nthey made _Libon_ [145]\n\nAsibowan was anxious to chew betel-nut and she went to search for\none in the corner of her house and she found an oiled nut which was\ncovered with gold. When she tried to cut it in two it said to her. \"Do\nnot cut me, for I came to invite people to attend the _Sayang_ of\nAponitolau and Aponibolinayen.\" And Asibowan said, \"I cannot go.\" \"If\nyou do not come I will grow on your knee,\" said the betel-nut. \"No,\ngo on my big pig.\" So the betel-nut jumped on the head of her pig and\nit grew very high, and the pig squealed. \"Get off from my pig and I\nwill come,\" said Asibowan. Late in the afternoon they saw her below\nthe _talagan_. [146] \"Asibowan is here now, Aponibolinayen, come and\nsee her,\" said Aponitolau. So Aponibolinayen came and she took her to\ntheir house, and Iwaginan took two skirts and he made them dance. He\ndanced first with Asibowan before he made the others dance and his\nwife Gimbagonan was jealous. When they finished dancing he gave the\nskirts to Aponibalagen and Sinagayan. As soon as Aponibalagen had\nfinished Iwaginan made Aponitolau dance with Gimbagonan. While they\nwere dancing Gimbagonan danced to the sound of the jars which she\nhad about her neck and in her hair, i.e., she had necklaces of big\njars and they stuck together so she could not hear the _gansas_. Not\nlong after Asibowan wished to go back home. \"Now I am going home,\nAponibolinayen, for no one is watching my house,\" \"No, do not go yet,\nfor someone wants to marry your daughter Binaklingan.\" \"I must go\nnow, you take care of her.\" So she went back home and they did not\nsee her. As soon as the _Sayang_ was over Dina-ogan was engaged to\nBinaklingan. Soon he paid the marriage price, and it was the _balaua_\nfilled nine times with valuable things.\n\nNot long after all the people went back to their homes, and\nAponibalagen was left alone and he acted as if he was drunk, but he was\nnot drunk. He laid down in the _balaua_, and Aponibolinayen covered him\nwith blankets. Not long after Aponigawani went outdoors for she felt\nhot, and Aponibalagen peeped at her. Not long after she went inside\nof the house and went into the ninth room, and Aponibalagen watched\nher. When it became night Aponibalagen went to the place where she\nwas and Aponitolau did not see him. So he looked for her in the ninth\nroom, and she was playing the pan pipe. While she was playing she saw\na firefly, and she tried to hit it with her pan pipe, and Aponibalagen\nsaid \"Do not strike me or you will hit my headaxe,\" and he became a\nman again. \"How did you get in here?\" said Aponigawani. \"I came,\nbecause I saw you when I was lying in the _balaua_.\" He sat down\nbeside her and tried to cut a betel-nut for her to chew. \"We will\nchew betel-nut so we can tell our names,\" said Aponibalagen. She\ntook the betel-nut and they chewed. \"You tell your name first, for\nyou live here.\" \"No it is not good for me to tell my name first,\nfor I am a woman. You are the first.\" \"My name is Aponibalagen who\nis the brother of Aponibolinayen who is the son of Pagbok\u00e1san of\nKaodanan.\" \"My name is Aponigawani who is the sister of Aponitolau\nwho is the daughter of Pagatip\u00e1nan and Langa-an.\"\n\nWhen they had been in the room nine nights Aponitolau went to see\nAponigawani, and when he got to the room Aponibalagen was there. \"Why\nare you here, brother-in-law?\" said Aponitolau. \"I am here, because\nI wish to marry your sister,\" said Aponibalagen. \"If you want\nto marry her you must engage her and you come another day to make\n_pak\u00e1lon_.\" [147] Not long after Aponibalagen went home and told his\nfather and mother that they would go next day to make the _pak\u00e1lon_\nso he could marry Aponigawani. Aponitolau and his father and mother\nwent to Kaodanan and took the marriage price before Aponibalagen and\nhis people made the _pak\u00e1lon_. Aponibalagen paid the same as Aponitolau\ndid for Aponibolinayen. Not long after they returned to Kadalayapan\nand the next day Aponibalagen went and got Aponigawani. They danced\nfor one month and then they took Aponigawani to Kaodanan, and all\nthe people went home. This is all.\n\n(Told by Lagmani, a woman of Patok.)\n\n\n\n5\n\n\"Mother Dinaw\u00e1gan go and engage me to someone, for I want to\nbe married. I like the sister of Aponibalagen of Natpangan\" said\nGawigawen of Adasin. \"Yes,\" said his mother. So she took her hat which\nlooked like the moonbeam and she started to go and when she arrived in\nNatpangan she said, \"Good morning, nephew Aponibalagen.\" \"What do you\nwant here, Aunt?\" he replied. \"What do you want, you say, and I want\nto talk with you.\" \"Come up, Aunt, and we will hear what you have to\nsay.\" So he asked his mother Ebang to prepare food. As soon as Ebang\nhad prepared the food and called them to eat, Aponibalagen went to get\nthe _basi_ and they drank before they ate. And Ebang broke up the fish\nstick and put it in the pot and it became fish. [148] Not long after\nthey ate, and when they had finished Aponibalagen said to Dinaw\u00e1gan,\n\"Come and see this.\" \"No, I better stay here.\" When Aponibalagen\nurged her she came in and he opened the _basi_ jar which was nine\ntimes inherited and as soon as they had drank Dinaw\u00e1gan said that she\ncould not tarry for it was afternoon, \"I have something to tell you,\nAponibalagen.\" \"What is it?\" said Aponibalagen. \"My son Gawigawen of\nAdasin wants to marry your sister.\" Aponibalagen agreed, so she gave\na golden cup which looked like the moon as an engagement present,\nand they agreed on a day for _pak\u00e1lon_. [149] Aponibalagen said,\n\"Tomorrow will be the day for _pak\u00e1lon_.\"\n\nDinaw\u00e1gan went home. \"Did they accept our golden cup which looks\nlike the moon, mother?\" asked Gawigawen. \"Yes. Tomorrow will be the\n_pak\u00e1lon_,\" said the mother. Not long after she said, \"All you people\nwho live in the same town with us, prepare to go to the _pak\u00e1lon_ of\nGawigawen in Natpangan tomorrow afternoon.\" The people agreed and in\nthe morning they truly started and they went. \"You, my jar _bilibili_\nwhich always salutes the visitors, go first; and you my jar _ginlasan_\nfollow, and you _malayo_ and _tadogan_ and you _gumtan_.\" [150] So\nthey went first to Natpangan, and Gawigawen and the people followed\nthem, and also eighteen young girls who were Gawigawen's concubines\nwent also.\n\nNot long after they arrived in Natpangan and Iwaginan and the other\npeople went to attend the _pak\u00e1lon_, and also many people from the\nother towns. When all whom they had invited arrived they agreed how\nmuch Gawigawen should pay for his wife. Aponibalagen told them to fill\nthe _balaua_ [151] eighteen times with valuable things. So the _balaua_\nwas filled. Not long after they ate and when they had finished they\nwent to the yard and they played on _gansas_ and danced. Iwaginan\ntook the skirts and gave one to Nagten-ngaeyan of Kapanikiyan and\nthey danced. [152] When she danced she looked like the spindle. She\ndid not go around, but always moving and the water from the river\nwent up into the town and the striped fishes bit her heels. Not long\nafter they stopped dancing and Gimbagonan was jealous and she said\n\"Ala, give me the skirt and I will dance next.\" \"Do not say that\nGimbagonan, for it is shameful for us,\" he answered her. Not long\nafter he gave the cloth to Dakandokan of Pakapsowan. She danced with\nAlgaba of Dagala. Not long after they finished dancing and Iwaginan\nmade Aponibolinayen and Balogaygayan dance. He often went to fight in\nthe enemies towns. Not long after Aponibolinayen went down from the\nhouse and the sunshine vanished when she appeared. She danced with\nBalogaygayan and when she moved her feet the water from the river\nwent up again into the town and the fish bit at her heels as they did\nbefore. After they stopped Iwaginan made his wife Gimbagonan dance and\nshe was happy when she danced with Aponibalagen. When they danced the\nbig jars around Gimbagonan's neck made more noise than the _gansas_\nand the jars said \"Kitol, kitol, kanitol, inka, inka, inkantol.\"\n\nAs soon as they finished dancing the people said, \"The best thing to\ndo is to go home, for we have been here three months now.\" \"We will\ntake Aponibolinayen\" said Dinaw\u00e1gan to the people who lived in the\nsame town with her and she spoke to Aponibalagen. So they prepared\nrice and coconut soaked together and wrapped in leaves, and a cake\nmade of rice flour and coconut shaped like a tongue, a rice cake,\nwhich was fried for Aponibolinayen's provision on the road. \"You who\nlive in the other towns who were invited, do not go home yet for we\nare going to take Aponibolinayen to Adasin,\" said Aponibalagen. Soon\nit became morning and they all went to Adasin and Gimbagonan carried\ntwo big baskets of cakes, and while they were walking she ate all\nthe time and she ate half of them. When they arrived at the spring of\nGawigawen of Adasin, they were surprised, for it was very beautiful\nand its sands were of beads, and the grass they used to clean pots with\nwas also beads and the place where the jars sat was a big dish. [153]\n\n\"Go and tell Gawigawen that he must come here and bring an old man,\nfor I am going to take his head and make a spring for Aponibolinayen,\"\nsaid Aponibalagen. So someone went and told Gawigawen to bring the\nold man Taodan with him to the spring. So Aponibalagen cut off his\nhead and he made a spring and the water from it bubbled up and the\nbody became a big tree called Alangigan [154] which used to shade\nAponibolinayen when she went to the spring to dip water, and the blood\nof the old man was changed to valuable beads. Not long after they went\nup to the town and the place where they walked--from the spring to\nthe ladder of the house--was all big plates. Gimbagonan sat below the\nhouse ladder, because they were afraid the house could not hold her,\nfor she was a big woman, and she hated them and she said to Iwaginan,\n\"Why do you put me here?\" \"We put you there because we are afraid that\nyou will break the house and give a bad sign to the boy and girl who\nare to be married.\" [155]\n\nAponibolinayen covered her face all of the time and she sat down\nin the middle of the house, for Indi\u00e1pan said that she must not\nuncover her face for her husband Gawigawen had three noses, and\nshe was afraid to look at him. [156] But Gawigawen was a handsome\nman. Aponibolinayen believed what Indi\u00e1pan had told her. Not long\nafter Dinaw\u00e1gan spread the string of agate beads along the floor where\nAponibolinayen sat. [157] After a month they were still there and\nthe people from the other towns wished to go home, and Aponibalagen\nsaid to Aponibolinayen, \"Ala, be good to your husband and uncover\nyour face. We are going back home now.\" But Aponibolinayen would not\nuncover her face. Not long after all the people went back to their\ntowns and Aponibolinayen's mother-in-law commanded her to go and\ncook. She did not uncover her face, but always felt when she went\nabout, and when she had cooked, she refused to eat, but Gawigawen\nand his father and mother ate. When Gawigawen went to Aponibolinayen\nat night she changed to oil, and she did that every night, and they\nput the carabao hides under her mat so the oil would not drop to the\nground. On the fifth night she used magic so that they could not see\nher go out and she dropped her beads under the house and then she\nbecame oil and dropped her body. So she went away and always walked\nand Gawigawen looked for her, for a long time. He went to Natpangan\nfor he could not find her in any of the towns.\n\nWhen Aponibolinayen was in the middle of the jungle she met a wild\nrooster which was crowing. \"Where are you going Aponibolinayen?\" it\nsaid to her. \"Why are you walking in the middle of the jungle?\" and\nAponibolinayen said, \"I came here for I am running away from my husband\nfor I do not want to be married to him for he has three noses.\" \"No,\nGawigawen is a handsome man. I often see him, for this is where he\ncomes often to snare chickens. Do not believe what Indi\u00e1pan said to\nyou, for she is crazy,\" said the rooster. Not long after she walked\non and she reached the place of many big trees and the big monkey met\nher and said, \"Where are you going, Aponibolinayen?\" And she answered,\n\"Where are you going, you say. I am running away because I do not want\nto marry Gawigawen.\" \"Why don't you wish to marry Gawigawen?\" \"Because\nIndi\u00e1pan told me he has three noses.\" The monkey laughed and said,\n\"Do not believe that. Indi\u00e1pan wants to marry Gawigawen herself. He\nis a handsome man.\" Aponibolinayen walked on and soon she reached\na wide field and she did not know where she was. She stopped in the\nmiddle of the field and she thought she would go on to the other side.\n\nNot long after she reached the ocean and she sat down on a log and a\ncarabao came along. It passed often where she sat. Aponibolinayen\nthought she would ride on the carabao, and she got on its back and\nit took her to the other side of the ocean. When they reached the\nother side Aponibolinayen saw a big orange tree with much fruit on\nit. The carabao said, \"Wait here while I eat grass and I will return\nsoon.\" Aponibolinayen said, \"Yes,\" but the carabao went to the place\nof the man who owned him and said, \"Come over here, for there is a good\ntoy for you.\" And Kadayadawan of Pintagayan said, \"What is it?\" \"Come,\nhurry,\" said the carabao. So he combed his hair and oiled it and put\non his striped coat and his clout and belt, and he took his spear\nand he rode on the carabao's back. Not long after Kadayadawan saw the\npretty girl in the orange tree and he said, \"How pretty she is!\" And\nthe carabao said, \"That is the toy I told you about.\"\n\nWhen they reached the orange tree Aponibolinayen heard him when\nhe stuck his spear in the ground and she looked down and saw\na handsome man. \"Good morning, lady,\" he said. \"Good morning,\"\nanswered Aponibolinayen. Not long after they chewed betel-nut and\nthey told their names. \"My name is Kadayadawan of Pintagayan who is\nthe son of an _alan_.\" [158] \"My name is Aponibolinayen of Natpangan,\nwho is the daughter of Pagbok\u00e1san and Ebang, who is the sister of\nAponibalagen.\" Their betel-nut quids became agate beads and Kadayadawan\nsaid to her, \"Ala, it is good for us to marry. I am going to take\nyou home.\" So he took her to his home and he was good to his carabao,\nbecause it had found him a pretty woman. When they reached the house\nhe put her in a room, and the _Ati_ [159] commanded the soldiers to\ncall Kadayadawan. When they reached the yard of Kadayadawan's house\nthey called \"Good morning.\" And he looked out of the window and said,\n\"What do you want?\" \"We came, because the king wants you and we came\nto get you.\" So they started and went. When they arrived where the\nking was, \"Why Kadayadawan have you a pretty girl in your house? Every\nnight I notice that your house appears as if it were burning.\" \"No,\nI have not,\" answered Kadayadawan. \"I think you have, for I notice\nthe flames every night.\" \"No, I have not. Where would I find a pretty\nwoman?\" [160]\n\nNot long after he went back home. When he reached home Aponibolinayen\nsaid to him, \"It is best for us to make _Sayang_.\" [161] And\nKadayadawan asked, \"How do we make _Sayang_ by ourselves? Our\nneighbors are all soldiers.\" \"Do not worry about that, I will see,\"\nsaid Aponibolinayen. Not long after Kadayadawan took the betel-nuts and\nthey oiled them and they sent them to the towns of their relatives to\ninvite them to their _balaua_. The betel-nuts went. Aponibolinayen\ntold Kadayadawan to go and get _molave_ sticks. When he arrived\nwith them Aponibolinayen used magic and she said, \"I use magic so\nthat when I thrust the _molave_ stick in the ground it will become\na _balaua_.\" Not long after the stick became a _balaua_.\n\nThe betel-nuts arrived in Natpangan and said to Aponibalagen,\n\"We came to call you, for Kadayadawan of Pintagayan is making\n_balaua_.\" Aponibalagen said, \"How can we attend the _balaua_ when\nwe are searching for my sister?\" \"If you do not wish to come I will\ngrow on your knee.\" \"Go on my pig.\" So the betel-nut grew on the pig,\nand it was so high the pig could not carry it and it squealed very\nmuch. \"Ala, get off from the pig and we will come.\" So the betel-nut\ngot off and they started. \"All you people who live in the same town\ncome with me to attend the _balaua_ of Kadayadawan of Pintagayan.\" So\nthey went. They arrived at the same time as Gawigawen of Adasin and\nthey met near to the river. Not long after Kadayadawan saw them by\nthe river and he sent the betel-nuts to carry the people across the\nriver. When they were in the middle of the river Kadayadawan used\nhis power so that their old clothes, which they wore in mourning for\nAponibolinayen were taken off from them, and they were surprised,\nfor they did not know when their old clothes had been taken off.\n\nWhen they reached the other side Aponibalagen said to the people who\nlived with Kadayadawan. \"We are ashamed to come up into the town,\nfor we have no clothes.\" Then the betel-nuts told Kadayadawan and he\nsaid, \"Ala, go and tell them that I will come and bring some clothes\nfor them.\" Not long after he arrived where they were and he gave\nthem some clothes to use. \"Ala, take these clothes and use them,\nand come up to the town.\" But Aponibalagen and his companions were\nashamed. Kadayadawan urged them until they accepted the clothes.\n\nSoon they reached the town and they danced and Iwaginan and\nNagten-ngeyan danced again and the water from the river went up into\nthe town and the fish bit her feet. Not long after that they stopped\ndancing and Iwaginan made Gawigawen and Aponibolinayen dance. While\nthey were dancing Gawigawen watched Aponibolinayen, and when they\nhad danced around nine times Gawigawen seized her and put her in his\nbelt. [162] \"Why do you do that Gawigawen?\" said Kadayadawan to him,\nand he threw his spear and Gawigawen fell down and Aponibolinayen\nescaped and Kadayadawan put her in a room. As soon as he put her in the\nroom he went to bring Gawigawen back to life. Not long after he revived\nhim, \"Why did you do that, Gawigawen? I did not steal Aponibolinayen\nfrom you.\" And Gawigawen said, \"Even if you did steal Aponibolinayen\nfrom me, she was my wife and I could not find her until now. That\nis why I put her in my belt, and Aponibalagen knows that she is my\nwife.\" And Kadayadawan said, \"She is my wife now.\"\n\nNot long after the _alan_ who took care of Kadayadawan told Langa-an\n\"Kadayadawan is your son. I picked him up when he was only blood which\nfell from you.\" [163] \"Why do you say that you are not my mother?\" said\nKadayadawan to the _alan_. Langa-an said to the _alan_, \"It is good\nif he is my son.\" They were very happy and they said to Aponibalagen,\n\"Now we will pay the marriage price and also the price which Gawigawen\npaid before, we will repay to him.\" Aponibalagen agreed, \"You fill\nmy _balaua_ nine times with valuable things.\" Not long after they\nfilled the _balaua_ nine times with valuable things and they repaid\nGawigawen what he had paid when he married Aponibolinayen. When they\nhad paid they danced again. \"Ala, now we must go home, for we have\nstaid here a month,\" said the people from the other towns. So they\nwent home and they took Aponibolinayen's marriage price.\n\n\"Ala, now my cousin _alan_, we are going to take Aponitolau [164]\nhome for you have said he is our son,\" and the _alan_ said, \"Yes,\ntake all of my things. I took him for I had no children to inherit\nmy possessions.\" So they took them to Kadalayapan. The _alan_ went\nto the other part of the world, and Langa-an used magic so that the\ngolden house which the _alan_ gave to Aponitolau went to their town\nof Kadalayapan. Not long after the golden house arrived and the people\nwere surprised when they woke up in the morning and saw the big golden\nhouse. Not long after Aponitolau and Aponibolinayen and their father\narrived there.\n\n(Told by Magwati of Lagangilang.)\n\n\n\n6\n\nThere was a woman whose name was Ginambo of Gonigonan, who went to\nfight Aponibolinayen of Kaodanan. When she reached the place where\nthe spring was she said, \"You people who are dipping water from the\nspring, whose place is this where the spring is?\" \"It belongs to\nAponibolinayen of Kaodanan,\" they said and when they went up to the\ntown they raised a clamor. \"What are you so noisy about, you women who\nare like me?\" said Aponibolinayen. \"You ask why we are noisy? Because\nthere are many women, who have come to fight against you, at the place\nwhere the spring is,\" they said, and Aponibolinayen hurried to take her\nspear. \"What are you so noisy for, women like Aponibolinayen?\" asked\nher father Pagatip\u00e1nan. \"What are we noisy about, you ask? Because\nthere are many of my enemies at the spring.\" \"Do not go Aponibolinayen,\nfor I will go.\" \"No for you are weak. What can you do now? Once you did\nkill people in the place where the spring is, and now perhaps it is my\nfortune,\" she said, and she went to the spring. She looked down and\ntruly the enemies looked like many locusts about the spring. \"Ala,\"\nsaid Ginambo of Gonigonan, \"You people who live with me, you are\nanxious to carry away this woman whom we do not like.\" \"Yes,\" they\nanswered, \"but only our names will go back to the towns we came from,\"\ni.e. they expected to be killed. Ginambo answered, \"No, we are anxious\nto capture her without fail.\"\n\nAponibolinayen said, \"You old enemy take this betel-nut,\" and she cut\nit in two and gave it to them. \"How are we sure Ginambo of Gonigonan\nthat only our names will not go back, we are afraid.\" Ginambo said,\n\"Do not be afraid, but hurry to be brave.\" \"Ala, now do what you can,\"\nshouted Aponibolinayen who stood on a high rock. When they started\ntoward Aponibolinayen their spears looked like rain they were so\nmany. She glanced off the spears with both elbows. \"Now I am the\nnext to throw my spears,\" said Aponibolinayen. \"Yes, because all our\nweapons are gone,\" they said.\n\nAponibolinayen was next, she said, \"I will use my magic, and you,\nmy spear, shall kill six and seven at one time, and you, my headaxe,\ncut off their heads from the left side and from the right side, and in\nback and in front.\" \"Ala, you spare me so that I may tell the people\nin Gonigonan where I live,\" said Ginambo. \"Yes, but next month I will\ncome to your town Gonigonan to fight,\" said Aponibolinayen.\n\nGinambo went home alone to her town. \"Why are you alone?\" asked the\npeople who lived in the same town when she arrived. \"What can we do,\nall my companions who went to fight are lost, because they did not\nthrow their spears at Aponibolinayen.\" \"That is what we told you\nGinambo of Gonigonan when you started, but you did not heed, you know\nthat the people of Kaodanan are powerful like Kaboniyan.\" [165]\n\nSoon after that Gin\u00e1wan of Nagtinawan said, \"You people who live\nin the same town in which I live, let us go to fight Aponigawani of\nKadalayapan.\" \"No, we do not wish to go, because the people who live\nin Kadalayapan are powerful like Kaboniyan. We do not know whether\nshe has a brother or not though someone has said that Aponigawani\nhas no brother.\" \"No we go,\" said Gin\u00e1wan. \"If that is what you\nsay, we will go,\" said the people. So they went and they walked and\nwalked until they reached the spring at Kadalayapan. Gin\u00e1wan said,\n\"You women who are dipping water from the spring, to whom does it\nbelong?\" \"To Aponigawani,\" they said. Ginawan said, \"Ala, you go and\ntell your bravest that we fight with steel weapons.\" The women who\ndipped water from the well said, \"We do not know who is the bravest,\nwhom we should tell, for Aponigawani has no brother.\" They went up to\nthe town, and said, \"Uncle Pagbok\u00e1san the place about the spring is\nfilled with enemies.\" Then Aponigawani was in a hurry to go. \"Do not\ngo you will kill somebody,\" said her father. \"No, father, the spring\nwill be lost and then what can we do? Father, I am a woman and since I\nhave no brother, perhaps it is my fortune to fight, for you are weak.\"\n\nShe took her skirt, headaxe, and spear and she went to the edge of\nthe hill above the spring. She looked and looked at the place where\nthe spring was for truly the enemies were thick like locusts about\nthe well. \"What did you come for?\" she asked. \"We come to fight the\npeople who live in Kadalayapan, because we have heard that the woman\nwho is always in the house [166] has no brother, so we have come to\ncarry her away,\" they said. \"Ala, if you wish to prove her bravery\nyou take this betel-nut.\" She cut it in two pieces and gave it to\nthem. \"We asked you to excuse us from going Gin\u00e1wan,\" they said. \"Ala,\nyou begin and see what you can do,\" said Aponigawani who stood on\na high stone and she stood with her hands on her hips while they\nthrew their weapons. \"Now, I am next,\" she said. \"You, my spear,\nwhen I throw you, kill at once seven and six; and you, my headaxe,\ncut off their heads from the left and right sides, from in back and in\nfront.\" When Aponigawani had killed all of them except Gin\u00e1wan and she\nhad all their weapons, Gin\u00e1wan said, \"Please, my friend, let me live\nso that someone may go back to the town we came from.\" \"Ala, yes, if\nthat is what you ask, my friend, but I will come next to your town,\"\nshe said, and Gin\u00e1wan went home alone. Not long after that the month\nwhich they had agreed on came.\n\n\"Now, mother, go and make cakes and after that I will go to fight,\"\nsaid Aponibolinayen. \"Do not go,\" said her mother Ebang of Kaodanan,\nbut she could not detain her, so she made the cake, and when she\nfinished, Aponibolinayen went.\n\n\"Mother, make preparations for me to go to war, for this is the month\nwe agreed upon with Gin\u00e1wan of Nagtinawan,\" said Aponigawani to her\nmother Langa-an of Kadalayapan.\n\nBye and bye Aponibolinayen who was walking in the middle of the road,\nstopped because she was tired. Aponigawani was also walking and\nwhen she looked up she saw a woman to whom none compared, and she\nwas startled, and she said, \"Here is a woman who looks like me. I\ndo not like to approach her who looks like me, yet I am ashamed\nnot to do so, for she has seen me,\" she said. \"Good morning,\"\nsaid Aponigawani to Aponibolinayen who sat on a high stone by the\nroad. They leaned their spears together between them and then they\ntalked. \"Now, my friend, where are you going,\" said Aponibolinayen. \"I\nam going to war,\" said Aponigawani. \"And where are you going?\" said\nAponigawani to Aponibolinayen. \"I am going to Gonigonan, because the\nmonth which I agreed upon with Ginambo of Gonigonan has come,\" said\nAponibolinayen. \"Ala, let us chew betel-nut.\" \"Yes, if that is what\nyou say, we will chew betel-nut,\" said Aponigawani. After that they\nexchanged quids. And the quid which had been chewed by Aponigawani was\ncovered with agate beads which are called _pinogalan_, and the quid\nof Aponibolinayen was covered with gold. Aponigawani said, \"You are\nmore beautiful and have more power than I, because your betel-nut is\ncovered with gold.\" After that they spat in front of them. The place\nlooked like the place where a child had been born. \"Now, my friend,\nwe are going to tell our names.\" \"Yes,\" said each one, and they told\ntheir names. \"I am Aponibolinayen of Kaodanan who has no brother,\nand Ginambo of Gonigonan came to fight against me and the month in\nwhich we agreed to fight has come, so I go meet her.\" \"I go also\nto the town of Gin\u00e1wan of Nagtinawan, because the month which we\nagreed on has arrived, my name is Aponigawani of Kadalayapan who\nalso has no brother.\" \"If that is what you are going to do, we will\ngo first to Gonigonan, then we will go to the town of Nagtinawan,\"\nsaid Aponibolinayen to her. \"If that is what you say we will both\ngo.\" So they went.\n\nNot long after they arrived at Gonigonan. \"Now, Ginambo of Gonigonan I\nam here because the month which we agreed has come.\" \"You people who\nlive in the same town with me prepare, because the woman who always\nstays in the house in Kaodanan has come to fight against us,\" said\nGinambo. \"Yes, Ginambo, we will fight against her. We told you not to\ngo against her before, because the people of her town are related to\nKaboniyan. We do not know what magic they may use,\" they said. \"Now,\nwhat can we do, we are lost.\" After that they began to fight. \"Ala,\nyou my spears and headaxes kill the people from the left and the right\nsides, from in back and in front,\" said Aponibolinayen and Aponigawani.\n\nAs soon as they commanded their spears and headaxes their invisible\nhelpers flew and they went to Dangdang\u00e1yan of Naglitnan. \"Oh, sir,\nyou are so happy, who are in bed in the house. The people who live in\nGonigonan have nearly killed your sister, because she went to fight\nagainst them,\" said the helpers. After that he went to bathe and wash\nhis hair. \"Ala, you three girls take the rice straw and wash my hair,\"\nhe said, and the three girls washed his hair. After that he finished\nto wash and he went up to the town. As soon as they arrived in the\ntown the three girls combed his hair. When they finished to comb\nhis hair, \"Now, you put little golden beads on each of my hairs,\"\nhe said. As soon as they put all the gold in his hair he took his\nspear and headaxe and he went.\n\nLingiwan of Nagtangpan was in bed in his house. \"Sir, you are so happy\nin your bed in your house, your sister went to fight and the enemies\nhave nearly killed her,\" said the invisible spirit helpers. \"Mother\n_alan_ I ask you if I have a sister? I never have seen her.\" \"What\ncan you do? I picked you up where you had fallen when your father\nwas jealous of your mother,\" [167] she said. After that he hurried\nto start and he went.\n\nWhen Dangdang\u00e1yan of Naglitnan was in the road, he sat down on a\nhigh stone where the two women had set before. How terrible it is\nthat those women who never go out of the house have gone to war, for\nhere is where they exchanged their weapons. While he was sitting,\n\"Good morning, my friend,\" said Lingiwan of Nagtangpan. \"Where are you\ngoing?\" said the man who sat on the high stone. \"I am going anywhere,\"\nhe answered, and they talked. \"We are going to tell our names, because\nit is bad for us when we do not know each others names.\" They cut\nand chewed the betel-nut. As soon as they chewed they found that\nthey were relatives. \"My name is Lingiwan of Nagtangpan.\" \"My name\nis Dangdang\u00e1yan of Naglitnan. Let us go together when we go to\nfight.\" After that they went. When they truly arrived they looked\ninto the town, they saw the two women who looked like flames of fire,\nbecause of their beauty. \"How terrible that those ladies who always\nstay in the house have gone to war,\" they said. After that they went to\nthem, and the people whom they killed were so many that the pig troughs\nfloated in their blood. So they went to them. When the women saw them\nthey said, \"How terrible are those two rich men who have power.\" After\nthat, \"Oh, ladies how were you born,\" they said. \"Why are you here\nyou ask? Ginambo came to fight against us, that is why we are here\nin the town of Gonigonan.\" So Dangdang\u00e1yan went in front of them,\nand he scooped them up with his headaxe and put them inside of his\nbelt. [168] After that the two men fought against the enemies. \"Please\nleave someone to bear children,\" said Ginambo of Gonigonan. \"If that\nis what you ask we will kill you last,\" they said and she begged mercy.\n\n\"Now we will go to Nagtinawan which is the town of Gin\u00e1wan, with whom\nAponigawani agreed to fight this month.\" After that, \"You plunder\nand heads go before us to Kadalayapan, when you arrive at the gate\nyou divide equally and part of you go to Kaodanan.\" So they went to\nNagtinawan. When they arrived in Nagtinawan, \"You Gin\u00e1wan of this town\nnow the agreed month is here.\" \"How are you Gin\u00e1wan? We told you not\nto go before and you went; now we will all be killed,\" said the people\nwho lived in the same town. \"Now we seek vengeance.\" They looked as if\nthey cut down banana trees when they cut down their enemies. \"Please\nspare me, and if you wish marry me,\" said Gin\u00e1wan. \"If that is what\nyou say we will kill you last,\" but they did not kill her.\n\nAfter that they went home and sent all the heads before them and also\nthe plunder. After that they arrived in Kaodanan. \"Good afternoon,\nUncle,\" said Dangdang\u00e1yan to old man Pagbok\u00e1san. \"Come up the ladder,\"\nhe said. \"You go and cook so that these boys may eat,\" he said. After\nthat, \"You go and get one jar of _basi_ which you used to like when\nyou were young,\" said his wife Ebang. As soon as she said this they\nwent and they drank, and Pagbok\u00e1san said to them. \"This is reserved\nfor Aponibolinayen to drink when she returns from fighting.\"\n\nWhen the old woman had finished cooking, she took the rice from\nthe jar and put it on the woven basket, and she took the meat\nfrom the jar and put it in the coconut shells, and so they ate. As\nsoon as they finished to eat, \"Now we are not going to stay long,\nbecause we must go home,\" they said. So Dangdang\u00e1yan dropped down the\nwomen who never go out of the house. \"Why Aponibolinayen is here and\nLingiwan also,\" they said. Dingowan of Nagtangpan took Aponibolinayen\nand put her inside of a big jar; then they went to Kadalayapan,\nbecause they went to take Aponigawani. When they arrived they said,\n\"Good afternoon Uncle,\" to the old man Pagatip\u00e1nan. \"Good morning,\"\nhe answered, and he was glad. \"Come up,\" he said. When they went up\nthe stairs they were given _basi_. While they were drinking they let\nAponigawani fall in front of them, and they were all glad, because\nAponigawani was there. \"How fine that Aponigawani is here; we feared\nthat she was lost,\" said the old man and woman. \"Ala, boys if you go\nhome now, return soon for we are going to chew betel nut.\"\n\nAs soon as they went _Lakay_ [169] Pagatip\u00e1nan and his wife built\n_balaua_, and they called one woman medium [170] to begin their\n_balaua_. As soon as they built their _balaua_ they sent someone\nto go and secure betel-nuts which were covered with gold. Not\nlong after the betel-nuts which were covered with gold arrived and\nthe old woman Langa-an oiled them, and she used magic so that the\nbetel-nuts went to invite all their relatives, who lived in other\ntowns, to attend _balaua_ with them. She told the betel-nuts that\nif any did not wish to attend _balaua_ with them, to grow on their\nknees. As soon as she commanded them they went, and the betel-nut\nwhich went to Kaodanan arrived, \"Good morning,\" it said to the old\nman, Pagbok\u00e1san who was lying in the _balaua_. He looked up and said,\n\"Who was that,\" and he saw it was a betel-nut, covered with gold and\noiled, and the betel-nut said, \"I come to bid you attend the _balaua_\nof Pagatip\u00e1nan of Kadalayapan, because Aponigawani has returned from\nfighting. So they celebrate.\" Pagbok\u00e1san sat up. After that he went\ndown out of the _balaua_ and the told people to wash their hair and\nclothes and to bathe so as to attend the _balaua_ of Pagatip\u00e1nan of\nKadalayapan. So the people who lived with them all went to the river\nand washed their clothes and hair, and took a bath. As soon as they\nfinished they went home, and they started to go to Kadalayapan. Old\nman Pagbok\u00e1san took Aponibolinayen from the jar, and put her inside\nof his belt, so they went.\n\nAs soon as they arrived there the families who made the _balaua_\nwent to meet them at the gate of the town and made _alawig_ [171]\nfor them. After that they stopped dancing, and they talked to each\nother, and the two young men who met Aponibolinayen and Aponigawani\nwere with them, because they arrived at the same time. So the old man\nPagatip\u00e1nan said, \"Ala, cousin Pagbok\u00e1san now we are going to chew\nbetel-nut to see if those two young men who took home Aponigawani\nare our relatives,\" and old man Pagbok\u00e1san agreed. So they cut the\nbetel-nut which was covered with gold for them to chew and as soon\nas they cut the nut they all chewed, and they all spat. The spittle\nof Lingiwan went to the spittle of Pagatip\u00e1nan, and the spittle of\nAponigawani, went there also. The spittle of Dangdang\u00e1yan went to\nthe spittle of Pagbok\u00e1san and that of Aponibolinayen also, and thus\nthey found out that they were relatives. Pagbok\u00e1san was surprised,\nfor he did not know that he had a son, and Ebang took her son, and she\ncarried him as if he was a baby. And Lingiwan was glad, because he had\nmet his sister during the fight and Langa-an carried him as if a baby.\n\nWhen they had learned that the boys who had carried the girls home were\ntheir sons they all went back to town, and their people who had been\ninvited were there. As soon as they sat down Iwaginan commanded someone\nto play the _gansas_ and he took the two skirts and made everyone\ndance. His wife Gintoban who was a big woman, who used the big jars\nlike agate beads on her head and about her neck, said to Iwaginan,\n\"Why don't you, my husband, bid me dance? I have been waiting for a\nvery long time.\" Iwaginan said, \"Gintoban do not say that or I shall\nbe ashamed before the people. Wait until I am ready for you.\" As soon\nas Aponibolinayen and Lingiwan finished dancing Iwaginan took the\nskirts from them and he gave one to Gintoban and the other to Ilwisan,\nand so they danced. And the big jars which she had hung around her\nneck made a noise and the earth shook when she moved her body. As\nsoon as they finished dancing the people who went to attend _Balaua_\nwith them said, \"Now we going to put the heads around the town and\nthen go for it is nearly one month now and our families are lonesome\nfor us.\" So they went to put the heads on the sticks around the town.\n\nAt that time the two _alan_ who had picked up Lingiwan and Dangdang\u00e1yan\narrived. They did not wish to attend _Balaua_, but the betel-nut\nhad grown on their heads and they had arrived very late. As soon as\nLingiwan and Dangdang\u00e1yan saw them they took them back to the town. As\nsoon as Pagatip\u00e1nan knew that they were the _alan_ who took care of\nthe boys he summoned the people around the town. They danced for one\nmonth. After that Langa-an and Ebang went to talk with the two _alan_,\nand said to them, \"We are surprised for we did not feel our sons come\nout.\" The _alan_ said, \"Lingiwan I picked up by the side of the road\nwhile you were walking, that is why you did not feel him; he was a\nlittle bloody when I picked him up, and I made him a man because I\nhave no child to inherit all my things. Now that you found out that he\nis your son you come and take all my things in Kabinbinlan, as soon\nas the _Balaua_ is finished. As soon as you will get all of them I\nwill fly somewhere.\" So when the people went home, after the _Balaua_\nwas finished, Lingiwan and Dangdang\u00e1yan went to follow their _alan_\nmothers. As soon as they arrived in the different places where the\n_alan_ lived they gave them all the things which they had and they\nused their power so that all the things went to their town. When\nall the things arrived in Kadalayapan the people in the town were\nfrightened, for there was a golden house. When the things arrived\nin Kaodanan the people were frightened for there were the valuable\nthings which Dangdang\u00e1yan took with him.\n\nAfter one month passed Lingiwan said to his father Pagatip\u00e1nan,\n\"You go and make _pak\u00e1lon_ for Aponibolinayen for I want to marry\nher.\" So his father sent his wife Langa-an to Kaodanan to tell to\nthe father and mother of Aponibolinayen that Lingiwan wished to marry\nher. So Langa-an took her hat which looked like the Salaks\u00e1k [172] and\nher new skirt. As soon as she dressed she started and went. When she\narrived in Kaodanan Pagbok\u00e1san was lying down in his _balaua_. \"Good\nmorning,\" she said to him. Pagbok\u00e1san was a in hurry to sit up and\nhe said to her, \"I am glad to see you, what are you coming here\nfor in the middle of the day.\" \"What am I coming for you say? I am\ncoming to see if you want Lingiwan for a son for he wishes to marry\nAponibolinayen.\" Pagbok\u00e1san took her to his house and said to his wife,\n\"Here is cousin Langa-an who came to see us.\" So Ebang told him that\nhe should get some old _basi_ for them to drink.\n\nAs soon as they drank Ebang went to cook. As soon as she finished\ncooking they ate. After they finished eating they took the big coconut\nshell and filled it with _basi_ and each of them drank, and they\nwere all drunk, and Langa-an said, \"I like to hear from you if you\nwish Lingiwan to be a son.\" Soon Pagbok\u00e1san and Ebang agreed. They\ndecided on the day for _pak\u00e1lon_. So Langa-an went home and when she\narrived she laid down on the porch of the house for she was drunk,\nand Lingiwan saw her and waked her. \"What is the matter with you?\" he\nsaid. \"I am drunk for Pagbok\u00e1san and Ebang urged me to drink much\n_basi_, so I was scarcely able to get home, that is why I slept\non the porch.\" \"Mother, you go into the house, do not sleep on the\nporch.\" So she went in and Lingiwan asked her the result of her visit\nto Kaodanan. \"They accepted you and we agreed to make _pak\u00e1lon_ the\nday after tomorrow.\" So Lingiwan was glad, and went to tell the people\nabout his marriage, and all the people prepared so that they might go.\n\nAs soon as the agreed day came they went to Kaodanan and they took many\npigs and _basi_ jars. When they arrived there Pagbok\u00e1san, who was the\nfather of Aponibolinayen, and the other people were already there and\nhad cooked many caldrons of rice and meat. Pagbok\u00e1san took the _gansa_\n[173] and he commanded someone to play and they danced. After that\nthey ate. As soon as they finished to eat they played the _gansa_\nagain and they danced. Iwaginan of Pindayan said, \"Stop playing\nthe _gansas_ we are going to settle on how much they must pay for\nAponibolinayen. As soon as we agree we will dance.\" And the people\nwere quiet and they agreed how much Lingiwan was to pay. The father\nand mother of Lingiwan offered the _balaua_ three times full of jars\nwhich are _malayo_ and _tadogan_ and _ginlasan._ [174] The people\ndid not agree and they said, \"Five times full, if you do not have\nthat many Lingiwan may not marry Aponibolinayen.\" He was so anxious\nto marry her that he told his parents to agree to what the people\nsaid. As soon as they agreed Langa-an used magic so that all the jars\nwhich the people wanted were already in the _balaua_--five times\nfull. As soon as they gave all the jars which they paid, Iwaginan\nordered them to play the gansas and they danced. After they danced,\nall their relatives who went to attend _pak\u00e1lon_ were anxious to go\nhome for they had been there one month. \"Do not detain us, for we are\none month here.\" So Pagbok\u00e1san let them go. Everyone carried home some\njars and they all went home. [175] So Pagatip\u00e1nan said to Pagbok\u00e1san,\n\"Now that the _pak\u00e1lon_ is over we will take Aponibolinayen, because\nLingiwan wants her now.\" Pagbok\u00e1san said, \"Do not take her now. You\ncome and bring Lingiwan day after tomorrow.\" \"If that is what you\nsay we will bring him, if you will not let us take Aponibolinayen now.\"\n\nWhen they started to go home Pagbok\u00e1san said to them, \"Dangdang\u00e1yan\nwants to marry Aponigawani who is your daughter.\" \"You will wait\nuntil next month,\" said Langa-an. \"After Aponibolinayen and Lingiwan\nare married, we will think first.\" Not long after the day on which\nthey agreed to take Lingiwan to Aponibolinayen came, and he carried\none jar. [176] As soon as they arrived there they made the rice\nceremony. [177] When the ceremony was over Pagatip\u00e1nan and Langa-an\nand the others went home and left Lingiwan.\n\nAs soon as they arrived in Kadalayapan Langa-an asked Aponigawani if\nshe wanted Dangdang\u00e1yan to be her husband. Aponigawani said, \"If you\nthink it is good for me to be married now, and you think he is a good\nman for my husband it is all right, for he has magical power like\nus.\" As soon as the agreed month passed the parents of Dangdang\u00e1yan\ncame to ask if they wished the marriage. They prepared a number of\n_basi_ jars for them to drink from when they should arrive. When\nthey arrived there Pagatip\u00e1nan was prepared and he met them with the\n_basi_ and they all drank. After that they told all the people who\nlived in their town that they were going to celebrate the arrival\nof Pagbok\u00e1san and his companions. \"Ala, we do not stay long now,\n_Abal\u00e1yan_, [178] we want to know if you wish Dangdang\u00e1yan to be\nmarried to Aponigawani. We will have a good time during _pak\u00e1lon_,\"\nthey said. After that Langa-an and Pagatip\u00e1nan said, \"Now the meal is\nready. We are going to eat first and after that you will hear what\nwe say.\" And Pagbok\u00e1san and Ebang did not wish to eat for they were\nin a hurry and only went to hear if they wished Dangdang\u00e1yan to be\nthe husband of Aponigawani. \"If you do not wish to come and eat with\nus, we do not want Dangdang\u00e1yan to be married to Aponigawani,\" they\nsaid. Then they all went to eat. After they ate, \"Ala now that we\nhave finished eating you excuse us, for we want to know if you wish\nDangdang\u00e1yan to be married to Aponigawani.\" Langa-an and Pagatip\u00e1nan\nsaid, \"You will come next month, we will make _pak\u00e1lon_.\" So they went\nhome and Dangdang\u00e1yan went to meet them at the gate of the town, and\nhe asked at once, \"Father and mother did they accept me?\" He said,\n\"Yes, if we can agree on what they want us to pay, and we have to\ngo there next month.\" So Dangdang\u00e1yan was glad and told the people\nabout it, and he invited them to go the next month to make _pak\u00e1lon_.\n\nAs soon as the agreed month to go to Kadalayanpan came, they went. As\nsoon as they arrived there they danced for one month. Lingiwan and\nAponibolinayen had their golden house, which the _alan_ had given\nthem. The people agreed on how much they should pay for the _pak\u00e1lon_,\nand Pagatip\u00e1nan and Langa-an said, \"Pay just the same as we paid for\nAponibolinayen when Lingiwan married her.\" \"If that is what you say, it\nis all right,\" they said. And Ebang used magic so that the _balaua_ was\nfive times full of jars which are _malayo, tadogan_, and _ginlasan._\nSo the _balaua_ was filled five times, and each of the relatives who\nwent to attend the _pak\u00e1lon_ took some jars. As soon as the _pak\u00e1lon_\nwas finished the people all went home, and Pagbok\u00e1san and Ebang said,\n\"Ala, now that the _pak\u00e1lon_ is over let us take Aponigawani,\" Langa-an\nanswered, \"If you make extra payment you can take Aponigawani now,\"\nand Dangdang\u00e1yan said to his mother, \"If they want the extra payment,\nask them how much.\" Langa-an replied, \"Another five times the _balaua_\nfull,\" and Ebang said to her son, \"We have to pay again the _balaua_\nfive times full.\" \"That is all right mother I have many jars which\nmy _alan_ mother gave me,\" so they gave the extra jars which they\nasked. As soon as they gave all the jars they took Aponigawani of\nKaodanan with them. As soon as they arrived they made a big party, and\nthey invited the _alan_. As soon as the _alan_ arrived at the party\nthey danced and gave more presents to them. After that the _alan_\nand the other people went home and Aponigawani and Dangdang\u00e1yan had\ntheir own house which the _alan_ gave them. This is all.\n\n(Told by Lagmani of Patok.)\n\n\n\n7\n\nAponitolau told Aponibolinayen that they would go to the river to wash\ntheir hair. Not long after Aponibolinayen went with him. When they\narrived at the spring they washed their hair. As soon as they washed\ntheir hair they went to get the _lawed_ [179] vine and they went back\nhome. As soon as they reached home Aponitolau said to Aponibolinayen,\n\"Will you comb my hair? I am anxious to go to fight.\" So Aponibolinayen\ncombed his hair. As soon as she combed it he said, \"Ala, you go and\nget my clout, my belt which is sewed with gold, and my striped coat,\nand also get my _ambosau_.\" [180] Aponibolinayen got them and Aponitolau\ndressed up. As soon as he was dressed he took his shield, his headaxe,\nand spear, and went. He struck the side of his shield, and it sounded\nlike one hundred people. While he was walking and striking his shield\nin the middle of the way, Gimbagonan, the wife of Iwaginan, heard him,\nwhen he was near to Pindayan. When he passed by the town he continued\ntoward the town of Giamb\u00f3lan. In a short time he arrived at the well\nof Giamb\u00f3lan. He met the young girls who were dipping water from\nthe well. He killed all of them with his headaxe and spear. Not\nlong after he cut off their heads and he went up to the town and\ndirectly to the house of Giamb\u00f3lan. When he arrived at the house, he\nsaid, \"Good morning, Giamb\u00f3lan. Go and get your shield, headaxe and\nspear, and boar's tusk armlet for we are going to fight here in your\nyard.\" Giamb\u00f3lan got his headaxe and spears for he wanted to fight. As\nsoon as he arrived where Aponitolau was he threw his spears at him and\nAponitolau soon got all the spears which he threw. Then he tried to cut\noff Aponitolau's head, but Aponitolau got his headaxe and said to him,\n\"Now I am next, for you did not injure me at all,\" and Giamb\u00f3lan said,\n\"Yes.\" Aponitolau commanded his headaxe and spear to go to Giamb\u00f3lan's\nside as soon as he threw them; so Giamb\u00f3lan laid down and the headaxe\nwent and cut off Giamb\u00f3lan's ten heads.\n\nAs soon as Aponitolau had killed Giamb\u00f3lan he again commanded his\nspear and headaxe to cut off the heads of all the people in the houses\nand the headaxe and spear went and Aponitolau sat by the town waiting\nfor them. As soon as the spear and headaxe had killed all the people\nwho lived in the town they went back to him and Aponitolau said, \"You\nheads of the people gather in one place, but you heads of Giamb\u00f3lan\nand you heads of the women be separate from the others. You gather\nby the house of Giamb\u00f3lan.\" Not long after all the heads gathered\nand he said again, \"You heads of Giamb\u00f3lango first, and you heads\nof the men precede the women. As soon as you arrive in Kadalayapan\nstop by the gate of the town. You house of Giamb\u00f3lango go directly\nto my house in Kadalayapan. Go with the big storm.\" So the house\nwent. \"You oranges of Giamb\u00f3lan come and follow us.\" So the oranges\nfollowed them. He told them to go in front of his house. They went\nand Aponitolau followed them, and the oranges followed him.\n\nNot long after Aponitolau looked back and he saw the _alzados_\nfollowing him, for they wished to kill him. As soon as he saw them he\ncommanded his strike-a-light to become a high bank so the _alzados_\ncould not follow him. [181] So the strike-a-light became a high bank,\nand the _alzados_ were on the other side and could not follow him. Not\nlong after he was near to Kadalayapan. As soon as he arrived there\nhe found all the heads near the gate of the town and he said to them,\n\"You heads of Giamb\u00f3lan stay by the well, and you heads of the people\nwho lived with him gather here by the gate.\" He went to the town and\ntold the people to gather by the gate and play the _gansas_ and dance,\nand he commanded someone to invite their friends in other towns. Not\nlong after the people from the other towns arrived in Kadalayapan,\nand the people who lived there were still dancing. Aponitolau danced\nwith Danay of Kabisilan. The next was his son Kanag Kabagbagowan who\ndanced with five young girls who never go outdoors. As soon as they\nhad all danced they went to their towns. Then they put the heads\naround the town of Kadalayapan.\n\n(Told by Magwati of Lagangilang.)\n\n\n\n8\n\nAponibolinayen and Aponitolau were anxious to make _Sayang_, [182]\nso Aponitolau asked Aponibolinayen about his clout and his striped\nbelt. \"Well, you go and get them, for I am going to get the head\nof the old man To-odan of Kalaskigan before we make _Sayang_.\" So\nAponibolinayen went to get his clout and belt. After that he oiled\nhis hair and Aponibolinayen put a golden bead on each hair. Not long\nafter he went to get his headaxe and spear. As soon as Aponibolinayen\ngave him his provisions for the journey, he started.\n\nWhen he was in the middle of the way he became very tired, for it was\nfar. So he used magic and he said, \"I use my power so that I will\narrive at once at the town of To-odan of Kalaskigan.\" Soon after\nhe arrived in Kalaskigan. When he arrived at the yard beside the\n_balaua_ the old man was lying down. The old man saw him and said,\n\"Eb, I have a man to eat.\" And Aponitolau said, \"You will never eat\nme. Go and get your headaxe and spear, for you must fight with me. I\nwill take your head before I make _Sayang_.\" The old man was angry\nand he stood up and went to get his headaxe and spear. \"You are the\nonly person who ever came in my town. Go on, and throw your spear,\nif you are brave,\" said To-odan. \"If I am the first to throw my spear\nyou will never have a chance to throw yours, for I will kill you at\nonce. You better throw yours first,\" said Aponitolau. The old man was\nangry, and he threw his spear. But his spear glanced off from the body\nof Aponitolau, for he used his power so that everything glanced away\nfrom his body. The old man To-odan ran toward him and tried to cut\noff his head, but the headaxe could not cut Aponitolau, and the old\nman To-odan said to him, \"You, truly, are a brave man, that was why\nyou came to my town. Try and throw your spear at me, for if you can\nhit me it is all right, for I have killed many people.\" Aponitolau\nthrew his spear at his side, and it went clear through his body and\nTo-odan laid down. Aponitolau cut off his head.\n\nNot long after Aponitolau went back home and Don Carlos of Kabaiganan\n(Vigan) [183] was anxious to go and see Aponibolinayen. So he commanded\nhis spirit companions to be ready to go with him to Kadalayapan. As\nsoon as they were ready he said to them, \"You go first, my companions,\nwe are going to the town of Aponibolinayen, for I have heard that she\nis a pretty woman, and I wish to see her.\" Not long after they arrived\nat the river, and they got on to the raft. Soon they arrived at the\nwell of Kadalayapan and Indi\u00e1pan was dipping water from the well, and\nDon Carlos spoke to her. \"Is this the well of Aponibolinayen?\" Indi\u00e1pan\nsaid, \"Yes.\" \"Will you go and tell her to come here and see what I\nhave to sell?\" Indi\u00e1pan went up to the town and said \"Aponibolinayen,\nDon Carlos wants you to see what he has to sell.\" \"I don't wish to\ngo and see what he has to sell.\" So Indi\u00e1pan went back to the well\nand said to Don Carlos \"Aponibolinayen does not wish to come, and\nshe does not wish to buy what you have to sell.\" So he pondered what\nhe should do. \"The best thing for me to do is to go to their house\nto get a drink.\" So he went up to the town and said, \"Good morning,\nAponibolinayen, will you give me some water to drink? For a long time I\nhave wished to drink your water.\" Aponibolinayen answered, \"Why did you\ncome from the well? Why did you not drink while you were there?\" \"I did\nnot drink there, for I wished to drink of your water.\" Aponibolinayen\ndid not give him any for she was afraid; then Don Carlos used magic so\nthat she dropped her needle. The needle dropped and she said to him,\n\"Will you hand the needle which I dropped to me, Don Carlos.\" So Don\nCarlos picked up the needle and he put a love charm on it, and he gave\nit to her. [184] Not long after Don Carlos wanted to go back home,\nbut Aponibolinayen would not let him go, and she said, \"Come up in\nthe house.\" So he went up into the house.\n\nNot long after Aponitolau shouted near to the town and he did not hear\nAponibolinayen answer. As soon as he reached the gate of the town\nhe shouted again, and she did not answer, for Don Carlos was with\nher. Not long after Don Carlos went home and Aponibolinayen saw his\nbelt which he had left, for he was in a hurry. So she ran and got the\nladder to the rice granary, and she hid the belt. Aponitolau met Don\nCarlos at the gate of the town and he asked him why he had gone into\nthe town, and he answered, \"I want to sell something.\" Not long after\nAponitolau went to their house and asked Aponibolinayen why she did\nnot reply to him when he shouted two times. \"I did not answer, for I\nhave a headache.\" \"Why is the fastening on the door different from\nbefore?\" \"I don't know. No one came in.\" Not long after Aponitolau\nwent up into the house. \"Now, Aponibolinayen, I have taken the head\nof the old man To-odan of Kalaskigan. You command the people to begin\nto pound rice, for we will make _Sayang_\"\n\nNot long after Aponitolau saw a flame of fire in the rice granary\nand he said, \"Why is there a fire in the rice granary?\" So he ran to\nsee. Not long after he went inside of the granary and he saw what it\nwas. As soon as he saw that it was a golden belt he said, \"I think\nthis is the belt of the man who came here while I was gone.\" So he\ntook it and hid it and did not let Aponibolinayen see it. Not long\nafter they commanded the people to go and get betel-nuts. When they\narrived with the fruit they oiled them and Aponitolau said, \"Tell me\nwhom we shall invite beside our relatives in the other towns.\" And\nAponibolinayen told him to invite Don Carlos of Kabaiganan, for she\nwished always to see him. So they sent a betel-nut to go and get Don\nCarlos, and they sent one to the old woman Alokot\u00e1n of Nagbotobot\u00e1n\nand Awig of Natpangan and other towns.\n\nNot long after the betel-nut reached the place where Don Carlos lived\nand it met his spirit helpers. As soon as the betel-nut reached Don\nCarlos, \"Aponitolau and Aponibolinayen are making _Sayang_, and I came\nto invite you.\" \"All right, you go first. I will dress and go after\nyou,\" he said. Not long after he dressed up and went to follow the\nbetel-nuts. Not long after all the other people from the other towns\narrived where they were making _Sayang_ and Aponitolau tried to put\nthe belt on each person to see if it fitted and no one was the right\nsize. As soon as Don Carlos arrived Aponitolau tried the belt on him\nand it was all right. So Aponitolau gave him the belt and he got a\ngolden chair and he put it in the middle of the party and made Don\nCarlos sit on it. All of the people were dancing and Aponitolau went\nand sharpened his headaxe. Not long after, \"Ala, you Aponibolinayen\ntake Kanag and Alama-an with you and dance with Don Carlos.\" Not\nlong after they danced. While they were dancing Aponitolau cut off\nthe head of Don Carlos. The head sprang up and went to the breast of\nAponibolinayen, and Aponibolinayen and Kanag and Alama-an ran away,\nand their clothes were torn, for they ran through many thorns.\n\nNot long after the people who went to attend the _Sayang_ went\nhome, and Aponibolinayen and Kanag and Alama-an arrived in a level\nplain. They went to the shade of an _alosip_ [185] tree and they sat\nthere many days, for they were very tired. \"I am anxious to drink\nwater,\" said Aponibolinayen, and not long after they heard a rooster\ncrowing. \"I think we are near a town, for I hear a rooster crowing.\" So\nthey went where they had heard the rooster. \"We go and drink,\" said\nAponibolinayen. Not long after they reached the place where _Silit_\n(one kind of lightning) and the dog _Kimat_ [186] guarded. _Silit_ and\nthe dog were sleeping and did not see them go inside of the town. Soon\nthey arrived in the yard of the golden house of Balbalaoga of Dona and\nthey were ashamed to ask for water to drink, for they were naked. So\nthey went to the _balaua_ and slept, for they were tired.\n\nWhile they were sleeping, Balbalaoga saw them in his _balaua_, and\nhe was surprised, because no one was permitted to enter the town,\nfor _Silit_ and the dog prevented. He said, \"What is the matter of the\nguards that they did not see those people enter the town? Perhaps they\nare my relatives.\" So he took some clothes to the _balaua_ for them. He\ncovered them with blankets while they slept. As soon as he covered\nthem he sat down in the _balaua_ and waited until they got up. As soon\nas Aponibolinayen awoke she saw him and said, \"Do not wound us in\nmany places, so we will not need to cure so much.\" Balbalaoga said,\n\"If I were an enemy I would have killed you while you slept. We are\ngoing to chew betel-nut and see who you are.\" So he cut a betel-nut\nand gave to them, and their spittle was like agate beads. So he took\nthem up into his golden house and told his mother _alan_ to give them\nsome clothes. Not long after they drank _basi_, after they had finished\neating. All the _alan_ were drunk and the mother of Balbalaoga of Dona\nsaid to them, \"Aponibolinayen, Balbalaoga is your brother, for he was\nthe after-birth of Awig, which they put in the _tabalang_ which they\nsent down the stream. [187] So I picked him up, for I had no child\nto inherit all my things.\" Not long after they knew that they were\nbrother and sister Balbalaoga asked his sister why they came to Dona\nwithout clothes. She said, \"Aponitolau is jealous of Don Carlos and\nhe cut off his head, and the head jumped to my breasts, so we were\nfrightened and ran away. That is why we came here. I did not know I\nhad a brother who lived here.\" The head still hung to the breasts of\nAponibolinayen, but they had not seen it before, for she had covered\nit. As soon as she showed it to Balbalaoga he took the head from her\nbreasts and they sent some betel-nuts to go and summon their mother.\n\nAs soon as the betel-nut arrived in Kaodanan it said to Pagbok\u00e1san\nand Ebang, \"Good morning. I came here for Balbalaoga, and his sister\nsent me to come and get you.\" So Ebang and Pagbok\u00e1san were surprised,\nbecause Aponibolinayen had another brother. So they called Awig and\nsaid to him, \"Here is a betel-nut from Dona which Aponibolinayen\nand Balbalaoga sent, for they want to see us.\" Awig said to them, \"I\ndon't believe that Aponibolinayen is still alive, for we have searched\nfor her a very long time, and I never heard of a place called Dona,\nand I have been all over the world.\"\n\nThey started and the betel-nut led them. \"Where is Dona?\" they said\nto the betel-nut. \"Dona is somewhere. Follow me. You must step on the\nbig dishes where I step.\" Not long after they arrived in the place\nwhere Balbalaoga lived and were surprised at the big golden house,\nand Balbalaoga and Aponibolinayen were watching them from the window,\nand they went to the yard of the house. Ebang and Pagbok\u00e1san did not\nbelieve that Balbalaoga was their son, so they chewed betel-nut. As\nsoon as they chewed they found out that he was the after-birth of\nAwig. So Balbalaoga took them into his house.\n\nNot long after Balbalaoga said to them, \"Wait for me for awhile,\nfor I am going to hunt deer.\" So he called his dogs who talked with\nthe thunder, they were so big and also powerful. Not long after he\nwent to the wood and the dogs caught three deer. He cut up the deer\nand took them back home.\n\nNot long after Aponitolau heard that Aponibolinayen was with her\nbrother in Dona. He went to follow her, for he intended to live with\nher again. Ebang and Pagbok\u00e1san took Balbalaoga and Aponibolinayen\nto Kaodanan, and they used their power so that all the things which\nthe _alan_ had given to Balbalaoga went to Kaodanan. Not long after\nthe house and the other things which the _alan_ had given went to\nKaodanan, all the _alan_ flew away. Not long after they made _balaua_\nin Kaodanan, and they called all their relatives in the other towns\nand all of the _alan_ who cared for Balbalaoga of Dona. After that all\nthe people went to attend their _balaua_. In that time Balbalaoga was\nmarried and Aponitolau was very sorry, because he could not remarry\nAponibolinayen, and he went to the _balaua_ even though he was not\ninvited. As soon as the _balaua_ was over, all the people went back\nhome, but Balbalaoga did not go back to Dona. The _alan_ flew away\nafter he was married.\n\n(Told by Magwati of Lagangilang).\n\n\n\n\n\n9\n\nAyo went to the spring. When she went she met Dagdagalisit, who was\nfishing in the river. When she reached him she became pregnant. Not\nlong after she went home. When she arrived in her house the space\nbetween the little finger and the next itched. \"Bolinayen, you stick\nthe needle in my finger where it itches. I do not know what makes it\nitch so,\" she said. As soon as Bolinayen stuck the needle the little\nbaby popped out. [188] \"What shall we name the baby?\" \"Dagol\u00e1yan will\nbe his name.\" The baby shook his head, so they gave him the name Kanag.\n\nAwig went to wash his hair in the spring. When he finished washing\nhis hair he went home. When he reached his house he made Ayo louse\nhim. While Ayo was lousing him the milk from her breasts dropped\non Awig's legs. \"Why, Ayo, does the milk from your breasts drop on\nmy legs?\" he asked. He sat up and asked them many times until they\nbrought the baby. When they brought the baby, \"We are going home to\nNatpangan now, because it does not do me any good to try and hide\nyou.\" He took them home and soon he made a bamboo bench by the gate\nof the town where the people passed when they went to the well, and\nhe placed the baby on it. Then they built _balaua_, for he wanted to\nsee the father of the baby. Not long after he commanded some one to go\nand get betel-nuts and he oiled them. He sent them to go and invite\nall the people in the world. When they arrived none of them wanted\nthe baby to recognize them. When the baby did not go to any of them,\nhe sent someone to get a betel-nut to send to Dagdagalisit whom they\nhad not invited. As soon as the betel-nut arrived at the place where\nDagdagalisit lived \"Dagdagalisit came to Natpangan for Awig makes\n_balaua_,\" it said. \"I cannot go, for I am ashamed, because I have no\ngood clothes,\" he said, for his clout was the dried bark of a banana\ntree. \"If you do not come I will grow on your big pig,\" it said,\nand the betel-nut jumped on the back of the big pig, and it began\nto squeal. When his big pig began squealing loudly, because the tree\ngrew on his back, Dagdagalisit said, \"I come now.\" Not long after he\nwent. When he came walking up the trail from the spring the baby saw\nhim, and went to him, and Awig saw him carrying the baby. \"I did not\nthink it would happen this way to Aponibolinayen,\" he said. Then he\nsent Aponibolinayen away, and he made her carry the poor house box\nthat they used to put the fish in which Dagdagalisit caught in the\nriver. \"You carry the female pig so that you have something to eat by\nthe river,\" said Awig to Dagdagalisit. So they went; Aponibolinayen\ncarried the poor box and Awig took her beads and clothes off from her,\nand he gave her old clothes to use, and so they went.\n\nWhen they were near the spring they threw away the things they carried,\nthe female pig and poor box. While they were walking near the town of\nDagdagalisit, which was Kabenbenlan, Ayo saw the golden house. \"We must\nnot walk by the side of the golden house, for I am ashamed before the\nman who owns it,\" said Ayo to Dagdagalisit. They were still walking and\nAyo followed him. As soon as they arrived at the ladder Dagdagalisit\nwent upstairs and Ayo did not because she thought that Dagdagalisit did\nnot own that house, and Dagdagalisit made her go up, and she did. As\nsoon as she arrived above Dagdagalisit went to get rice to give Ayo\nto cook. \"Cook this, Ayo, while I go to catch fish for us to eat,\"\nhe said, and he went. As soon as he caught two fish he went home,\nand he left the dry bark of the banana, which he used as a clout,\nby the river, and he became Ligi, [189] so he went home. As soon as\nhe arrived he made Ayo wake up, when he finished cooking the fish,\nand the baby went to him to be carried. He called Ayo and she did\nnot go. \"I wait for my husband, we will both eat at one time, bye\nand bye,\" she said, and she took the baby which he carried, for\nshe was ashamed. \"No, I was Dagdagalisit, but used the bark of the\nbanana tree for a clout, because I changed my form. Let us eat.\" So\nthey ate. As soon as they finished eating, \"We shall make _balaua_\nso that we invite all our relatives in the different towns, and we\nalso shall invite Awig and Aponigonay,\" he said. Not long after he\nwent and took the betel-nuts which he cut. When he had cut them all\nhe oiled them and sent them to the different towns.\n\nWhen the people from the different towns arrived by the spring in\nKabenbenlan they were surprised because all the stones of the spring\nwere of gold. Not long after they went up to the town. Next day Awig\nand Aponigonay started to go. \"Ala, Aponigonay, take rice so that we\nmay cook it in Kabenbenlan, because Aponibolinayen and Dagdagalisit\nhave no rice to cook. What will Dagdagalisit use for his _balaua?_ He\nties a banana bark clout on his body. I do not think he has rice, so\nwe will take some for us to eat. You people who live in the same town\nwe go to attend _balaua_. You take food with you for Aponibolinayen\nand Dagdagalisit make _balaua_.\" Not long after they went, and when\nthey arrived in the place where the spring is in Kabenbenlan they\nsaw the beautiful spring whose stones were all gold. The gravel which\nthey used to wash the pottery with was all agates which have no holes\nthrough them. \"I do not think that Dagdagalisit has a spring like this,\nfor his clout is only the dry bark of the banana, but it is best for\nus to go and see in the town.\" They went, and when they had almost\nreached the town the golden house twinkled. \"We must not walk by the\ngolden house,\" said Awig. \"We must not walk by that golden house, you\nsay, but that is where the people are dancing,\" said Aponibolnay. As\nthey walked they saw that the men and women who were making _alawig_\n[190] were the companions of Aponibolinayen. Awig said, \"That is the\nman who used to put the clout of banana leaves on him.\" As soon as\nAponitolau [191] and Aponibolinayen finished dancing they went to take\nthe hands of Awig and Aponibolay, and Aponitolau commanded the people\nwho lived with them to bring golden seats. After that Aponitolau went\nto make Awig sit down. \"You sit down, brother-in-law, and we will\nforget the things which have passed.\" Then he made him sit down and\nsoon Awig and Asigt\u00e1nan danced. While they were dancing Aponitolau\nwent to cut off Awig's head. Not long after the women who never go\noutdoors [192] went to bring Awig to life. As soon as they made him\nalive again, Aponitolau gave the marriage price. It was nine times\nfull, the _balaua_, and when Aponibolnay raised up her elbow half of\nit vanished, which was in the _balaua_. And Aponibolinayen used her\npower and the _balaua_ was full again.\n\nNot long after they chewed betel-nut and the quid of Langa-an and\nPagatip\u00e1nan and the quids of Dagdagalisit went together, and the\nquid of Pagbok\u00e1san and Ebang went to the quid of Aponibolinayen and\nAwig, and Langa-an and Pagatip\u00e1nan changed the name of Dagdagalisit\nto Ligi. \"Ala, now mother old _alan_ do not feel sorry, for we take\nAponitolau to Kadalayapan,\" said Langa-an. \"Ala, yes, you take them,\ntake all my valuable things. If it were not for me, Aponitolau would\nnot be alive, for you Langa-an had a miscarriage and lost him, when\nyou went to wash your hair, so I picked him up, because I had no one\nto inherit my possessions. Take all my things, so that Aponitolau and\nhis wife may own them.\" Not long after they went home and Awig took\nall the payment for Aponibolinayen and all the _alan_ flew away. So\nAwig and Aponitolau went to their towns.\n\n\n\n\n10\n\nAponibalagen went to put Aponibolinayen in Kabwa-an, where no one\ncould see her. As soon as they arrived at the ocean they rode on\nthe crocodiles to Kabwa-an. When they arrived there Aponibalagen\nused magic so that a big golden house stood in the middle of a wide\nplain. In the yard were many betel-nut trees and a spring below the\ntrees. The gravel where the stream flowed was beads called _pagatpat_\nand _kodla_, and the leaves and grass used to rub the inside of the\njars was a necklace of golden wire.\n\nWhen the golden house, and betel-nuts, and spring had appeared,\nAponibalagen left an old woman with Aponibolinayen and Alama-an, and\nSinogyaman and Indi\u00e1pan, and he went back home, and he said to them,\n\"Do not be afraid to stay, for no one can see you here, where I have\nput you, and if anyone tries to come here the crocodiles will eat\nthem. You have everything you need.\" So he went home.\n\nIngiwan who lived in Kabilabilan went to take a walk. As soon as\nhe arrived at the ocean he wondered how he could get across. Not\nlong after he put his headaxe on the water and he rode on it, for\nhe used magic, and his headaxe floated and went to the other side\nof the ocean. As soon as he reached the other side he took a walk\nand he saw the big golden house in the middle of the wide plain. He\nwas surprised, and he went to see it, and the crocodiles all slept\nwhile he crossed the ocean. When he reached the spring he said,\n\"How pretty the well is. I think the girl who owns this well has\nmagical power, and that she is pretty also.\" So he went to the house\nand said, \"Good afternoon.\" Alama-an was cooking, and she said, \"Good\nafternoon.\" She looked at him from the window, and she saw that he\nwas a fine looking man. She did not tell Aponibolinayen, but she had\nhim go up the ladder. The old woman who took care of them asked why\nshe did not tell her and Aponibolinayen. Alama-an said she did not\nknow what she was doing when she had him go up. So the old woman went\nto ask him what he came for. He said, \"I just took a walk and I did\nnot know how to get home, for there was a very high bank in the way,\nso I came across the ocean to learn the other way back home. While\nI was still on the ocean I saw this big golden house. I came here,\nfor I was very tired, for it is more than one month since I left\nKabilabilan.\" \"Ala, you Alama-an go and cook some food for this\nyoung man,\" said the old woman, and Alama-an went truly, and when\nshe finished cooking, the old woman called him to eat. The young\nman said he did not wish to eat unless one of the ladies who never\nwent outdoors [193] ate with him. \"Alama-an is the girl who never\ngoes outdoors,\" said the old woman, but he did not believe her, and\nso he did not go. When he would not eat she called Sinogyaman to go\nand eat, but the young man said, \"I do not wish to eat with anyone\nexcept the pretty girl who never goes outdoors.\" So the old woman\ncalled Indi\u00e1pan. As soon as she went outdoors to the place where the\nyoung man was, \"No, that is not the girl I want. There is one prettier\nstill. I will not go to eat.\" The old woman became angry and said,\n\"If you are not hungry and do not wish to eat that is all right. I have\noffered three young girls to eat with you, but if you do not wish to\neat with them I do not care.\" When the old woman and the three girls\nhad eaten they gave him a place to sleep, and they slept also.\n\nWhile the others were talking to the young man, Aponibolinayen was\nlooking through a crack of the house, and she liked him very much. She\nwished to go outdoors and talk to him, but she was afraid because\nthe old woman had said there were only the three young girls whom\nshe called. As soon as they had finished talking, they went to bed.\n\nIn the middle of the night Ingiwan said to himself, \"I believe there\nare other young girls here prettier than the last one she showed me. I\nwill use my power and will become a firefly, and I will fly to all\nparts of the house, and see if there is a prettier one there.\" So he\nused his power and he became a firefly and he flew. [194] When he was\nin the room where the old woman was, he left, and went where Alama-an\nwas, and he went on to Sinogyaman. When he did not like her he went to\nIndi\u00e1pan. \"This is the last girl she showed me and I like her, but I\nbelieve that there is another prettier.\" So he went to the next room,\nbut no one slept there, and so he went on to the ninth room. He heard\nthe sound of the pan pipe in the ninth room, and he was very glad. He\nflew over the head of the woman who was playing, and she stopped\nplaying and struck at him. \"How did the firefly get in here? I do not\nthink there are any cracks in here.\" The firefly said, \"Do not strike\nat me, for I fear you will hit my headaxe and be cut.\" So he became a\nman and sat down beside her, and Aponibolinayen saw that it was the man\nwho had talked with the old woman and the girls, and she loved him,\nbut she said, \"Go outdoors, do not come here. I am afraid that the\nold woman who cares for us will see us. If you want something wait\nuntil morning and we will talk with her.\" Ingiwan did not get up and\nhe would not go outdoors, and he said, \"The best thing for us to do is\nto chew betel-nut, so we will know each other. Do not be afraid for I\nwould not have come here if it was not my fortune to marry you, for I\nwas taking a walk and intended to go back home, but I met a high bank\nin the way, and there was no place to go except the ocean, so I came\nacross the ocean. As soon as I reached the field I saw your house and\nI was surprised to see the golden house in the middle of the field. I\nspoke to the young girl who was cooking and she asked me to come up,\nand the old woman hated her. They asked me to eat, but I would not\nunless a pretty girl ate with me. So the old woman called two other\npretty girls, but I did not want them, for they are not so pretty\nas you. I thought there were others prettier than the last one she\nshowed me, so I became a firefly. It is my fortune to marry you.\" So\nhe cut the betel-nut, but Aponibolinayen did not want to chew. When\nhe talked to her so she could not sleep she took the betel-nut, and\nwhen they chewed they saw that they both had magical power and that\nit was good for them to marry. Ingiwan said, \"You are the woman who\nlives here and you must tell your name first.\" \"No, it is not good for\na woman to tell her name first. You tell your name.\" Not long after,\n\"My name is Ingiwan, the son of _alan_, of Kabilabilan, who did not\nfind a way to go home, but who found you.\" \"My name is Aponibolinayen,\nwho is the sister of Aponibalagen of Natpangan, who put me here so\nno one might see me. It is bad that you have come.\"\n\nWhen the daylight came Alama-an went to cook and when she finished the\nold woman said to her, \"Go and call the man and see if he wishes to\neat with the girls. You call them, but do not call Aponibolinayen,\nfor that is why we are here, so no one can see her. I do not know\nwhy the alligators did not see him.\" Aponibolinayen and Ingiwan heard\nwhat she said and they laughed. So Alama-an went to call him, but he\nwas not in the room. She went to tell the old woman that he was not\nthere, and they were surprised, for they thought he had gone home,\nfor all the other rooms were locked. \"If he is not there you go and\ncall Aponibolinayen and we will eat.\" The three girls went to the\nroom of Aponibolinayen, but Ingiwan disappeared and they only saw\nAponibolinayen. So they all went to eat and Ingiwan was not hungry,\nfor Aponibolinayen used magic, so that rice and meat went to where\nhe was hiding.\n\nWhen they had lived together a long time Aponibolinayen said to him,\n\"You better go home now, for it is time for my brother to visit us. If\nyou wish to marry me you must arrange with him and my father.\" So\nIngiwan went back home and the crocodiles only watched him, but did\nnot try to eat him. He rode on his headaxe, and when he reached the\nother side of the ocean he saw that the high bank had disappeared\nand he found the way home.\n\nNot long after Aponibalagen went to wash his hair, and he went to\nthe place where Aponibolinayen and the other girls were living. The\nthree girls and the old woman agreed not to tell that a man had been\nthere. As soon as Aponibalagen arrived in Kabwa-an he asked the old\nwoman if anyone had been there, and she replied, \"No.\" He called\nAlama-an and the other girls to the place where Aponibolinayen\nwas, so all of them might louse him. While Aponibolinayen was\nlousing her brother the milk from her breasts dropped on his legs,\nand Aponibalagen was surprised, and he said, \"What have you done,\nAponibolinayen.\" She tried to rub it off from his leg. \"No, do not rub\nit off; what is that?\" \"I do not know, brother. I guess I am sweating,\nfor I am hot.\" \"No, I do not believe you, I think someone has been\nhere.\" He called the old woman and asked her. \"You, grandmother,\ndid you see a man who came here? Do not tell a lie.\" \"Why?\" asked\nthe old woman. But she knew that Aponibolinayen had a little baby,\nfor she had pricked her little finger and the baby had come out. [195]\n\"When the girls were lousing me the milk from Aponibolinayen's breast\ndropped on my legs. I think you know the man who has been here.\" \"I\ndo not believe anyone came here, for we are on this side of the ocean,\nand the crocodiles protect us.\"\n\nAponibalagen called all the crocodiles to the side of the house,\nand he whipped all the crocodiles, and he asked them why they did not\neat the man who went to Kabwa-an. As soon as he whipped them one of\nthem said, \"We did not see any man come here, but we were all very\nsleepy one day a long time ago. We would have eaten the man if we had\nseen him.\" Aponibalagen whipped all of them again. \"I put you here to\nprevent anyone from coming here, and you did not watch. Go away.\" The\ncrocodiles were afraid and they said, \"If that is what you say we will\ngo.\" So they went. Aponibalagen went back to the house and whipped\nthe girls. \"We will go back now to Kaodanan. I thought it was good\nfor you to be here, but you have done wrong.\" So he took them back to\nKaodanan and they made _balaua_ in order to find out who was the father\nof the boy. The boy grew one span every time they bathed him, [196]\nfor they used their power. In a few days they built their _balaua_\nand the _liblibayan_ [197] got betel-nuts which were covered with\ngold, and they oiled them and sent them to invite the people in all\nparts of the world. So the betel-nuts went.\n\nAs soon as the betel-nuts arrived in Kabilabilan, they said,\n\"Good morning, Kagkag\u00e1kag,\" [198] to the man who was lying in his\n_balaua_ covered with mud. \"We came to invite you to the _balaua_\nof Aponibalagen.\" \"I do not wish to go, for I have no clothes and am\nashamed. I do not know the man who is going to make _balaua_.\" \"If you\ndo not go I will grow on your knee,\" said one of the betel-nuts. \"Do\nas you wish.\" So the betel-nut grew on his knee. When it grew\nbig he became tired and he said, \"Get off from me now and I will\ngo.\" So they went. All the people from the other towns had arrived\nand Aponibalagen carried the baby, to see whom the baby would want to\ngo to, but the baby did not want any of them. When the betel-nut and\nKagkag\u00e1kag appeared the baby was happy and wanted to go to him. So\nAponibalagen gave the boy to him and all the people were surprised\nthat Aponibolinayen had wanted him. Not long after they danced,\nand when they had finished Aponibalagen said to Aponibolinayen,\n\"Take off all your things and go to Kagkag\u00e1kag.\" Aponibolinayen did\nnot wish to go, for he was not the same man she was with before,\nbut her brother made her go, and he said, \"Kagkag\u00e1kag, take her to\nyour town.\" So he took her to his town, and when they reached the gate\nAponibolinayen was crying, but he said to her, \"Do not feel bad, I am\nthe man who came to Kabwa-an. That is why the boy wants me, for I am\nhis father.\" Aponibolinayen did not believe him, but when they arrived\nat the spring of Kabilabilan she was surprised to see that the stones\nwere of gold, and the fruits of the trees were of gold and were beads,\nand she said to Kagkag\u00e1kag, \"Why do we come here? It is shameful\nfor us to be seen by the man who owns this.\" Kagkag\u00e1kag laughed at\nher. \"If you do not believe that I am your husband, you watch.\" And\nhe went to take a bath, and the mud all washed off, and she saw that\nhe was the man who was with her before in Kabwa-an. So they went up\nto the town, and the _alan_ who cared for Ingiwan was glad to see them.\n\nNot long after they made _balaua_, for they wished to call Aponibalagen\nso that he would not always feel badly about them. Not long after they\nsent the betel-nuts to summon their relatives. As soon as the betel-nut\narrived in Kaodanan, \"Good afternoon, Aponibolinayen and Kagkag\u00e1kag\nwant you to attend their _Sayang_.\" Aponibalagen laughed and said,\n\"Yes,\" and he called all the people and told them to prepare to go\nto the _balaua_.\n\nWhen they arrived at the spring everyone was astonished, for all the\nfruit of the trees was of gold, and all the places they walked were\ncovered with plates. And Aponibalagen said, \"I do not think this is\nthe spring of Kagkag\u00e1kag. I think someone else owns it. We will go\nup to the house where he lives.\" When they reached the gate of the\ntown they asked the young girl who was going to the spring where\nAponibolinayen and Kagkag\u00e1kag slept, and the woman said, \"You follow\nthese plates, for they go to the ladder of Kagkag\u00e1kag's house.\" So\nthey went and they always walked on the plates. When they arrived\nthey saw many people dancing in the yard and Aponibalagen shook their\nhands. \"Kagkag\u00e1kag, if you had come as you are now to my _balaua_\nI would not have been bad to my sister.\" Kagkag\u00e1kag laughed at them\nand they all chewed betel-nut.\n\nWhile they were chewing Langa-an and Pagatip\u00e1nan went to them and\nthey said, \"We came to chew betel-nut also to see if we are related to\nyou.\" Kagkag\u00e1kag gave them betel-nut, and when they chewed they found\nout that they were relatives and they called Kagkag\u00e1kag, Aponitolau,\nand he paid the marriage price for Aponibolinayen. Aponigawani said\nto him, \"I thought I had no brother. I do not know what my father\nand mother did with you.\" The _alan_ who cared for Aponitolau said,\n\"He was by the road where Langa-an had dropped him on her way to\nNagbotobot\u00e1n, so I picked him up, for I have no children.\" As soon as\nAponitolau paid the marriage price they danced again, and the _alan_\ngave all her things to Aponitolau, for Langa-an and Pagatip\u00e1nan took\nthem home. Not long after Aponibalagen married Aponigawani, and he\npaid the same as Aponitolau had paid for Aponibolinayen.\n\n(Told by Madomar, a woman of Riang barrio Patok.)\n\n\n\n11\n\n\"I go to visit my cousin Gawigawen of Adasin,\" said Aponitolau. He\npushed his raft until he reached Pangasinan. At the spring he asked\nthe women if his cousin Aponibolinayen was there. \"She is not, because\nshe went to celebrate _Sayang._ [199] Did you not get the invitation\nof Gawigawen of Adasin?\" \"No,\" said Aponitolau.\n\nAponibolinayen went to have Lisnaya fix her upper arm beads and they\nsat in the shade of the _pamlo-ongen_ tree, and Aponibolinayen dropped\nher switch.\n\n\"I wish to visit my relatives, but am ashamed because the invitation\ndid not reach me,\" said Aponitolau. So he went to rest in the shade of\nthe _pamlo-ongen_ tree, and he saw there the switch which was spread\nout, and there was none like it.\n\nThe women who had been at the spring said, \"Why did you not invite\nAponitolau? Whenever we have trouble, it is he and his cousin that\nwe call.\"\n\n\"Ala, we go down to the river to see.\" They went to get Aponitolau\nand when they arrived at the spring he was there in the shade of the\ntree. \"Ala, forgive us because the invitation did not reach you and\ncome up to the _Sayang_\" \"Yes, but if the old enemy is there, when\nI go, the dance circle will be disturbed, if we fight.\" They still\nrequested him, and he went up to the place where they danced during\nthe two months.\n\nDalinmanok of Dalinapoyan said, \"Long ago, when my grandfather was\nyoung, the town of Kadalayapan became wooded.\" (He meant that his\ngrandfather had destroyed the town in which Aponitolau's ancestors\nlived.) \"My grandfather Dagol\u00e1yen long ago said, 'Dalinap\u00f3yan, Dagala,\nand also Dagopan became wooded.'\" Then Dalinmanok became angry; he\nlooked like a courting cock and seized Aponitolau by the hair. \"It\nis as I predicted, Cousin Gawigawen; the circle is now broken.\" They\nparted the fighters, but the hawk hastened to the town of Kadalayapan\nto tell Aponigawani.\n\n\"Cousin Dumal\u00e1gan, Cousin Agyokan; the enemy--the old one--has killed\nmy brother Aponitolau at the _Sayang_ of Gawigawen of Adasin, so says\nthe hawk.\" After that they started and soon arrived in Adasin. They\nbegan at the south end of the town and killed so many it looked as\nthough they were cutting down banana trees. \"Look down, Aponitolau,\nand see if you know the men who are destroying the town.\" Aponitolau\ntruly looked. \"Why, Cousin Dumal\u00e1gan and Cousin Agyokan, do you\ndestroy the town?\" \"Because the hawk reported to Aponigawani that\nyou had been killed by the old enemy in the town of Adasin, and she\nhas thrown away her upper arm beads [200] by the gate of Kadalayapan.\"\n\n\"Ala! you stop. Ala! You who live, join their heads and their bodies;\nyou join all,\" he said. \"I will spit once and they will appear as if\nthey were not cut at all. I will whip my perfume which is _banowes_,\nthey quickly breathe. I whip my perfume which is _alikadakad_\n(clatter), and they quickly stand up. I whip my perfume which is\n_dagimonau (monau_--just awakened) and they quickly recover.\" [201]\n\"Oh, how long we have slept,\" they said. \"How long we have slept,\nyou say, and you have been dead.\" \"Oh, how powerful are the people\nof Kadalayapan! Even if we die, we may hope to live again at once,\"\nthey said, and all went up to the house of Gawigawen.\n\n\"Now Dalinmanok of Dalinapoyan, Dumpoga of Dagala, Ligi of Madagitan\nand Ligi of Dagopan, expect me in two months' time, for I shall come to\nfight you.\" After that they agreed and everybody went home. When they\narrived at Kadalayapan there were no upper arm beads on Aponigawani,\nfor she believed the hawk when it told her Aponitolau was dead. \"No,\nI am not dead, but when two months have passed I shall go to fight\nDalinmanok and his companions.\"\n\n\"When you went to sail, did you not find the switch which belongs to\nAponibolinayen? They are now making a ceremony to find it.\" \"It is\nhere, that which I picked up in the shade of the _pamlo-ongen_ tree,\nand I will take it back when I go to fight.\"\n\nNot long after that, according to the custom of the story, the second\nmonth came. \"Old men who know the signs and very old women, come and\nsee the liver and gall sack, because I go to fight.\" After that they\nall gathered, they caught the pig and cut it in large pieces. \"Ala,\nold men who know the signs and very old women, come and see the gall,\nfor I go to fight.\" [202] \"This is better than your grandfather had\nwhen he consulted the gall. How fearful you will be to the town which\nyou go to fight!\" \"Cousin Agyokan, go and tell all our cousins that\nwe start when morning comes.\" When early morning came--as goes in a\nstory--they arrived. Aponitolau played his Jew's harp at the spring of\nthe town, and it sounded like the song of a bird and the people smelt\nthe odor of _alangigan (Ilangilang)_ which is only possessed by the\npeople of Kadalayapan. \"Ala, it is Aponitolau,\" said Dalinmanok. \"Go\nand tell our companions that we go to fight him at the river, for\nwe do not wish them to come on shore in our town.\" When it was day,\nthey met at the river and they fought until afternoon; and when\nAponitolau was thirsty his headaxe turned slantwise and water blue\nas indigo flowed off it freely.\n\n\"Dumpoga of Dagala, Ligi of Madagitan, Ligi of Dagopan, Masilnag of\nKaskasilnagan, I come to teach you because you do not know how to\nkill. When one tries to kill your left side, receive the blow with\nyour right, and when they try to kill the right side, receive it with\nthe left. Ala! you that are left alive, it is better that I spare you\nand that you marry the wives of your companions. I will spare you if\nyou will all agree to give me one hundred jars which are _ginlasan,\nsummadag_, and _tadogan_.\" They agreed. They rolled the jars which\nthey took down to the river and there were among them _doldoli_\nand _ginaang_, [203] and the jars were glad, for they had formerly\nbelonged to Dagol\u00e1yen, the grandfather of Aponitolau, but had been\nstolen. After that Aponitolau said, \"Give me your betel-nut with\nmagic power. You jars and all you heads of dead persons which are cut\noff, go first to Kadalayapan.\" After that they went and Aponitolau\nfollowed. After they arrived they danced with the heads and in a\nshort time put them on the _sagang._ [204]\n\n\"Now, Aponigawani, bring me the switch of Aponibolinayen, for I go\nto take it to her.\" He took the switch and used the power of the\nbetel-nut, so that he went as quickly as a person can point to the\nplace of many betel-nuts. In a short time, as the story goes, they\narrived. \"Good evening,\" said Aponitolau, but Aponibolinayen thought\nhim to be an enemy. \"Does the old enemy bring greetings?\" asked\nAponitolau. Then they went up into the house and he leaned against\nthe corner pole. Aponibolinayen looked at Aponitolau and his good\nlooks seemed to climb the corner pole. \"It is better for us to tell\nour names,\" said Aponitolau, \"for it is difficult to talk when we\ndo not know each other's names.\" After that he took out, from his\nlittle sack, nuts whose husks were of gold. He cut a nut and when he\ngave the half to Aponibolinayen their golden finger rings exchanged\nthemselves. \"Give back my ring,\" she said. \"Our relationship is the\nreason they change,\" said Aponitolau. Then they chewed and laid the\nquids on the headaxe and they became agate beads which looked like\nhoney, and laid in parallel lines. \"We are relatives,\" they said,\nand in a short time they told their names. When it became time to eat,\nAponibolinayen said, \"What do we eat?\" He took the boiling stick and\nbroke it into pieces, and it became a fish which they ate, [205]\nand Aponitolau took the bone out of the fish which Aponibolinayen\nate. When they finished eating she spread the mat and the blanket\nwhich they kept in the box. \"I do not like a blanket which is kept\nin a box, for it smells like _kimi_,\" [206] said Aponitolau. \"Why do\nyou not like it? It is what we keep for company and is easy to use,\"\nsaid Aponibolinayen. \"The end of my clout is enough for my blanket,\"\nsaid Aponitolau. Then Aponibolinayen used the power of the betel-nut\nand vanished. \"Why is there no one here?\" said Aponitolau. \"I use\nyour power betel-nut, so that I may become the insect which belongs\nto Kaodanan (i.e., the firefly).\"\n\nAfter that he flew and arrived in the ninth room and sailed back and\nforth near Aponibolinayen who was playing a pan-pipe. He touched her\nbody and she struck him away. \"You must not strike me away, for you\nhit my headaxe.\" After that Aponitolau sat down. \"How did you pass\nin here?\" she asked. \"I passed through the crack in the wall,\" said\nAponitolau; and after that they laid together. When it was early\nmorning Aponibolinayen sent him away, for she feared her brother\nmight come.\n\nAs Aponitolau went quickly to his raft, he was seen by Balau of\nBaboyan, a great bird. \"How fine is Aponitolau, Ala! I shall take him\nto marry Ginteban.\" [207] Then he was seized by Balau and was carried\nto Baboyan. \"Now Aponitolau, you must marry Ginteban who lived in\nBaygan, for this place is surrounded with water blue as indigo and\nmany crocodiles lie in that water.\"\n\nIn a little while, as the story goes, Aponibolinayen gave birth to\na child.\n\n\"Ala! grandmother, prick my little finger, for it itches.\" She truly\nopened it and the baby popped out like popped rice. [208] After that\nthey bathed it and called him Balokanag, for that is a name of the\npeople of Kadalayapan. Soon the child was large and asked for a clout,\nthen he asked the name of his father, but they told him falsely that it\nwas Dumanagan. \"Ala! get me a top so that I can play with the others,\"\nhe said. Then his mother gave him the top which was his father's when\nhe was a little boy. After that he went to play with it. When it was\nlate afternoon, the old woman Alokot\u00e1n went to feed the pigs, but Kanag\nthrew his top and it broke her jar. \"Pa-ya,\" said the old woman, \"the\nson is brave; when you go to rescue your father who Balau captured,\nit will not be my pot toward which you act brave.\" Kanag cried, \"You\nsaid, mother, that Dumanagan is my father, but there is another who is\nmy father--Aponitolau whom Balau stole.\" Then Aponibolinayen cried,\n\"How bad you are, old woman! We should have exchanged for your jar\nif you had not told him of his father.\"\n\n\"You must make me sweets, for I go to get my father,\" he said. \"If\nhe was seized, you who are little will be also,\" said his mother,\nbut he insisted. Then she used magic and secured for him the\nheadaxe used by his father when he was a little boy, and she made\nhim sweets. He started and went, and his mother planted a _lawed_\nvine by their hearth. [209] \"Your power betel-nut, so that I go as\nquickly as pointing to Baboyan,\" said Kanag. Soon he arrived there,\nand he saw the crocodiles lying in the water. \"You power betel-nut\nthat I may walk on the crocodiles. Make them all sleep so that they do\nnot feel me.\" He reached the home of Balau, where he saw great snakes\nhanging in the trees. He climbed the trees, he cut them so that they\nfell down, he cast them down--those big snakes--then he cut off the\nhead of Balau, and the earth trembled. After that he went to find\nhis father who was in the place of many betel-nuts.\n\n\"I am Balokanag whom Aponibolinayen desired, whom you left,\" he\nsaid. \"Now I take you home to Kadalayapan.\" After that he truly\ntook home Aponitolau, and Ginteban, who lived in Baygan. In a short\ntime they arrived in Kadalayapan and Kanag's mother was there,\nbecause Aponigawani had taken her home. \"Now we are married forever,\nAponitolau,\" said Ginteban who lived in Baygan. \"No, for Aponibolinayen\nis his wife,\" replied Aponigawani. \"Ala! you chance it and the one who\nloses is not the one who is married. Put clay dishes in line, which\nyou are to step on. The one who breaks them loses.\" Aponibolinayen\nstepped first and there was nothing broken. Ginteban followed and all\nthose clay dishes which she stepped on were broken. Then she went home\nto Baygan and after that Aponitolau and Aponibolinayen were married.\n\n\n\n12\n\n\"I am anxious to eat the fruit of the _bolnay_ tree [210] of\nMatawit\u00e1wen,\" said Aponibolinayen. \"What is that?\" said Ligi. \"I am\nanxious to eat fish roe, I said.\" \"Bring me a fish net and I will go\nand get some,\" said Ligi. So she went to get the fish net and gave it\nto him. Not long after he went to the river and he used magic so that\nall the fish in the river were caught, so truly all the fish were\nin the net. He caught one of them and cut it open and took out the\nroe. As soon as he secured the roe he let the fish all go out of the\nnet and he went back home. Not long after he reached the yard of their\nhouse. \"Aponibolinayen, come and get the fish roe which you desire,\"\nhe said. She went to get it from him. She did not cook it, but put it\non the bamboo hanger above the fire. Ligi went to the _balaua_ and when\nAponibolinayen thought he was in the _balaua_ she threw away the roe\nand the dogs went to eat it, and they snarled and barked beneath the\nkitchen. \"What are the dogs fighting about, Aponibolinayen? I think\nyou threw away the fish roe,\" he said to her. \"I dropped one of them.\"\n\nAponibolinayen went again to the room and she said again that she\nwished to eat the fruit of Matawit\u00e1wen, and Ligi asked what she\nsaid. \"I am anxious for the liver of a deer, I said.\" So Ligi went\nto the woods to hunt deer. As soon as he reached the woods he sent\nhis dogs and he said to them, \"You, my black dog, do not catch deer\nexcept in the low grass, and you, my striped dog, do not touch any\ndeer unless they have large horns.\" Not long after his dogs caught\nsome deer, and he took their livers and he let them go again. Not long\nafter he arrived at his house and he called Aponibolinayen, \"Come and\nget the liver, which you wish to eat.\" Aponibolinayen said to him,\n\"Put it in the rattan hanger.\" Ligi went back to the _balaua_, and\nAponibolinayen used magic so that Ligi slept. While he was asleep she\nwent to the kitchen to throw away the livers of the deer, and the dogs\nwent to eat and made such a great disturbance that Ligi awoke and asked\nAponibolinayen what was the matter. \"One small piece of liver which\nI did not eat.\" She went again to the room and laid down, and Ligi\nused magic and became an ant, and he went to the crack of the floor,\nfor he wanted to know what Aponibolinayen was saying, for he suspected\nthat she was not telling him the truth. As soon as he arrived in the\ncrack Aponibolinayen repeated her wish to eat the _bolnay_ fruit of\nMatawit\u00e1wen, and Ligi became a man again and appeared to her. \"Why\ndid you not tell the truth, Aponibolinayen?\" he said and she answered,\n\"I did not, because Matawit\u00e1wen is very far and I am afraid that you\nwill be lost.\" \"No, give me a sack,\" he said to her. So he went and\nhe used magic so that he arrived at the tree at once.\n\nNot long after he arrived truly at the place and he secured the fruit\nand put it in the sack. As soon as the sack was filled he took some\nof the fruit to hold in his other hand and he went. Not long after\nhe reached the spring in Kadalayapan and his sweethearts were at the\nspring. \"Ligi, how many and how pretty the _bolnay_ fruit are. Your\nsack is filled and you have some in your hands. Will you give us\nsome of it to eat?\" So Ligi gave them all the fruit in the sack and\nall he held in his hand. \"Do not give everything to Aponibolinayen,\nbut give to us also.\" So he gave them all he had. \"The baby inside of\nAponibolinayen, which desires the _bolnay_, is not your child, but is\nthe child of Maob\u00e1gan,\" said his sweethearts, and when they had eaten\nall of the fruit Ligi went home with nothing but the sack. He gave\nthe sack to Aponibolinayen. As soon as she received it she looked to\nsee what was inside and she found one little piece of the fruit which\nthe women had overlooked, and she ate it. As soon as she ate it: \"I\nam anxious to eat more if there are more. My headache is gone.\" \"What\nis that?\" said Ligi, angrily. \"You get ready for I will put you in\nthe place where the tree is if you want more.\" Aponibolinayen said\nto him, \"Because I said that I wanted more you want to put me by the\ntree.\" Ligi was angry and he seized her by the arm and dragged her\nto the tree. As soon as they arrived at the _bolnay_ tree, he dug a\nhole about neck deep and he put her in it. As soon as he put her in\nthe hole he went back home.\n\nSoon Aponibolinayen was ready to give birth. \"What can I do?\" she\nsaid to the spirit Ayo. Ayo said, \"The best thing for us to do is\nto prick your little finger.\" Not long after the little baby popped\nout of her finger. [211] \"What shall we call him?\" they said. \"We\nwill call him Kanag, for it is the name of the people who live in\nKadalayapan.\" Every time they gave him a bath the baby always grew,\nfor they used magic. [212] Not long after the baby became a boy,\nand he wanted them to get out of the hole. \"No, we do not get out,\nfor I am afraid your father is watching us.\" The little boy got out\neven though his mother was afraid.\n\nAs soon as the boy got out of the hole he listened to hear where\nmany children were playing. So he walked to where the sounds came\nfrom. As soon as he arrived at the place where the boys were swimming\nDagol\u00e1yan saw him. \"Who is that boy?\" he said to his companions,\nand the little boy went near to them. \"Why, this boy looks like\nmy uncle in Kadalayapan,\" said Dagol\u00e1yan to his companions, and\nhe asked him who his father was, and the boy said he was the son\nof an _alan_ of Matawit\u00e1wen. Not long after they agreed that they\nwould go to fight. So Kanag agreed with them and they decided on a\nday and Dagol\u00e1yan told him that he would go to his home. \"If that\nis what you say, it is all right,\" said Kanag, and they all went\nhome. As soon as he arrived at the hole by the _bolnay_ tree: \"Why,\nwe are cousins,\" said the other boy to me. And Aponibolinayen said,\n\"Perhaps it is the boy from Kaodanan.\" \"We agreed to go to fight,\nday after tomorrow. Make cakes for me to take with me.\" \"No, do not\ngo, for I fear that your father will meet you.\" \"No, I am going. I\nwill plant the _lawed_ vine by the stove, and if it wilts I am dead,\"\n[213] he said.\n\nNot long after Aponibolinayen went to make cakes for his provisions,\nand Dagol\u00e1yan started early in the morning to go to see Kanag, and\nit seemed as if a thousand men struck their shields. Kanag heard the\nsound of the shield. \"Who are the boys with Dagol\u00e1yan who go with us\nto fight?\" As soon as Kanag met Dagol\u00e1yan they went, and they both\nstruck their shields, and Ligi heard them and he was surprised for it\nsounded like two thousand people. So Ligi thought that Dagol\u00e1yan had\nmany companions. As soon as they arrived where Ligi was waiting for\nthem, \"Where did you get the other boy who is with you?\" he said to\nDagol\u00e1yan. He answered that he met him where they were swimming, and\nthat they agreed to go to fight together. Ligi wanted to kill him, and\nhe said, \"I want to kill.\" \"No, do not kill him,\" said Dagol\u00e1yan. Not\nlong after they went. As soon as they arrived where there were no\nhouses, Kanag used his power so that it rained very hard and they\nhad nothing to cook. Not long after it rained and Ligi and Dagol\u00e1yan\ndid not cook anything, for everything was damp. The spirit helpers\nof Aponibolinayen always fed Kanag, and Ligi and Dagol\u00e1yan ate with\nhim. \"What is the matter of this boy who is the son of _alan_? He\nhas something to eat. I do not believe that his mother _alan_ knows\nhow to prepare good food,\" said Ligi, angrily.\n\nAfter they had finished eating they went, and after a while they\nwished to fight. \"The best for us to do is to stand in different\nplaces and ambush the people,\" said Ligi. \"The best for you, son of\n_alan_, is to stay at the place where the carabao pass by.\" And Ligi\nwent to hide where the people passed by on the way to the spring, and\nDagol\u00e1yan staid on the other side. A young pretty girl passed by the\nplace where Kanag was hiding, so he cut off her head and he shouted,\nfor he was very happy. \"Why did the son of _alan_ kill someone before\nus?\" said Ligi. Not long after an old woman and an old man passed\nby where Ligi and Dagol\u00e1yan were hiding, and they killed them. Not\nlong after they saw the head which Kanag had taken, and Kanag saw the\nheads which Ligi and Dagol\u00e1yan had taken were those of an old man and\nold woman. Dagol\u00e1yan said to him, \"What did you say when you killed\nthat pretty girl? I think I heard you say, 'Your father does not like\nyou.' I did not hear very well so I ask for sure.\" \"'The son of _alan_\nof Matawit\u00e1wen kills the pretty girl is what I said.'\" \"No, that is\nnot what you said. You said you were the son of a man who lives in\nKadalayapan.\" Not long after, when Dagol\u00e1yan could not make Kanag\nrepeat what he had said, they all went back to Kadalayapan where\nLigi lived.\n\nWhen they arrived in Kadalayapan they played the _gansa_ and danced,\nand Aponibolinayen heard the sound of the _gansa_, and she was anxious\nto go, but her spirit companion would not let her go. They saw that\nthe _lawed_ vine was green. Not long after they made Kanag dance, and\nwhen his body trembled, while he danced, the whole town of Kadalayapan\ntrembled also; and when he moved his feet the fish were around his\nfeet and they went to lap his feet, because the water came up into\nthe town. When he stamped his feet the coconuts fell from the trees,\nand Ligi was very angry, and he went to sharpen his headaxe. As soon\nas he had sharpened his headaxe he went to where Kanag was dancing\nand he cut off his head. When Aponibolinayen looked at the _lawed_\nvine each leaf was wilted. \"Grandmother, the _lawed_ vine which\nKanag planted is wilted,\" said Aponibolinayen. \"I am going to get\nhim.\" So she went and as she approached the place where Ligi used\nto live he saw her. \"How angry you were, Ligi; you killed your son,\"\nsaid Aponibolinayen, and Ligi bent his head, for he did not know it was\nhis son. \"I will use magic so that when I whip my perfume _alikadakad_\nhe will stand up.\" [214] So the little boy stood up at once. Not long\nafter she used her power again, and whipped her perfume _dagimonau_ so\nthat her son awoke. He woke up and said, \"How long my sleep is!\" \"No,\ndo not say that; your father killed you.\" She wanted to take him back\nto Matawit\u00e1wen, but Ligi prevented them and he begged them to forgive\nhim, and Aponibolinayen said, \"No, we will go back, for you did not\nwant us and you put us there.\" So they went to Matawit\u00e1wen and Ligi\nfollowed them. As soon as they arrived at the spring of Matawit\u00e1wen\nAponibolinayen used her power. \"I use my power so that Ligi cannot\nsee us, and the trail will become filled with thorns.\" [215] Not long\nafter Ligi could not walk in the trail and he could not see them,\nand he was very sorry. He laid down, because he could not follow them\nand his hair grew like vines along the ground; and he did not eat,\nfor he was always sorry about the things he had done to his wife and\nson. Not long after they forgave him and went to get him, and they\nall went back to Kadalayapan. Ligi commanded his spirit attendants\nto take his sweethearts and kill them, for they told falsehoods about\nAponibolinayen, so that he did not want her any more. This is all.\n\n(Told by Magwati of Lagangilang.)\n\n\n\n13\n\nThere was a husband and wife who were Aponitolau and\nAponibolinayen. Aponitolau laid down in their _balaua_ and\nAponibolinayen was in the house and she had a headache. \"I\nam anxious to eat the fruit of the orange tree which belongs\nto Gawigawen of Adasen,\" said Aponibolinayen. Aponitolau heard\nher. \"What is that?\" he said to her. \"I am anxious to eat the _biw_\n[216] of Matawit\u00e1wen.\" \"Give me a sack and I will go to get it,\"\nsaid Aponitolau, and he went. As soon as Aponitolau filled the sack\nwith _biw_ he went back home. As soon as he arrived in their house,\n\"Here is the fruit you wished, Aponibolinayen. Come and get.\" \"Put\nit on the bamboo hanger above the fire, and I will go and get some to\neat when my head does not feel so badly, for I cannot get up yet.\" So\nAponitolau went to put the fruit on the hanger above the fire and he\nlaid down again in the _balaua_.\n\nAs soon as Aponitolau laid down in the _balaua_, Aponibolinayen\nwent to the kitchen and peeled one of the _biw_ fruit and she ate\nit truly. As soon as she ate she vomited and so she threw them\naway. \"What is the matter, Aponibolinayen; I think you threw away\nthe fruit.\" \"One of them I dropped.\" She went into the room and\nshe said again, \"I am anxious to eat the oranges of Gawigawen of\nAdasen.\" \"What is that?\" said Aponitolau. \"I am anxious to eat fish\nroe,\" said Aponibolinayen. So Aponitolau went to get his fish net\nand he fished in the river. As soon as he arrived at the river he\nthrew his net and secured a fish with fish roe. He cut open the fish\nand took out the roe. When he had taken out the roe he spat on the\nplace where he had cut the fish and it became alive again and swam\nin the river. After that he went back home. As soon as he arrived at\ntheir house he gave the fish to Aponibolinayen, and he laid down in\nthe _balaua_ again, and Aponibolinayen went to the kitchen and she\ntoasted the roe. When she finished she tasted it, and she vomited,\nso she threw it away also. \"What is the matter, Aponibolinayen? Why\nare the dogs barking?\" \"I dropped some of the roe.\" She went again\nto the room of the house. \"I am anxious to eat the oranges which\nbelong to Gawigawen of Adasen.\" \"What is that, Aponibolinayen,\"\nsaid Aponitolau. \"I am anxious to eat a deer's liver, I said.\" So\nAponitolau called his dogs and he went to hunt deer. As soon as he\narrived on the mountain, \"Ala, my black dog, do not catch a deer\nunless it is in the low grass. Ala, my dog Boko, do not catch deer\nunless it is in a level field.\" Not long after his dogs caught deer,\nand he took out their livers. As soon as he took out the liver he spat\non the places he had cut, and the deer ran away again. Not long after\nhe went back home. As soon as he arrived, \"Here is the liver which you\nwanted. Come and take it.\" \"Put it in the kitchen. I will go and fix\nit when my head does not hurt.\" Aponitolau put it in the kitchen and\nhe went to the _balaua_ again. When Aponitolau was in the _balaua_,\nAponibolinayen went to the kitchen and cooked the liver and she tried\nto eat, but she vomited again, so she threw it away, and the dogs\nall barked. \"What is the matter? Why do the dogs bark? I think you\nthrew away the livers.\" Aponibolinayen said, \"I threw away what I\ndid not eat, for I did not eat all of it.\" \"Do not throw them away,\nfor bye and bye I will eat, for it is hard to go and get them.\"\n\nNot long after she went again to the room, and Aponitolau thought that\nAponibolinayen did not tell the truth, so he used his power. \"I use my\npower so that I will become a centipede.\" So he became a centipede and\nhe went in the crack of the floor where Aponibolinayen was lying. Not\nlong after Aponibolinayen said again, \"I am anxious to eat the oranges\nwhich belong to Gawigawen of Adasen.\" \"I know now what you want; why\ndid you not tell the truth at first? That is why you threw away all\nthe things I went to get for you,\" said Aponitolau, and he became\na man and appeared to her. \"I did not tell the truth for I feared\nyou would not return, for no one who has gone there has returned,\nso I am patient about my headache.\"\n\n\"Ala, go and get rice straw, and I will wash my hair.\" Not long after\nhe went to wash his hair. When he finished washing his hair he went to\nget one _lawed_ vine, and he went back home. He planted the vine by\nthe hearth. \"Make some cakes for my provision on the journey.\" \"No,\ndo not go, Aponitolau,\" said Aponibolinayen. \"Make some, for if you\ndo not I will go without provisions.\" Not long after Aponibolinayen\nwent to cook cakes. As soon as she finished, \"Ala, you come and oil\nmy hair.\" As soon as she oiled his hair, \"Go and get my dark clout and\nmy belt and my headband.\" So Aponibolinayen went to get them. As soon\nas he dressed he took his spear and headaxe and he told Aponibolinayen\nthat if the _lawed_ leaves wilted he was dead. [217] So he went.\n\nAs soon as he arrived at the well of Gimbangonan all the betel-nut\ntrees bowed, and Gimbangonan shouted and all the world trembled. \"How\nstrange that all the world trembles when that lady shouts.\" So\nAponitolau took a walk. Not long after the old woman Alokot\u00e1n saw him\nand she sent her little dog to bite his leg, and it took out part\nof his leg. \"Do not proceed, for you have a bad sign. If you go,\nyou cannot return to your town,\" said the old woman Alokot\u00e1n. \"No,\nI can go back.\" So he went. As soon as he arrived at the home of the\nlightning, \"Where are you going?\" said the lightning. \"I am going to\nget the oranges from Gawigawen of Adasen. Go and stand on the high\nstone and I will see what your sign is.\" So he went and stood on the\nhigh stone and the lightning made a light and Aponitolau dodged. \"Do\nnot go, for you have a bad sign, and Gawigawen will secure you.\" \"No,\nI am going.\" So he went. As soon as he arrived at the place of _Silit_\n[218] it said to him, \"Where are you going, Aponitolau?\" \"I am going\nto get the oranges of Gawigawen of Adasen.\" \"Stand on top of that\nhigh stone so I can see if you have a good sign.\" So he went and\n_Silit_ made a great noise. As soon as he made the great noise he\njumped. \"Go back, Aponitolau, and start another time, for you have\na bad sign.\" [219] \"No, I go.\"\n\nHe arrived at the ocean and he used magic. \"I use my power so that\nyou, my headaxe, sail as fast as you can when I stand on you.\" As soon\nas he stood on it it sailed very fast. Not long after he was across\nthe ocean and he was at the other edge of the ocean and he walked\nagain. Not long after he arrived at the spring where the women went\nto get water. \"Good morning, you women who are dipping water from the\nspring.\" \"Good morning. If you are an enemy cut us in only one place\nso we will not need to cure so much.\" \"If I was an enemy I would have\nkilled all of you when I arrived here.\" After that he asked them,\n\"Is this the spring of Gawigawen of Adasen?\" \"Yes, it is,\" said the\nwomen. So he sent the women to the town to tell Gawigawen, and the\nwomen did not tell him for he was asleep. So he went up to the town,\nbut did not go inside, because the bank reached almost up to the sky,\nand he could not get in. He was sorrowful and bent his head.\n\nSoon the chief of the spiders went to him: \"What are you feeling\nsorry about, Aponitolau?\" \"I feel sorry because I cannot climb up\nthe bank and go into the town.\" \"Do not feel sorry. You wait for\nme while I go up and put some thread which you can hold,\" said the\nchief of the spiders. [220] So Aponitolau waited for him. Not long\nafter the spider said, \"Now you can climb;\" so Aponitolau climbed\non the thread. After he got inside of the town of Gawigawen he went\ndirectly to the house of Gawigawen. When he arrived there Gawigawen\nwas still asleep in his _balaua_. As soon as he woke up and saw\nAponitolau sitting by his _balaua_ he stood and ran to his house and\ngot his headaxe and spear. Aponitolau said to him, \"Good morning,\nCousin Gawigawen. Do not be angry with me. I came here to buy your\noranges for my wife. Aponibolinayen wishes to eat one, for she always\nhas a headache, because she has nothing she can eat.\" Gawigawen took\nhim to his house, and he fed him one carabao. \"If you cannot eat all\nof the carabao which I give you, you cannot have the oranges which\nyour wife wishes to eat.\" Aponitolau was sorrowful, for he thought\nhe could not eat all of the carabao and he bent his head. Not long\nafter the chiefs of the ants and flies went to him. \"What makes you\nfeel so badly, Aponitolau?\" they said to him. \"I am sorrowful, for\nI cannot get the oranges which Aponibolinayen wishes to eat until I\neat this carabao which Gawigawen feeds to me.\" \"Do not be sorrowful,\"\nsaid the chiefs of the ants and flies. So they called all the ants\nand flies to go and eat all the meat and rice. Not long after the\nflies and ants finished eating the meat and rice, and Aponitolau was\nvery glad and he went to Gawigawen and said to him, \"I have finished\neating the food which you gave me.\" Gawigawen was surprised. \"What\ndid you do?\" \"I ate all of it.\"\n\nGawigawen took him where the oranges were and Aponitolau saw that\nthe branches of the tree were sharp knives. Gawigawen said to him,\n\"Go and climb the tree and get all you want.\" He went to climb. When\nhe got two of the oranges he stepped on one of the knives and he\nwas cut. So he fastened the fruit to his spear and it flew back to\nKadalayapan. Not long after the fruit dropped on the floor in the\nkitchen and Aponibolinayen heard it, and she went into the kitchen. As\nsoon as she got there she saw the fruit and she ate it at once, and\nthe spear said to her, \"Aponitolau is in Adasen. He sent me first\nto bring you the oranges which you wished.\" As soon as she ate the\noranges she went to look at the _lawed_ vine by the stove and it was\nwilted, and she knew that Aponitolau was dead.\n\nNot long after Aponibolinayen gave birth and every time they bathed\nthe baby it grew one span and soon it was large. [221] He often\nwent to play with the other children and his mother gave him a\ngolden top which had belonged to his father when he was a little\nboy. When he struck the tops of the other children they were broken\nat once. Not long after he struck the garbage pot of the old woman,\nand she was angry and said, \"If you are a brave boy, you go and\nget your father whom Gawigawen of Adasen has inherited.\" And Kanag\nwent back to their house crying. \"I did not have a father, you said,\nmother, but the old woman said he was inherited by Gawigawen, when he\nwent to get the orange fruit. Now prepare provisions for me to take,\nfor I am going to get my father.\" Aponibolinayen said to him, \"Do not\ngo or Gawigawen will get you as he did your father.\" But Kanag said,\n\"If you do not let me go and do not give me food, I will go without\nanything.\" Not long after Aponibolinayen cooked food for him and Kanag\nwas ready to go, and he took his headaxe which was one span long and\nhis spear. Not long after he went.\n\nAs soon as he got to the gate of the town he struck his shield and it\nsounded like one thousand people, and everyone was surprised. \"How\nbrave that boy is! We think he is braver than his father. He can\nstrike his shield and it sounds like one thousand.\" When he arrived at\nthe spring of Gimbangonan he was still striking his shield, and when\nGimbangonan heard she said, \"Someone is going to fight.\" He shouted,\nfor he was very happy and the world trembled and Kanag looked like\na flitting bird, for he was always moving.\n\nAs soon as he arrived at the place where Alokot\u00e1n lived she sent\nher dog against him, and the dog ran at him, and Kanag cut off its\nhead. \"How brave you are, little boy! Where are you going?\" \"Where are\nyou going, you say, I am going to Adasen to follow my father.\" \"Your\nfather is dead. I hope you secure him, for you have a good sign,\"\nsaid Alokot\u00e1n. So Kanag went on in a hurry. Not long after he arrived\nat the place where the thunder was and it said, \"Where are you going,\nlittle boy?\" \"I am going to follow my father in Adasen.\" \"Go and stand\non the high stone and see what your sign is.\" So he went. As soon\nas he stood on the high stone the thunder rolled, but Kanag did not\nmove and the thunder was surprised. \"Go at once; I think you can get\nyour father whom Gawigawen inherits.\" So Kanag went. Not long after\nhe arrived at the place of the lightning, and he made him stand on\nthe high stone. As soon as he stood on it the lightning made a big\nnoise and flash, but he did not move. So the boy went at once, for\nhe had a good sign.\n\nKanag struck his shield until it sounded like a thousand people, and\nall the women who were dipping water at the spring of Gawigawen were\nsurprised, for they saw only a little boy, who struck his shield,\napproaching them, and it sounded like a thousand. As soon as he\narrived at the spring, \"Good morning, women who are dipping water. Go\nand tell Gawigawen of Adasen that he must prepare for I am going to\nfight with him.\" So all the women ran to the town and told Gawigawen\nthat a strange boy was at the spring. Gawigawen said to the women,\n\"Go and tell him that if it is true that he is brave he will come into\nthe town if he can.\" So one of the women went to tell him and he went.\n\nWhen he arrived at the bank which reached to the sky Kanag used his\npower and he jumped like the flitting bird, and he entered the town and\nwent directly to the _balaua_ and house of Gawigawen of Adasen. Not\nlong after he had arrived he saw that the roof of his house and\n_balaua_ was of hair and around his town were heads, and Kanag said,\n\"This is why my father did not return. It is true that Gawigawen is\na brave man, but I think I can kill him.\"\n\nAs soon as Gawigawen saw Kanag in the yard of his house he said, \"How\nbrave you are, little boy! Why did you come here?\" \"I came to get my\nfather, for you secured him when he came to get the oranges which my\nmother wanted. If you do not wish to give my father to me I will kill\nyou.\" And Gawigawen laughed at him and said, \"One of my fingers will\nfight you. You will not go back to your town. You will be like your\nfather.\" Kanag said, \"We shall see. Go and get your arms and we will\nfight here in the yard of your house.\" Gawigawen became angry and he\nwent to get his headaxe, which was as big as half of the sky, and his\nspear. As soon as he returned to the place where Kanag was waiting he\nsaid, \"Can you see my headaxe, little boy? If I put this on you you\ncannot get it off. So you throw first so you can show how brave you\nare.\" Kanag said to him, \"No, you must be first, so you will know that\nI am a brave boy.\" Gawigawen tried to put his headaxe on him and the\nboy used his power and he became a small ant and Gawigawen laughed\nat him and said, \"Now, the little boy is gone.\" Not long after the\nlittle boy stood on his headaxe and he was surprised. \"Little boy,\nyou are the first who has done this. Your father did not do this. It\nis true that you are brave; if you can dodge my spear I am sure you\nwill get your father.\" So he threw his spear at him and Kanag used his\npower and he disappeared and Gawigawen was surprised. \"You are the\nnext.\" Then Kanag used magic so that when he threw his spear against\nhim it would go directly to the body of Gawigawen. As soon as he threw\nGawigawen laid down. Kanag ran to him and cut off his five heads and\nthere was one left, and Gawigawen said to him, \"Do not cut off my last\nhead and I will go and show you where your father is.\" So Kanag did\nnot cut off the last head, and they went to see his father. The skin\nof his father had been used to cover a drum, and his hair was used to\ndecorate the house, and his head was placed by the gate of the town,\nand the body was put below the house.\n\nAs soon as Kanag had gathered together the body of his father he used\nhis power and he said, \"I whip my perfume _banawes_ and directly\nhe will say _Wes_.\" [222] His father said, \"_Wes_.\" Not long after\nhe said, \"I whip my perfume _alakadakad_ and directly he will stand\nup.\" So his father stood beside him. After that he whipped his perfume\n_dagimonau_ and his father woke up and he was surprised to see the\nlittle boy by him and he said, \"Who are you? How long I slept.\" \"I am\nyour son. 'How long I slept,' you said. You were dead and Gawigawen\ninherited you. Take my headaxe and cut off the remaining head of\nGawigawen.\" So he took the headaxe of Kanag and went to the place where\nGawigawen stood. When he struck the headaxe against Gawigawen it did\nnot hurt him and Aponitolau slipped, and his son laughed at him. \"What\nis the matter with you, father? Gawigawen looks as if he were dead,\nfor he has only one head left.\" He took the headaxe from his father\nand he went to Gawigawen and he cut off the remaining head. Not long\nafter they used magic so that the headaxes and spears went to kill\nall the people in the town. So the spears and headaxes went among the\npeople and killed all of them, and Aponitolau swam in the blood and\nhis son stood on the blood. \"What is the matter with you, father,\nthat you swim in the blood? Can't you use your power so you don't\nhave to swim?\" Then he took hold of him and lifted him up. As soon\nas all the people were killed they used their power so that all the\nheads and valuable things went to Kadalayapan.\n\nAponibolinayen went to look at the _lawed_ vine behind the stove and\nit looked like a jungle it was so green, so she believed that her\nson was alive. Not long after all the heads arrived in Kadalayapan\nand Aponibolinayen was surprised. Not long after she saw her husband\nand her son and she shouted and the world smiled. Not long after they\nwent up into their house and summoned all the people and told them\nto invite all the people in other towns for Kanag had returned from\nfighting, and had his father. So the people went to invite their\nrelatives. Not long after the people from other towns arrived and\nthey danced. They were all glad that Aponitolau was alive again,\nand they went to see the heads of Gawigawen who killed Aponitolau.\n\nAs soon as the people returned to their towns, when the party was\nover, Aponitolau went to take a walk. When he reached the brook he\nsat down on a stone and the big frog went to lap up his spittle. Not\nlong after the big frog had a little baby. [223] Not long after she\ngave birth, and the _anitos_ [224] went to get the little baby and\nflew away with it. They used their power so that the baby grew fast\nand it was a girl, and they taught her how to make _dawak_. [225]\nNot long after the girl knew how to make _dawak_, and every time she\nrang the dish to summon the spirits.\n\nKanag went to follow his father, but he did not find him where he had\nbeen sitting by the brook, and Kanag heard the sound of the ringing\nwhich sounded like the _banan\u00e2yo_. [226] As soon as he heard it he\nstood still and listened. Not long after he used his power so that he\nbecame a bird and he flew. As soon as he arrived at the place where\nthe girl was making _dawak_ she said to him, \"You are the only person\nwho has come here. If you are an enemy cut me in only one place so I\nwill not have so much to heal.\" \"I am not an enemy; I came here for I\nheard what you were doing; so I became a bird and flew.\" Kanag gave\nbetel-nut to her and they chewed. Their quids looked like the beads\n_pinogalan,_ so they knew that they were brother and sister. The girl\nsaid to him, \"Go inside of the big iron caldron so that the _anitos_\nwho care for me will not eat you.\" So Kanag went inside of the big\niron caldron. When the _anitos_ did not arrive at the accustomed\ntime Kanag went out of the caldron and said to his sister, \"Now, my\nsister, I will take you to Kadalayapan. Our father and mother do not\nknow that I have a sister. Do not stay always with the _anitos_\" His\nsister replied, \"I cannot go to Sudipan [227] when no one is making\n_balaua_, for I always make _dawak_ as the _anitos_ taught me. If I\ncome in Sudipan when no one is making _balaua_ it would make all of\nthe people very ill.\" So Kanag went home.\n\nAs soon as he arrived he told his father and mother to make _balaua_\nfor he wanted his sister to see them. \"We just made _balaua_. How\ncan we make _balaua_ again?\" said his father and mother. \"I want you\nto see my sister whom I found up in the air, where the _anitos_ took\nher.\" \"You are crazy, Kanag; you have no sisters or brothers; you are\nthe only child we have.\" Kanag said to them, \"It is sure that I have\na sister. I don't know why you did not know about her. The _anitos_\ntook her when she was a little baby and they taught her how to make\n_dawak_, and she always makes _dawak_. I wanted to bring her when I\ncame back, but she said she could not come to Sudipan when no one makes\n_balaua_, for she is always making _dawak_. She said if she came to\nSudipan and did not make _dawak_ everyone would be ill, so I did not\nbring her. If you wish to see your daughter, father, make _balaua_\nat once.\" So they made _balaua_, for they wished to see their daughter.\n\nThey sent messengers to go and get betel-nuts which were covered with\ngold, and when they had secured the betel-nuts they oiled them and sent\nthem to the different towns where their relatives lived, and they sent\none into the air to go and get their daughter Agten-ngaeyan. So all\nthe betel-nuts went and invited the people to the _balaua_. As soon as\nthe betel-nut went up into the air it arrived where Agten-ngaeyan was\nmaking _dawak_. When she saw the betel-nut beside her she was startled,\nfor it was covered with gold. She tried to cut it up, for she wished\nto chew it, and the betel-nut said, \"Do not cut me, for your brother\nand father in Kadalayapan sent me to summon you to their _balaua_,\nfor they are anxious to see you.\" So Agten-ngaeyan told the _anitos_\nthat a betel-nut which was covered with gold had come to take her to\nAponitolau who was making _Sayang_, and they wished to see her. The\n_anitos_ let her go, but they advised her to return. So she went.\n\nWhen they arrived in Kadalayapan the people from the other towns were\ndancing and she went below the _talagan_, [228] and Kanag went to see\nwhat it was that looked like a flame beneath the _talagan_. When he\nreached her he saw it was his sister and he tried to take her away\nfrom the _talagan_, and she said to him, \"I cannot get off from here,\nfor the _anitos_ who care for me told me to stay here until someone\ncomes to make _dawak_ with me.\" So they sent the old woman Alokot\u00e1n to\nmake _dawak_ with her. All the people were surprised, for she made a\npleasanter sound when she rang and they thought she was a _banan\u00e1yo_\n[229]. The young men who went to attend the _balaua_ loved her, for\nshe was pretty and knew very well how to sing the _dawak_. As soon\nas they finished the _dawak_ she was free to leave the _talagan_,\nso her brother Kanag took her and put her in his belt [230] and he\nput her in the high house [231] so the young men could not reach her.\n\nAs soon as the _balaua_ was over the people went home, but the young\nmen still remained below the house watching her, and the ground below\nbecame muddy, for they always remained there.\n\nWhen Kanag saw the young men below the house fighting about her,\nhe took her again into the air so that the young men could not\nsee her. As soon as they arrived in the air they met the _anitos_,\nand Kanag said to them, \"I intended to keep my sister in Sudipan,\nfor I had made a little golden house for her to live in, but I have\nbrought her back, for all the young men are fighting about her.\" The\n_anitos_ were glad that she was back with them and they gave Kanag\nmore power, so that when he should go to war he would always destroy\nhis opponents. Agten-ngaeyan used to go and teach the women how to\nmake _dawak_ when anyone made _balaua_, so that she taught them very\nwell how to make _dawak_. This is all.\n\n(Told by a medium named Magwati of Lagangilang.)\n\n\n\n14\n\n\"Ala, Aponibolinayen prepare our things, for we are going to plant\nsugar cane,\" said Aponitolau. Not long after they went to see the\ncuttings and they were big. They took them and planted them when they\narrived at the place where they wished to plant them. Aponitolau\nplanted them and Aponibolinayen watered them. Not long after\nAponibolinayen used magic and she said, \"I use my power so that all\nthe cuttings will be planted.\" Soon they truly were all planted,\nso they went back home. After seven days Aponitolau went to look at\nthem and their leaves were long and pointed so he used magic and said,\n\"I used my power so that after five days all the sugar cane which we\nplanted will be ready to chew.\" Then he went back home. In five days\nhe went again to see them and as soon as he arrived at the planting\nhe saw they were all tall and about ready to chew.\n\nNot long after Gaygay\u00f3ma looked down on the sugar cane and she was\nanxious to chew it. \"Ala, my father Bagbagak, [232] send the stars\nto go and get some of the sugar cane which I saw, for I am anxious\nto chew it,\" she said, for she was pregnant and desired to chew the\nsugar cane. Not long after, \"Ala, you Salibobo [233] and Bitbit\u00f3wen\n[234] let us go and get the sugar cane, for Gaygay\u00f3ma is anxious to\nchew it,\" said Bagbagak. Not long after they went. As soon as they\narrived where the sugar cane was, they went inside of the bamboo\nfence and some of them secured the beans which Aponibolinayen had\nplanted. The stems of the bean pods were gold, and they got five\nof them. Most of them got one stalk of sugar cane. As soon as they\nsecured them they went back up. When they arrived Gaygay\u00f3ma chewed\none of the sugar cane stalks and she felt happy and well, and she\nsaw the beans with the golden stems and she cooked and ate them.\n\nWhen she had chewed all the sugar cane which the stars had secured,\nshe said, \"Ala, my father Bagbagak, come and follow me to the place\nwhere the sugar cane grows, for I am anxious to see it.\" Not long\nafter, \"Ala, Salibobo and Bitbit\u00f3wen we are going to follow Gaygay\u00f3ma,\nfor she wishes to go and see the place of the sugar cane. Some of you\nstay outside of the fence to watch and see if anyone comes, and some\nof you get sugar cane,\" said Bagbagak to them, and the moon shone on\nthem. Soon they all arrived at the place of the sugar cane and they\nmade a noise while they were getting the sugar cane, which they used\nto chew. Gaygay\u00f3ma went to the middle of the field and chewed sugar\ncane. As soon as they had chewed all they wished they flew up again.\n\nThe next day Aponitolau said to Aponibolinayen, \"I am going to see\nour sugar cane, to see if any carabao have gone there to spoil it,\nfor it is the best to chew.\" So he went. As soon as he arrived he\nsaw that the sugar cane was spoiled, and he looked. He saw that\nthere were many places near the fence where someone had chewed, for\neach one of the stars had gone by the fence to chew the cane which\nthey wished. When he reached the middle of the field he saw the cane\nthere which had been chewed, and there was some gold on the refuse\nand he was surprised and he said, \"How strange this is! I think some\nbeautiful girl must have chewed this cane. I will try to watch and\nsee who it is. Perhaps they will return tonight.\" Then he went back\nhome. As soon as he reached home he said, \"Ala, Aponibolinayen cook\nour food early, for I want to go and watch our sugar cane; someone\nhas gone and spoiled it. They have also spoiled our beans which we\nplanted.\" So Aponibolinayen cooked even though it was not time. As soon\nas she finished cooking she called Aponitolau and they ate. When they\nhad eaten he went and he hid a little distance from the sugar cane.\n\nIn the middle of the night there were many stars falling down into\nthe sugar cane field and Aponitolau heard the cane being broken. Soon\nhe saw the biggest of them which looked like a big flame of fire fall\ninto the field. Not long after he saw one of the other stars at the\nedge of the fence take off her dress, which was like a star, and he\nsaw that she looked like the half of the rainbow, and the stars which\nfollowed her got the sugar cane which they wished. They chewed it by\nthe fence and they watched to see if anyone was coming. Aponitolau\nsaid, \"What shall I do, because of those companions of the beautiful\nwoman? If I do not frighten them they will eat me. The best thing\nfor me to do is to frighten them. I will go and sit on the star's\ndress.\" [235] He frightened them. The stars flew up and Aponitolau\nwent and sat on the star dress.\n\nNot long after the pretty girl came from the middle of the field to\nget her star dress; she saw Aponitolau sitting on it. \"You, Ipogau,\n[236] you must pardon us, for we came to steal your sugar cane, for\nwe were anxious to chew it.\" \"If you came to get some of my sugar\ncane it is all right. The best thing for you to do is to sit down,\nfor I wish to know your name, for we Ipogau have the custom to tell\nour names. It is bad for us if we do not know each others' names when\nwe talk.\" Not long after he gave her betel-nut and the woman chewed\nit. As soon as they chewed, \"Now that we have chewed according to our\ncustom we will tell our names.\" \"Yes, if that is what you say, but you\nmust tell your name first,\" said the woman. \"My name is Aponitolau\nwho am the husband of Aponibolinayen of Kadalayapan.\" \"My name is\nGaygay\u00f3ma who am the daughter of Bagbagak and Sinag, [237] up in the\nair,\" said the woman. \"Ala, now you, Aponitolau, even though you have\na wife I am going to take you up, for I wish to marry you. If you do\nnot wish to come I will call my companion stars, and give you to them\nto eat.\" Aponitolau was frightened, for he knew that the woman who was\ntalking was a spirit. \"If that is what you say, and you do not wish me\nto go and see Aponibolinayen and you wish to be married to me, it is\nall right,\" said Aponitolau to her. Not long after the stars dropped\nthe _galong-galong_ [238] of gold which Gaygay\u00f3ma had ordered to be\nmade. As soon as they dropped it Aponitolau and Gaygay\u00f3ma got in it,\nand were drawn up, and soon they were there.\n\nAs soon as they arrived he saw one of the stars come to the place where\nthey were, and it was a very big star, for it was Bagbagak. \"Someone\nis coming where we are,\" said Aponitolau to Gaygay\u00f3ma. \"Do not be\nafraid; he is my father,\" said Gaygay\u00f3ma. \"Those stars eat people\nif you do anything wrong to them.\" Not long after Bagbagak reached\nthe place where they were. \"It is good for you Aponitolau that you\nwished to follow my daughter here. If you had not we would have eaten\nyou,\" he said. Aponitolau was frightened. \"Yes, I followed her here,\nbut I am ashamed before you who live here, for you are powerful,\"\nhe said. While they were talking Bagbagak went back home.\n\nAfter he had lived with Gaygay\u00f3ma five months she had him prick\nbetween her last fingers and a little baby popped out, and it was a\nbeautiful baby boy. \"What shall we call our son?\" said Aponitolau. \"We\nare going to call him Tabyayen, because it is the name of the people\nwho used to live above,\" said Gaygay\u00f3ma. So they called him Tabyayen,\nand they used their power so that the baby grew all the time. Soon\nhe was big. After three months, \"Now Gaygay\u00f3ma, let me go back down\nand see Aponibolinayen of Kadalayapan. I think she is searching for\nme. I will return soon, for you two are my wives,\" said Aponitolau,\nbut Gaygay\u00f3ma would not let him go. \"Ala, let me go and I will return\nsoon,\" he said again. \"Ala, you go, but you come back here soon. I\nwill send the stars to eat you if you do not wish to return,\" said\nGaygay\u00f3ma to him. \"Yes,\" he said. Not long after he rode again in the\n_galong-galong_, and the stars followed, and they went down. Aponitolau\nwanted all of them to go to Kadalayapan, but he went alone and the\nstars and Gaygay\u00f3ma and the boy went up.\n\nNot long after Aponitolau said, \"_Wes_\" at the entrance to the yard\nof their house in Kadalayapan. Aponibolinayen got up from her mat\nand she had not eaten for a long time. When she looked at him she was\nvery happy. Aponitolau saw that she was thin. \"Why are you so thin,\nAponibolinayen?\" said Aponitolau. \"I have not eaten since you went\naway. Where have you been so long? I thought that you were dead.\" \"No,\nI did not die, but Gaygay\u00f3ma took me up into the sky because they\nwere the ones who spoilt our sugar cane. She would not let me come\nback any more, and she took me up. I did not want to go with her,\nbut she threatened to feed me to the stars who were her companions. So\nI was afraid, and I went with her, for she is a spirit.\"\n\nWhen the day came on which Aponitolau and Gaygay\u00f3ma had agreed for his\nreturn up, Aponitolau failed to go, because Aponibolinayen would not\nlet him go. In the evening many stars came to the yard of their house\nand some of them went to the windows and some of them went beside the\nwall of the house, and they were very bright and the house looked as\nthough it was burning. The stars said, \"We smell the odor of the Ipogau\nand we are anxious to eat.\" Aponitolau said, \"Hide me, Aponibolinayen,\nfor those stars have come to eat me, because you would not let me go\nback to Gaygay\u00f3ma. I told you that if I did not go back to her she\nwould send the stars to eat me, and now truly they have come. I told\nyou I would come back, but you would not let me go.\" Not long after\nthe stars went inside of the house where they were, and they said\nto Aponitolau, \"Do not hide from us, Aponitolau. We know where you\nare. You are in the corner of the house.\" \"Come out of there or we will\neat you,\" said Bagbagak. Soon he appeared to them and they said to him,\n\"Do you not wish to come back up with us?\" \"I will go with you,\" he\nanswered, for he was afraid. So they did not eat him, for Gaygay\u00f3ma\nhad told them not to eat him if he was willing to follow them. Not\nlong after they flew away with him and Aponibolinayen cried. When\nthey arrived up Gaygay\u00f3ma said, \"Why, Aponitolau, did you lie to me\nand not return? You were fortunate when you followed the stars, for\nif you had not they would have eaten you.\" \"I did not return because\nAponibolinayen would not let me. You and she are my wives. Do not\nblame me,\" said Aponitolau.\n\nAfter he had lived with her eight months he said, \"Now, I am going\nto leave you, for our son Tabyayen is large. If you will not let me\ntake our son Tabyayen down, he can stay up here with you.\" \"You may\ngo now, but you cannot take our son. You will return here,\" said\nGaygay\u00f3ma. \"Yes,\" said Aponitolau. So they went down again in the\n_galong-galong._ Aponitolau wanted to take them to Kadalayapan, but\nthey would not go with him. \"No, do not take us, for it is not our\ncustom to stay down here; we are always above,\" they said. So they\nwent up and Aponitolau went to Kadalayapan. Not long after he said,\n\"_Wes_\" at the yard of the house, and Aponibolinayen went to see who\nit was. She saw that it was Aponitolau, and she was very glad.\n\nAfter one year with Aponibolinayen he said, \"Command someone to pound\nrice, for we are going to make _balaua_, and I am going to call our\nson Tabyayen from above.\" Aponibolinayen had also given birth five\ndays after Gaygay\u00f3ma had given birth, and they called the boy Kanag.\n\nNot long after Aponitolau went to take Tabyayen from above and\nGaygay\u00f3ma was very glad to see him. When they were talking he said,\n\"Now I am going to take Tabyayen down, for I want him to attend our\n_Sayang_.\" \"Yes, you may take him, but you must bring him back when\nthe _Sayang_ is finished.\" So Aponitolau took the boy to attend the\n_balaua_ in Kadalayapan. As soon as they arrived there he began to\nplay with Kanag and they were the same size and looked alike, because\nthey were half brothers. While they were playing, during the _Sayang,_\nKanag said, \"Mother, it is showering,\" and Aponitolau heard what the\nboy said to Aponibolinayen. He said, \"It is the tears of Tabyayen's\nmother, for I think she is thinking of him. I told them not to go over\nthere, but they went anyway. I think Gaygay\u00f3ma saw them playing and\nshe cried.\" Then Aponibolinayen went to take them away from the yard\nwhere they were playing. She took them upstairs. It was at the time\nwhen they were building the _balaua_. Not long after that they made\n_Libon_, [239] and they invited Gaygay\u00f3ma and all their relatives\nfrom the other towns and they danced for one month. Then the people\nfrom the other towns went home. As soon as all the people had gone\nhome Aponitolau went to take back the boy to his mother Gaygay\u00f3ma.\n\nWhen they arrived where Gaygay\u00f3ma lived he gave the boy to her and\nhe staid there three days. After three days he went back home, and he\nsaid, \"I am going now, but I will come back in a few days, for I cannot\nlive here all the time, for we, Ipogau, are accustomed to live below,\nand I also have another wife there. I cannot leave Aponibolinayen alone\nmost of the time.\" So Gaygayoma let him go down and she said, \"Yes,\nyou may go, but you come back sometimes.\" \"It is good that Tabyayen\ncame down and made _Sayang_ with us.\" Then he went down again. When\nhe arrived down Aponibolinayen was glad to see him, for she feared\nhe would not return to Kadalayapan. Not long after they arranged for\nKanag to be married, and as soon as Kanag was married they arranged for\nTabyayen also and he lived down below and Gaygay\u00f3ma always staid above.\n\n(Told by Lagmani, a man of Domayko.)\n\n\n\n15\n\n\"I am going to wash my hair,\" said Aponitolau. Not long after he went\nto the river and washed his hair. As soon as he finished he took\na bath and went back home. When he arrived in his house he said,\n\"Aponibolinayen, please comb my hair.\" \"Take the comb and go to\nIndi\u00e1pan, for I have no time,\" answered Aponibolinayen. \"If you have no\ntime, give it to me then,\" said Aponitolau. Aponibolinayen was angry\nand went to get it for him. \"What is the matter that you cannot go\nand get it yourself?\" As soon as he got it Aponitolau went to Indi\u00e1pan.\n\nKabkabaga-an, who lived up in the air, was looking down, and said,\n\"Indi\u00e1pan, you have good fortune, for Aponitolau will come and ask you\nto comb his hair.\" Not long after Aponitolau arrived. \"Will you comb my\nhair, Indi\u00e1pan, because Aponibolinayen is impatient and does not want\nto comb my hair?\" \"I am sleepy,\" said Indi\u00e1pan. She sat down. \"Ala,\nyou come and comb my hair,\" said Aponitolau. Not long after Indi\u00e1pan\nwent to comb his hair and Aponitolau sat by the door. Kabkabaga-an\nlooked down on them and said, \"Indi\u00e1pan has a good fortune, for she\nis combing the hair of Aponitolau.\" When she had combed his hair she\nwent to lie down again and Aponitolau said to her, \"Will you please\ncut this betel-nut into pieces, Indi\u00e1pan.\" \"You cut it. I am sleepy,\"\nanswered Indi\u00e1pan. \"Hand me the headaxe then.\" So Indi\u00e1pan handed the\nheadaxe to him. As soon as she gave the headaxe to him she went to\nlie down again. When Aponitolau had cut the betel-nut he cut his first\nfinger of his left hand. The blood went up in the air. \"Ala, Indi\u00e1pan,\ntake your belt, for I cannot stop my finger from bleeding. Come and\nwrap it,\" said Aponitolau to her. So Indi\u00e1pan got up and she went\nto get her belt and she wrapped his finger, but the blood did not\nstop, so she called Aponibolinayen, for she was frightened when\nshe saw the blood go up. Aponibolinayen said, \"What is the matter\nwith you?\" She took her hat which looked like a woodpecker and she\nwent, and the sunshine stopped when she went down out of her house,\nand Kabkabaga-an saw Aponibolinayen going to Aponitolau. \"What good\nfortune Aponibolinayen has, for she is going to see Aponitolau.\" As\nsoon as she arrived where Indi\u00e1pan lived she wrapped her belt around\nthe finger of Aponitolau, but the blood did not stop and they were\nfrightened. Aponibolinayen commanded their spirit helpers to get\nGinalingan of Pindayan, who was a sister of Iwaginan, to make _dawak_\n[240] and stop the blood of Aponitolau. Not long after Indi\u00e1pan\nand the spirit helpers arrived where Ginalingan lived they said,\n\"Good afternoon, you must excuse us, for we cannot stay here long,\nfor Aponibolinayen is in a hurry to have you come to Kaldalayapan to\nsee Aponitolau. He cut his finger and his blood will not stop running,\nand we do not know what to do. You come and make _dawak_\" Ginalingan\nsaid, \"Even though I should go to make _dawak_ we could do nothing, for\nKabkabaga-an, who lives in the air, loves him.\" \"We must try and see if\nKabkabaga-an will stop,\" said Indi\u00e1pan, and Ginalingan went with them.\n\nAs soon as they arrived in Kadalayapan Aponibolinayen said\nto Ginalingan, \"What is best for us to do for Aponitolau's\nfinger?\" Ginalingan said, \"We cannot do anything. I told Indi\u00e1pan that\nKabkabaga-an loves Aponitolau and even if I make _dawak_ we can do\nnothing, for Kabkabaga-an is one of the greatest spirits.\" Not long\nafter Aponitolau had become a very little man and Ginalingan stopped\nmaking _dawak_, and she went home to Pindayan. Aponitolau became\nlike a hair. Not long after he disappeared. \"You are good, Indi\u00e1pan,\nfor Aponitolau disappeared in your house.\" So they cried together.\n\nNot long after Aponibolinayen went back home and Aponitolau was\nup in the air. He sat below a tree in a wide field, and he looked\naround the field. Not long after he saw some smoke, so he went. As\nsoon as he came near to the smoke he saw that there was a house\nthere. \"I am going to get a drink,\" he said. As soon as he arrived\nin the yard he said, \"_Wes_,\" for he was tired, and Kabkabaga-an saw,\nfrom the window of her house, that it was Aponitolau. \"Come up,\" she\nsaid. \"No, I am ashamed to go up. Will you give me water to drink,\nfor I am thirsty.\" Kabkabaga-an gave him a drink of water. As soon\nas he had drunk he sat down in the yard, for Kabkabaga-an could\nnot make him go up. Not long after she went to cook. As soon as she\ncooked she called Aponitolau and he said to her, \"You eat first. I\nwill eat with your husband when he arrives.\" \"No, come up. I think he\nwill arrive very late.\" Not long after he went up, for he was hungry,\nand they ate. While they were eating Kabkabaga-an said to him, \"I have\nno husband and I live alone; that is why I brought you up here, for I\nlove you.\" Not long after she became pregnant and she gave birth. \"What\nshall we call the baby?\" said Ligi [241] \"Tabyayen.\" Not long after\nthe baby began to grow, for Kabkabaga-an used magic, so that he grew\nall the time, and every time she bathed him he grew.\n\nWhen the baby had become a young boy Kabkabaga-an said, \"You can\ngo home now, Aponitolau, for our son Tabyayen is a companion for\nme.\" \"If you say that I must go home, I will take Tabyayen with me,\"\nsaid Aponitolau. She said, \"We will tell my brother Daldalip\u00e1to, [242]\nwho lives above, if you wish to take him.\" So they went truly. As\nsoon as they arrived where Daldalip\u00e1to lived, he said, \"How are you,\nKabkabaga-an? What do you want?\" \"What do you want, you say. We came\nto tell you that Aponitolau wants to take Tabyayen.\" \"Do you want\nto give him up to Aponitolau? If you let him go, it is all right,\"\nsaid Daldalip\u00e1to, and Kabkabaga-an said, \"All right.\" So they went\nhome. As soon as they arrived where Kabkabaga-an lived she commanded\nsome one to make something of gold to hold milk for the boy to drink\nand she filled it with the milk from her breasts. In the early morning\nshe lowered her golden house by cords to the earth.\n\nWhen it became morning Aponitolau awoke and he was surprised to\nsee that they were in Kadalayapan. \"Why, here is Kadalayapan.\" He\nwent outdoors and Aponibolinayen also went outdoors. \"Why,\nthere is Aponitolau. I think he has returned from the home of\nKabkabaga-an.\" Aponibolinayen went to him and was glad to see him,\nand she took her son Kanag who looked the same as Tabyayen, and they\nwent to play in the yard. Aponibolinayen and Aponitolau did not know\nthat they had gone to play. Not long after Tabyayen cried, for the\ntears of Kabkabaga-an fell on him and hurt him, so Aponibolinayen\nwent down to the yard and took them up into the house.\n\nNot long after Aponitolau said to Aponibolinayen, \"We will make\n_balaua_ and we will invite Kabkabaga-an. I think that is why the boy\ncried.\" Aponibolinayen said, \"Yes,\" and they truly made _Sayang_. Not\nlong after they made _Libon_ [243] in the evening, and they commanded\nthe spirit helpers to go and get betel-nuts. As soon as they arrived\nwith the betel-nuts Aponitolau and Aponibolinayen commanded, \"You\nbetel-nuts go and invite all our relatives and Kabkabaga-an.\" So\none of the betel-nuts went to the place where Kabkabaga-an lived. As\nsoon as it arrived up above it said, \"Aponitolau and Aponibolinayen\nof Kadalayapan want you to attend their _balaua_. That is why I came\nhere.\" Kabkabaga-an said, \"Yes, I will follow you. You go first.\" When\nit became afternoon all the people from the other towns had arrived\nin Kadalayapan. When they looked under the _talagan_ [244] they saw\nKabkabaga-an, and Aponibolinayen went to take her hand, and they made\nher dance. As soon as she finished dancing she told Aponibolinayen and\nAponitolau that she would go back home. \"No, do not go yet, for we will\nmake _pak\u00e1lon_ for Tabyayen first,\" said Aponibolinayen. \"No, you care\nfor him. I must go home now, for no one watches my house.\" Not long\nafter she went, for they could not detain her, and they did not see her\nwhen she went. As soon as the _Sayang_ was over they made _pak\u00e1lon_\nfor Kanag and Tabyayen, and Kanag married Dapilisan, and Tabyayen\nmarried Binaklingan, and the marriage price was the _balaua_ about\nnine times full for each of them. As soon as they both were married\nTabyayen staid in his house which had been up in the air before. Kanag\nstaid in another house which Aponitolau and Aponibolinayen had.\n\n(Told by Angtan of Lagangilang.)\n\n\n\n16\n\n\"Look out for our children, Ligi, while I wash my hair,\" said\nAyo. \"Yes,\" said Ligi. As soon as Ayo reached the spring Ligi went\nto make a basket, in which he put the three little pigs which had\nlittle beads around their necks. As soon as he made the basket he\nput the three little pigs in it, and he climbed a tree and he hung\nthe basket in it. Not long after he went down and Ayo went back home\nfrom the well. \"Where are our children--the little pigs--?\" [245]\nsaid Ayo to him. As soon as Ligi said he did not know, Ayo began to\nsearch for them, but she did not find them.\n\nThe little pigs which Ligi hung in the tree grunted, \"Gek, gek, gek,\"\nand the old woman, Alokot\u00e1n of Nagbotobot\u00e1n, went to take a walk. While\nshe was walking she stopped under the tree where the pigs hung. She\nheard them grunting and she looked up at them and saw that the basket\ncontained three pigs. \"What man hung those little pigs in the basket\nin the tree? Perhaps he does not like them. I am going to get them\nand take them home, so that I will have something to feed.\" So she\ngot them. She took them home, and she named the older one Kanag,\nthe second one Dumalawi, the third was Ogogibeng.\n\nNot long after the three little pigs, which had the beads about\ntheir necks, became boys, and Ogogibeng was naughty. When the old\nwoman Alokot\u00e1n gave them blankets, he was the first to choose the\none he wished. \"Shame, Ogogibeng, why are you always the naughtiest\nand are always selfish.\" \"Yes, I always want the best, so that the\ngirls will want me,\" said Ogogibeng. When Alokot\u00e1n gave the belts,\nand clouts, and coats, he always took the best, and Kanag and Dumalawi\nwere jealous of him, and they said bad things. Ogogibeng said to them,\n\"I am not ashamed, for she is my mother, so I will take the best.\"\n\nNot long after they were young men. \"Mother Alokot\u00e1n, will you let us\ngo to walk? Do not worry while we are gone, for we will return soon,\"\nsaid the three young men. The old woman said \"yes\" and they went. They\nagreed on the place they should go, and Ogogibeng said to them,\n\"We will go where the young girls spin.\" Kanag and Dumalawi agreed,\nso they went. Not long after they arrived where the young girls\nwere spinning. \"Good evening, girls,\" they said. \"Good evening,\"\nthey replied. \"This is the first time you have been here, rich young\nmen. Why do you come here?\" \"We came to join you and get acquainted,\"\nthey said, and they talked. They waited for the girls to go home,\nbut they did not go. Not long after it became morning, and they did\nnot wait any longer for the girls to go home, so they went away. As\nsoon as the three boys went home the young girls went to their homes\nalso. Not long after they arrived where Alokot\u00e1n was and they ate\nbreakfast. As soon as they finished eating they went to take a walk\nagain. Not long after they arrived in Kaodanan, in the middle of the\nday. \"Good morning, Aunt,\" they said to Aponigawani. \"Good morning,\nmy sons,\" she replied. \"What do you come here for, boys?\" \"What do\nyou come here for, you say, Aunt; we come to take a walk, for we are\nanxious to see you,\" they said. \"That is good. Where did you come\nfrom?\" said Aponigawani. \"We came from Nagbotobot\u00e1n where our mother\nAlokot\u00e1n lives.\" Not long after Aponigawani went to cook for them to\neat. As soon as she cooked she fed them. So they ate. Not long after\nthey finished eating and they talked. After that it became night. When\nthey had finished eating in the night they said, \"We are going back\nhome, Aunt, but first we are going to the place where those young\ngirls spin.\" \"No, I will not let you go back to Nagbotobot\u00e1n now, for\nit is dark. If you are going to the place where the girls are spinning\nit is all right, but if you are going home I will not let you go down\nfrom the house, for I fear you will be lost.\" So the three young boys\nsaid to her, \"If you will not let us go back home tonight we will go\ntomorrow, but we will go where the young girls spin.\" So Aponigawani\nand Aponibalagen let them go to where the girls were spinning.\n\nNot long after they arrived at the place where the young girls were and\nthey said, \"Good evening, young girls.\" \"Good evening,\" answered the\ngirls who were spinning. \"Why do you come here, rich young men?\" \"'Why\ndo you come here,' you say, we come to see you spin and to talk with\nyou.\" Not long after they talked together, and the young men did not\nwait until the girls went home, for it became morning, so they went\nback home. As soon as they went away, the young girls went home. When\nthe boys reached the house of Aponigawani and Aponibalagen they told\nthem they were going home to Nagbotobot\u00e1n. Aponigawani and Aponibalagen\ndid not want to let them go until they had eaten breakfast. The three\nboys went even though they did not want them to go. As soon as they\nreached Nagbotobot\u00e1n the old woman Alokot\u00e1n asked them where they\nhad been, and she was very angry with them. \"Do not be angry with\nus, mother, for we want to take a walk; we were not lost.\" \"Where\ndid you go, then?\" \"We went to Kaodanan to see the pretty girls who\nnever go out doors, but we did not find any. We found some young\ngirls spinning at night, but they were not as pretty as we wished,\nand we talked with them until morning, for we wanted to see where\nthey lived, but we could not wait for them to go back home.\"\n\nNot long after the old woman Alokot\u00e1n went to cook. As soon as she\nfinished cooking they ate. Not long after they finished eating and\nthey agreed to go at once to Kadalayapan. The old woman Alokot\u00e1n would\nnot let them go, so when they finished eating at night they went to\nKadalayapan without her consent. As soon as they arrived at the place\nwhere the young girls were spinning they said, \"Good evening, young\ngirls.\" \"Good evening,\" the girls answered. \"How are you? What do you\nwant here?\" \"'What do you want here,' you say, and we came to watch\nyou spin and we want to talk with you.\" So they talked until morning,\nbut the young boys could not wait until the girls went to their homes.\n\nAyo was still searching for the pigs who had become boys. She heard\nsomebody say that three young boys were talking with the girls last\nnight and they said to her that they were pretty young boys. Ayo said,\n\"Those were my sons. I think they have become men.\" So she went around\nthe town looking for them. Not long after she met them and she saw\nthat they were no longer little pigs. \"Where did you come from, my\ndear sons?\" \"We came from Nagbotobot\u00e1n, Aunt,\" they answered. \"Do\nnot call me aunt, call me mother,\" said Apon=lbolinayen. The young\nboys would not call her mother. So Aponibolinayen pressed her breasts\nand the milk from her breasts went into Kanag's mouth, and when she\npressed again the milk went into the mouth of Dumalawi, and when\nshe pressed her breasts the third time the milk went to the mouth of\nOgogibeng. So Aponibolinayen was sure that they were her sons. The\nlittle boys asked her why it was that the milk from her breasts went\ninto their mouths. \"I pressed my breasts to make sure that you are\nmy sons. I am surprised that you have become men, for you were little\npigs. That is why you must call me mother, not aunt. For a long time I\nhave searched for you, and when I heard that you were talking with the\nyoung girls last night, I came to look for you.\" So the boys believed\nthat she was their mother. \"Why did we grow up in Nagbotobot\u00e1n with\nour mother Alokot\u00e1n, if you are truly our mother?\" \"I think she found\nyou and took you away, for she is a good woman. She thought you were\nlost and took you to Nagbotobot\u00e1n.\" So Aponibolinayen took them home.\n\nAs soon as they arrived home Aponibolinayen said to Aponitolau, \"Here\nare our sons whom I found. They said that they came from Nagbotobot\u00e1n\nand that Alokot\u00e1n was their mother. I told them that I was their\nmother, but they did not believe me.\" \"I do not believe that they\nare our sons, for our children were three little pigs.\" \"I also had\ndoubts when I met them, but I pressed my breasts and the milk went\nto their mouths, so I am sure that they are our sons.\" Aponitolau was\nglad that they were men, for he did not want them when they were pigs.\n\nNot long after Aponitolau said to Aponibolinayen, \"We are going to\nmake _balaua_, so that we can invite all our relations in the other\ntowns, especially Alokot\u00e1n.\" Aponibolinayen used magic, so that\nwhen she put a grain of rice in each of twelve big jars they were\nfilled. [246] Not long after Aponitolau commanded his spirit helpers\nto go and get betel-nuts, to send to the relatives who lived in other\nplaces, to invite them. As soon as one of the betel-nuts arrived in\nNagbotobot\u00e1n it said, \"Good afternoon, old woman Alokot\u00e1n. I cannot\nstay long. Aponibolinayen and Aponitolau sent me to invite you to\nattend their _Sayang_\". \"I cannot go, for I am searching for my three\nsons.\" \"If you do not come I will grow on your knee.\" \"You go first\nand I will follow, but I cannot stay there long.\" Not long after all\nthe people from the other towns arrived and they danced until the\nold woman Alokot\u00e1n arrived. The three young boys went to hide when\nAlokot\u00e1n arrived. Not long after when the _batana_ was nearly finished,\n\"I cannot wait until your _balaua_ is finished, for I am searching\nfor my three boys.\" \"Do not go home yet, for we will see if they\nwill come here to see the young girls. Perhaps they are near here,\"\nsaid Aponitolau. Not long after the three boys appeared to her and\nAlokot\u00e1n was glad to see them. \"Where have you been, my sons?\" \"We\ncame to this town and we intended to go back to Nagbotobot\u00e1n, but\nour mother Aponibolinayen saw us and she detained us, for she was\nsure that we are her sons. She pressed her breasts and the milk came\ninto our mouths.\" The old woman Alokot\u00e1n was surprised and she went to\nAponibolinayen and Aponitolau and talked with them. \"Are you sure those\nboys are your sons? They are my sons. They grew up with me.\" \"Yes,\nwe are sure that they are my sons, for the milk from my breasts went\nto their mouths. I am surprised that they have become men, for they\nwere three pigs. I searched for them a long time. That is why I was\nsurprised when I saw them, so I pressed my breasts.\" \"Why were you\nsearching for them? Did someone else hang them in the tree?\" said\nAlokot\u00e1n. Aponibolinayen was surprised and she asked Aponitolau if he\nsaw someone hang the little pigs in the tree while she was washing\nher hair. Aponitolau laughed, \"I did not see anyone get them.\" One\nof the women had seen Aponitolau hang them in the tree and she told\nAlokot\u00e1n that Aponitolau had hung them up. Alokot\u00e1n hated Aponitolau\nand she asked why he had hung them in the tree. \"I went to hang them\nup for I was ashamed, because they were not men but pigs.\" \"That is\nwhy you hung them up. You have power. If you did not want them to be\npigs you could change them to men. If I had not found them, perhaps\nthey would have died.\" Not long after the _balaua_ was finished,\nand the people went home, and the old woman Alokot\u00e1n went home after\nthe others. She gave all her things to the three boys. This is all.\n\n(Told by Angtan of Langangilang).\n\n\n\n17\n\nAponibolinayen and Aponitolau had a son and they called him Kanag\nKabagbagowan, who was Dumalawi every afternoon. Soon he became a\nyoung man and he went to make love to Aponitolau's concubines. When\nAponitolau went where his concubines were he said, \"Open the door.\" The\nwomen did not open the door, but answered, \"We do not want to open\nthe door unless you are Dumalawi.\" \"Please open the door,\" said\nLigi [247] to them. The women did not open the door, so he went\nback home and he was very angry. In the second night Aponitolau went\nagain. \"Good evening, women,\" he said. \"Good evening,\" said the women,\nand Aponitolau asked them to open the door. \"You put your hands into\nthe door and let us see if the marks on the wrist are the marks on\nKanag Kabagbagowan.\" Aponitolau showed them his hands and they said,\n\"You are not Kanag, but you are Ligi, and we do not wish you.\" Ligi\nwas very angry and he went back home.\n\nFive days later he said, \"Sharpen your knife, Kanag, and we will go\nto cut bamboo.\" So Kanag sharpened his knife. Not long after they\nwent where many bamboo grew. As soon as they reached the place Ligi\nsaid, \"You go up and cut the bamboo and sharpen the ends.\" Ligi cut\nthe bamboo below him. As soon as Ligi had cut many bamboo he asked\nKanag if he had cut many, and Kanag said, \"Yes.\" \"Did you sharpen\nthe ends? If you pointed them, put them in one place.\" Kanag soon put\nthem in one place. After that Aponitolau said to him, \"Ala, my son,\nthrow them at me so that we can see which is the braver of us.\" \"Ala,\nyou are the first if you want to kill me,\" Not long after Aponitolau\nthrew all the bamboo at Kanag, but did not hit him. \"Ala, you are the\nnext, my son,\" said Aponitolau. Kanag said, \"No, I do not want to throw\nany at you, for you are my father and I am ashamed.\" Aponitolau said,\n\"If you do not wish to throw at me we will go back home.\" As soon as\nthey arrived in Kadalayapan Kanag laid down in their _balaua_. When\nthey called him at meal time he did not wish to go.\n\nWhen Aponitolau and Apo=nibolinayen finished eating they said,\n\"If you do not wish to eat we will go to see our little house in the\nfields.\" \"We will go and fix it so we will have some protection during\nthe rainy season,\" said Aponitolau. So they went truly. As soon as they\narrived at the little house in their farm, \"Dig up the jar of _basi_\n[248] which I buried when I was a boy.\" So Kanag dug up the _basi_\nwhich Aponitolau had made when he was a little boy. As soon as he\nhad dug it up they drank it, and they put the _basi_ in a big coconut\nshell. Aponitolau made his son drink a shell full of _basi_, so Kanag\ntruly drank all of it. \"Ala, dip again and I will drink next,\" said\nLigi to him, and Ligi drank a shell cup of _basi_. \"Ala, dip again,\nwe will drink three shell cups of this _basi_,\" said Ligi. When Kanag\nhad drunk the three shells of wine he was drunk and he slept. As soon\nas he was asleep, \"What shall I do now,\" said Ligi to himself. \"The\nbest thing for me to do is to send him away with the storm.\" So he\nused his magical power and soon the big storm came and took Kanag to\nKalaskigan while he was sleeping.\n\nNot long after Aponitolau went back home to Kadalayapan. Aponibolinayen\nasked him where Kanag was. \"I thought he came ahead of me,\" Ligi\nsaid. \"I think you have killed him,\" said Aponibolinayen, \"for you\nthink he loves your concubines.\" Aponitolau went to lie down in their\n_balaua_ and Aponibolinayen laid down in the house and their hair\ngrew long along the floor, they laid so long.\n\nNot long after Kanag awoke and he saw that he was in the middle\nof a field so wide that he could not see the edges of it. \"How bad\nmy father is to me, for he sent me here,\" he said. \"The best thing\nfor me to do is to create people so that I will have neighbors. I\nwill use magic so that many betel-nut trees will grow in the middle\nof the field.\" Not long after the betel-nut trees bore fruit which\nwas covered with gold. He took the betel-nuts and cut them in many\npieces. In the middle of the night he used his power and he said, \"I\nwill use magic and when I scatter all the betel-nuts which I have cut,\nthey will become women and men, who will be my neighbors tomorrow.\"\n\nNot long after it became morning and he saw that he had many neighbors\nand he heard many people talking near to his house and many roosters\ncrowing. So Kanag was glad, for he had many companions. He went down\nthe ladder, and he went where the people were burning fires in the\nyards of their houses, and he went to see all of them. While he was\nvisiting them he saw Dapil\u00edsan in the yard of her house and Kanag said\nto Bangan and Dalon\u00e1gan, \"My Aunt Bangan and my Uncle Dalon\u00e1gan, do not\nbe surprised, for I want to marry your daughter Dapil\u00edsan.\" \"If you\nmarry our daughter, your father and mother will be greatly ashamed,\"\nsaid Dalon\u00e1gan. Kanag said to them, \"My father and mother did not\nwant me and they will not interfere.\" So they were married.\n\n\"The best way for us to do, Dapil\u00edsan, is for us to make _Sayang_\"\nsaid Kanag. So Dapil\u00edsan commanded someone to go and get the betel-nut\nfruit which was covered with gold. Not long after, \"Ala, you betel-nuts\nwhich are covered with gold come here and oil yourselves, and go\nand invite all the people to come and attend our _Sayang_.\" So the\nbetel-nuts oiled themselves and they went to invite the people in the\ndifferent towns. Not long after they went. One of the betel-nuts went\nto Kadalayapan, and one went where Kanag's sweetheart lived. Some of\nthem went to Pindayan and Donglayan, which is the home of Iwaginan\nand Gimbangonan.\n\nNot long after Aponibolinayen was anxious to chew betel-nut. \"I\nam going to chew. What ails me, for I am so anxious to chew? I had\nnot intended to eat anything while Kanag is away.\" She looked up at\nher basket, and she saw that an oiled betel-nut, which was covered\nwith gold, was in it. She picked it up and tried to cut it. \"Do not\ncut me, for I came to invite you, for Kanag and his wife Dapil\u00edsan\nsent me to summon you to their _Sayang_ in Kalaskigan,\" said the\nbetel-nut. Aponibolinayen was glad when she heard that Kanag was\nalive. So she got up and told all the people of Kadalayapan to wash\ntheir hair so that they might attend the _Sayang_ in Kalaskigan. The\npeople asked who was making _Sayang_ in Kalaskigan, and she replied\nthat it was Kanag and his wife Dapil\u00edsan. Not long after they washed\ntheir clothes and hair, and took a bath. When it became afternoon they\nwent and Aponitolau followed them, and he looked as if he was crazy. As\nsoon as they arrived at the river near the town of Kalaskigan, Kanag\nsaw them and there were many of them by the river. He sent crocodiles\nand they went to take the people across the river. Aponitolau was the\nfirst who rode on one of the crocodiles and the crocodile dived, so\nAponitolau went back again to the bank of the river. Not long after\nAponitolau's companions were all on the other side of the river,\nand he was alone, for the crocodiles would not carry him across. He\nshouted as if crazy, and Kanag sent one of the crocodiles to get\nhim. Not long after one crocodile went where Aponitolau was, and he\nstood on its back and it took him to the other side of the river.\n\nWhen they all sat down beside the river, Dalon\u00e1gan said, \"What shall\nwe use for the _alawig_, [249] for your father and mother?\" \"The\nsinged pig, for it is the custom of the people in Kadalayapan,\" said\nKanag to his mother-in-law. \"Go and get some of the pigs and singe\nthem,\" said Dalon\u00e1gan to him. Not long after he singed the pigs and\nhe carried them to the people, and his wife Dapil\u00edsan carried one\nlittle jar which looked like a fist, filled with _basi_. As soon\nas the woman who was making _Sayang_ had finished the _diam_ [250]\nnear by the well, Dapil\u00edsan made the people drink the _basi_ which\nshe carried. Each person drank from a golden cup filled with _basi_\nfrom out of the little jar which looked like a fist, and one third\nof the _basi_ in the jar was still left. [251] As soon as the people\ndrank they took them up to the town.\n\nWhen they arrived in the town Aponibolinayen was anxious for them to\nchew betel-nut. So she gave some to Kanag and his wife Dapil\u00edsan and\nto some others. So they chewed and Kanag said to them, \"You are first\nto tell your names.\" \"My name is Aponitolau of Kadalayapan,\" said the\nman who looked like he was crazy. \"My name is Aponibolinayen.\" As\nsoon as they had told their names Kanag was the next and he said,\n\"My name is Kanag Kabagbagowan who was carried by the big storm.\" \"My\nname is Dapil\u00edsan, who is the daughter of Bangan and Dalon\u00e1gan, who is\nthe wife of your son Kanag, for whom you did not make _pak\u00e1lon_. It\nis bad if you do not like the marriage.\" \"Our daughter, Dapil\u00edsan,\nwe like you, for Kanag wanted to marry you,\" said Aponibolinayen. Not\nlong after the _balaua_ was nearly finished, but the people were still\ndancing. \"Now my _abalayan_ [252] Dalon\u00e1gan, we are going to pay the\nmarriage price according to the custom,\" said Aponibolinayen. \"Our\ncustom is to fill the _balaua_ nine times with the different kind of\njars.\" So Aponibolinayen said, \"Ala, you _alan_ [253] who live in the\ndifferent springs and _banan\u00e1yo_ of Kaodanan and you _liblibayan_,\ngo and get the jars, _malayo_ and _tadogan, sumadag_ and _ginlasan_\nand _addeban_ and _gumtan_, which Kanag must pay as the marriage\nprice for Dapil\u00edsan.\" As soon as she had commanded they went, and they\nfilled the _balaua_ nine times, and Aponibolinayen said to Dalon\u00e1gan,\n\"I think now that we have paid the marriage price,\" and Dolon\u00e1gan said,\n\"No, there is more still to pay.\" \"All right, if we still owe, tell\nus and we will pay.\" So Dalon\u00e1gan called her big pet spider and said,\n\"You, my pet spider, go around the town of Kalaskigan and spin a\nthread as you go, on which Aponibolinayen must string golden beads.\"\n\nWhen the spider had put a thread around the town Dalon\u00e1gan said to\nAponibolinayen, \"Now, you put golden beads on the spider's thread which\nsurrounds the town.\" Aponibolinayen again commanded the _liblibayan,\nalan_, and the other spirits to go and get the golden beads. As soon\nas they secured the beads they put them on the thread which surrounded\nthe town. Not long after they arrived and they strung the beads on\nthe thread. As soon as they finished, Dalon\u00e1gan hung on the thread\nto see if it would break. Dapilisan said, \"Ala, you thread of the\nspider be strong and do not break, or I shall be ashamed.\" Truly, the\nthread did not break when Dalon\u00e1gan hung on it. \"Ala, my _abalayan_,\nis there any other debt?\" asked Aponibolinayen, and Dalon\u00e1gan said,\n\"No more.\" When the _balaua_ was over the people who went to attend\nthe _Sayang_ went home, and Aponibolinayen said to Kanag, \"Now,\nwe will take you back to Kadalayapan,\" and he replied, \"No, for\nI wish to live here.\" When they could not take him to Kadalayapan,\nAponibolinayen said to Aponitolau, \"I am going to stay here with him,\"\nbut Aponitolau would not let her stay, but took her back.\n\n(Told by Angtan of Lagangilang).\n\n\n\n18\n\nAponibolinayen went to the spring. As soon as she arrived there she\nwashed her hair. When she washed her hair she dived into the water,\nand she did not know that blood from her body was being washed away\nby the water.\n\n\"I am going to the spring,\" said the _alan_, who was Inil-lagen. As\nsoon as she arrived at the river she took her headaxe and scooped\nup the blood which was carried by the stream and she went back to\nDag\u00e1pan. As soon as she reached her house she put the blood on a big\nplate which was inherited through nine generations, and she covered it.\n\n\"I am going to the well,\" said Aponigawani of Natpangan. As soon as she\narrived she burned rice straw, which had been inherited nine times, and\nshe put it in the pot with water. After that she took the water from\nthe jar and put it in the coconut shell and she washed her hair. As\nsoon as she washed her hair she dived in the river, and she washed\nher arm beads which twinkled in the evening, and she did not know\nthat her blood was flowing and was being carried away by the stream.\n\n\"I am going to the well,\" said the _alan_ Apinganan who lived in\nBagonan, and she saw the blood of Aponigawani, and she secured it on\nher headaxe, and she put it inside of her belt. After that she went\nhome. As soon as she arrived in her house she put the blood in the\nbig dish, which had been nine times inherited, and she covered it.\n\n\"I am going to uncover my toy,\" said the _alan_ Inil-lagen. \"No do not\nuncover me, grandmother; I have no clout and belt,\" said the little\nboy. So she gave him a clout and belt and after that she uncovered\nit. \"Ala, we will give him the name of Ilwisan of Dag\u00e1pan,\" said all\nthe _alan_.\n\n\"I am going to uncover my toy,\" said the _alan_ Apinganan. \"No, do\nnot uncover me, because I have no clout and belt,\" said the little\nboy. So Apinganan gave him a clout and belt and uncovered him. \"Ala,\nthere is no other good name, but Dondony\u00e1n of Bagonan.\n\n\"I am going to fight,\" said Dondony\u00e1n of Bagonan. He took his headaxe,\nwhich was one span long, and he went to get Ilwisan of Dag\u00e1pan, and so\nIlwisan took his headaxe, which was one span long, and they went. As\nsoon as they got out of the town they began to strike their shields\nwith a stick. The sound of the beating was as great as that made by\none hundred. As soon as Aponibolinayen heard the noise of the shields\nshe shouted and Danay of Kabisilan shouted also, and those who shouted\nwere the ladies who always staid in the house. [254] When they passed\nby the spring of Natpangan Aponigawani shouted. When they passed by\nPinday\u00e1n, Gimbagonan shouted and the world trembled while she shouted.\n\nWhile they were walking they arrived at the spring of Giambolan of\nKaboyboyan, who was an _alzado_. [255] Not long after they reached the\n_alzado_ woman at the spring, for she was still making _Sayang_. Not\nlong after Ilwisan of Dag\u00e1pan killed the tattooed _alzados_, who were\nmore than one hundred, who were dipping water from the spring. \"We go\nto the town,\" said Ilwisan of Dag\u00e1pan to Dondony\u00e1n. \"Yes,\" he said,\nand they went. As soon as they arrived in the town, Giambolan saw them\nand he was surprised, for they were two boys who entered the town. \"You\nlittle boys who come in my town, you are the first who ever came here,\"\nsaid Giambolan, who had ten heads. He went up into the house and the\nlittle boys said, \"Take your headaxe and spear Giambolan; although we\nare little boys we are not afraid of you, for we came here to fight\nwith you. It is the last of your life now.\" \"Giambolan, you first fight\nagainst us,\" said Ilwisan. He used his power. \"You headaxe and spear\nof Giambolan, if he throws you against us, do not strike us.\" When all\nthe spears and headaxes of Giambolan were lost, the boys truly were\nnot hurt. \"Now we are next to throw our spears. You, our headaxes,\nwhen we strike and throw the spear you pierce the side of Giambolan,\"\nthey said. Not long after Giambolan laid down. \"You, my headaxe, cut\noff the heads of Giambolan at one blow,\" they said. So the ten heads\nwere cut off. \"You, my spear and headaxe, go and kill all the people\nin the houses of the town, who live with Giambolan,\" they said. The\nspears and headaxes went and killed all the people in the town, and\nthe pig troughs were floating in blood toward the river. \"You, heads,\ngather together in the yard of Giambolan. You, heads of the women,\nseparate, and you, heads of Giambolan, go first, and you, storm,\ncarry the house of Giambolan. You go near to our house in Dag\u00e1pan.\"\n\n\"I will tramp on the town of Giambolan so it will be like the ocean,\"\nthey said. Not long after the town was like the ocean. They went home\nand they followed after the heads, which they sent first to their\ntown. Not long after, \"I use my power so that we arrive at once in\nDag\u00e1pan,\" said Ilwisan. So they arrived truly.\n\n\"All the heads of Giambolan stay by the gate of the town; all the\nheads of the people who live with him stay around the town.\"\n\n\"You _alan_ who look like me, we will go and see Ilwisan and make\nhim go into the house, for he has returned from fighting.\" Not long\nafter they made him climb the _sangap_ [256] so he could talk with the\nstar, it was so high. Ilwisan did not climb, but he jumped over the\nladder and he did not touch it. \"You, _alan_, take down the _gansas_\nfor we are going to have a big party, for we have come back from\nfighting.\" So the _alan_ took down the _gansas_ and they danced. \"You\nsend your people to go and invite our relatives,\" said Ilwisan,\n\"so that they will come to attend my big party, for I have returned\nfrom the fight.\" So they sent the messengers to the towns where the\nrelatives lived.\n\nWhen the spirit messengers arrived by the _balaua_ where Aponitolau\nof Kadalayapan was lying down, \"Good morning,\" they said. \"How are\nyou,\" said Aponitolau. \"I came here because Ilwisan of Dag\u00e1pan sent\nme to get you, for they make a big party, for they have returned\nfrom fighting.\" \"This is the first time I have heard of a town called\nDag\u00e1pan,\" said Aponitolau. \"You people who live with me, come with me\nand we all will go to Dag\u00e1pan, because Ilwisan will make a big party,\nfor he has returned from fighting; all you ladies who stay in the\nhouse come also.\"\n\nNot long after they went and Aponitolau guided them, and they met the\npeople who live in Natpangan and Pindayan in the way. Gimbagonan, who\nwas the wife of Iwaginan, and Danay of Kabisilan went to Dag\u00e1pan. When\nthey arrived at the spring of Ilwisan of Dag\u00e1pan they all stopped. \"We\nwill all stop here and wait until someone comes to meet us,\" said\nAponitolau. Not long after Ilwisan and Dondonyan saw all the visitors\nwho were at the spring, so they went to meet them. Each of them took\na glass of _basi_ and gave the drink to them. When they had all drank\nthey took them up to the town. Not long after, when they arrived in\nthe town, they sat down, and Aponitolau and the other people took\nthe _gansa_, and Iwaginan took the _alap_ [257] and they danced first\nwith Aponibolinayen. As soon as they finished dancing they took out\nof their belts the girls who never go out doors, and they joined\nthe people. The girl whom Aponibolinayen took out of her belt was\nDalikn\u00e1yan, and the girls whom Aponigawani took out of her belt were\nIndi\u00e1pan, and Alama-an, and the girl whom Danay of Kabisilan took\nout of her belt was Asigtan\u00e1n, and the girl whom Gimbagonan took out\nof her belt was Dalonagan. [258] As soon as they had taken the girls\nout they made them sit in one row and the circle of people was very\nbright, because of the girls, for they were all pretty. After that\nIwaginan made Dalikn\u00e1yan and Dalonagan and Alama-an and Asigtan\u00e1n dance\nwith Ilwisan of Dag\u00e1pan. When they had danced across the circle five\ntimes they stopped. As soon as they finished dancing Iwaginan made\nAponitolau dance with Danay of Kabisilan. When Aponitolau stamped\nhis feet as he was dancing all the fruit of the coconut trees fell\ndown. After they finished Balogagayan and Gimbagonan danced. After\nthey danced Kabin-na-ogan of Kabitaulan danced with Aponigawani. After\nthey danced they went to eat. The food was of thirty different kinds,\nand they were abashed in the golden house of Ilwisan, which had many\nvaluable jars in it, for the _alan_ had given them to him.\n\nAs soon as they finished eating they gathered again, and the _alan_\nKilagen told them that Ilwisan was the son of Aponibolinayen, and\nDondony\u00e1n was the son of Aponigawani. She said, \"The reason that we\nmade your son come to life was that we might have someone to give our\nthings to, for we have no children to inherit them.\" \"If that is so we\nare going to change their names. Ilwisan will be Kanag Kabagbagowan,\"\nsaid Aponitolau. \"Dondony\u00e1n will be Dagol\u00e1yen, who is a rich man.\" \"Now\nit is two months since we came here and we go home,\" they all said. As\nsoon as they agreed, the _alan_ gave them valuable things. Aponitolau\nused his power and the golden house of Kanag which the _alan_ gave him\nwas pulled up and went to Kadalayapan and the gold house of Dondony\u00e1n\nwent to Natpangan. Aponigawani used her power, and when it became\nmorning Kanag cried because his golden house of Dag\u00e1pan, which was\nthe _alan's_ town, went to Kadalayapan. \"Do not cry, Kanag; this is\nyour town; we are your father and mother.\" So Kanag stopped crying.\n\nThe next month Kanag said to his father and mother, \"The best thing\nfor you to do is to engage me to Dalikn\u00e1yan, who never goes out doors,\nand there is no one to compare with her, who looks like the firefly\nin the evening, and her footprints are loved by all the men, for they\nlook like the rainbow.\" Not long after Aponibolinayen took the golden\nbeads, which look like the moon, to use as an engagement present. Not\nlong after Aponibolinayen and Aponitolau arrived at Kabisilan. \"Good\nmorning, Aunt Danay,\" they said. \"How are you?\" said Danay. \"Come up\nand we will eat.\" They went up the stairs, and Danay took the rice\nout of the jar and took out the meat, and they ate. As soon as they\nfinished eating, \"We cannot stop here long, for we are in a hurry,\"\nand they showed her the gold which was like the moon, for they wished\nto make the engagement. Danay of Kabisilan agreed, and they set a day\nfor _pak\u00e1lon,_ and it was three days later. Not long after they went\nback home. As soon as they arrived they told their son Kanag and he\nwas very happy.\n\nWhen the day for _pak\u00e1lon_ came they summoned all the people, and so\nthey went, and some of them went first. \"You, my jar, _bilibili,_ and\nmy jar _ginlasan_, and you my jar _malayo_, go first.\" So all the jars\npreceded them, and they followed. Not long after they arrived. When all\nthe people whom they invited arrived, they fed them all. When they had\nall finished eating, \"Now that we have finished eating we are going\nto settle on the price. My _balaua_ must be filled eighteen times\nwith different jars before Kanag and Dalikn\u00e1yan can be married.\" So\nthey filled the _balaua_ eighteen times. \"Now that the _pak\u00e1lon_\nis finished and we have paid the price, we will take her home, and\nyou prepare the food for her to take.\" So they started to fix a box\nfor her with pillows, and they gave her a golden hat which looked\nlike a bird, and she put her skirt on her head and it twinkled. Not\nlong after they went. As soon as they arrived in Kadalayapan, they\nwent upstairs, and they made her sit on the bamboo floor, and they\ncounted the bamboo strips on which she sat, and it was an arm span\nlong of agate beads. [259] Not long after they had a son and they\nnamed him Dumalawig. This is all.\n\n(Told by Magwati of Lagangilang).\n\n\n\n\n19\n\n\"I am going to hunt deer with the dogs, mother,\" said Kanag. \"No,\ndo not go, you will be lost,\" said Aponibolinayen. \"No, I will not\nbe lost. Give me provisions to take,\" he said, and he fretted so his\nmother let him go, and she gave provisions, for she could not prevent\nhim from going. So he went.\n\n\"Ey-Ey-kota, my puppy, Ey-Ey, my fat dog, do not catch anything until\nwe reach the middle of the wood, which is the place where the _anteng_\ntree grows.\" Not long after while he was walking the puppy went into\nthe jungle and it barked in the wood. He went to reach it. When he\narrived he saw that what the puppy barked at was a very small house\nby the resin tree. He went up to the house. Wanwanyen-Aponibolinayen\nwent to hide under the hearth and Kanag did not go out of the house\nuntil the girl appeared. One night had passed, then the girl who owned\nthe house appeared. He saw that she was a beautiful girl and they\ntalked. \"It is not good for us to talk until we know our names,\" said\nDumanau, [260] and he gave her betel-nut, and she did not receive it,\nso he made it very good so that she wanted it after two days. After\nthat she received the betel-nut which was covered with gold. As soon\nas they chewed, \"You first tell your name, for you live here; it is\nnot good for me to tell first, for I come from another place,\" said\nDumanau. \"No, it is not good for a girl to tell her name first. You\nare a boy and even though you came from another place you tell your\nname first,\" said Wanwanyen-Aponibolinayen. \"My name is Dumanau,\nwho is the son of Aponibolinayen and Aponitolau of Kadalayapan.\" \"My\nname is Wanwanyen-Aponibolinayen, who is the daughter of an _alan_\nin Matawatawen.\" When they put down their quids, they laid in good\norder as agates with no holes in them. \"We are close relatives,\nand it is good for us to be married.\" So they married.\n\nThree years passed. \"The best thing is for us to take our house to\nKadalayapan, and go there; perhaps my father and mother are searching\nfor me.\" \"No, we must not go, because I am ashamed, for they did\nnot engage me to you,\" said Wanwanyen-Aponibolinayen. \"No, we go;\nwe must not stay always in the jungle,\" he said. So in the middle of\nthe night Dumanau used his power. \"I use my magic so that this house\nwe are in goes to Kadalayapan. You stand there by our house,\" he said;\nso the little house went there while they were asleep. The next morning\nWanwanyen was surprised because many chickens were crowing and many\npeople were talking, and when she went to look out of the window there\nwere many houses. \"Why, Dumanau, it is not the jungle where we are now;\nwhere are we?\" she said. \"It is the town of Kadalayapan.\"\n\nNot long after their three children went to look out of the window and\nthey saw the sugar cane, and they were anxious to chew it. \"Father,\ngo and get the sugar cane for us to chew,\" they said. Dumanau went,\nand he advised Wanwanyen-Aponibolinayen to fasten the door while he was\ngone. \"If anyone comes do not open the door.\" He went, and Dumanau's\nfather and mother were frightened, because the little house was by\ntheir dwelling, for there was no little house there before. As soon\nas Dumanau arrived in the house of his father and mother they were\nsurprised, for they had searched for him three years. They asked\nwhere he had been, and he said he had found a wife in the wood when\nhe had staid for three years. He told his mother that she must not\ngo to his house and say bad words to his wife. So Dumanau went to\nthe place of the sugar cane, and his mother went to the house and\nsaid bad words to his wife. \"Open the door, you bad woman, who has\nno shame. You are the cause of my son being lost, and we spent much\ntime to find him. What did you come here for, worthless woman?\" said\nAponibolinayen. Wanwanyen-Aponibolinayen did not answer her. Not\nlong after Dumanau arrived at their house and Wanwanyen said to him,\n\"It is true what I told you. I told you not to go and you did truly,\nand your mother came and said many bad words. I said it was best\nfor us to stay always in Matawatawen, but you paid no heed. Now my\nstomach is sick, for your mother came here to say many bad things to\nus.\" Not long after she died. Dumanau sharpened his headaxe and spear,\nfor he wanted to kill his mother, because she said bad things to his\nwife Wanwanyen, but he did not kill her, because she fastened the door.\n\nAs soon as Dumanau arrived in their house he made a _tabalang_ [261]\nof gold, and put the body of Wanwanyen inside of it, and he put a\ngolden rooster on top of it. As soon as he finished he put the body\nof Wanwanyen inside of it. As soon as he had done this he said, \"If\nyou pass many different towns where the people get water, you rooster\ncrow.\" The rooster said, \"Tatalao, I am _tabalang_ of Kadalayapan;\non top of me is a golden rooster.\" He pushed the _tabalang_ into\nthe river and so it floated away. When it passed by the springs\nin the other towns, the rooster said, \"Tatalao, I am _tabalang_ of\nKadalayapan, and on top of me is a golden rooster.\" That is what the\nrooster always said when they passed the springs in the other towns.\n\nDumanau wandered about as if crazy, and his oldest son walked in front\nof him. He carried the next child on his back and carried the third\non his hip. When the _tabalang_ arrived in Nagbotobot\u00e1n, \"Tatalao,\nI am _tabalang_ of Kadalayapan, and on me is a golden rooster,\" said\nthe rooster on the _tabalang_ which was made of gold. The old woman\nAlokot\u00e1n was taking a bath by the river and she was in a hurry to\nput on her skirt and she followed the _tabalang_. \"You _tabalang_,\nwhere did you come from? Are you the _tabalang_ of Kapaolan? If\nyou are not from Kapaolan, are you from Kanyogan?\" The _tabalang_\ndid not stop and it nearly went down into the hole where the stream\ngoes. [262] So Alokot\u00e1n ran very fast. \"Are you _tabalang_ from\nKaodanan?\" The _tabalang_ hesitated a little. \"Are you _tabalang_\nof Kadalayapan?\" \"Yes,\" said the _tabalang_ and stopped; so she went\ninside of the _tabalang_ and she took the body to her house. She was\nafraid of the _tabalang,_ because it was made of gold and she was\nsurprised because the woman who was inside was beautiful and there\nwas no one to compare with her. As soon as they arrived to her house,\n\"I whip perfume _alikadakad_ and make her wake up directly.\" \"I whip\nmy perfume _banaues_ and directly she will say, '_Wes_,'\" \"I whip my\nperfume _dagimonau_ and directly she will wake up entirely.\" [263]\n\"How long I slept, grandmother,\" said Wanwanyen-Aponibolinayen. The\nold woman Alokot\u00e1n took her inside of the house. \"'How long my sleep,'\nyou say, and you were dead. There is the _tabalang_ they put you in\nand I was surprised, for it was made of gold and has a golden rooster\non top of it. They used it to send you down the river.\" Not long\nafter the old woman Alokot\u00e1n hid her, and Dumanau, who was always\nwandering about with his children, approached the place where the\nwomen were dipping water from the spring. All the women who were\ndipping water from the well said, \"Here is a lone man who is carrying\nthe babies. We agree that we all salute him at one time.\" As soon\nas they agreed Dumanau arrived to the place where they were dipping\nwater and he said, \"Good day, women.\" \"Good day also,\" answered all\nthe women in unison. \"Where are you going, lone man who is carrying\nthe babies?\" \"'Where are you going,' you say, women. I am following\nWanwanyen-Aponibolinayen whom I put inside the _tabalang_ for she\nwas dead. Did you see the _tabalang_ pass here?\" said Dumanau. \"It\npassed by here long ago. Perhaps it is in Nagbotobot\u00e1n now.\" \"Ala, I\nleave you now, women, and I go and follow.\" \"Yes,\" answered the women.\n\nWhile they were walking they arrived in Nagbotobot\u00e1n and Dumanau\nsaw the _tabalang_ in the yard by the house of Alokot\u00e1n and they\nexchanged greetings. \"Good afternoon,\" they said, and Alokot\u00e1n took\nthem upstairs; so they went up. Not long after while they were talking,\n\"This was my _tabalang_, my grandmother old woman Alokot\u00e1n; bring out\nof hiding Wanwanyen-Aponibolinayen, so that I may take her home,\" said\nDumanau, and the old woman Alokot\u00e1n did not bring her out because she\ndid not believe that he was the husband of Wanwanyen-Aponibolinayen;\nso she used magic, and when she found that he was the husband of\nWanwanyen she said, \"She is over there. I hid her.\" So she went to get\nher and Dumanau, was joyful, for he saw Wanwanyen alive again. \"Ala,\nnow grandmother old woman Alokot\u00e1n, how much must I pay, because you\nsaved my wife Wanwanyen?\" \"That is all right, no pay at all. That\nis why I stay in this place so as to watch and see if any of my dead\nrelatives pass by my house and I make them alive again. If you were\nnot my relative I would have let her go.\" So Dumanau thanked her many\ntimes and they went back home.\n\nNot long after they arrived in Kadalayapan. \"The best for us to do,\nWanwanyen-Aponibolinayen, is for us to build _balaua_ and invite all\nof our relatives; perhaps you are not the daughter of an _alan,_\"\nsaid Dumanau. \"Why not? I am the daughter of the _alan,_\" said\nWanwanyen-Aponibolinayen. \"Ala, let us build _balaua_ anyway.\" Not long\nafter they commanded people to pound rice, and as soon as Wanwanyen\nwas ready she commanded someone to go and secure the betel-nuts which\nwere covered with gold. As soon as they arrived they oiled them. When\nit became evening they made _Libon._ [264] The next morning they sent\nthe betel-nuts to invite their relatives. So they went. Not long after,\n\"I am anxious to chew betel-nut. What is the matter with me?\" said\nAponigawani, who was lying down on her bed. As soon as she got up she\nfound an oiled betel-nut which was covered with gold beside her. \"Do\nnot cut me; I came to invite you to the _balaua_ which Wanwanyen\nand Dumanau make,\" said the betel-nut, when she took it intending\nto cut it. So Aponigawani told the people of Kaodanan to start to\nattend _balaua_ with Dumanau and Wanwanyen-Aponibolinayen. She was\nsurprised because Dumanau had arrived, for they had heard that he was\nlost when he went to hunt deer. She said, \"Perhaps he met a lady who\nnever goes outdoors, who has power, when he went to hunt deer.\" Not\nlong after, \"Ala, you people who live in the same town, let us go\nnow to Kadalayapan for Dumanau's and Wanwanyen's _balaua_.\"\n\nAs soon as they arrived in the place where the people dipped water from\nthe spring they asked where the ford was. \"You look for the shallow\nplace,\" said the people who were dipping the water. Not long after\nthey went across the river and some of the people who were dipping\nwater went to notify the people making _balaua_ that the visitors were\nthere, so Dumanau and Wanwanyen went to the gate of the town and met\nthem there and made _alawig_. [265] Aponigawani and Aponibolinayen\nlooked at the woman who was the wife of Dumanau and she was almost the\nsame as Aponigawani. As soon as they finished _alawig_ they took them\nup to the town. While they were sitting, Aponigawani was anxious to\nknow who Dumanau's wife really was, so she went to Dumanau and said\nthat they were going to chew betel-nut. \"That is the best way to do\nso that we may know if we are related,\" said Dumanau. So they took\nthe betel-nuts and divided them in pieces. \"You tell your name first,\nbecause you are the people who live here.\" \"No, my uncle, you old\nmen are the first to tell your names.\" \"My name is Aponibalagen,\nwho is the son of Pagatip\u00e1nan and Ebang of Natpangan, who is the\nbrother of Aponibolinayen.\" \"My name is Aponitolau, who is the son\nof Pagbok\u00e1san and Langa-an, who is the brother of Aponigawani, whose\nson is Dumnau.\" \"My name is Dumanau, who is the son of Aponitolau and\nAponibolinayen of Kadalayapan.\" \"My name is Aponigawani of Kaodanan,\nwho is the wife of Aponibalagen, who has no sister.\" \"My name is\nAponibolinayen of Kadalayapan, who is the wife of Aponitolau, whose\nson is Dumanau.\" \"My name is Wanwanyen-Aponibolinayen, who is the\ndaughter of an _alan_ of Matawatawen.\"\n\nWhen they had told their names the quid of Wanwanyen-Aponibolinayen\nwent to the quid of Aponibalagen and Aponigawani and Dumanau laid\ndown his quid. The quid of Dumanau went to those of Aponibolinayen and\nAponitolau. \"Now, Aponitolau, we know Wanwanyen-Aponibolinayen is our\ndaughter; it is best for you now to pay the marriage price, nine times\nfull the _balaua_,\" said Aponigawani and Aponibalagen. Aponibolinayen,\nthe mother of Dumanau, begged the pardon of Dumanau and his wife,\nfor she did not know that his wife was the daughter of Aponigawani\nand Aponibalagen, who was her brother. Not long after they gave the\nmarriage price. \"I use my power so that the _balaua_ of Wanwanyen\nand Dumanau is nine times filled,\" said Aponibolinayen, and it was\nnine times filled with different kinds of jars. Then Aponigawani\nraised her eyebrows and half disappeared, and Aponibolinayen used\nmagic again and the _balaua_ was full again. When they gave all the\nmarriage price they danced. As soon as the dance was over they went\nto eat, all the people whom they invited.\n\nWhen they finished eating Wanwanyen-Aponibolinayen talked. \"You,\nfather and mother, you were not careful of your daughter. I\nwould not have heard any bad words if you had been careful.\" \"Ala,\nWanwanyen-Aponibolinayen, that is our custom, because we are related\nto the Kaboniyan and the _alan_ always picks up some of us,\" said her\nfather and mother. \"It is good that Dumanau found you, who is your\nhusband. Aponibolinayen, who talked bad before, is our relative. She\nis my sister,\" said Aponibalagen. \"It is true that I said bad words\nto her, because I did not know that we were related, though I am\nyour relative; forgive me, daughter, your father is my brother,\"\nsaid Aponibolinayen to Wanwanyen. Not long after they drank _basi_,\nfor they knew each other and made friends. As soon as they drank\nthey danced during one month. When the _balaua_ was finished all of\nthe people went home and took some of the jars. As soon as they went\nhome the father and mother-in-law of Dumanau took all the other jars\nto Kaodanan. It is said.\n\n(Told by Madomar of Riang barrio Patok.)\n\n\n\n20\n\n\"We are going away, Cousin Dagol\u00e1yan,\" said Kanag. \"If that is what\nyou say we must go.\" Not long after they went. As soon as they reached\nthe middle of the way they agreed upon their destination. \"Where are we\ngoing?\" they asked. \"We are going to the place Ginayod of Binglayan,\"\nsaid Kanag. \"Why are we going there?\" said his cousin Dagol\u00e1yan. \"We\nare going because Ginayod of Binglayan has a pretty girl who never\ngoes outdoors, and we are going to see her,\" said Kanag.\n\nNot long after they arrived where the young girls spun at night. \"Stay\nhere, Cousin Dagol\u00e1yan, and I will meet you here. I am going to see\nthe daughter of Ginayod, who is Asimb\u00e1yan of Ilang.\" \"If that is\nwhat you say it is all right,\" said Dagol\u00e1yan. Not long after Kanag\nreached the place where the girl was, and he talked with her. The girl\nwho never goes outdoors said to him, \"If you will get the perfume\nof Baliw\u00e1n I will believe all you say.\" \"If you will agree to my\nmission I will go and get whatever you want,\" said Kanag. \"Ala,\nif you do not believe me, you take my arm beads from my left arm,\nfor you are kind to go for me.\" So she gave him her arm beads, and\nKanag started to go at once. As soon as he arrived at the place where\nthe young girls spun and had joined his companion, his cousin asked,\n\"What did she say?\" \"She told me that if I will secure the perfume of\nBaliw\u00e1n she will do everything I ask of her. Let us both go.\" \"No, I\ndo not wish to go with you, for you will not go with me where I wish\nto go.\" \"Please come with me and another time I will go with you,\"\nsaid Kanag.\n\nNot long after they went and they met the _doldoli_ [266] in the\nway. \"Where are you going, rich young men?\" it said to them. \"Where are\nyou going,' you say, and we are going to get the perfume of Baliw\u00e1n,\nfor though we are far from it still we can smell it now.\" \"Ala,\nyoung men, you cannot go there, for when anyone goes there, only\nhis name goes back to his town.\" But the boys replied, \"We are going\nanyway. That is the reason we are already far from home, and it is the\nthing the pretty girl wants.\" \"If you say that you are going anyway,\nyou will repent when you reach there.\" \"It is the thing which will\nmake the girls love us.\" So they left the jar and walked on. When they\nreached the middle of the jungle they met a big frog, and it said,\n\"Where are you going, young men?\" \"'Where are we going,' you say,\nand we are going to get the perfume of Baliw\u00e1n, for that is what\nAsimb\u00e1yan of Ilang desires.\" \"No, do not go there, for everyone who\nhas gone there has died.\" \"We will go on anyway, for we are already\nfar from our town and we cannot return without the perfume.\" So they\nleft the frog and walked on. Not long after they approached the place\nwhere the perfume was, and while they were still a long way off they\ncould smell its odor. \"What a fine odor it has. That is why the young\ngirl who never goes outdoors desires it so much.\" They walked on\nand in a short time they reached the place below the perfume. When\nthey were there Dagol\u00e1yan said to Kanag, \"Take some from the lower\nbranches.\" \"No, it is better for me to climb and get some from the\ntop, for I think they are better above than below.\" So Kanag climbed\nand as soon as he broke off the stem which held the perfume his legs\nbecame like part of a snake. Dagol\u00e1yan looked up and he saw that\nthe legs of his companion had changed to part of a snake. He said,\n\"Now, my Cousin Kanag, I am going to leave you, for you are no longer\na man, but you are a serpent.\" \"Do not leave me even if I do become a\nserpent. I will not injure you. Do not be afraid.\" In a short time all\nhis body had become a real serpent, and Dagol\u00e1yan ran and went home,\nand the big serpent followed him.\n\nNot long after Dagol\u00e1yan arrived in Kadalayapan, and Aponitolau\nand Aponibolinayen asked where Kanag was. \"Kanag has become a big\nserpent. As soon as he broke off the perfume of Baliw\u00e1n which the young\ngirl desired he became a serpent.\" Aponitolau and Aponibolinayen went\naround the town and told the people that they must accompany them,\nfor they were going to see if Kanag had really become a serpent. When\nAponitolau and Aponibolinayen had killed many animals and given\nmuch food to the searchers and they did not find him, they stopped\nsearching.\n\nNot long after Kanag thought he would go to the river where the\npeople took their baths. So he went. Not long after Langa-ayan was\nanxious to wash her hair, so she went to the river and washed it,\nand Do-ansowan washed his hair first and Langa-ayan helped him, for he\nwas her husband. As soon as she had washed his hair, he said to her,\n\"I am going to the town.\" So he went and left Langa-ayan alone by\nthe river washing her hair. When she had washed her hair she washed\nher arm beads. While she was washing her upper arm beads she heard a\ngreat commotion in the river, and soon after a big serpent appeared on\nthe other bank. Langa-ayan saw that it was a big serpent and she was\nso frightened that she started to run, but the serpent said to her,\n\"Do not run, my aunt, I am not a real serpent, for I was a young\nboy before.\" So Langa-ayan stopped and asked him why he had become\na great serpent. \"Because I went to Ilang to see the pretty girl,\nand she told me that if I could get the perfume of Baliw\u00e1n she would\ndo whatever I asked, so I went. I did not want to go, for I was not\nsure that she told the truth, but she gave me her left bracelet, so I\nwent. When I was still far away from Baliw\u00e1n I could smell the perfume,\nand when I reached the tree I climbed it and I tried to break the stem\nwhich held the perfume, and my companion saw that I was changing to a\nserpent and he ran away. I truly became a serpent and now I have come\nhere and have met you. If you do not believe that I was truly a boy,\nI will show you the arm beads.\" So he lifted his head and Langa-ayan\ntruly saw the arm beads around his neck. \"My aunt, will you find out\nhow I may become a man again?\" She said, \"If what you have said is\ntrue you follow me.\" So they went up to the town.\n\nDo-ansowan said to his wife, \"How long you have staid at the river,\nmy wife.\" \"I was there a long time, for I met a big serpent. If you\nwish to see it, it is in the yard. He says he was a young boy and he\nshowed me the arm beads of a young girl, which he has about his neck. I\nbelieve that he is a young boy who has become a serpent. When he broke\nthe stem of the perfume which the girl wanted he became a serpent. He\nwants to know how he can again become a boy.\" \"Ala, if that is what\nhe wants, you go and take him to my Uncle Ma-obagan.\" So they went\nand when they arrived where Ma-obagan lived she said, \"Good morning,\nuncle.\" \"Good morning,\" he answered. \"The reason I came is because a\nyoung boy who became a big snake is here. Will you please put him in\nyour magic well which changes everything which goes in it and make\nhim a young boy again?\" \"If he will go into the water, even if it\nfeels bad, you call him and let him go in.\" So they went and when\nthey arrived at the well the serpent went into the water, and the\nserpent's skin began to crack and fall off and he became a boy again.\n\nNot long after they went back to the house of Langa-ayan. As soon as\nthey arrived there the boy went to the _balaua_ and did not follow\nLanga-ayan to the house. Do-ansowan saw that he was a handsome young\nboy. As soon as Langa-ayan had finished cooking they called him to\ncome and eat and he said to them, \"I do not wish to eat if there are\nno girls to eat with me.\" \"We are afraid if you do not eat, for you\ndid not eat for a long time, while you were a serpent.\" The boy said,\n\"Even though I did not eat while I was a serpent I will follow my\ncustom, for I do not eat unless a pretty young girl who never goes\noutdoors eats with me.\" When they could not persuade him Do-ansowan\nsaid to his wife, \"Go and call our daughter Amau.\" Not long after she\nwent to call her. When she arrived where they had put her she said,\n\"Come and eat with the rich young man.\" \"How can I go? I do not know\nhow to walk.\" \"Take the big gold basket and hold on to it while you\nwalk.\" Not long after she arrived where the food was, and Langa-ayan\nand Do-ansowan said to the boy who was still in the _balaua_, \"Come\nand eat now, nephew, with our daughter who never goes outdoors.\" So\nthe boy went quickly, and when he reached the place where the girl was,\nthey ate. When they had finished eating he said that he was sick, but\nhe was not. So they went to fix a place for him to lie and he said,\n\"Perhaps I am sick because of the spirit of the young girl.\" So they\nwent to call their daughter, for Kanag wanted her to touch him, and\nhe wanted to see her. The girl went to touch his body and he was all\nright, for he wished her to touch him, and he said, \"Now, my uncle\nand aunt, if you wish me for a son-in-law I wish to marry Amau. I\nwill not go any further to find a wife.\" The father and mother of\nthe girl agreed to what Kanag said, for the girl wanted to marry him,\nso they were married.\n\n\"Now, Kanag, we are going to make _Sayang_ and invite your mother\nand father so that they can see that you are a young man again,\" said\nhis father-in-law and mother-in-law. They made _Sayang_ and they sent\nsomeone to invite their relatives, and someone went to Asimb\u00e1yan of\nIlang and told her that Kanag Kabagbagowan, who lived in Kalaskigan,\nand his wife Amau were making _Sayang_. Some of the betel-nuts which\nthey sent arrived in Kadalayapan where Aponitolau and Aponibolinayen\nlived and they said, \"Good morning,\" to Aponitolau who was lying\ndown in the _balaua_. He felt badly because Kanag was a serpent and\nhe said to the betel-nut, \"Good morning. Come to Kalaskigan, for\nKanag and Amau are making _Sayang_ and they want you to come.\" So\nAponitolau got up quickly and told Aponibolinayen who was lying down\nin the house that Kanag and his wife were making _Sayang_, and they\nwere happy because Kanag was a boy again. They told all the people\nto prepare to go to the _Sayang_ of Kanag and his wife. So they went,\nand when they arrived they saw that Kanag was handsomer than before,\nand Asimb\u00e1yan went also, for they had invited her. Asimb\u00e1yan saw\nthat Kanag was the boy who had taken her bracelet and had gone to\nget the perfume for her, and while she was watching him Kanag went to\ntalk with her. He told her what had happened when he went to get the\nperfume for her, and he told her how he had become a snake and his\nmother-in-law had met him by the river and had taken him to the old\nman who changed him again to a boy, and he had married the daughter\nof Do-ansowan and Langa-ayan. Kanag said, \"Now, I cannot marry you,\nso I will give back your bracelet.\" So he gave it back.\n\nNot long after Aponitolau and Aponibolinayen asked how much they\nmust pay for the wife of Kanag, and Langa-ayan and Do-ansowan said,\n\"Fill our _balaua_ nine times with valuable things.\" When they had\npaid all, they said, \"Now we are going to take them to Kadalayapan,\nfor we have paid all you asked.\" \"No, do not take them. They are\ngoing to stay here,\" said Do-ansowan and Langa-ayan. \"They will come\nthere bye and bye.\" \"Ala, if that is what you say they must come\nand visit us, even if they stay here.\" Not long after Kanag and his\nwife went to Kadalayapan to visit his father and they staid there\nthree months. Then Do-ansowan and his wife were anxious for them to\nreturn. When Kanag and his wife returned to Kalaskigan they said,\n\"Why did you stay so long? We thought you were going to live in\nKadalayapan and we intended to follow you.\" \"We staid a long time,\nfor my father and mother would not let us return when we wished,\"\nsaid Kanag.\n\n(Told by Angtan of Lagangilang.)\n\n\n\n21\n\n\"Goto watch our _langpadan_, [267] Kanag, because the wild pigs spoil\nit.\" Kanag went. When he arrived at the field he went around it and\nit was not injured, so he went to the little watch house and he was\nsorrowful, and he always hung his head. Not long after Aponitolau\nsaid to Aponibolinayen, \"Cook some rice and meat for I am going to\nour field and carry the food to Kanag.\" So Aponibolinayen went to\ncook. As soon as she finished cooking they ate first. As soon as\nthey finished eating Aponitolau took the rice and meat and started\nfor the field where their son was. When Aponitolau appeared Kanag\ntook his _lipi_ nuts and he played, and the mountain rice which he\nwent to watch was not injured. As soon as Aponitolau arrived to the\nplace where he was playing, \"Come to eat, Kanag,\" and Kanag said,\n\"I am not hungry yet. Put the food in the house. I will play awhile\nfirst.\" When Aponitolau could not make him eat he put the provisions\nin the house, and he went home and left the boy. Kanag did not go\nand eat. The next morning Aponitolau went to take him food again and\nas soon as Kanag saw him he took his game and went to play. When\nAponitolau arrived he called him to go and eat, but he did not go\nfor he wished to play, and he asked his father to put the rice and\nmeat in the house. Aponitolau was surprised, because he did not eat,\nand the provisions for the first day were still untouched. He asked,\n\"Why do you not like to eat?\" and he said, \"I am not hungry yet.\" When\nAponitolau could not make him eat he went home again, and Kanag used\nmagic and he became a _labeg_. [268]\n\nAponitolau said to Aponibolinayen, \"I wonder why Kanag does not\nlike to eat.\" \"I think he is sorrowful, because he was sent to\nwatch the mountain rice.\" \"What is the reason that you sent him\nto the field when the fences are strong and no wild pigs can get\nin,\" said Aponibolinayen. \"You must cook and we will eat, and\nthen I will go and get him.\" Aponibolinayen went to cook. As soon\nas she finished cooking they ate and after that Aponitolau took\nsome rice and meat for Kanag to eat. Aponibolinayen said to him,\n\"As soon as he finishes eating bring him home. Do not let him stay\nthere alone. That is why he does not wish to eat.\" Aponitolau said,\n\"Yes,\" and so he went. When he arrived at the field he could not\nsee Kanag any more. He called to him, and the little boy answered\nhim from the top of the bamboo tree. His father felt very sorry\nthat he had become a little bird. \"Why did you become a little bird,\nKanag? Come and eat. I will not send you here any more.\" Kanag said,\n\"I do not wish to eat and I would rather be a bird and carry the signs\nto everyone.\" So his father went back home and he was sorrowful. As\nsoon as Aponitolau arrived in Kadalayapan he said to Aponibolinayen,\n\"Kanag has become a bird. Perhaps he felt sorry because we sent him\nto watch the rice. He said that when I am going to war he will fly\nover me, and he will give me the good and bad signs.\" [269]\n\nNot long after Aponitolau started out to fight. He took his spear,\nheadaxe and shield, and he went. When he was near the gate of the town,\nKanag gave the bad sign. \"Go back, father, for you have a bad sign,\"\nsaid the little bird. So his father went back at once. The next morning\nhe started again and he went. When he reached the gate of the town\nthe little bird gave him a good sign, so he went. The little bird\nflew near to him and he always gave the good sign. Aponitolau was\nhappy for he knew that nothing would injure him.\n\nNot long after they arrived at the _alzado_ [270] town, and the\n_alzados_ were glad when they saw Aponitolau and they said to him,\n\"You are the only man who ever came to our town. Now you cannot\nreturn home. We inherit you,\" said the bravest of them. \"Ala,\nif you say that I cannot go back home, you summon all the people\nin your town, for we are going to fight,\" said Aponitolau, and the\n_alzado_ said to him, \"You are very brave if you wish to fight with\nall of us.\" So the bravest summoned all the people to prepare, for\nAponitolau wished to fight all of them. The people were surprised\nthat one man wished to fight with them, and they said to Aponitolau,\n\"One of my fingers will fight with you. Don't say that you will\nfight with all of us.\" Aponitolau replied, \"Do whatever you wish. I\nstill want to fight you.\" The _alzados_ were angry. The bravest of\nthem ran toward Aponitolau, and he threw his spear and headaxe and\nAponitolau jumped. The _alzados_ were surprised, for he jumped very\nhigh, and they all began to throw their spears at him, and they ran and\ntried to cut his head off. Aponitolau jumped and he secured all their\nspears and headaxes, and he said to them, \"Am I the next now?\" \"Yes,\nbecause we are now unarmed.\"\n\nAponitolau used magic so that when he threw his spear it would fly\namong them until they were all dead. When he threw his spear it flew\nto all the _alzados_ and killed all of them; so Aponitolau again\nused magic, and his headaxe cut off the heads of the _alzados_,\nand Aponitolau sat by the gate of the town. The little bird flew\nby him and said, \"The good sign which I gave to you, father, was\nall right and you have killed all the enemies.\" Aponitolau said,\n\"Yes.\" As soon as the headaxe had cut off all the heads from the\ndead _alzados_, he used his power again so that all of the heads\nwent to Kadalayapan. The heads went first and he followed them,\nand the little bird always followed him.\n\nAs soon as they arrived at the gate of the town the little bird flew\naway and Aponitolau used magic so that the heads were stuck around\nthe town. As soon as the heads were placed around the town, Aponitolau\ncommanded all the people in his town to go and invite the people who\nlived in different places to come and attend his big party. He told\nthem to invite all the pretty girls who never go outdoors. So the\npeople went all over the world to invite the people to attend the\nparty. As soon as the people arrived in Kadalayapan they played the\n_gansas_ and danced and Aponitolau said to Kanag, \"Come down, Kanag. Do\nnot stay always in the tops of trees. Come and see the pretty girls\nand see if you want to marry one of them. Come and get the golden cup\nand put _basi_ in it, and make them drink.\" The little bird said,\n\"I prefer to stay in the trees and make the signs when anyone goes\nto fight.\" When Aponitolau could not make him become a boy and come\ndown he felt very sorry.\n\nWhen the party was over all the people whom they invited went home and\nKanag said to his father, \"Now that your party is over and the people\nhave gone, I will go down and get the fruit of the trees to eat.\" [271]\nAponibolinayen said to him, \"My dear little son, do not go down and eat\nthe fruit of the trees; we have all we need here. Forgive your father\nand me, we will not send you again to the field.\" Kanag did not pay\nattention and he started to go down. So Aponibolinayen and Aponitolau\ncommanded the spirit helpers. \"Go and follow Kanag wherever he goes,\nso that he has companions; do not leave him. Find a pretty girl for\nhim so that he will not go down.\" Not long after they overtook Kanag in\nthe forest and they all sat down and they said to him, \"Wait here for\nus a minute, Kanag, while we find a toy for you.\" \"No, I do not wish\na toy; I am going down and eat the fruit of the trees.\" \"No, please\nwait for us. It is very near; we will be back soon. If you do not care\nfor any, you will see. Wherever you go we shall accompany you.\" Kanag\nanswered to them, \"Yes,\" and they went. As soon as they arrived at\nthe well they used their power so that all the pretty girls who never\ngo outdoors felt very hot, so that they all came to the well to bathe.\n\nNot long after the pretty girls went to the well in the early morning,\nand their parents did not know about it. As soon as the pretty girl\narrived at the well the helpers saw the girl who appeared like\nthe flame of fire about the betel-nut blossoms. As soon as they\nsaw her washing her hair, they went back in a hurry where Kanag was\nwaiting. \"Kanag, come and hurry and see the pretty girl.\" Kanag said,\n\"I do not wish to see her. I am going down to eat the fruit of the\ntrees,\" and they said again, \"Please come; it is very near. If you do\nnot like her we will go wherever you wish.\" So Kanag went with them,\nand when they arrived he flew to the top of the betel-nut tree, and\nhe saw the pretty girl, and he flew to another betel-nut tree above\nher. \"What can I do, if I become a man now? I have no clothes and\nheadband.\" The helpers said, \"Do not worry about that. Your father and\nmother told us to give you whatever you wish, and we have everything\nhere.\" So Kanag went down and took the clothes and headband and\nhe became a man. He went and sat on the girl's skirt and she said,\n\"Do not harm me. If you are going to cut me, do it only in one place\nso there will not be so much to heal.\" \"If I was an enemy I would\nhave killed you at once.\" Kanag went to her and handed the skirt\nto her. Not long after he gave her betel-nut and they chewed. As\nsoon as they chewed they saw that it was good for them to marry, for\nthey both had magical power and Kanag told his name first and said,\n\"My name is Kanag Kabagbagowan, who is the son of Aponitolau and\nAponibolinayen of Kadalayapan, who did not like him, and they sent\nhim to watch their mountain rice, and he became a bird which is a\n_labeg_.\" \"My name is Dapil\u00edsan, who is the daughter of Bangan and\nDalon\u00e1gan of Kabno-angan.\" After that the girl was in a hurry to go\nhome, for she was afraid her father and mother would see her, for they\ndid not know that she had gone to the well. She did not want Kanag\nto go with her to the town, but he did not want to leave her, and\nthe sun shone in the east. The girl went home and Kanag followed her.\n\nNot long after they approached the town and Bangan was in the yard of\ntheir house, and Dalon\u00e1gan was looking out of the door. Not long after\nshe saw them. \"What is the matter with Dapil\u00edsan? A boy is with her as\nshe returns from the well,\" said Dalon\u00e1gan. Bangan was surprised and\nhe did not believe it, for their daughter never went outdoors. \"If you\ndo not believe it, look at them; they are coming here,\" she said. So\nBangan turned and saw them. As soon as they arrived where Bangan sat,\n\"Good morning, uncle,\" said Kanag. \"Do not be surprised because I am\nwith your daughter, for I am to be married to her. My father and mother\nsent me to our rice field and left me there alone, and I was sorry\nthat they did not like me, so I became a bird which gives the sign to\nthose who go to war. When my father went to fight I went with him, and\nhe killed all the _alzados_ in one town and he invited all the people\nin the world to his party to see if any of the young girls pleased me,\nbut I do not think they came here. I did not like to go to the pretty\ngirls who attended the party, so I started to go down to eat the fruit\nof the trees, but they sent their spirit helpers to follow and take\ncare of me. When I was in the wood the helpers met me and said 'Wait\nfor us here while we go to find you a toy,' and I scarcely waited,\nbut finally waited, and they made all the pretty girls go to the well,\nfor they felt hot, so your daughter Dapil\u00edsan went to take a bath. When\nthe helpers saw her they came to tell me and I did not wish to go, but\nthey compelled me. As soon as I saw her I thought it was good for me to\nmarry her, so I became a man and came home with her. If you wish me for\na son-in-law I will be very happy.\" Bangan and Dalon\u00e1gan said to him,\n\"I wondered why my daughter went to the well. I did not believe that\nDapil\u00edsan was there, and I am afraid that your father and mother will\nnot like our daughter Dapil\u00edsan, for they did not send an engagement\npresent to us.\" Kanag said to him, \"This is why I came here, and they\nsent their spirit helpers with me to find a pretty girl to marry,\nso I will not go down. They will be glad when they know that I am\nhere and want to marry your daughter.\" So Bangan and his wife sent\nsomeone to call Aponitolau and Aponibolinayen, and to tell them that\nKanag was in Kabno-angan. Before the messenger arrived in Kadalayapan\nAponitolau and Aponibolinayen knew that Kanag was in Kabno-angan, for\nthe spirit helpers went to them when Kanag went with the girl to the\ntown. Aponibolinayen and Aponitolau were ready to go to Kabno-angan\nbefore the messenger arrived in Kadalayapan. They went there directly,\nand they took many things to be used in the wedding.\n\nAs soon as they arrived in Kabno-angan they were glad to see that Kanag\nwas a man again. Bangan and his wife asked if they liked Dap\u00edl\u00edsan\nas a daughter-in-law, and they replied, \"It is all right for Kanag\nto marry Dap\u00edl\u00edsan. We are glad he found her and did not go down,\nand remain always a bird.\" So they agreed on the marriage price,\nand Bangan and his wife said, \"The _balaua_ nine times full of\ndifferent kinds of jars.\" As soon as the _balaua_ was filled nine\ntimes Dalon\u00e1gan raised her eyebrows and half of the jars vanished,\nand Aponibolinayen used her power and the _balaua_ was filled again,\nso it was full truly and Dalon\u00e1gan said to Aponibolinayen, \"The web\nof the spider will be put around the town and you put golden beads\non it, and if it does not break Kanag can marry Dapil\u00edsan.\" When\nAponibolinayen had put the golden beads on the web, Dalon\u00e1gan said\nagain, \"I am going to hang on the thread and if I do not break it\nthe sign is good and Kanag and his wife will not separate.\" When\nshe hung on the thread and it did not break they allowed Kanag to\nmarry Dap\u00edl\u00edsan. After that they played on the _gansas_ and they\ndanced. When they had danced all the guests took some jars before\nthey went home. As soon as the people went home, Aponitolau and\nAponibolinayen took Kanag and his wife to Kadalayapan. This is all.\n\n(Told by Magwati of Lagangilang.)\n\n\n\n22\n\n\"I am going to take a bath,\" said Ligi, so he went. \"I am going to\ntake a bath,\" said Gamayaw\u00e1n also. As soon as she arrived in the\nriver she went to bathe and Ligi took a bath further down the stream,\nand he put his _balangat_ [272] on the bank, and it flew and alighted\non the skirt of Gamayaw\u00e1n. Not long after Gamayaw\u00e1n went in a hurry\nto seize it. \"Here is my toy,\" she said, and she put on her skirt,\nand Ligi was sorrowful, and he went home.\n\nAs soon as Ligi arrived by his house he went at once to the _balaua_\nand laid down in it and his mother saw him from the window. \"What\nare you so downcast for? Why do you lie on your stomach?\" said his\nmother. \"Why are you downcast for, you say, my mother; my _balangat_\nis lost,\" he said. \"Do not grieve; it will appear bye and bye,\"\nsaid his mother.\n\nWhen Gamayaw\u00e1n arrived in her town of Magsiliwan: \"You _alan_ who\nlive with me, look at my toy which I found by the river,\" she said,\nand was very happy, and the _alan_ truly looked at it and it was\nthe _balangat_ of Ligi, and they all laughed. \"What are you laughing\nfor?\" said Gamayaw\u00e1n to them? \"We laugh because we are happy, because\nit is beautiful,\" said the _alan_. Not long after Gamayaw\u00e1n had a\nbaby. Not long after she gave birth. \"What are we going to do? I am\nabout to give birth to a child,\" she said. \"The best thing for us to\ndo is for us to get a thorn and stick your little finger.\" So they\ntruly stuck her finger, and the little baby popped out like popped\ncorn. [273] \"What are we going to name it?\" they said. \"The best name\nis Galinginayen, for it is the name of the ancestor of the people who\nlive in Kadalayapan,\" said the _alan_. Gamayaw\u00e1n gave him a bath and he\ngrew about one span, for she used her magic. Not long after the baby\nwas large, for she always used her magic when she bathed him. [274]\nNot long after the baby could fly.\n\n\"What can I do for this baby? I cannot work so well,\" said\nGamayaw\u00e1n. \"The best thing for you to do, so you can do much work,\nis for you to carry him to Kadalayapan and give him to his father,\"\nsaid the _alan_. \"That is good, I think; we will go and take him to\nKadalayapan tomorrow.\" When it became early morning she truly prepared\ncakes to use as food for the boy on the way. When it became day they\nstarted. As soon as they arrived at the spring of Kadalayapan she\nused her power so that all the people in the town and all who were\ndipping water at the well went to sleep; so all the people who were\npounding rice and working slept truly. Not long after they went up\nto the town. When they were approaching the _balaua_ of Ligi they\nsaw him there asleep. As soon as they reached the _balaua_ they put\nthe boy beside the man who was sleeping. \"Stay here and wait, do\nnot fall down,\" they said to him. \"Yes, mother,\" said the boy. They\nadvised him not to tell who was his mother or where he came from,\nand they went home. As soon as they reached the edge of the town,\nshe used her power again and all the people who were asleep woke up.\n\nLigi was surprised when he saw the boy beside him when he woke up. \"Why\nhere is a boy by me, with my _balangat_ which I lost when I went to\ntake a bath,\" said Ligi, and he asked where the boy came from and the\nname of his mother and how he came. \"Who are you talking to,\" said his\nmother Langa-an. \"'Who are you talking to,' you say mother, here is a\nboy with my _balangat_,\" said Ligi. Langa-an was in a hurry and she\nwent down from the house and she went down two rounds of the ladder\nat one step. As soon as she got down she took the boy to their house,\nwhere she was cooking and they asked him many questions. \"My mother\nis an _alan_\" said Galinginayen. \"What is your name then?\" \"My name\nis Galinginayen who is the son of an _alan_ of Kabinbinlan,\" [275]\nsaid the boy. \"No you are not the son of an _alan_,\" they said. When\nLanga-an finished cooking they tried to feed him, but he would not\neat. \"If you eat my cake I will eat with you,\" said the boy. So they\nate truly of the boy's provisions and he ate also with them.\n\nWhen it became afternoon Gamayaw\u00e1n went to get the boy. As soon as\nshe arrived at the edge of the town of Kadalayapan she used her power\nagain and all the people who were working and dipping water slept. She\nwent to the town and Ligi slept again, and she took the boy. As soon\nas she reached the edge of the town she used her power again and all\nthe people who slept woke up. As soon as Ligi woke up he saw that\nthe boy was not by him. \"What has happened to the boy? Perhaps his\nmother came to steal him while I was sleeping,\" said Ligi. Langa-an\nwas surprised and sorry because the boy was gone.\n\nAs soon as the boy and his mother arrived in their house, he\nasked his mother how many blankets she had woven while he was in\nKadalayapan. \"Ala, tomorrow you send me again to Kadalayapan.\" \"Yes,\"\nsaid Gamayaw\u00e1n. When it became early morning she made cakes for his\nprovisions. When it became day they took the boy to Kadalayapan. When\nthey approached the town Gamayaw\u00e1n used her power again so that all\nthe people, even though they were working, slept again, and so they\nslept truly; then they went to the town and they left the boy beside\nLigi who was sleeping in the _balaua_. As soon as they were far away\nfrom the town Gamayaw\u00e1n used her magic, and all the people who slept\nawoke. As soon as Ligi woke up he saw the boy by him again, and they\nat once hid him.\n\nWhen it became afternoon Gamayaw\u00e1n and her companions went to\nKadalayapan to get the boy and as soon as they arrived she used\nmagic again so that all the people slept, then they went up to the\ntown. They looked for the boy, but they could not find him, and they\nwere troubled. They went back home crying. As soon as Ligi woke up\nhe went outdoors.\n\nFive days later Ligi told his mother he thought they should build\n_balaua_. \"We are going to make _Sayang_, mother, for we want to\nfind the mother of this boy.\" Langa-an said, \"Yes.\" Not long after\nthey made _balaua_ and when it became afternoon they made _Libon_\n[276] and they commanded someone to go and get the betel-nuts which\nwere covered with gold, so that they might send them to invite all\nthe people in the world. As soon as the people whom they sent arrived\nthey oiled the betel-nuts, and sent them to all parts of the world\nto invite all the people.\n\nNot long after the betel-nut which went to the town of Gamayaw\u00e1n\narrived, \"Good afternoon, lady. I cannot tarry, I came to invite you,\nfor Ligi and his mother and father of Kadalayapan make _Sayang_,\" said\nthe betel-nut. \"I cannot come for there is no one to watch the house,\"\nsaid Gamayaw\u00e1n. \"If you do not wish to come I will grow on your knee,\"\nsaid the betel-nut. \"Grow on my big pig, for I cannot go,\" she said,\nso it went on to her big pig and the pig squealed very much. \"You\nget off and come on my knee,\" said Gamayaw\u00e1n to the betel-nut, for\nshe was sorry for her pig. So the betel-nut went on her knee, and it\ngrew high so that it hurt her. \"Ala, you betel-nut, I am going now\nto take a bath, and then I will come.\" So the betel-nut got off and\nshe went to take a bath. When she arrived at the river she was in no\nhurry, for she did not wish to go, and the people from Pindayan, who\nwere Iwaginan and his wife Gimbagonan, and the other people passed by\nthe place where she was bathing, when they were going to attend the\n_Sayang_ in Kadalayapan. They saw the pretty lady taking her bath by\nthe river. \"Ala, you Gimbagonan, give me some betel-nut so that I can\ngive that lady a chew,\" said Iwaginan. \"No, do not lose any time, we\nare in a hurry,\" said Gimbagonan. He compelled her to give it to him,\nso he went to give the lady the betel-nut and Gimbagonan was angry. As\nsoon as Iwaginan reached the lady and offered her the betel-nut to\nchew she refused it, but he compelled her to chew it with him. As\nsoon as he gave the betel-nut to her he urged her to go with them to\nattend the _Sayang_. The lady did not want to go, but he urged her very\nlong, until she went with them. She said, \"Wait for me here while I\ngo to change my clothes, if you want me to accompany you, but it is\nshameful for me to go, for they did not invite me.\" She went slowly\nto their house and when Iwaginan and the others waited a long time\nfor her Gimbagonan was angry with Iwaginan and said bad words to him.\n\nNot long after an Agta [277] woman passed by them at the river. \"Ay,\nAgta, did you not see the lady for whom we are waiting?\" said\nIwaginan. \"No, I did not see her,\" said the Agta. \"If you did not\nsee her you come with us and we will go to attend _Sayang_\" said\nIwaginan to her. \"I am ashamed to go, for I have no clothes,\" said the\nAgta. \"No, if I wish it, do not be ashamed,\" said Iwaginan. Not long\nafter they went. As soon as they arrived in Kadalayapan the Agta went\nto sit down behind a rice winnower, and Galinginayen was carried by his\nfather and he took him past all the people and he noticed none of them,\nand when they were in front of the Agta he wanted to go to her, but the\nAgta winked at him and he did not go to her though he recognized her\nas his mother. Not long after the Agta became drunk, for they gave her\nmuch _basi_ to drink. While she was drunk Iwaginan called Ligi. \"Now,\ncousin Ligi, my companion the Agta is drunk and she has laid down on\nthe ground. I want you to take her into the house and give her a mat.\"\n\nLigi took her into the house and he held her by the little finger\nfor he did not want to touch her. As soon as they were in the house\nhe put her by the door and he put some old clothes over her, and\nthe boy said, when he saw his mother, \"How bad my father is, for\nhe gave my mother the old blankets which the dogs lie on.\" As soon\nas his father was among the people the boy changed the blankets on\nhis mother, and he sucked milk from her breasts. As soon as he had\nsucked the milk from her breasts he went to play by the window, and\nthe guests went below him, for they feared that he would fall. When\nthey were there all the time Ligi went to the house. Not long after\nhe arrived in the house he saw the breasts of the Agta twinkle like\nstars, and Ligi took the sharp knife and cut the skin off from the\nAgta. As soon as he had cut off all of the black skin, he threw\nit out of the window. He lifted her up and put her on a good mat,\nand all the people who went to attend _balaua_ went to where the\nskin had fallen, for they thought it was the child who had fallen,\nand they saw it was the skin of the Agta. They were surprised.\n\nNot long after Iwaginan was anxious to go home. \"Ala, now, cousin\nLigi, I want to go home, for we have been here so long a time, do not\ndetain us. Go and get my Agta companion so that we can go home.\" \"I\ndon't know where your Agta companion is now, for I did not see where\nshe went.\" Iwaginan was sorry and he went to look for her. Not long\nafter he saw her on the mat. \"She is on the mat, my cousin Iwaginan,\nbut I do not like to let her go with you, for she is the cause of my\nmaking _Sayang_, for I wanted to find out who was the mother of the\nboy. Now she is his mother. The best thing for you to do is to marry\nAponibolinayen and I am going to marry this woman,\" said Ligi.\n\nNot long after Iwaginan went back home. As soon as they\narrived in Pindayan he divorced Gimbagonan, and he went to marry\nAponibolinayen. So truly he married Gamayaw\u00e1n. As soon as the _pak\u00e1lon_\nwas over, he paid the marriage price. Next evening Iwaginan and\nAponibolinayen lived together. Next morning they went to wash their\nhair. \"Wait for me here for I am going to dive in the river,\" said\nIwaginan. So he dived, and he went to the place where the _alan_\nlived under the water and the _alan_ said, \"Eb we have something\nto eat for breakfast, it is a man.\" \"No, do not eat me, I came to\nchange my clothes,\" said Iwaginan. \"Is Aponibolinayen here?\" they\nsaid. \"No,\" he said, and the _alan_ covered each hair of his head with\ngolden beads, and they gave clothes to him. After that when he went\nback home, they went to guide him. As soon as they arrived by the\nriver they saw Aponibolinayen. \"How cunning you are, Iwaginan! You\ntold us she was not here, and she is here,\" said the _alan_. \"If we\nhad known that Aponibolinayen was by the river we would have eaten\nyou, for we wanted to take her,\" they said. \"No,\" said Iwaginan,\nand they went home. A day later he took Aponibolinayen to Pindayan\nand Gimbagonan prepared the _baladon_ poison, because she wanted to\nkill Iwaginan. As soon as he and Aponibolinayen arrived in Pindayan,\nGimbagonan went to their house, and she took betel-nuts. As soon as\nshe reached the house she gave the nut to Aponibolinayen, and it had\n_baladon_ poison on it. She gave also to Iwaginan, but it had no\npoison on it. As soon as they chewed the betel-nut Aponibolinayen\ndied. Not long after Iwaginan sharpened his headaxe and spear, for\nhe intended to cut off Gimbagonan's head. They went to get a medium\n[278] to make the ceremony for Aponibolinayen, and when the medium\nwas making the ceremony she said, \"Aponibolinayen cannot be cured\nunless Gimbagonan comes to cure her, for she used the poison which is\n_baladon_.\" Not long after they went to get Gimbagonan and Iwaginan\nwas anxious to get her head, but she asked his pardon and she went\nto cure Aponibolinayen. As soon as she made Aponibolinayen drink of\nher medicine, she was at once alive again. Not long after Gimbagonan\nwent back to her house, and when she went back Iwaginan said to her,\n\"Do not do that.\" \"You are not good, Iwaginan. I do not know why you\ndivorced me,\" she said.\n\n\n\n23\n\n\"Tikgi, tikgi, Ligi, if you want us to cut rice for you, we will\ncome to work with you,\" said the _tikgi_ birds, \"Because we like to\ncut your rice _amasi_, which is mixed with _alom\u00e1ski_ in the place\nof Domay\u00e1si.\" Ligi said to them, \"What are you going to do? I do not\nthink you can cut rice, for you are birds and only know how to fly, you\n_tikgi_.\" But they still asked until he let them cut his rice. \"Ala,\nLigi, even if we are _tikgi_ we know how to cut rice.\" \"If you want\nto come and cut, you must come again, because the rice is not yet\nripe. When you think it is ripe, you come,\" he said. \"If that is what\nyou say Ligi that we shall come when the rice is ripe, we will go\nhome and come again,\" said the _tikgi_. Not long after they went home.\n\nAs soon as the birds went Ligi fell sick; he wanted always to see them,\nand he had a headache, so he went home to Kadalayapan. The _tikgi_\nused magic so that Ligi's rice was ripe in a few days.\n\nFive days later, Ligi went back to his rice field and the _tikgi_ went\nalso, and they arrived at the same time. \"Tikgi, tikgi, Ligi, Ala, now\nwe have come to cut your rice _amasi_ which is mixed with _alom\u00e1ski_\nin the place of Domay\u00e1si,\" said the _tikgi_. \"Come, _tikgi_, if you\nknow how to cut rice,\" said Ligi. Not long after the _tikgi_ went. \"We\nuse magic so that you cut the rice. You rice cutters, you cut alone\nthe rice. And you tying bands, you tie alone the rice which the rice\ncutters cut,\" said the _tikgi_. So the rice cutters and bands worked\nalone and Ligi went home when he had shown them where to cut rice. He\nadvised the _tikgi_ to cut rice until afternoon, and they said, \"Yes,\nLigi, when it is afternoon you truly come back.\" \"Yes,\" said Ligi.\n\nWhen it became afternoon Ligi went. As soon as he arrived at the field\nthe rice which they had cut was gathered--five hundred bundles. \"Now,\nLigi, come and see the rice which we have cut, for we want to go back\nhome,\" said the _tikgi_. Ligi was surprised. \"What did you do, you\n_tikgi_? You have nearly finished cutting my rice _alom\u00e1ski_ in the\nplace of Domay\u00e1si,\" he said. \"'What did you do', you say, and we cut\nit with our rice cutters.\" \"Now you _tikgi_, I am ashamed to separate\nthe payment for each of you. You take all you want,\" said Ligi, so\nthe _tikgi_ took truly one head of rice for each one. \"Now, Ligi, we\nhave taken all we can carry,\" said the _tikgi_. \"All right if that is\nall you want, help yourself,\" said Ligi, \"and you come again.\" After\nthat the _tikgi_ flew and took with them one head of rice each.\n\nAfter the _tikgi_ left Ligi had the headache again, so he did not\nput the rice in the carabao sled, but went home in a hurry. As soon\nas he arrived in his house Ligi used his power so that it again\nbecame morning. As soon as it became day the _tikgi_ went and Ligi\nwent also and they arrived at the same time. \"Tikgi, tikgi, Ligi,\ncan we cut your rice which is _amasi_ mixed with _alom\u00e1ski_ in the\nplace of Domay\u00e1si?\" \"Are you here now, _tikgi_?\" said Ligi. \"Go and\ncut the rice and see if you can cut it very soon, and after that I\nwill make _Sayang_, and you must come _tikgi_,\" said Ligi. \"Yes, we\nare going to cut and you do not need to stay here. You can go home\nif you wish,\" said the _tikgi_. So Ligi went home.\n\nAs soon as he arrived in his house he went to make a rice granary. When\nit became afternoon they had finished cutting the rice and Ligi went\nto the fields to see them. As soon as he arrived there, \"We have\nfinished all the rice, Ligi,\" they said. \"Come and give us the payment\nand then you can go home and see the rice granary where you put the\nrice, and all the rice bundles will arrive there directly, for you\ncannot carry them home.\" \"I cannot take them home, for I always have\na headache when you go. Since you came I began to have headaches,\"\nsaid Ligi. \"Why do you blame us, Ligi?\" \"Because since you came I\nhave had headaches.\" After that Ligi went home to see the rice granary.\n\nAs soon as Ligi left them they used magic so that all the rice went\nto the granary of Ligi in his town. As soon as Ligi arrived at the\ndrying enclosure he saw the rice which the _tikgi_ had sent and he\nwas surprised. \"I wonder how those _tikgi_ sent all the rice? I think\nthey are not real _tikgi_\" said Ligi. As soon as the _tikgi_ sent\nall the rice to the town they went home, and Ligi went to his house.\n\nNot long after he built _balaua_ and made _Sayang_, and he invited\nall the _tikgi_. As soon as the people whom Ligi invited arrived\nthe _tikgi_ came also and they flew over the people and they made\nthem drink _basi_. Not long after they became drunk. \"Now Ligi we\nmust go home, because it is not good for us to stay for we cannot\nsit among the people whom you have invited, for we are _tikgi_ and\nalways fly.\" Not long after they went home and Ligi followed them. He\nleft the people in the party and he watched where they went, and they\nwent to the _bana-\u00e1si_ tree and Ligi went to them and he saw them take\noff their feathers and put them in the rice granary and Ligi said to\nthem, \"Is that what you become, a girl; sometimes you are _tikgi_\nwho come to cut rice for me. Now that you are not _tikgi_ I would\nlike to marry you.\" \"It is true that I am the _tikgi_ who came to cut\nrice, because you would not have found me if I had not done it.\" He\nmarried the woman who had power so that she became several birds,\n[279] and he took her home.\n\nWhen they arrived in Kadalayapan the people whom Ligi had invited\nwere still there and were dancing. The father and mother of Ligi were\nsurprised and so they chewed betel-nut so as to find out who the lady\nwas. The quid of Ebang and Pagatip\u00e1nan and the quid of Aponibolinayen\n(the _tikgi_) went together. The quid of Langa-an and Pagbok\u00e1san went\nto the quid of Ligi and thus they knew who Aponibolinayen was. Ebang\nand Pagatip\u00e1nan were surprised that she was their daughter, and they\ncalled her Aponibolinayen, and they called Ligi Aponitolau. As soon\nas they found out who she was, Ligi gave the payment to the relatives\nof Aponibolinayen. As soon as he made the payment, they played the\n_gansas_ and danced for three months. As soon as the _balaua_ was\nover all the people went home and Aponibolinayen's father asked\nher where she had been. She said she had been in the _bana-\u00e1si_\ntree where Kaboniyan [280] had put her, and they were surprised for\nthey did not know when Kaboniyan had taken her from them. After that\nthey used magic and the house where Aponibolinayen had lived went to\nKadalayapan. This is all.\n\n(Told by Madomar of Riang barrio of Patok.)\n\n\n\n24\n\nThere was a man named Wadagan, and his wife was Dolim\u00e1man. They were\nsitting together in the middle of the day, and Dolim\u00e1man commanded\nWadagan to stick with a thorn the place between her fourth and little\nfinger. So Wadagan stuck her finger with the thorn and as soon as\nhe did so a little baby popped out. \"What name shall we give to this\nboy?\" said Wadagan. \"You ask what name we shall give him, we are going\nto call him Kanag Kabagbagowan,\" she replied. \"Give him a bath every\nday.\" \"I use my power so that every time I give him a bath he will\ngrow.\" [281] She always said this when she bathed him and every time\nthe baby grew. Not long after she said, \"I use my power so that when\nI bathe him again he will be so big he will ask for his clout, belt,\nand top.\" As soon as she said this and bathed him the boy became big\nand asked for his clout, belt and top. Not long after he dressed up\nand took his top and went to play with the other boys.\n\nNot long after Dolim\u00e1man said to Wadagan, \"Take care of the boy while I\ngo to the well,\" and Wadagan said, \"Yes.\" As soon as Dolim\u00e1man arrived\nat the well Wadagan made a little raft and Kanag went to the place\nwhere he was working and asked, \"What is that for father?\" \"'What is\nthat for,' you say. I am going to make it for your toy.\" Not long after\nhe said, \"My son go and change your clothes and as soon as you change\nyour clothes I will see you.\" When Kanag went to change his clothes\nhis father was watching for him. He said, \"My dear son, now we will\nfollow your mother to the well.\" So they went, but they did not go\nto the place where Dolim\u00e1man was. They went to the east of Dolim\u00e1man,\nand Wadagan said, \"Ala, Kanag, go on the raft which I have just made,\nand I will drag it up stream with a rope.\" Kanag did not want to,\nbut his father lifted him and put him on the new raft. As soon as\nhe put him on the raft he pushed it out into the current and then he\nwent back home.\n\nWhen he reached the yard Wadagan went into the _balaua_ and laid down,\nand when Dolim\u00e1man returned she inquired for Kanag and she said,\n\"Where is Kanag? Why can I not see him here?\" Wadagan said, \"I do not\nknow. I think he is playing with the other boys in the east.\" Not\nlong after Dolim\u00e1man went to ask Agtanang and Gamayawan, and she\nsaid to them, \"Did you see our son Kanag?\" \"No, we did not see him,\"\nthey replied. Not long after, while she was inquiring, they told her\nthe truth, and they said, \"He went to the well with his father and\nthey carried a little raft which had just been made.\" Not long after\nDolim\u00e1man went to the west of the well and she saw the marks of the\nraft in the sand by the river and she sat there for along time and\nAgtanang and Gamayawan shaded her while she sat there by the river.\n\nNot long after the old woman Alokot\u00e1n went to the well for she felt\nhot. As she was taking a bath she saw the little raft which was\njust made and said, \"You new little raft, if the son of Wadagan and\nDolim\u00e1man is inside of you, come here.\" So the little raft went to\nher where she was making a pool in which the dead or sick were put to\nrestore them. As soon as she finished the pool she took him to her\nhouse and Kanag asked for something to eat. The old woman Alokot\u00e1n\nsaid, \"Go and eat, it is already prepared.\" So Kanag went and ate\nand he said, \"Mother, give me that nose flute so I can play.\" So\nshe gave it to him and he played. \"Agdaliyan, you are feeling so\nhappy while your mother is feeling unhappy, and is going to die by\nthe river side,\" said the flute as he played. So he stopped playing\nand he said, \"What is the matter with this flute? It sounds bad. I\nam going to break you into pieces.\" Not long after he asked the old\nwoman Alokot\u00e1n for the _bunkaka_ [282] and she gave it to him. When\nhe received it he played, and the _bunkaka_ said the same as the\nflute. \"What is the matter with this _bunkaka_ that it talks bad? I\nam going to break you.\" He put it down again and said to Alokot\u00e1n,\n\"Mother, I am going to play with the other boys.\" \"No, do not go,\"\nsaid the old woman, but he went nevertheless to play with the boys.\n\nNot long after he reached the _balaua_, and he met a little boy\nplaying with _lipi_ nuts, and they played together. \"Will you\ncome with me to the place where my mother is while I ask for my\ntobacco?\" said Dagol\u00e1yan. \"If that is what you say we will go,\"\nsaid Kanag. So they went to the place where Dolim\u00e1man was and the\nmilk from her breasts went to Kanag's mouth. \"Here is my son now,\"\nsaid Dolim\u00e1man who was lying down and she sat up. \"What is the matter\nof this woman, she called me her son and she is not my mother,\" said\nKanag. \"Where is your mother then?\" said Dolim\u00e1man. \"My mother is\nin Nagbotobot\u00e1n and her name is Alokot\u00e1n,\" said the boy. \"Ala, let\nus go. Where is Nagbotobot\u00e1n? Guide me,\" said Dolim\u00e1man. As soon as\nthey arrived, she said, \"Good morning, my Aunt.\" \"Good morning also,\"\nsaid Alokot\u00e1n. \"My son is with you,\" said Dolim\u00e1man. \"Yes, your son\nis with me, because I met him by the river near the well.\" \"How much\nmust I pay you, my Aunt, because you found him and he has staid with\nyou,\" said Dolim\u00e1man to the old woman. \"I do not wish anything, for\nmy reason for taking him was so that I might have someone to inherit\nmy possessions, because I have no child.\" \"That is not my mother,\"\nsaid Kanag to Alokot\u00e1n, and she replied, \"Yes, that is your mother,\nbut your father put you on the river when you were a little boy, and I\nfound you there and I took you, so I might have someone to inherit my\nthings.\" Not long after, \"Ala, my Aunt, now we are not going home we\nwill stay here, because my husband Wadagan does not like us.\" So they\nused magic so that their house in Kadalayapan went to Nagbotobot\u00e1n,\nand the people were surprised at the noise made by the house when\nit went to Nagbotobot\u00e1n. They saw that it was a big house all made\nof gold, and they placed it near to the house of Alokot\u00e1n. Not long\nafter Wadagan made _balaua_, because he could not find his family in\ntheir golden house.\n\nWadagan got out of the _balaua_ and said, \"I am going to take a\nwalk and see if I can meet Dolim\u00e1man and our house which is made of\ngold.\" Not long after he went to walk, and he did not meet any of\nthem. \"I am going to go to Nagbotobot\u00e1n and see if the new raft went\nthere.\" So Wadagan went and not long after, while he was walking,\nhe reached the edge of the town of Nagbotobot\u00e1n, and he saw the\ngolden house, and he went to it directly, and he said, \"Perhaps that\nwas our house, for there was no other to compare with it.\" When he\narrived in the yard he said, \"Good morning.\" \"Good morning also,\"\nsaid the old woman Alokot\u00e1n. \"How are you, my Aunt?\" She said, \"We\nare well.\" And he asked her if she had seen the little raft pass\nby and she said, \"Yes, it passed by here and I took it.\" So they\nmade him go upstairs and when he got up there he saw Dolim\u00e1man and\nKanag, and Kanag did not know his father. \"You call me father, for\nyou are my son,\" said Wadagan to him. \"No, you are not my father,\"\nsaid Kanag, \"If you do not wish to call me so, then I will go home,\nand we will leave you here. Let us go Dolim\u00e1man. If Kanag does not\nlike me it is all right,\" said Wadagan. \"I don't like you, for you\nsent me away,\" said Kanag. \"Go back home, we are going to stay here,\"\nsaid Dolim\u00e1man. So Wadagan went back home and he went everywhere and\nDolim\u00e1man, Kanag and Dagol\u00e1yan staid in Nagbotobot\u00e1n.\n\n(Told by Madomar of Riang.)\n\n\n\n25\n\nThere was a man Awig and Aponibolinayen, and there was a girl named\nLinongan. \"Ala, you make Linongan start for she goes to watch the\nmountain rice. You cook for her so that she goes to watch and I go to\nguide her,\" said Awig. \"Why do you dislike our daughter Linongan? Do\nnot make her go to watch for she is a girl. If she were a boy it would\nbe all right. You know that a girl is in danger. That is why you must\nnot put her to watch the field.\" \"No you give her cooked rice and\ncooked meat and make her start, for I am ready to go now,\" said Awig.\n\nNot long after they went to the place where the mountain rice grew,\nand he went to station her in the high watch house. He commanded her\nto climb, and when she was in the middle of the ladder she was afraid,\nfor she nearly fell down, it was so high. Not long after she reached\nthe watch house. When she looked down it seemed as if her eyes fell\ndown it was so high. \"Ala, you my daughter Linongan live here and\nwatch our rice, I will come to see you. Do not show yourself if anyone\ncomes,\" said Awig to her and he went home to Natpangan. \"Ala, you\nare so happy now, Awig, for you cannot see our daughter Linongan,\"\nsaid his wife Aponibolinayen, and Awig laid down in the _balaua_\nand Aponibolinayen laid down in the room.\n\nAs soon as Awig left Linongan in the field, the tattooed _alzados_\nwent to the watch house, and Linongan laid down for she was afraid of\nthem. When the tattooed _alzados_ looked up toward the watch house\nit seemed as if the moon shone, \"Ala, we will go up and see what\nthat is.\" They went up, and when they arrived in the place where the\ngirl was they were surprised at her beauty. \"We will not kill her,\"\nsaid the young men to the bravest of them. \"Yes,\" said the bravest,\n\"get away so I can see her, if she is very beautiful.\" When the young\nmen got away he cut her in two at her waist. They took her body and\nher head and went home. \"Why did you kill her,\" said the young men. \"So\nthat you do not get a bad omen, young men,\" said the bravest of them.\n\nNot long after they had killed Linongan, \"Why does my breast flutter\nso, Awig?\" said Aponibolinayen. \"I feel sad also,\" said Awig. \"Ala,\nAponibolinayen you cook food for me to take when I go and see our\ndaughter,\" said Awig. Aponibolinayen truly went to cook for him. When\nAponibolinayen finished cooking, \"Ala, give me my dark colored clout\nand my belt which has pretty colors, so that I go at once to the place\nwhere the tattooed _alzados_ are. Perhaps they found our daughter. Look\noften at the _lawed_ which I shall plant by the stove. If it wilts\nso that its leaves are drooped, you can say Awig is dead.\" [283]\n\nWhen Aponibolinayen thought he had arrived at the field she looked\nat the _lawed_ and it was green and flourishing. Not long after Awig\nsaw the blood below the watch house. \"Perhaps this is the blood of\nmy daughter. I am going to see if they have killed her.\" He climbed\nup, and when he got up, the body and head were not there, so he went\ndown. As soon as he got down he sat and he bent his head, \"What can\nI do? Where am I going to go to find my daughter?\" he said. Not long\nafter he took a walk. When he reached the jungle he looked at the big\nhigh tree. [\"We can see all over the world from the high trees.\" This\nwas a side remark by the story-teller.] \"The best thing is for me\nto climb so that I watch and see where the _alzados_ live, where my\ndaughter is,\" he said, and so he climbed. As soon as he climbed up he\nsaw all over the world. He looked to the west, there were no people\nthere who celebrated. \"There is no one there,\" he said. He looked\ntoward the north. There were none there who celebrated. \"There is no\none there,\" he said. He turned his face to the east, there was no one\nthere. When he looked in the south he saw the _alzados_ who were making\na celebration; and they danced with the head of his daughter. \"Perhaps\nthat is my daughter,\" he said. \"How terrible if it is my daughter,\"\nand his tears dropped. Not long after he went down. As soon as he\ngot down, \"If I follow the path I will spend much time. The best way\nis for me to go through the woods, to make the way short. I will go\nwhere they are,\" he said, and he went.\n\nWhen he had almost reached the place where the _alzados_ were dancing\nhe said, \"What can I do to get the head of my daughter?\" and he bent\nhis head. Not long after he remembered to go and get the juice of\nthe poison tree. As soon as he secured it he split some bamboo for\nhis torch, as he went to the celebration of the _alzados_. As soon\nas he arrived there he said, \"Good evening.\" \"Good evening,\" they\nanswered. He laid down the torch by the fire of the _alzados_, who\nthought him a companion. \"Where did you come from? It has taken you\nso long to arrive we thought that you were dead. We did not meet you,\nbut we found one lady who never goes out of the house, who is very\nbeautiful, that is why we celebrate.\" \"I took long because I was in\nthe middle of the wood, for I wanted to get a head. I was ashamed to\ngo back home without a head, but I did not meet anyone, so I did not\nsecure one, for I had a bad sign. That is why I did not reach the town\nwhere I wanted to go and fight,\" he said. \"Ala, make him sit down,\"\nsaid the bravest. \"Yes,\" said _alzados_ and they made him sit, and\nthey danced again. \"Ala, you give him a coconut shell filled with\n_basi_, then he must dance, when he finishes to drink,\" said the\nbravest again. Awig stood up. \"Ala, I ask that if it is possible I\ntake the coconut shell, for I am the one who must give the people to\ndrink, and when I have made all drink, then I will dance. I will make\n_kanyau_ [284] so that next time I may be successful,\" he said. \"Ala,\nyou give the golden cup to him, and let him serve us drink. As soon as\nhe will make us drink we will make him dance.\" \"Yes,\" they said. Not\nlong after he took the cup and he used his power so that though he\ndrank the _basi_ the poison which he put in the big jar would not\nkill him, and he drank first. As soon as he drank he made the bravest\ndrink. Not long after he made all of them drink, and the _alzados_\nall died, for he used magic so that when they had all drunk then they\nall died. He put a basket on his back, and he went to put the head\nof his daughter in the basket. He took the head into the middle of\nthe circle, and he took all the valuable things which the _alzados_\nhad put on her. As soon as he got all the things he went home.\n\nWhen he was in the middle of the field he turned back his face and\nsaw four young _alzados_ who followed him through the cogon grass,\nand he used magic so that the flame of the fire was so hot that the\n_alzados_ who followed could not reach him. [285] When the flame\nof the fire was over he turned his face again when he reached the\nmiddle of the next field. He used his magic again so that the flame\nwas so high there that the _alzados_, who always followed, could\nnot reach him. As soon as the flame was gone they followed again,\nand Awig shouted. The _alzados_ were frightened and were afraid to\nfollow him for they were then near to Kaodanan. \"Ala, we will go back\nor the people of Kaodanan will inherit our heads,\" and they went back\nhome. Those were all who were left for Awig did not give them poison.\n\nNot long after Awig arrived in Natpangan. He went back to get the\nrest of his daughter's body from the place where the mountain rice\ngrew. When he arrived in their house he joined the body and the\nhead. They looked at her and she was sweating. \"Ala, Awig you go and\ncommand someone to get the old woman Alokot\u00e1n. When she speaks to the\ncut on our daughter's body the body and head will join better,\" said\nAponibolinayen to Awig. Not long after, \"Ala, you spirit helpers go to\nget old woman Alokot\u00e1n of Nagbotobot\u00e1n, so she will speak to the cut\non Linongan,\" said Awig. \"Yes,\" said the spirits and they went. Not\nlong after they arrived at Nagbotobot\u00e1n, \"Good morning,\" they said,\n\"What are you coming for you spirits,\" said old woman Alokot\u00e1n. \"'What\nare you coming for you say?' Awig sent us to call you and take you\nto Natpangan, for you to speak to the cut on their daughter, for\nthe _alzados_ killed her when they sent her to watch the mountain\nrice.\" \"That is why those people are bad, for when they have only one\ndaughter they do not know how to take care of her.\" \"Ala, what can\nyou do, that is their custom. Please come,\" said the spirits. \"Ala,\nyou go first, and I follow. I ought not come for I want them to feel\nsorrowful for their only daughter, which they sent to the field, but\nI will come for I want Linongan to live. You go and I will follow,\"\nshe said. \"Yes,\" they said.\n\nWhen the spirits arrived in Kaodanan the old woman Alokot\u00e1n arrived\nalso. As soon as she arrived she went at once where Linongan was\nlying. \"Ala, you Aponibolinayen and Awig this is your pay, for\nalthough you have only one daughter you sent her to the mountain\nfield,\" said the old woman Alokot\u00e1n to them. Awig and Aponibolinayen\ndid not answer for they were ashamed. When the old woman had finished\nto talk to them she put saliva around the cut on Linongan and caused\nit to join. When she finished joining it, \"I use my power so that when\nI snap my perfume [286] which is called _dagimonau_ ('to wake up')\nshe will wake up at once.\" When she snapped her perfume Linongan woke\nup at once. \"I use my power so that when I use my perfume _alikadakad_\n(sound of walking or moving) she will at once make a movement.\" When\nshe snapped her perfume Linongan moved at once. \"I use my power so\nwhen I snap my perfume _banawes_ she will blow out her breath!\" When\nshe snapped her perfume, she at once breathed a long breath. \"_Wes_\nhow terrible my sleep was,\" said Linongan. \"'How terrible my sleep' you\nsay. The tattooed _alzados_ nearly inherited you. I went to follow you\nbecause they took you to their town and they danced with your head,\"\nsaid Awig.\n\nNot long after Awig went to take four small branches of the tree\nand he used magic, \"I use my power so that when the four sticks will\nstand they will become a _balaua_.\" He used his power and truly the\nfour sticks became a _balaua_ and Aponibolinayen commanded someone to\npound rice. Ten days later they made _Libon_, on the tenth night. When\nit became morning Awig commanded someone to go and get the betel-nut\nwhich is covered with gold. As soon as they arrived they oiled the\nbetel-nuts. \"Ala, all you betel-nuts, you go to invite the people\nfrom the other towns who are relatives so that they will come to make\n_balaua_ with us. You go to all the towns where our relatives live\nand invite them, and if they do not wish to come you grow on their\nknees.\" So the betel-nuts went.\n\nNot long after the people whom they invited came to the place where\nthey made _balaua_ and they all danced. The companion of Ilwisan of\nDag\u00e1pan in dancing was Alama-an. When Ilwisan stamped his feet the\nearth rumbled. When he looked up at Alama-an he said, \"How terrible is\nthe love of the ladies toward me; she thinks that I love her,\" but he\nwished to dance with Linongan. When they finished dancing, Asigtanan\nand Dondony\u00e1n of Bagtalan danced next. When Dondony\u00e1n shook his foot\nthe world smiled and it rained softly. When they finished dancing,\nIwaginan and Linongan, who never goes outdoors, danced. When Iwaginan\nstamped his feet, all the coconuts in the trees fell, and when Linongan\nmoved her toes in dancing all the tattooed fish came to breathe at\nher feet for the water covered the town when they danced. When they\nwere still dancing the water flowed, only a little while, and it was\nonly knee deep, \"Ala, you Iwaginan and Linongan, stop dancing because\nwe are deluged,\" said Awig and the old woman Alokot\u00e1n. They stopped\ndancing and the water went down again from the town. \"How terrible are\nthe people who are like Kaboniyan for they are so different from us,\"\nsaid the other people who went to attend _balaua_ with them.\n\nNot long after, when all the people had finished dancing and the\n_balaua_ was over, the people went home and Iwaginan was engaged to\nLinongan. Aponibolinayen said, \"We do not wish that our daughter\nbe married yet,\" but Awig agreed. \"Why do you agree, Awig, do you\nnot like our only daughter?\" said Aponibolinayen. \"I like her, but\nit is better for her to be married. He seems to have power. Don't\nyou know that a girl has many dangers? It is better for her to be\nmarried, because she is the only daughter we have,\" said Awig. Not\nlong after they made _pak\u00e1lon_. \"Ala, now, sister-in-law, how much\nwill we pay?\" said Dinow\u00e1gan to Aponibolinayen. \"The _balaua_ three\ntimes full of jewels,\" said Aponibolinayen. \"Ala, yes, sister-in-law,\"\nshe replied. So she used her magic and the _balaua_ was three times\nfull of jewels, and Aponibolinayen raised her eyebrows and half of\nthe things in the _balaua_ disappeared, and Dinow\u00e1gan used her power\nagain and filled the _balaua_. \"Ala, stop that is enough to pay for\nour daughter,\" said Aponibolinayen. \"I pay now.\" \"Yes,\" they said. \"Now\nthat we have made the payment we will go home,\" said Dinow\u00e1gan. \"If you\ndo not let us take Linongan to Pindayan, Iwaginan will live here and I\nwill come to visit them,\" said Dinow\u00e1gan to Awig and Aponibolinayen. As\nsoon as Dinow\u00e1gan and her companions went home. \"Ala, my wife we\ngo to Pindayan to see our mother Dinow\u00e1gan,\" said Iwaginan. \"Yes,\nif that is what you say we will go,\" said Linongan. Not long after\nthey asked Awig and Aponibolinayen, \"You go, but do not stay long,\"\nthey said. \"Yes,\" they answered.\n\nWhen they arrived in Pindayan, Iwaginan and Linongan went to bathe\nin the river, and Iwaginan saw the place where the _alzados_ had cut\nLinongan in her side, and he went to make a magical well in which\na person can bathe and lose all scars and wounds; and it looked as\nif she had no cut and she was prettier, and they went home. When\nthey arrived in the house Dinow\u00e1gan was surprised, for she was more\nbeautiful than before. \"I made the magic pool and cured the cut in\nher side which I saw,\" he said. Not long after when they had been\ntwo days in Pindayan, they went to Natpangan.\n\n\n\n26\n\nDuman\u00e1gan sent his mother Langa-an to Kaodanan. When she arrived there\nshe said, \"Good morning Ebang,\" and Ebang replied, \"Good morning,\ncousin Langa-an. Why are you coming here?\" \"I came to visit you.\" So\nthey made her go upstairs and they talked. Not long after they all\nbecame drunk and the old woman asked if Aponibalagen had a sister,\nand they told her that he had one. Soon they agreed on the day for\nthe _pak\u00e1lon_.\n\nWhen the day agreed on came, Aponibalagen put Aponibolinayen inside of\nhis belt [287] so they went to Kadalayapan. As soon as they arrived at\nthe gate of the town of Kadalayapan, Sinogyaman carried cake and rice\nto the gate of the town, to take away a bad sign if one had been seen\nwhile on the way. They did not like her so she went back to the town\nand they sent Kindi-ingan, and they did not like her either. As soon\nas Kindi-ingan returned they sent Aponigawani. When she arrived at\nthe gate of the town they were very glad and Duman\u00e1gan thought that\nAponibalagen had used his power so that the sweets, made of rice,\nwere not in the basket until Aponigawani went to meet them at the\ngate of the town.\n\nNot long after they went up to the gate of the town and they agreed on\nthe marriage price when Duman\u00e1gan should marry Aponibolinayen. They\nsaid the price was the _balaua_ filled nine times. Not long after\nwhen they had paid they all danced. Then the people went back home\nand Aponibalagen and his people went back home also.\n\nNot long after Aponibolinayen was very anxious to eat _biw_ fruit\nof Tagapolo. So Duman\u00e1gan went to get it for her. He arrived where\nthe _biw_ was and he got some, and in a short time he returned to\nKadalayapan and he gave the fruit to his wife to eat. As soon as she\nate it she became well again. After seven months she gave birth and\nthey called the boy Asbinan. As soon as the boy became large he went\nto play with the girls.\n\nAs soon as Asigowan of Nagwatow\u00e1tan noticed the braveness of Asbinan\nshe made _balaua_, and she commanded the people to pound rice. Not\nlong after she commanded the betel-nuts to go and invite their\nrelatives. The betel-nuts went to all the towns in the world and\ninvited all the people. The next day they oiled the _gansas_ and\nthe people played them and all the people who heard them danced for\nthey liked the sound of them very much. So Asbinan went to attend the\n_balaua_. All the people arrived at the place by the spring and a big\nstorm came and wet all of them. Not long after the people who lived\nin the same town as Asigowan, which was the town of Nagwatow\u00e1tan,\nwent to meet them at the spring, to give them dry clothes. They\nchanged their clothes and went up to the town. As soon as they all\ndanced Asbinan saw Asigowan and he wanted to marry her. So he gave her\nbetel-nut to chew and they told their names, and when they had told\ntheir names their quids showed that it was good for them to marry. The\nfather and mother of Asigowan were Gagelagatan and Dinow\u00e1gan, but she\nlived with the _alan_. Her father and mother did not know her until\nshe made _balaua_ and Asbinan did not know her until the _balaua_,\nthen he married her at once.\n\nAs soon as he married her all his concubines used their magic\npower so that while he was living with Asigowan she would cut her\nfinger. Not long after she truly cut her finger and died. They put\nher in the _tabalang_ [288] which had a rooster on top of it. Then\nall the concubines of Asbinan were glad. Not long after they sent\nthe _tabalang_ along the stream and the rooster on top of it crowed,\nand the old woman Alokot\u00e1n went to see it. She stopped the _tabalang_\nand took out the body of the dead person. Not long after she made\nher alive again. As soon as she made her alive again she put her in\na well and she became a beautiful girl. Not long after she became\na bird and she flew back to the place where Asbinan lived. The bird\nflew above him, and he tried to catch it. When he could not catch her,\nshe went to the top of a tree, and Asbinan went into his house and\nhe was sorrowful, because his wife was dead. Soon he fell asleep and\nthe bird went near to him and Asbinan awoke and caught it. The bird\nbecame a girl again, the same as before, and Asbinan saw that it was\nhis wife, so he was very happy and they made a big party. They invited\nall their relatives. Not long after all the people arrived and they\nall danced. The old woman Alokot\u00e1n was there and Asigowan told Asbinan\nthat she was the woman who gave her life again, so they treated her\nvery good and the old woman Alokot\u00e1n gave them all her property,\nand all the people who went to attend the party were very glad.\n\n(Told by Masnal of Abang.)\n\n27 [289]\n\n\"When I was a young fellow I went to all parts of the world, to every\ntown where the tattooed Igorot live, who were all enemies.\n\n\"Mother Dinow\u00e1gan put the rice in the pot which looks like the\nrooster's egg, [290] so that I eat rice, for I go to fight the tattooed\nIgorots,\" said Ibago wa Agimlang who was four months old. \"Do not\ngo my son Agimlang your feet are too young and your hands look like\nneedles they are so small. You just came from my womb.\" \"Oh, mother,\nDinow\u00e1gan, do not detain me for it will make me heavy for fighting,\"\nsaid Agimlang. As soon as he finished eating, \"Mother Dinow\u00e1gan\nand father Dagilagatan let me start, and give me the little headaxe\nand spear and also a shield, for I am going to walk on the mountain\nDaol\u00e1wan.\" Not long after he started. As soon as he arrived on top\nof the mountain Daol\u00e1wan he sat on a stone which looked like a bamboo\nbench under the Alangigan tree, and there were _alan_ [291] there who\nwere young girls. \"Oh, why are you here Ibago wa Agimlang who just came\nfrom your mother's womb?\" said the _alan_. \"'What, are you here?' you\nsay young _alan_, whose toes on your feet are spread out. I am going\nto fight with the tattooed Igorot,\" said Ibago wa Agimlang to them,\nand they talked for nine months, in the place where the stone bench\nwas. The _alan_ girls wanted to see him all the time. After that,\n\"You young _alan_ girls, I am going to leave you.\" \"Do not go,\" said\nthe _alan_, \"because you are a little baby, you just came from the\nplace where your mother gave birth to you.\" \"Do not detain me, young\ngirls, for it is bad for me if you detain me, for I will be too heavy\nfor fighting,\" said Ibago wa Agimlang. \"If I return from war, I will\ninvite you to attend my big party,\" he said to them, and so he went.\n\nNot long after he arrived at the town where the tattooed Igorot lived,\nand they were so many they looked like locusts. He used his power,\n\"You, my headaxe and my spear, go and fight with the tattooed Igorot,\nand kill all of them.\" As soon as the tattooed Igorot heard what he\nsaid, they said, \"Why, do you brave baby come to fight with us for,\nyou are very young? Now you cannot return to your town, for we inherit\nyou,\" said the bravest of the _alzados_. [292] \"If you had said that\nyou intended to kill me I would have killed all of you, even though I\nam a baby just from my mother's womb,\" said Agimlang. So the bravest\nof the _alzados_ told his people that they should prepare to fight\nwith the baby, and they began to throw their spears at him, but they\ncould not hit him. As soon as all the spears and headaxes were gone,\nthe baby fought with them, and his spear and headaxes killed all the\npeople who lived in that town. As soon as he killed all of them he used\nmagic so that the heads of the tattooed _alzados_ went to Pindayan. Not\nlong after truly all the heads went to Pindayan and he followed them.\n\nWhen he arrived at the spring of Lisnayan in the town of Ibowan he\nrested and he sat on the high stone and began to play the bamboo\nJew's harp and Igowan saw him. \"Adolan come and see this young fellow\nand hear him play the Jew's harp.\" The harp said, \"Iwaginan Adolan,\nInalangan come and see your brother, if he is your true brother.\" So\nAdolan went truly to see him and he found that it was a newborn\nbaby who was just beginning to walk. \"Where did you come from little\nbaby?\" said Adolan. \"'Where did you come from?' you say. I come from\nfighting the tattooed Igorot.\" \"How does it happen that you went to\nwar, for you are only just from your mother's womb?\" \"'How does it\nhappen?' you say. I heard my father saying that when he was young\nhe went to all parts of the world in all the towns,\" said Ibago wa\nAgimlang to Adolan.\n\nNot long after he gave him betel-nut and they chewed. As soon as they\nfinished chewing they told their names, and Adolan told his name first\nand Ibago wa Agimlang was next to tell his. After that they laid down\ntheir quids and they saw that they were brothers. \"Now, my brother,\nAdolan we will go to Pindayan, for I am going to make a big party,\nfor I just return from fighting,\" said Ibago wa Agimlang. \"Ala,\nyou go first and I will go to see our brother,\" said Adolan.\n\nNot long after Ibago wa Agimlang started to go and he lost his way,\nand he went through the mountain rice clearing of Kabangoweyan, who was\nthe _Lakay_ [293] and he walked through many _lawed_ vines which were\nwide spreading and when anyone cut off a leaf they smiled. As soon\nas he arrived at the little house of the old man, \"Oh, grandfather,\ntell me the way back home and I will not take your head,\" said Ibago\nwa Agimlang to the old man. \"Where are you going?\" he said. \"I am going\nhome to the town of Pindayan, for I am returning from fighting.\" \"Stop\nwhile I cook, and you can eat first, and then you can go,\" said the old\nman. \"No, I do not wish to eat. Tell me the way back home,\" said Ibago\nwa Agimlang. So he showed him the way to Pindayan, but missed the way\nand they went through the middle of the reeds, and the place where the\n_lawed_ vines grew, and he met the pretty girl who was his sister,\nwho had been hiding between two leaves. \"Now, pretty girl, I have\nfound you among the _lawed_ vines, and I am going to take you,\" said\nIbago wa Agimlang. So he took her and he put her inside of his belt.\n\nNot long after he arrived in Pindayan and he made a big party. Adolan\nand Iwaginan and Igowan went to attend the party. Not long after\nhe took Inalingan out of his belt, she was a pretty girl who looked\nlike the newly opened flower of the betel-nut tree. \"Where did you\nget her?\" \"'Where did you get her?' you say. I met her in the place\nwhere there are many _lawed_ vines, and when you cut their leaves\nthey smile,\" said Ibago wa Agimlang.\n\n\"Now, brother, we are going to chew betel-nut, and see if we are\ntruly relations,\" said Daliwagenan (Ibago wa Agimlang), and he called\nAdolan, Igowan, and all his brothers and sisters, and his father and\nmother. He gave them betel-nut to chew, and Dagilagatan and Dinow\u00e1gan\ntold their names first and Iwaginan was the next, and then Adolan\nand then Igowan, but he said that he was the son of the _alan_,\nand next was Agimlang and then the pretty girl. She said, \"My name\nis Inaling who is the little girl who never goes out of the _lawed_\nvines, which when somebody cuts they smile.\" After they finished\nchewing the betel-nut and telling their names, they laid down their\nquids, and the quids Igowan and Ginalingan (Inaling) went to the\nquids of Iwaginan and Adolan. \"Oh, my son, Igowan and my daughter\nGinalingan, I thought that I did not have any more my daughter and\nson and that the _alan_ had taken. We did not feed you rice,\" said\nthe old woman Dinow\u00e1gan. \"Ala, my son, Agimlang, do not feel sorry,\nbecause you heard what your father Dagilagatan said to you, because\nyou met your brothers and sister who are Igowan and Ginalingan,\"\nsaid the old woman Dinow\u00e1gan. After that they danced for about nine\nmonths. After that Igowan and Adolan and Iwaginan went home and they\ndid not let Ginalingan go back home.\n\nAs soon as Igowan arrived in his town he built _balaua_ and he invited\nall his relatives who lived in different towns and all the _alan_\nin the world. Not long after the people whom he invited arrived in\nthe town of Igowan, and all the _alan_ went to his _Sayang_, and the\n_alan_ were surprised that Dagilagatan and Dinow\u00e1gan knew that Igowan\nand Ginalingan were their son and daughter, so they asked them. They\nsaid that Ibago wa Agimlang met them when he came from war and he\ntook them to his party so they knew that they were their son and\ndaughter for they chewed betel-nut. As soon as Igowan's _Sayang_\nwas over the _alan_ gave all their valuable things to him, and also\nthose who had taken Ginalingan. As soon as they had given them all\ntheir things the _alan_ flew away and Dinow\u00e1gan and her husband took\ntheir sons and daughters to Pindayan.\n\n28 [294]\n\nThere was a man named Asbinan who was the son of Ayo, but the old woman\nAlokot\u00e1n took care of him. \"Ala, my grandmother Alokot\u00e1n, go and engage\nme to Dawinisan who looks like the sunshine, for I want to marry her,\"\nsaid the young boy Asbinan. The old woman replied, \"I do not think they\nwill like you, for she is a young girl who never goes outdoors.\" [295]\n\"Ala, grandmother, you go anyway, and if they do not like me I will\nsee what I shall do,\" said Asbinan who was a handsome young man. Not\nlong after the old woman went. As soon as she arrived at the stairs\nof the house of the mother and father of Dawinisan, they said, \"Good\nmorning,\" and the mother of Dawinisan said, \"Good morning, what did\nyou come here for, Ayo and Alokot\u00e1n of Kadalayapan?\" \"'What did you\ncome here for?' you say. Our son Asbinan wants to marry Dawinisan,\"\nsaid Ayo. She called them up into the house and they talked. \"We will\nask our daughter and hear what she says.\" When they asked Dawinisan if\nshe wished to marry Asbinan, she said, \"Oh, my mother, I am ashamed\nto marry yet, I do not know how to do anything; so I do not wish to\nbe married now. Do not dislike me, but be patient with me.\" So her\nmother said, \"Pretty Ayo, I think you heard what she said. Be patient.\"\n\nNot long after Ayo and Alokot\u00e1n went back to Kadalayapan. When they\narrived there, Asbinan asked them the result of their mission. \"Did\nthey wish me to marry their daughter Dawinisan?\" His mother replied,\n\"They said that Dawin-isan does not wish to be married yet; so we came\nback home.\" When he knew that they did not wish him for a son-in-law,\nfor they did not give any reason, he thought and he said, \"My mother,\nhand me my golden cup, for I am going away.\" So his mother gave it to\nhim. As soon as he arrived in the yard of Dawinisan, he said, \"Good\nmorning, Dawinisan, will you look out of the window at me?\" Dawinisan\nsaid to the _alan_, who had spreading toes and who bent double when\nthey walked, [296] \"Look out of the window and see who it is.\" The\n_alan_ said to her, \"He wants you to look at him.\" Dawinisan said,\n\"I cannot go to the window to look at him, for the sunshine is hot. I\ndo not wish the sun to shine in my face.\" When Asbinan could not get\nher to go to the window, he used magic and went inside of the golden\ncup, and he pretended that he was ill in his stomach. He said, \"Ana,\nmother, I am going to die, for my stomach suffers greatly,\" and he\nsaid to the _alan_, \"Ala, you _alan_, tell her that she must look\nout of the window to see me.\" The _alan_ said to Dawinisan, \"Come\nand look at him; he wants you to see him. He says that his stomach\nis ill.\" But Dawinisan said to the _alan_, \"Tell him that I cannot\ngo and look at him, I am ashamed. You look at him and then you rub\nhis stomach.\" The _alan_ told Asbinan that Dawinisan would not look\nat him, and he would not let the _alan_ rub his stomach. He said,\n\"If Dawinisan does not want to look at me from the window, and if I\ndie it is her fault, for I came here because of her.\"\n\nThe _alan_ who saw that Asbinan was a beautiful young boy, said,\n\"If you will not go to look at him, we are going to leave you, for we\nfear that he is going to die because of you.\" Dawinisan did not wish\nthe _alan_ to leave her, and she said, \"Ala, bring him up on the porch\nand I will see him.\" The _alan_ took him up on the porch, and she went\nto look at him. When she saw that he was a handsome boy, she said, \"I\nam ashamed, for I did not think he was a rich and handsome boy.\" When\nshe saw that the boy appeared to be suffering greatly she went into\nthe house; she changed her dress and went out on the porch, and she\nlooked like the sunshine. When she reached the porch, she rubbed the\nboy's stomach, and directly Asbinan sat up. Dawinisan said to him,\n\"Come into the house and we will tell our names and see if we are\nrelatives.\" So they went into the house and she told him to set down on\na golden seat which looked like a fawn. As soon as he sat down he said,\n\"Pretty, young girl, when I see you I am blinded by your beauty. I\ncame here because I wish to marry you.\" \"Oh, Asbinan! I am ashamed,\nbut I do not want to be married yet,\" said Dawinisan. \"Dawinisan,\neven if you tell me to leave you, I will not do it until you promise\nto marry me. I will stay with you now,\" he said. Dawinisan replied,\n\"Even though you should stay here one month, I do not care,\" Asbinan\nsaid. \"Let us chew betel-nut and see if the quids turn to beads with\nno hole, and lie side by side; or if they lie parallel, then it is\nnot good for us to marry; so we shall see.\"\n\nNot long after they chewed betel-nut, and when they laid down their\nquids they were agate beads, and they laid side by side; so they saw\nit was good for them to marry. \"Ala, now it is good for us to marry\nand we are related.\" Dawinisan replied, \"Ala, go and tell your mother\nthat if they have everything we want and will pay what we want, you\ncan marry me.\" Asbinan said, \"Yes,\" and he went to his grandmother\nAlokot\u00e1n. \"Ala, my grandmother Alokot\u00e1n, what shall we do? Dawinisan\nsaid that if we have everything they want and will pay it for her,\nshe will marry me.\" The old woman said, \"Ala, do not worry about that,\nI will see.\"\n\nNot long after they started and took Asbinan, and when they arrived\nat the house of Dawinisan they agreed on the marriage price. Her\nmother said, \"If you can fill our _balaua_ nine times with gold shaped\nlike deer, and jars which are _addeban_ and _ginlasan_, Asbinan can\nmarry our daughter.\" Alokot\u00e1n and the others replied, \"Ala, if that\nis what you say it is all right, and we can pay more.\" So Alokot\u00e1n\nused magic and the _balaua_ was filled nine times with the things\nthey wished, and there were more golden deer than jars. The father\nand mother and relatives of the girl said, \"Asbinan and our daughter\nDawinisan can be married now.\" When the _pak\u00e1lon_ was over, Alokot\u00e1n\nused magic and she said, \"I use my power so that they will not know\nthat they are transferred to Kadalayapan,\" and all the houses went to\nKadalayapan. Not long after the people who went to attend the _pak\u00e1lon_\nfound that they were in Kadalayapan and they were surprised, and the\npeople from the other towns went home when the _pak\u00e1lon_ was finished.\n\n\n\n29\n\n\"I am going to lie down on the stone which is like a seat below the\n_dumalotau_ tree,\" said Ayo, for she felt hot in the middle of the\nday. \"What shall we call our son?\" \"We shall call him Asbinan, who\nlooks like the spreading branch of the betel-nut tree which looks\npretty in the afternoon,\" said Ligi, her husband.\n\n\"Ala! Agben, my loving son, go to eat,\" said Ayo. \"Mother--pretty\nAyo--I do not wish to eat when we have no fish roe.\" After that Ligi\nwent to his friends who use the big fish net in the ocean. \"Ala, my\nfriends, search fish roe, for my son Asbinan wishes to eat.\" They\nwent to examine the bellies of nine baskets of fish, but there\nwas no roe. He went to his friends who fish in the river. \"Ala,\nfriends secure fish roe which my son wishes to eat.\" Soon after,\n\"How much do I pay?\" \"You do not pay, for this is the first time you\nhave come to buy,\" said those friends who fish in the river. \"Agben,\nmy child, come and eat.\" \"Mother, pretty Ayo, I do not wish to eat\nthe fish roe when there is no _dolang_, [297] and I do not like to\ndrink out of the scraped cocoanut shell when there is no glass which\ncomes from the place of the Chinese, and I do not like to eat from\nthe bamboo dish when there is no dish from Baygan (Vigan).\" After\nthat Ligi went and got the cup and the dish from the Chinese store.\n\n\"Agben, my loving son, come and eat, for everything is here which you\nwish,\" said pretty Ayo. When they had finished eating, \"Father Ligi\ngive me your love charm [298] which you used when you were young,\nfor I wish to go to the place where the maidens spin at night.\"\n\n\"Good evening, young girls,\" said Asbinan. \"I do not like to light my\ntobacco unless the fire is taken from the light of your pipes.\" They\nwere anxious to offer their pipes, but when Tiningbengan stubbed her\ntoe she stopped and Sinobyaman, who was the prettiest, was the one\non whom he blew his smoke (a part of the love charm). She vomited\nand her eyes were filled with tears, and after that they went home,\nall those who spun together.\n\n\"Ala! go and fetch Asbinan, for she (Sinobyaman) turns over and over\nand sways to and fro since he blew on her last night.\" They went to get\nAsbinan who was sleeping, and he stepped on their heels as they walked.\n\n\"Ala, aunt, I cannot cure her unless we are married.\" Then they decided\non the day for _pak\u00e1lon_, and the price was the lower part of the house\nfilled nine times with jars, which are _malayo_ and _tadogan_. Then\nshe made the cakes for the parents-in-law, and they carried the pig,\nand they received the marriage price which was the lower part of the\nhouse nine times filled.\n\n\n\n\n30\n\n\"Ala! my wife Iw\u00e1nen who loves me every afternoon, make cakes of\nrice which shall be my provisions when I go to the southern place\nSan Fernando and Baknotan, which is a part of Pangasinan. [299] I am\ngoing to investigate the report concerning the beautiful women, who\nare like the rift in the clouds--the escaping place of the moon--;\nwho are like the bright stems of good betel-nuts.\"\n\n\"Ala! my soldiers who are many, catch my horse which is a pinto,\nwhich paces, which walks fast, which goes, which gallops, which\nhas sore sides.\" \"It is here already, the horse which is a pinto,\nthe saddle is already placed.\"\n\n\"Ala! now my wife Iw\u00e1nen, I am going to leave you here. Keep your\nhonor as a person of wealth. Perhaps some one will entice you and we\ntwo will be ashamed before the people of our town.\"\n\nAfter that he went and started--Tolagan who went toward the south. He\nwhipped the pinto, he ran, he walked.\n\nWhen he was in the town of Kaodanan his body was thirsty. \"I go to\nthe place of betel-nuts, where I shall drink the water which is white\nlike coconut oil.\" He arrived at the place of the betel-nuts. He met\na maiden who was like the place of a large fire. There was no other\nsuch maiden.\n\n\"Good morning, maiden who takes water in the shady place of the leaves\nwhich grow, which are stripped off in the middle of the place of\nbetel-nuts, which bear fruit which anyone gathers. I come to drink\nwith you the water which looks like oil,\" said Tolagan. \"If you\nare the old raider cut me only once so that I have less to heal,\"\n(she said). \"No, I am not the old raider, for I live in Baliwanan\nand I go to the south to Pangasinan.\" \"Do not continue the journey,\nfor you have a bad sign. The birds skimmed past in front of you, also\nin the rear and the sides. [300] Go back to Baliwanan.\" \"If that is\nwhat you say pretty one, I shall turn back because of this sign.\"\n\nHe arrived at Baliwanan, but his wife was not there, for she had run\naway with Kaboniyan [301] to the town of the sky.\n\nThere was not a place he did not search for her. He went to the head\nman. \"Ala, _presidente_ of our town, I come to ask for companions\nwhile I search for my wife, who vanished last night.\" He gave\n(the searchers), but when they did not find her, he went to another\ntown. He went to the place of Baingan in the town of the north. \"Good\nmorning, I came to ask companions to search for her who was absent\nlast night.\" \"If that is still your trouble\" said Baingan, \"you go\nand see my sister, who is Imbangonan, whom you shall take for wife,\nwho cannot belt herself unless there are nine belts. She is in the\nmiddle of the place of the betel-nuts.\"\n\n\"Good morning, Imbangonan,\" said Tolagan. \"I came to see you, for\nyour brother told me we are to marry if you like me.\"\n\n\"If you like me, we will chew green betel-nut and see what is your\nfortune.\" When they finished chewing, the two quids went into a\nline. \"Ala! we will marry if you agree to pay 100 _gumtang_ and 50\n_ginalman_\". [302]\n\n\n\n31\n\nThere were two girls who went to take a walk and a rich man met them,\nand he asked, \"Where are you going, you two girls?\" \"We are going to\nwalk around the town.\" The rich man said, \"Come and walk with me.\" When\nthey reached their house he gave them some work to do and he treated\nthem just the same as his daughters. The rich man was a king, and he\nput the girls in a room and the princesses Mary and Bintolada were\nin the other room. The king and the queen gave dresses to the girls\nbut they did not give them any bracelets and rings.\n\nNot long after the two girls went to the house of the jeweler and\nthey ordered him to make rings and bracelets for them like those\nthe princesses had. As soon as they went in the house of Indayo and\nIwaginan in the town of Pindayan, they asked for water to drink. After\nthat Iwaginan and Indayo gave them water to drink, and they thought\nthat the two girls, who were dressed like men, were ladies, so they\nfollowed them when they left and they took _basi_ for them to drink.\n\nAs soon as the princesses arrived in the jeweler's house they commanded\nhim to make rings and bracelets for them. As soon as the jeweler began\nto make the rings and bracelets for them Iwaginan and Indayo arrived\nwith the _basi_. Soon it became night and they ate and drank in the\nnight and they became drunk, and they all slept in one room. The people\nsaw the beads on their arms and the jeweler awakened them and put them\nin another room so they did not sleep in the same room with the others\nand he said, \"I thought you were princes, for you dress like princes,\nbut when I saw your beads I woke up, for I think those two men are\nplanning bad for you. Go and sleep in the other room.\" So they went\ninto the other room to sleep.\n\nNot long after it became daylight and they returned home, and Iwaginan\nand Indayo did not see them, and they were very sorry for they thought\nthe princes were truly girls. So they went back home, and as soon\nas they arrived there they said, \"We are going to make _balaua_,\nto find out if those princes were truly girls.\" So they began to\nbuild _balaua_. They sent messengers to go and invite people in every\ntown. Not long after the people whom they invited arrived, and they\nsaw that the princes were not there. So they commanded their spirit\naids to go to all the world and find those princes. So the spirits\nbecame hawks and they flew about the world. As soon as they came near\nto the palace of the king they alighted on a tree and they watched the\nprincesses in the windows and hawks said, \"_Tingi_.\" The princesses\nheard the word \"_Tingi_,\" and they were Ganinawan and Asigtanan. They\nsaw the birds from the window, and the hawks flew by them and the\nprincesses stroked their feathers, because they were pretty.\n\nSoon the hawks seized them in their talons and flew away with them\nand carried them to Pindayan. Not long after they reached there and\nIwaginan and Indayo were very glad, and they made a big party and they\ninvited the king. The king had been searching for them for a long\ntime. Some of the spirit helpers who had gone to the palace said,\n\"Good morning. We came here to invite you, for Iwaginan and Indayo\nsent us. They are making a big party for those princesses for whom you\nare searching, for we took them to Pindayan, and Iwaginan and Indayo\nmarried them.\" When the king heard the news he was glad, and he went\nto the party. Indayo and Iwaginan made him dance when he arrived, and\nKanag and Dagol\u00e1yen went to that party. Not long after they put those\ngirls, whom Iwaginan and Indayo had stolen, in their belts and they\ndid not know what had become of their wives and they were sorry. Kanag\nand Dagol\u00e1yen took them home. When they arrived home they told their\nnames and they chewed betel-nut and they found that it was good for\nthem to be married, instead of Iwaginan and Indayo. Kanag married\nAsigtanan and Dagol\u00e1yen married Ganinawan. The mother of Ganinawan\nwas Aponibolinayen and the mother of Asigtanan was Aponigawani.\n\nAs soon as they were married and they had learned who their mothers\nwere they built _balaua_, and they sent some betel-nuts to invite all\nof their relatives in other towns. Iwaginan and Indayo went to attend\nthe _balaua_, and they danced. They saw that those girls were their\nwives and they tried to take them back home, but Kanag and Dagol\u00e1yen\nwould not let them. They said it was not good for them to be married\neven though they wished to be married to them, because the girls would\nbecome oil when they went close to them. So Indayo and Iwaginan were\nvery sorry. Ganinawan was the sister of Kanag and Asigtanan was the\nsister of Dagol\u00e1yen. They did not find out that they were related\nuntil Indayo and Iwaginan took them, for their mothers had lost them\nin miscarriages, and the girls became women by themselves, and the\nking found them.\n\n(Told by Talanak of Manabo.)\n\n\n\nRitualistic and Explanatory Myths\n\n\n32 [303]\n\nThe Ipogau [304] are making _Sayang_. [305] \"Why do not those Ipogau\nwho are making _Sayang_ start the _balaua_ [306] correctly?\" said the\nspirits above. Those _anitos_ [307] who are married, who are Kadaklan\nand Agemem, [308] say, \"It is better that you carry the pig.\" Then\ntruly they carried the pig up the river, those two Ipogau who are\nmarried. \"Ala! you walk and walk until you arrive at Sayau, for a\nperson who lives there is making _Sayang_,\" said the spirits. After\nthat they arrived, those who are married who carried the pig, at\nthe place of the man who made _Sayang_. \"Where are you going?\" asked\nthe man of Sayau of those who carried the pig. \"We came to see how\nyou make _Sayang_, for we have not yet learned how to make _Sayang_\ncorrectly,\" said those who are married. \"Ala! watch what I am doing\nand imitate.\" They watched what he did when he made _Sayang_, and he\ndid everything. He made _balag, sagoyab, aligang,_ they made also\n_tangpap_, they made _adagang, balabago_, and what is needed for\n_al-lot_. [309] After that, \"You go home, and when you make _Sayang_\nyou do as I did,\" said the man from Sayau. They went home truly,\nthose Ipogau, and they imitated the man who made _Sayang_ in Sayau;\nthen those who are married--Kadaklan and Agemem--caused the spirits\nto come whom they called, those who made _diam_ when they built\n_balaua_. (Here the medium names the spirits which cause sickness.)\n\nNow you get better, you who build _balaua_.\n\n\n\n33 [310]\n\n\"Those who knew to make _dawak_, went to make _dawak_, but they did not\nprepare the pig correctly. Not long after Kaboniyan, [311] above, was\nlooking down on those who make _dawak_. Kaboniyan went down to them,\nhe went to tell those preparing the pig, because they did not prepare\nit correctly--those two who make _dawak_. After that they prepared\nthe pig correctly and the sick person got well of the sickness.\n\n\"Ala, when there is again the repetition of the sickness to the\nperson for whom you go to make _dawak_, do not neglect to prepare\nthe pig correctly, so that the sick person may get better, whom you\ntry to make well. I also, Kaboniyan, prepare correctly when there\nis a person for whom I make _dawak_, and you, Ipogau, do not prepare\ncorrectly when you make _dawak_.\" After that when there is the person\nthey go to cure who is sick, they always prepare correctly because\nit was Kaboniyan who told them to do always like that. When some one\nis ill whom they go to cure, they prepare correctly.\n\n\n\n34 [312]\n\nThe spirit who lives in Dadaya [313] lies in bed; he looks at his\n_igam_ [314] and they are dull. He looks again, \"Why are my _igam_\ndull? Ala, let us go to Sudip\u00e1n where the Tinguian live and let us take\nour _igam_, so that some one may make them bright again.\" After that\nthey laid them (the _igam_) on the house of the Ipogau [315] and they\nare all sick who live in that house. Kaboniyan [316] looked down on\nthem. \"Ala, I shall go down to the Ipogau.\" He truly went down to them,\n\"What is the matter with you?\" \"We are all sick who live in the same\nplace,\" said those sick ones. \"That is true, and the cause of your\nsickness is that they (the spirits) laid down their _igam_ on you. It\nis best that you make _Pala-an_, since you have received their _igam_,\nfor that is the cause of your illness.\" After that they made _Pala-an_\nand they recovered from their sickness, those who lived in the same\nplace. (Here the medium calls the spirits of Dadaya by name and then\ncontinues.) \"Now those who live in the same place make bright again\nthose _igam_ which you left in their house. Make them well again,\nif you please.\"\n\n\n\n35 [317]\n\nThose who live in the same town go to raid--to take heads. After\nthey arrive, those who live in the same town, \"We go and dance with\nthe heads,\" said the people who live in the same town, \"because they\nmake a celebration, those who went to kill.\" \"When the sun goes down,\nyou come to join us,\" said the mother and baby (to her husband who\ngoes to the celebration). After that the sun truly went down; she\nwent truly to join her husband; after that they were not (there),\nthe mother and the baby (i.e., when the father arrived where they\nhad agreed to meet, the mother and child were not there).\n\nHe saw their hats lying on the ground. He looked down; the mother and\nthe baby were in (the ground), which ground swallowed them. \"Why (are)\nthe mother and the baby in the ground? How can I get them?\" When he\nraises the mother and the baby, they go (back) into the ground. After\nthat Kaboniyan above, looking down (said), \"What can you do? The\nspirits of Ibal in Daem are the cause of their trouble. It is better\nthat you go to the home of your parents-in-law, and you go and prepare\nthe things needed in _Ibal_ [318],\" said Kaboniyan.\n\nThey went truly and prepared; after that they brought (the things)\nto the gate. After that the mother and child came out of the\nground. \"After this when there is a happening like this, of which you\nIpogau are in danger, you do like this (i.e., make the _Ibal_ ceremony)\nand I alone, Kaboniyan, am the one you summon,\" said Kaboniyan.\n\nAfter that they got well because they came up--the mother and the baby.\n\n\n\n36 [319]\n\nThere is a very old woman in the sea who says to her spirits--Dapeg\n(a spirit which kills people) and Balingenngen (a spirit which\ncauses bad dreams) and Benisalsal (a spirit which throws things and\nis unpleasant), \"Go beyond the sea and spread your sicknesses.\" The\nspirits are going. They arrive and begin their work, and if the people\ndo not make _Sang\u00e1sang_ many will die. Now it is morning and the\nspirits are going to the river to see what the people have offered to\nthe old woman, who is In\u00e1wen (mother). If they do not find anything,\nthey will say, \"All the people in this town shall die,\" and then they\nwill go on to another place.\n\nIn\u00e1wen, who is waiting, sends Kideng (a servant) to search for the\nspirits who are killing people, to tell them to return. Dapeg leaves\nthe first town. He goes to another and the dogs bark so that the people\ncannot sleep. A man opens the door, to learn the cause of the barking,\nand he sees a man, fat and tall, with nine heads and he carries many\nkinds of cakes. The man says, \"Now take these cakes, and if you do\nnot make Sang\u00e1sang for my mistress, at the river, you shall die. You\nmust find a rooster with long tail and spurs; you must mix its blood\nwith rice and put it in the river at dawn when no one can see you.\"\n\nThe man makes _Sang\u00e1sang_ the next night, and puts the blood mixed\nwith rice in a well dug by the river, so that the spirits may take\nit to their mistress. Kideng also arrives and says, \"You must come\nwith me now, for she awaits you who are bearing this offering.\" They\ngo and arrive. Their mistress eats and says, \"I did not think that\nthe blood of people tasted so badly, now I shall not send you again,\nfor you have already killed many people.\"\n\n\n\n37 [320]\n\n\"You whom I send, go to the place where our relatives live in Sudip\u00e1n,\"\n[321] said Magan\u00e1wan of Nagbotobot\u00e1n, \"because I desire very much\nthe blood of the rooster mixed with rice.\" He gave his cane and sack,\n\"When you arrive at the place (of those who live) in Sudip\u00e1n you wave\nmy cane and the husks of betel-nut which are here in my sack.\" They\ntruly waved when they arrived: many snakes (were creeping) and many\nbirds (flying) when they waved there by the gate.\n\n\"How many snakes and birds now,\" said the Ipogau. [322] \"Go! command\nto make _Sang\u00e1sang_\" said the married ones.\n\n\"We shall wait the blood of the rooster mixed with rice, because they\nremember to command to make _Sang\u00e1sang_\" said those who Magan\u00e1wan of\nNagbotobot\u00e1n commanded. They took the blood of the rooster mixed with\nrice, which was put in the _saloko_ [323] in the yard; they arrived to\ntheir master. \"How slow you are,\" said Magan\u00e1wan. \"We are only slow,\nbecause there was no one who listened to us where we arrived first,\"\nsaid those whom he commanded; \"we went up (the river) until there was\none who remembered to command to make _Sang\u00e1sang_, which is what we now\nbring to you--the blood of the rooster mixed with rice.\" They gave;\nhe put in his mouth--the one who commanded them--he spit out. \"Like\nthis which is spit out (shall be) the sickness of the Ipogau who\nremember me,\" said Magan\u00e1wan of Nagbotobot\u00e1n. After that it is as if\nnothing had happened to the family.\n\n\n\n\n38 [324]\n\nThe Ipogau are digging where they make stand the poles of their\nhouses. \"You go to give the sign,\" said the master of the sign to the\n_siket_. [325] _Siket_ went. \"Why do we have a bad sign? We remove the\npoles,\" said the Ipogau, and they removed that there might be no bad\nsign. The deer went to call when they were digging where they removed\nthose poles which they made stand. \"We remove again the poles,\"\nsaid the Ipogau, and they removed again. When they were digging,\nwhere they made to stand those poles which they removed, the wild\npig went to grunt. They removed again the poles which make the house.\n\nAs before, the snake went to climb the pole with which they made the\nhouse, and they removed again. When they were digging again where\nthey made the poles stand with which they made the house, the _labeg_\n[326] skimmed over, and as they had a bad sign the Ipogau moved again\nthe poles with which they made the house. \"Koling,\" and \"Koling\"\nand again \"Koling\" (the bird cried); they removed again the log\nwhich they made stand, with which they made the house. The _salaks\u00e1k_\nclucked, who flew where they dug, where they made those poles stand,\nwith which they made the house.\n\nSince they have the bad sign again, they say to the others--those\nwho make the poles stand--\"We are very tired always to dig and dig,\nand to make stand and make stand those poles, we go ahead to make\nthe house,\" and they placed their lumber and they went--one family\nof the Ipogau. Then they finished what they built, their house. There\nwas nothing good for them, and there was nothing which was not their\nsickness (i.e., they had all manner of sickness).\n\n\"My wife,\" said Kaboniyan, \"give me the coconut oil, that I oil\nmy spear, for I go to see those Ipogau who are sick.\" When those\nIpogau who were sick were in their house, his spear fell in their\nhouse. \"What is the matter with you, Ipogau?\" said Kaboniyan. \"What\nis the matter with you, you say, and there is nothing which we do not\ndo for our sickness, and we are never cured,\" said those Ipogau. And\nKaboniyan answered, \"How can you become cured of your sickness when\nyou have a bad sign for that which you made--your house? The reason\nof your sickness is because you do not make _Sang\u00e1sang_. The good\nway (is) you find a rooster, and that you command the one who knows\nhow to make _diam_ of the _Sang\u00e1sang_ to make _Sang\u00e1sang_. I (am)\nalways the one for whom you make _diam_,\" said Kaboniyan. And truly,\nbefore they had finished making _Sang\u00e1sang_, it was as if there had\nbeen nothing wrong, that family was cured of their sickness.\n\n\n\n39 [327]\n\nThe poles of the Ipogau's house were quarreling. Said the floor\nsupports to the poles who were quarreling, \"What can you do if I am\nnot?\" \"What can you do if I am not?\" said the foot-boards to those\nfloor supports who are quarreling. \"What can you do if I am not?\" said\nthe cross supports to those floor supports who are quarreling. \"What\ncan you do if I am not?\" said the cross supports to those foot-boards\nwho are quarreling. \"What can you do if I am not?\" said the floor to\nthose cross supports who are quarreling. \"What can you do if I am\nnot?\" said the wall to the floor boards who are quarreling. \"What\ncan you do if I am not?\" said the beams to the wall boards who are\nquarreling. \"What can you do if I am not?\" said the _pongo_ [328]\nto the beams who are quarreling. \"What can you do if I am not?\" said\nthe _daplat_ [329] to the _pongo_ who are quarreling. \"What can\nyou do if I am not?\" said the end pole to those _daplat_ who are\nquarreling. \"What can you do if I am not?\" said the _salab\u00e1wan_\nto those end poles who are quarreling. \"What can you do if I am\nnot--who am _legpet_?\" said those _legpet_ to those _salab\u00e1wan_,\n\"Though you are _legpet_, you can do nothing if I am not,\" said\nthe _gakot_, \"because you fall,\" said the _gakot_ to the _legpet_\nwho are quarreling. \"And what can you all do if I am not, who am\ngrass? you all decay if I am not,\" said the grass (roof) to those\nwho are quarreling. \"Therefore we are all the same use to the house\nof the Ipogau; we will unite our thoughts and breath, so that in the\nsame manner the thoughts of the Ipogau are united, who live in us,\"\nsaid those who are quarreling. And they united their thoughts and\nbreath. After that the Ipogau who were sick were cured, those who\nlived in the house. It was as if there was nothing bad for that family.\n\n\n\n40 [330]\n\nThe great spirit lives in the sky, and he is carrying the goods of\nthe people. He says to himself, \"To whom shall I give these goods\nwhich I am carrying? I shall take them to the earth.\" He looked down\non Bisau, for the people there promised to make _Ubaya_. Soon the\npeople saw a man entering the town and they sent a man to prevent him\n[331]. He said, \"Let me come in, for I bring goods for you. Your food\nand animals and other things which you need shall be increased.\" After\nthat he said, \"Let all the people in the world know of this so that\nthey will make _Ubaya_ for me, and I will aid them also.\"\n\n\n\n41\n\nDayap\u00e1n was a woman who lived in Ka-alang. For seven years she was\nsick. She went to the spring to bathe and while she was in the water\na spirit sent by Kadaklan [332] entered her body. The spirit held\nsugar-cane and rice. He said to her, \"Take this sugar-cane and rice\nand plant them in the ground. After you reap the sugar-cane and rice,\nyou will build a bin to hold the rice, and a sugar mill for the cane;\nafter that you will make _Sayang_ and that will make you well.\" Dayap\u00e1n\ntook those things and went back home. She planted the sugar-cane and\nrice. When she was planting, the spirit entered her body again and\ntaught her how to plant. When she reaped the sugar-cane and rice,\nshe began to make _Sayang_. The spirit Kaboniyan went again into her\nto teach her how to make _Sayang_. The spirit said, \"Send a man to\nget _bolo_ (bamboo) and weave it into _talapitap_. [333] Take _lono_\nand _bolo_ as big as a finger and make _dakidak_, and put a jar with\nwater upstairs in the house. Dance _daeng_ [334] for ten nights. You\nwill pass seven evenings, then you will build _balaua_. [335] Send\nsome persons to get wood and bamboo and rattan and cogon, and take\nten baskets with cooked rice to follow the number of nights (i.e.,\non the first night one basket of cooked rice on the _talapitap_;\nthe second night, two; and so on). When you finish the time you will\nknow how to make _dawak_ and to call all the spirits, and you will\nteach the people how to do _dawak_.\"\n\nWhen she finished the _dawak_, the spirit sent her to wash in the river\nas a sign that she had finished _Sayang_. He told her to get a dog and\na cock. She went to the river and she tied the cock and the dog by the\nwater, and while she was gone, the dog killed the cock. Dayap\u00e1n wept,\nbut for a long time the spirit did not come. When Kaboniyan came again,\nhe said, \"If the dog had not killed the cock, no person would die,\nbut this is a sign and now somebody will die and some will be well.\"\n\nDayap\u00e1n went home and when she arrived there she began to learn to\nmake _dawak_, and she called all people to hear her and she told all\nshe had seen and heard. Then the people believed her very much. When\nsomebody was sick, they called Dayap\u00e1n to see them and to show them\nhow to make them well. So Dayap\u00e1n taught them all kinds of _dawak_\nwhich the spirit had told her because before when Dayap\u00e1n was sick,\nno one knew the _dawak_. [336]\n\n\n\n42\n\nMany years ago there was a woman whose name was Bagutayka. She had had\nonly one daughter whose name was Bagan. A boy who lived in Lant\u00e1gan\nwished to marry Bagan, but she did not wish to marry him because she\nhad no vagina, and she was ashamed. Her mother said, \"Take this little\npot with pictures on the outside, and this sucker of banana and go\nto the roadside where people are passing. When people are passing,\nyou will make them sick in their knees or feet.\" Then poor Bagan went\nby the roadside. In a short time a man passed by her; after that he\nwas sick in his knees and did not walk, he only lived in his house,\nand could not move his hands or feet. His parents were troubled to\nfind medicine for him, for none they found did him good. They used all\nthe medicine that they knew. Then Bagan went to see him in his house\nand told him to make _bawi_. [337] The sick man said to her, \"How\ndo we make _bawi_, for we have never heard about that?\" Bagan said,\n\"Bring me a white cloth, a basket of rice, some thread, a betel-nut,\ncoconut, a rooster, and _toknang_.\" [338] They brought all of these,\nand Bagan took them. Then they built a _bawi_ in the garden and planted\nthe sucker by it. They broke the coconut shell, killed the rooster,\nand took his feathers to put in the coconut husk, and they broke the\ncoconut meat.\n\nThey made _sablau_ near the _bawi_ and put the coconut meat in it. When\nthey had done this, the man who was sick was as good as if he had not\nbeen sick, he could walk just as before. This is the way the Tinguian\npeople learned to make _bawi_.\n\n\n\n43 [339]\n\nIn the first times Kaboniyan told a sick man to go to the mango tree\nat the edge of the village. \"Take a feather for your hair, a clay\ndish with oil, a headaxe, a spear, and a small jar of _basi_, when\nyou go to the tree.\" He did as he was bidden, and when he reached the\ntree the _pin\u00e1ing_ [340] were there. \"Ala! now kill a small pig and\noffer its blood mixed with rice. Oil the heads of the stones well,\nand decorate them with yellow head bands. When you do this Apadel\nwill always guard the town.\" The man and his companion always did as\nKaboniyan said, and when they made _balaua_, or were sick, or went to\nfight, they did this. They ate of the pig, they played the _gansas_\nand danced. All who obeyed were always well, but one man who urinated\non the stones became crazy.\n\nOne day when the people were preparing to go and fight against Manabo,\n[341] they went to the _pin\u00e1ing_, and while they danced a red rooster\nwith long tail feathers came out of the stones and walked around\nthem. When they stopped dancing, he went again into the stones. Since\nthat time a white cock has sometimes appeared and once a white dog\ncame out while the people danced.\n\n\n\n44 [342]\n\nOne night a man saw a woman, who wore a black cloth, walking near\nthe _pin\u00e1ing_. When she would not speak to him, he cut her in the\nthigh with his _bolo_. [343] She ran to the stones and vanished. Next\nmorning the man went to the guardian stones and found one of them\ncut in the middle, as it is now. The man soon died of smallpox.\n\n\n\n45 [344]\n\nIn the first times, the old men saw the stones traveling together\ndown the river. Above them flew many blackbirds. Then the people went\ndown to the river and watched the stones on their journey. After\nthat they caught them and put them near to the gate of the town,\nwhere they still remain.\n\n\n\n46\n\nThe evil spirit Ibwa once had a body like a man and used to visit the\npeople. In those days they kept the body of the dead person seven days,\nand when the fat ran from the body they caught it and placed it in\nthe grave. [345] One day when he visited a funeral, a man gave Ibwa\nsome of this fat to drink. Since that time he has always been bad and\nalways tries to eat the body of the dead and steals his clothes. He\ncomes to the funeral with another evil spirit Ak\u00f3p, who has a large\nhead, long slim arms and legs, but no body.\n\nKaboniyan has told us how to keep the evil spirits away, but if we\nfail to do as he said, they always make trouble.\n\n\n\n47\n\nA man died. He had a wife and married son. They buried him under the\nhouse and made _bagongon_. [346] After that his wife was in the field\nand was watching their corn. His daughter-in-law was in the house\nwatching her baby. While she was swinging the baby, the dead man said,\n\"Take this _saloyot_ [347] to Gadgadawan.\" The girl took it. The\nspirit said to her, \"Let me swing the baby and you cook the _saloyot_\nin Gadgadawan.\" When she cooked it, the spirit ate it, and he asked,\n\"Where is your mother-in-law?\" She said, \"She is in the field watching\nthe corn.\" The spirit went there. When he reached there, his wife was\nafraid of him, but she did not run. He slept there that night with his\nwife, and he did what he wished with her that night. In the daytime he\nwent away. His wife got big stomach, but had no baby, and died. The\nspirit did that because the fire for the dead man was not out yet\nand she had gone from the town before the _kanyau_ [348] was past.\n\n\n\n48\n\nOne man in Solay [349] said to another, \"Tomorrow we meet on the\nmountain to get wild carabao.\" The other man agreed, and early the\nnext morning the first man set out on horseback. The second man died\nthat night, but the first man did not know this. When he got to the\nplace agreed, he said \"Sh-sh\" through his teeth, and the spirit of\nthe dead answered a little way off. The man went towards the answer\nand signalled again. The spirit again answered, and then the man\nsaw the spirit of the dead, which was very big, was running to catch\nhim. He ran his horse at full speed, but the spirit was gaining when\nthe _lasta_ [350] on the saddle caught on a dead limb and was jerked\naway. \"Very good that you leave that or I would take your life,\" said\nthe spirit. Then the man ran his horse until he got to Solay. When he\ngot there, he could not get off his horse, for his legs were stuck\nvery tight to each side of the horse, so a man had to pull each leg\nloose and lift him from the saddle. That is why we know that the\nspirits of the dead men sometimes do harm and go places.\n\n\n\n49\n\nA man and his wife were living in the field where they planted corn\nand rice. When they were there, the man died. The woman did not want\nto go to the town, because there was no one to watch the dead man. She\ncould not bury him. The Ibwa [351] noticed that there was a dead man\nin the house. He sent one of his sons to get the dead man. When the\nIbwa came in the house, the woman took the headaxes and cut him in\nthe doorway. The Ibwa went under the house. His father could not\nwait for him; he sent his second son and his third son. The boys\ncould not take the body, because they were afraid of the headaxes,\nfor the woman had one in each hand. The Ibwa went there. He said\nto his sons, \"Why do you not take the dead man?\" His sons said,\n\"We could not take him, because if we go up in the house the woman\ntakes the two headaxes and tries to kill us.\" Ibwa went up into the\nhouse; he broke the door of the house. He said to the woman, \"Now I\nam your husband.\" The Ibwa took the two ears of the dead man; he ate\none and gave the other to the woman to chew, like betel-nut, to see\nthe sign. The sign of the saliva was good. He made the woman's two\nbreasts into one in the center of her chest. He took her to his house.\n\n\n\n50\n\nThe stems of the _alangtin_ are good charms against the spirits of\nthe dead, and are often worn concealed in the hair or hat.\n\nThere were two brothers, and one died. The other went to hunt and\nkilled a deer. While he had it over the fire to singe, his dead\nbrother's spirit came to him. [352] Then the man began to cut the meat\ninto small pieces, and as fast as he cut it up, the spirit ate it; and\nas fast as he ate it, the meat came out of his anus. When the meat was\nalmost all gone, the man became very much afraid and started to run,\nand the spirit chased him. When he ran where some _alangtin_ grew,\nthe spirit stopped and said, \"If you had not gone to the _alangtin_,\nI would have eaten you also.\"\n\n\n\n51\n\nOne person was dead in a town. They buried him under the house. They\ndid not put _banal_ [353] and a plow iron over the grave. The Ibwa\nwent there and saw there was no _banal_ on the grave, so he was not\nafraid. He went there and took the dead man. He put one foot of the\ndead man over each shoulder and let him hang down over his back. A\nman saw him while he was walking in the street. The man told the\npeople in the town what he had seen. The people did not believe it\nand went to see the grave. No dead man there, only the clothes and mat.\n\n\n\n52\n\nIt is good to put some branches of trees in the ground near your\nhead when you sleep out doors, so the spirits can not spit on you,\nfor if they do, you will die.\n\nOne man who had lost his carabao went to the mountains to find; and at\nnight he did not find, so he lay down near the path to sleep. He did\nnot put any branches near his head, and in the night an evil spirit\ncame and wanted to eat him; but when the spirit saw that he had the\nskin disease, he did not care to eat, so he spit on him. The man got\nup and went home, but soon he got sick and died.\n\n\n\n53\n\nWhen Itneg [354] go to hunt or have to sleep anywhere that spirits\ncan get them it is good to use _sobosob_ [355] or _banal_ under them\nfor a mat.\n\nTwo men were in the mountains and had no mats to sleep on, so they\npulled much _sobosob_ and put it under them. That night the evil\nspirits came to get them but did not come very near. The men heard\nthem say that they wanted to get them, but that it was bad for them\nif they got near the _sobosob_, so they left them alone.\n\n(_Sobosob_ and _banal_ are sometimes put with the plow iron over a\nnew grave as an added protection.)\n\n\n\n\n54\n\nIn the first time, three Tinguian went to hunt. At night they lay down\nto sleep and one of them, who had a _kambaya_, [356] had not gone to\nsleep when two spirits came near and saw him under the blanket. One\nturned to the other and said, \"Here we have something to eat, for\nhere is a little pig.\" Then that man took the blanket from the other\nman and put his blanket in its place, and the spirits came and ate\nthat man. So we know it is bad to use that kind of blanket when you\ngo where the spirits can get.\n\n\n\n55\n\nA man and woman had a beautiful daughter whom they always kept in the\nhouse. [357] One day while they were away in the fields, the girl went\noutside to pound rice. While she pounded, the spirit Bayon who lives\nin the sky came to see her. He was like a fresh breeze. Then the girl\nwas like a person asleep, for she could not see nor hear. When she\nawoke in the sky, she dropped her rice pounder so that it fell near\nher home and then the people knew she was above. Bayon changed her\ntwo breasts into one large one, which he placed in the middle of her\nchest. When her parents made _Sayang_, the mediums called Bayon and\nhis wife to come. They still come when some one calls them in the\n_Sayang_. The woman's name is Lokadya.\n\n\n\n56\n\nIn the first times men went to the mountains to hunt deer and hogs. One\nman kept his dog in the open land outside of the forest, to wait for\nthe game. While he waited there with his dog, the big bird Banog came\nto take him away; and it flew with him over the mountains near to\nLicuan. [358] The bird took him to her nest in the tree. There were\ntwo young birds in the nest. When the bird laid him in the nest he was\non a branch of the tree. Three young pigs were in the nest. The bird\nwent away to get animals. After it went away, the man cut the meat\nin small pieces for the young birds, and the man ate also because the\ntree was big and he could not go away. The bird brought deer and pigs\nall the time, and the man always cut the meat in small pieces. After\na while the two young birds could fly near to the nest. When they\nwere standing outside of the nest he held on to their wings and the\nbirds flew down under the tree. Then the man took his bolo and cut off\ntheir heads and took them to his town and made _layog_ [359] for the\nheads. After the man's _layog_, he wanted to go to _alzados_ [360] town\nto fight them. He had been near to the _alzados_ town about one month.\n\nWhile he was away, his wife died. He came back to the town and in\nthe way he met his wife (her spirit) with a cow and two pigs. The\nman asked his wife where she was going. She said to him, \"I am not\na person any more, I am dead.\" Her husband wanted to touch her hand\nand his wife gave only her shortest finger. Her husband said, \"Wait a\nwhile for me, I will go with you.\" His wife said, \"If you go to our\nhouse, take the white chicken and you will see the footmarks of the\ncow and pigs.\" He followed the footmarks, and while he was walking\nhe saw his wife washing in the river, under the tree. She said,\n\"You come and I go with you to own town (i.e., spirit town), and I\nwill put you in the rice bin, because the people in the town will\nwant to eat you in the nighttime; but if they come in the nighttime,\nyou must take some of the feathers of the chicken and throw at them,\nand I will bring you something to eat.\"\n\nThey went to the spirit town, and she put him in the rice bin, and\ngave him something to eat. In the evening, the spirits came to eat\nthe man. The man took some of the feathers and threw at them. The\nspirits were afraid of the feathers. They did this every night, and\nhis wife brought him something to eat every day. The spirits said to\nthe man's wife, \"We smell Ipogau.\" [361] His wife said, \"No Ipogau\nin here.\" In about two weeks the feathers were nearly gone. Then his\nwife told him, \"It is better for you to go home, because there are no\nmore feathers. I will give you some rice for you to eat in the way. I\nwill show you the road.\" The man agreed, and they went in the way. She\nshowed him the road. While the man was walking in the way he saw his\ntown and he asked for his wife. They said his wife was dead and they\nhad buried her under his house; then he made _layog_ for his wife.\n\n\n\n57\n\nThe father of Siagon [362] was head man of Patok. He walked one night\non the road which goes to Domayko. In the road he saw a big man whom he\nthought was Padawil. Then he smelt a bad odor and knew it was a _ladag_\n[363] He struck it with his whip and it said, \"Hah.\" It was night and\nhe ran very fast to the council house, and on the way he threw away\nhis clothes. When they came to the place where the spirit had stood,\nthey found a deep hole there like a carabao wallow.\n\n\n\n58 [364]\n\nDalioya died; they put her in the ground under the house. After a\nwhile Baluga's rice was ripe and was ready to cut. Baluga went to cut\nit. He went home before dark from his field. Dalioya came out from the\nground. She went to cut the rice for him. The next morning he went\nto cut the rice again. He saw the rice had been cut, but he did not\nknow who cut it. He went home again before dark and went to cut the\nrice again the next morning. He saw again the rice cut by Dalioya,\nbut he did not yet know who cut it. He said to himself, \"I must\nwait for the person who comes to cut my rice.\" After dark his wife\ncame, and Baluga lay down very still; when Dalioya walked near him,\nhe waked up and caught her. Dalioya said, \"Let me go.\" Baluga said,\n\"No, I will not let you go.\" She said, \"If you come with me to get\nmy life, I will be very glad.\" \"Yes,\" said he. Then they went down\nin the ground where is the spirit's home. When they got there the\nspirits were sleeping. Dalioya said, \"Take that green bamboo cup,\nbecause they put my life in it.\" Baluga took it and they went up on\nthe ground. One spirit waked up and said, \"There are Baluga and his\nwife walking in our vine way.\" All the spirits ran to catch them. When\nthe spirits were going up in the vine, Baluga cut the vine with his\nbolo. The spirits fell down. Baluga and his wife went home. As soon\nas they reached their home, they made a party. There were many people\nthere on that big day. They were drinking _basi_, eating rice and meat,\nand singing and dancing because they were having a good time. That\nparty lasted two days. After that the people went home. Baluga and\nDalioya went to cut their rice.\n\n\n\n59\n\nThe _alan_ [365] once found the afterbirth outside the town and made\nit a real baby whose name was Sayen.\n\nSayen lived in Benben. He was very brave and often went to fight\nwithout companions.\n\nHe wanted to marry Danip\u00e1n who lives in Kadalayapan, but she did\nnot wish. She hid; so Sayen married her servant, thinking she\nwas Danip\u00e1n. The name of the servant was Laey. Sayen took her\nhome. They had one baby. One day Sayen was making a plow under\nthe house. Laey was in the house with her baby. She was singing in\nthe house to her baby. \"Sayen thinks I am Danip\u00e1n, but I am Laey,\nLaey no aglage-le-gey-ley.\" Sayen heard the song and said to himself\nthat his wife was not Danip\u00e1n. He went up into the house and said,\n\"Take off your upper arm beads, and in the morning you will go to\nthe fields with your baby, because I will go there to plow.\" She\nsaid, \"Yes.\" In the morning he went there. He went to cut down the\nbamboo bridge. At noon his wife carried food to him. She took her\nbaby with her. When she reached the bamboo bridge it fell with her\nand they fell into the water. Sayen went back to his house. When he\ngot there, he took his headaxe, spear, and shield, and he went to\nKadalayapan. When he got there, he began to kill the people of the\ntown. When he had killed many people the _lakay_ [366] called Danip\u00e1n,\n\"Come out, Sayen is killing many people of the town, because you\ndid something bad to him.\" She came out to Sayen and said to him,\n\"Do not kill all the people, leave some of them so I can go to borrow\nfire from them.\" Sayen answered her, \"Take the betel-nut in my bag\nand cut it in two pieces for me to eat, for I am very tired.\" She\ntook the betel-nut from his bag and cut it in two pieces, and Sayen\nchewed the betel-nut. Sayen spat on some of the dead people and made\nthem alive again and he married Danip\u00e1n and took her to Benben.\n\nWhen the people in Magisang [367] went to hunt deer and when they\nwent to divide it, the _komau_, a big spirit who looks like a man,\nand who kills people, [368] went to them to ask them, \"How many did\nyou catch?\" If they had caught two they told him \"Two,\" and the _komau_\nsaid, \"I caught two also.\" When they went to their town, there were two\ndead people there in their town. Anytime they went to hunt the _komau_\nasked them how many they had caught, and when they said how many,\nthe _komau_ always said he had that many, and when they reached the\ntown that many were dead. The _komau_ did that often and many people\nwere dead. The people in Magisang heard that Sayen was a very brave\nman and they went to him to tell him about the _komau_. Sayen said to\nthem, \"I come, but I must hide by the trees. When the _komau_ comes\nand asks you how many deer you have caught he will ask you where I\nam. You will say to him that you do not know where I am, because you\ndid not hear of me yet. I am sure the _komau_ will ask you where I\nam, because he will smell me.\" The people said, \"Yes.\" They went to\nhunt. When they reached the forest, they caught two deer and they went\nto the place where they singed and divided those deer which they had\ncaught. While they were sitting there, the _komau_ came to them and\nsaid, \"How many have you?\" They answered, \"Two.\" The _komau_ said,\n\"I have two also. Sayen is here.\" The people said, \"We do not know\nabout Sayen, where he is.\" Then Sayen came out and killed the _komau_.\n\nKaboniyan [369] went to Sayen in Benben and said, \"Are you a brave\nman, Sayen? You are brave, because you killed the _komau_.\" Sayen\nsaid, \"Yes, I am a brave man.\" Kaboniyan said, \"If you are a brave\nman, I will meet you in that place at a distance.\" Sayen said,\n\"Yes.\" Kaboniyan told him the day when he would meet him, and\nSayen was to stay in the lower place and Kaboniyan in the higher\nplace. Sayen went there on that day. When he reached there and was\nwaiting he heard a sound like a storm and said to himself, \"Here\nis Kaboniyan.\" Kaboniyan called to him, \"Are you there, Sayen?\" \"I\nam here,\" said Sayen. \"Are you a brave man?\" said Kaboniyan to\nSayen. Sayen said, \"Yes.\" Kaboniyan said to him, \"Catch this,\" and\nhe threw his spear. Sayen caught the spear. It was as big as a large\ntree. Kaboniyan asked, \"Did you catch it?\" \"Yes,\" said Sayen. \"Here is\nagain,\" said Kaboniyan, and threw his headaxe. Sayen caught it. \"Did\nyou catch it, Sayen?\" said Kaboniyan. Sayen said, \"Yes.\" The axe was\nas large as the end roof of a house. Kaboniyan said, \"Here is again,\"\nand threw his shield. Sayen caught it again. \"Did you catch it,\nSayen?\" Sayen said, \"Yes.\" Kaboniyan said, \"Here is again,\" and threw\na very big stone. Sayen caught it. \"Did you catch it, Sayen?\" said\nKaboniyan. Sayen said, \"Yes,\" and Kaboniyan said to him, \"Wait for me,\nI come down to you.\" When Kaboniyan got there, he and Sayen fought face\nto face and they got tired, because Kaboniyan could not beat Sayen,\nand Sayen could not beat Kaboniyan. Sayen said, \"I take my headaxe,\nbecause I am very tired.\" Kaboniyan said, \"Do not take your headaxe;\nyou are a brave man; I will be your friend and we will go to fight\nanywhere.\" Sayen said, \"Yes.\" Then they were friends and went to fight\nin many towns. If the people in the town caught them in the way when\nthey went home from fighting, or when they were in the river, Sayen\ncould be a fish and hide. They fought in one town. Sayen became a\nchicken after fighting. He went under the house where the chickens\nroost. He did that many times and the people in the town noticed that\nSayen could be a chicken or a fish. When he came with Kaboniyan to\nthe town to fight the people, he went under the house to the chickens'\nplace. The people said to themselves, \"We will put a fish trap there,\nbecause Sayen after fighting goes in the chicken coop.\" They put a\ntrap under the house by the coop. Sayen came in the town again to\nfight. After fighting he went under the house and he went into the\ntrap, and the people caught and killed him.\n\nThis all happened not very long ago.\n\n\n\n60\n\nIn the old times Malilipeng was walking along the trail in the woods\nwhen he heard the _alan_ [370] in the trees. He laid down on his face\nas if dead and the _alan_ who saw him began to wail, for they thought\nhe was dead. When they brought gold and beads to place on him, he\nsprang up and drove them away. \"Give us the one bead which is _nagaba_,\nor we will burn your house,\" said the _alan_. The man refused. When\nhe reached home his house was burned, but he still had the bead.\n\n\n\n61\n\nTwo men went to hunt wild pig. They killed one, but had no fire to\nsinge it, so one man climbed a tree to see if he could see where was\na fire. He saw a little fire at a distance and went to get it. When he\ngot where the fire was, he saw it was in the house of an _alan_. He was\nvery much afraid, but he went up and saw the _alan_, who had a baby,\nwas asleep. He walked very quietly, but the _alan_ woke up and said,\n\"What do you want?\" \"I want fire, for we have killed a little wild\npig.\" \"Do not say little pig, but larger,\" said the _alan_. \"Larger,\"\nsaid the man, for he was afraid. \"Do not say larger, but big,\" said\n_alan._ \"Big.\" \"Do not say big, but very big,\" said the _alan_. \"Very\nbig,\" said the man. Then the _alan_ gave him the fire, and she took her\nbig basket and went with him to where the pig was. They singed the pig,\nand the _alan_ cut it up with her nails. Then she gave the liver to\nthe man, and told him to take it to her house and feed the baby. The\nman went, but on the way he ate the liver. When he got to the house,\nhe saw a big caldron with hot water on the fire. He took the _alan's_\nbaby and put it in the hot water and then went back. \"Did the baby eat\nwell?\" asked the _alan_. \"Very well,\" he answered. Then the _alan_\nput most of the meat in her basket and started home. The man told\nhis companion what he had done and they were both very much afraid;\nso they ran to hide.\n\nWhen the _alan_ got home, she saw the baby dead in the water. Then\nshe went to find the men. They had climbed a high tree which stood\nnear the water, and when the _alan_ looked in the water, she saw\nthem in it. She put her hand in the water and tried to get them,\nbut could not; then she looked up and saw them again. \"How did you\nget up there?\" she asked. \"We climbed up feet first.\" Then the _alan_\nseized a vine and started up the tree feet first. When she had almost\nreached them, they cut the vine and the _alan_ fell to the ground\nand was dead. The men came down from the tree and went to the house\nof the _alan_. When they got there, they saw three jars: the first\nwas full of dung; the second, of beads; the third, of gold. They took\nthe jars with the beads and gold and went home.\n\n\n\n62\n\nThe earth, which is very flat, was made by the great spirit\nKadaklan. He also made the sun and moon, which chase each other over\nand under the earth. Sometimes the moon almost catches the sun,\nbut it always gets tired and gives up before it succeeds. The sun\nand moon are the lights of Kadaklan and so are the stones which are\nstars. The dog of Kadaklan is the lightning.\n\n\n\n63\n\nKaboniyan once sent a flood which covered all the land. There was no\nplace for the fire to go, so it went into the bamboo, the stones,\nand the iron. Now that is why you can get fire out of the bamboo\nand stones.\n\n\n\n64\n\nA man planted rice in the high land. When it was grown, he saw that\nsomething was eating it, though he had a fence around it. One night\nhe went to watch his field. About midnight he heard many wings and saw\nsome big animals with wings alight in his rice. He ran and caught one,\nand cut off its wings. The animal was pregnant and soon had a young\none. Since then there have been horses on the earth, but people have\nnever seen any more fly. You can see the place on the horse's legs\nwhere the wings used to be.\n\n\n\n65\n\nA lazy man was planting corn in the high land. He would plant a few\nseeds and then put his planting stick in the ground and lean back on\nit. After a while the stick grew there and was a tail, and the man\nbecame a monkey. [371]\n\n\n\n\n66\n\nA very lazy boy got a piece of sugar-cane and went home with it. When\nhe got home, he told his mother to take off the outside of the stalk\nso he might eat it. His mother was angry to see him so lazy and told\nhim that if he could not take it off himself, to stick it up his\nanus. He did so and became a monkey.\n\n\n\n67\n\nA very lazy girl would not learn to spin, and always pretended that\nshe did not know how. One day she took the cotton and asked the\nwomen what to do with it. \"Beat it out,\" they said. Then she asked,\n\"What shall I do with it then?\" \"Put it in a betel leaf on a stick\nand spin it.\" Again she asked, \"How shall I spin it?\" \"If you do not\nknow how to spin, put the stick up your anus.\" She did so, and became\na monkey. After that there were many monkeys.\n\n\n\n68 [372]\n\nIn an early time, the Tinguian were like the _alzado_, [373] and\nhunted heads. The men from one town started to another on the other\nside of the Abra river to get heads. While they were on the way, it\nrained very hard; and when they reached the river, they could not get\nacross, so they prayed to the Spirit that he would give them wings\nto cross. They at once became birds; but when they reached the other\nside of the river, they could not resume the forms of men. Some of\nthe men's wives had just died, and they had bark bands on their heads,\nas is the Tinguian custom. When these became birds, their heads were\nwhite; but those of the others were black, and so they are to this day.\n\n\n\n69\n\nA mother had a very lazy boy who could do nothing. One day she went\naway to get something, and she put a big basket over the boy. When she\ncame home, she took the basket up, but instead of the boy there was\na bird which flew away, crying \"sigakok, sigakok, sigakok,\"--\"lazy,\nlazy, lazy.\" And so that bird is called _sigakok_.\n\n\n\n70\n\nA long time ago there was a young man who cut all the trees in a little\nwood. When he had cut up them, he burned them, and he planted rice in\nthe field. In a few days the rice was ready to cut and the young man\nwent to find a girl for him to marry. He found a girl in the other\ntown. He married her and he took her with him to his home. When they\ngot home the man said to his wife, \"Let us go to see our rice.\" They\nwent to see the rice. At midday they went home. The next day the\nman sent his wife to go to cut the rice. When she got to the rice,\nshe thought to herself that she could not cut it in a month. Said\nshe to herself, \"I want to be a bird.\" She lay down on the floor in\na little house that the man had made. She put her hat over her to be\nher blanket. Then she became a bird which we call _kakok_ now. Her\ncloth became her feathers. In the morning the man went with some rice\nfor his wife to eat. When he got there, he could not see his wife. He\nwalked and walked, but he did not find her, then he came to the little\nhouse. He saw his wife's hat, and he picked it up. The bird flew away,\ncrying \"_kakok, kakok_.\"\n\n\n\n71\n\nIn the first time Ganoway was the man who possessed a dog which\ncaught many deer; and Kaboniyan allowed. The dog pursued the deer\nwhich went in a cave in the rock. The dog went in also, and Ganoway\nfollowed into the hole in the rock. He walked, always following the\ndog which was barking, and he felt the shrubs which he touched. The\nshrubs all had fruit which tinkled when he touched them. Then he\nbroke off those branches which tinkled as he touched them, and\nKaboniyan allowed. He came to the end of the cave in the rock which\nwas at the river Makatbay, and his dog was there, for he had already\ncaught the deer, which was a buck. It was light in the place where\nhe was, at the river Makatbay, and he looked at the shrub which he\nhad broken off in the dark place in the cave. He saw that the shrub\nwas _denglay_ which bore fruit--the choice agate bead, which is good\nfor the Tinguian dress. He was glad. He cut up the deer into pieces\nand placed it on a bamboo pole which he carried. He thought always\nof the beads and wished to return to that shrub which he touched. He\nreturned and searched, but was not able to find it, and because he\nfailed he returned to his home in An-nay. There was not one who did\nnot envy him those beads which he brought home, and they asked him\nto show them the way to the cave. He showed them the hole in the\nrock where he and his dog had gone in. They took torches and walked,\nalways walked, but at last they were not able to go further, for\nthe rest of the cave was closed. That place is now called Ganoway,\nfor he was the one who secured the beads which grew in the cave of\nKaboniyan, which cave the spirit always keeps clean. [374]\n\n\n\n\n72\n\nMagsawi, my jar, when it was not yet broken talked softly, but now\nits lines are broken, and the low tones are insufficient for us to\nunderstand. The jar was not made where the Chinese are, but belongs to\nthe spirits or Kaboniyan, because my father and grandfather, from whom\nI inherited it, said that in the first times they (the Tinguian) hunted\nMagsawi on the mountains and in the wooded hills. My ancestors thought\nthat their dog had brought a deer to bay, which he was catching, and\nthey hurried to assist it. They saw the jar and tried to catch it but\nwere unable; sometimes it disappeared, sometimes it appeared again,\nand because they could not catch it they went again to the wooded hill\non their way to their town. Then they heard a voice speaking words\nwhich they understood, but they could see no man. The words it spoke\nwere: \"You secure a pig, a sow without young, and take its blood,\nso that you may catch the jar which your dog pursued.\" They obeyed\nand went to secure the blood. The dog again brought to bay the jar\nwhich belonged to Kaboniyan. They plainly saw the jar go through a\nhole in the rock which is a cave, and there it was cornered so that\nthey captured the pretty jar which is Magsawi, which I inherited.\n\n(Told by Cabildo, of Patok, the owner of the famous talking jar,\nMagsawi.)\n\n\n\n73\n\nOnce then sun and moon fought. The sun said, \"You are moon, not so\ngood; if I give you no light, you are no good.\" The moon answered,\n\"You are sun and very hot. I am moon and am better. The women like me\nvery much, and when I shine they go out doors to spin.\" Then the sun\nwas very angry and took some sand and threw it on the moon, and that\nis why there are dark places on the moon now.\n\n\n\n74\n\nIn the old time, a man went with others to get heads. They were gone\nvery, very long, and the man's daughter, who was little when he went\naway, was grown up and beautiful when he returned. When he got to\nthe gate of the town, his daughter went to hold the ladder for him to\ncome in. [375] The man did not recognize his daughter, and when he saw\nher holding the ladder for him, he threw his arms around the ladder\nand seized and kissed her. The girl was very sorrowful because her\nfather had not recognized her and had misunderstood her intentions;\nso she went home and said to her mother, \"It is better now that I\nbecome a coconut tree, to stand close by our house.\" In the morning\nthe man and his wife missed the girl, and when they looked out doors,\nthere stood a fine coconut tree close to the house; so they knew that\nshe had changed to the tree.\n\n\n\n75\n\nIn the old times there were two flying snakes in the gap of the Abra\nriver. [376] Many men had been killed by them. So the head man of\nAbra invited Malona and Biwag, two very brave men from Cagayan, to\ncome and help him kill the snakes. They came at once with big bolos,\nshields, and the trunk of the banana tree, which they used to fight\nwith. When they arrived, they were taken to the gap, and the snakes\nattacked them. The men fought with the trunk of the banana tree,\nand the wings of the snakes stuck to the trunk; so they killed them\neasily. When they had killed them, they came back to the leader and\nshowed him, and he asked what should be their pay. They did not ask\nany reward, but the leader gave them gold in the form of deer and\nhorses. Then they went home, and after that the people of Abra could\npass through the gap.\n\n\n\n76\n\nHundreds of years ago there were two people who were husband and\nwife. Their names were Tag\u00e1pen and Gi\u00e1ben, and they had only one\nson whose name was Soliben. Those people came from Ilocos Norte;\nthey came down to Vigan to pass a while, then came into the Abra\nriver. When they were in Bano\u00e1ng, they sailed on a raft in the\nAbra river to come up to Langiden. When they reached that town,\nthey stopped there to stay a short time, because Tag\u00e1pen went to\nthe town to give thoughts to the people there and to give a nice\nface to the girls. When Tag\u00e1pen was in the town, in Langiden, his\nson Soliben was weeping on the raft by his mother. \"Sleep, sleep,\nsleep, my dear son, because your father is not here yet; it-to-tes,\nit-to-tes, so sleep my son, do not weep,\" said his mother, whose name\nis Gi\u00e1ben. When Tag\u00e1pen came back from the town of Langiden, they began\nto sail again until they came to Pidigan. When they reached the town\nof Pidigan, they stopped there because Tag\u00e1pen went to the town to\ngive a nice face to the ladies and girls. Then his son wept again,\n\"Oh, dear son, sleep, sleep, sleep; oh, dear son, sleep, sleep,\nsleep, for your father is not here yet. When he comes back, he will\nget bananas for you to eat. It-to-tes, it-to-tes, it-to-tes, sleep,\nSoliben, sleep, my son; do not weep; your father will give you to eat,\"\nsaid the mother. In a short time Tag\u00e1pen came back from the town and\nthey sailed to come up. When they reached the mouth of the Sinalang\nriver, they came up in the river; they sailed up here; this is the\nriver of Sinalang town (Patok). \"We go there to give the people some\nnice face and good thoughts, so they will be very wise.\" When they\narrived in Sinalang town, they left their raft in the river and went\nup in the town. When they reached the town, every person went to them\nto give their regards. Tag\u00e1pen and his wife with her son stayed in a\nlittle house we call _balaua_; they lived there teaching many _dalengs_\n[377] and _bagayos_ of the Tinguian people.\n\n\n\nFables\n\n\n\n77 The Turtle and the Monkey\n\nThere was once a turtle and a monkey who went to make a clearing. The\nmonkey did not work, but the turtle was the one which cleared the\nland. When one day passed, \"Let us go to plant,\" said the turtle. They\nwent, and banana was what they went to plant. The turtle planted his\nin the clearing, but the monkey hung his in a tree when he went to\nclimb. Five days passed. \"Let us go to see our planting,\" said the\nturtle. When they arrived where they had planted, the monkey saw that\nhis banana was dry, but that which the turtle had planted bore ripe\nfruit. When the monkey reached the place where the turtle sat, \"I am\nwaiting for you, monkey, for I cannot climb my banana tree.\" \"Give me\nfruit, and I will go to climb. My banana which I hung in the tree did\nnot bear fruit,\" said the monkey. The turtle laughed and agreed, but\nwhen the monkey climbed in the tree he only ate and did not throw down\nany fruit. \"Give me, monkey,\" said the turtle. \"The thumb still eats,\"\nreplied the monkey. Then he pushed a banana up his anus and after that\nthrew it down. The turtle ate it and again asked for fruit. \"The little\nfinger still eats,\" said the monkey. Then he finished eating the fruit\nand he slept on the banana tree. The turtle went to search for long\nsharp shells, and when he had secured them he planted them upright\naround the tree, and cried, \"Bad in the east. Bad in the west.\" Then\nthe monkey jumped, and the shells pierced his side so that he died.\n\nThe turtle dried his meat and sold it to the other monkeys, and when\nhe had finished selling he went under the house and hid beneath\na coconut shell. When all the monkeys had eaten the turtle cried,\n\"They eat their relative.\" Then the monkeys heard, but could not\nsee. The turtle called many times until at last they found him\nbeneath the coconut shell. They agreed to kill him with the axe,\nbut the turtle laughed and pointed to the marks on his back. [378]\nThe monkeys believed him when he said he had often been cut by his\nfather and grandfather; so they did not cut, but went to get fire. \"You\ncannot kill me with that. Do you not see that my back is almost black\nfrom burning.\" \"Ay-ay,\" said the monkeys, \"let us tie a stone to his\nwaist and drown him in the lake.\" The turtle cried and begged them to\nspare him, but the monkeys did not know that the water was the cause\nof his living, for it was his home. They threw him in the lake and\nwhen they had watched a long time, they saw him float on the water\nand he was holding a large fish. Then all the monkeys tied stones\nto their waists and dived in the lake to catch fish. They did not\nfloat in the lake, but they died. Only a pregnant monkey was left,\nbut the turtle came and drowned her also. [379]\n\n\n\n78\n\nA turtle and a big lizard went to the field of Gotgotapa to steal\nginger. When they got there the turtle told the lizard he must be\nvery still; but when the lizard tasted the ginger, he exclaimed,\n\"The ginger of Gotgotapa is very good.\" \"Be still,\" said the turtle;\nbut again the lizard shouted louder than before. Then the man heard\nand came out of his house to catch the robbers. The turtle could\nnot run fast, so he lay very still, and the man did not see him;\nbut the lizard ran and the man chased him. When they were very far,\nthe turtle went into the house. Now, the man had a coconut shell\nwhich he used to sit on, and the turtle hid under it.\n\nThe man could not catch the lizard, so in a while he came back\nto his house and sat on the shell. Bye and bye, the turtle called\n\"Kook.\" Then the man jumped up and looked all around to find where\nthe noise came from, but he could not find. The turtle called \"Kook\"\nagain and the man tried very hard to find what made the noise. The\nturtle called a third time more loudly and then the man thought it was\nhis testicles which made the noise, so he took a stone and hit them;\nthen he died and the turtle ran away.\n\nWhen the turtle got a long way, he met the lizard again and they\nsaw some honey on the branch of a tree. \"I run first to get,\"\nsaid the turtle; but the big lizard ran fast and seized the honey;\nthen the bees stung him and he ran back to the turtle. On their\nroad they saw a bird snare. The turtle said, \"That is the _paliget_\n[380] of my grandfather.\" Then the lizard ran very fast to get it,\nbut it caught his neck and held him until the man who owned it came\nand killed him. Then the turtle went away.\n\n\n\n\n79\n\nThe _polo_ [381] said to a boy named Ilonen, \"Tik-tik-loden, come and\ncatch me,\" many times. Then the boy answered, \"I am making a snare for\nyou.\" The bird called again, \"Tik-tik-loden.\" \"I am almost finished,\"\nsaid Ilonen. Then the bird called again and the boy came and put the\nsnare over the bird and caught it. He took it home and put it in a\njar and then went with the other boys to swim. While he was gone, his\ngrandmother ate the bird. Ilonen came back and went to the jar to see\nthe bird, but no bird. \"Where is my bird?\" he said. \"I do not know,\"\nsaid his grandmother. \"Let me see your anus,\" said the boy. Then he\nsaw his grandmother's anus and he saw feathers there and was very\nangry. \"It is better I get lost,\" he said and went away. He came to a\nbig stone called _balintogan_ and said, \"Stone, open your mouth and\neat me.\" Then the stone opened his mouth and swallowed the boy. His\ngrandmother went to find him and looked very much. When she came to\nthe stone, it said, \"Here is.\" She called the horses to come to the\nstone. They kicked it, but could not break. She called the carabao\nand they hooked it, but only broke their horns; then she called the\nchickens and they pecked it, but could not open. Then she called\nthunder, but it could not help. Then her friends came to open the\nstone, but could not, so she went home without the boy.\n\n\n\n80\n\nA frog was fastened to a fish hook in the water. A fish came and\nsaid, \"What are you doing?\" \"I am swinging,\" said the frog, \"come\nand try if you wish.\" But the fish was angry with the frog. \"You can\nnot catch me,\" said the frog. Then the fish jumped up to catch him,\nbut the frog pushed his anus upon the stick and left the hook so the\nfish was caught.\n\n\n\n81\n\nThe five fingers were brothers. The other four sent the little thumb to\nget _posel_. [382] He went to get, but when he got there, the _posel_\nsaid, \"Kiss me, for I have a good odor to you.\" So the thumb kissed\nhim, and his nose stuck to the bamboo. The others could not wait so\nlong, so they sent the first finger to get. When he got there, he\nsaw the thumb, and said, \"What are you doing?\" \"I am smelling this\n_posel_, for it has a good smell.\" Then the first finger smelled and\nhis nose was caught. The others could not wait, so they sent the second\nfinger and it happened the same. Also the third, and he also became\nfast. Then little finger went and when he saw the others, he said,\n\"You are very crazy,\" and he cut them loose.\n\n\n\n82 [383]\n\nCarabao met _loson_ [384] in the river. \"You are very slow,\" said the\ncarabao. \"No, I can beat you in a race,\" said _loson_. \"Let us try,\"\nsaid the carabao. So they started to run. When the carabao reached a\nlong distance, he called, \"Shell,\" and another shell lying by the river\nanswered, \"Yes.\" He ran again and again, and every time he stopped to\ncall, another shell answered. At least the carabao ran until he died.\n\n\n\n83\n\nA crab and _kool_ [385] went to the forest to get wood for fuel. The\ncrab cut his wood and the shell went to cut his. \"Tie very good your\nwood which you get,\" said _kool_ to the crab. The crab pulled the ropes\nso tightly that he broke his big legs and died. When the shell went to\nsee where the crab was, he found him dead, and he begun to cry until\nhe belched; then his meat came out of his shell and he was dead also.\n\n\n\n84 [386]\n\nA mosquito came to bite a man. The man said, \"You are very little and\ncan do nothing to me.\" The mosquito answered, \"If you had no ears,\nI would eat you.\"\n\n\n\n85\n\nA boy's parents sent a man to carry gifts to the girl's house, and\nsee if they would agree to a marriage. When he got to the door of the\nhouse, the people were all eating _kool_, and when they sucked the\nmeat out of the shell, they nodded their heads. The man saw them nod,\nso did not state his errand, but returned and said that the people in\nthe house all desired the union. Then the boy's people got ready the\nthings for _pak\u00e1lon_ [387] and went to the girl's house. The girl's\nparents were very much surprised.\n\n\n\n86\n\nA man went to the other town. When he got there, the people were eating\n_labon_. [388] He asked them what they ate, and they said _pangaldanen_\n(the bamboo ladder is called \"_aldan_\".) He went home and had nothing\nto eat but rice, so he cut his ladder into small pieces and cooked all\nday, but the bamboo was still very hard. He could not wait longer,\nso called his friends and asked why he could not make it like the\npeople had in the other town. Then his friends laughed and told him\nhis mistake.\n\n\n\n87\n\nA man went to get coconuts and loaded his horse heavily. He met a boy\nand asked how long to his house. \"If you go slowly, very soon; if you\ngo fast, all day,\" said the boy. The man did not believe, so hurried\nhis horse and the coconuts fell off, so he had to stop and pick them\nup. He did this many times and it was night before he got home.\n\n\n\n88\n\nTwo women went to get _atimon_ [389] which belonged to the\ncrocodile. \"You must not throw the rind with your teeth marks where\nthe crocodile can see it,\" said the first woman. Then they ate; but\nthe other woman threw a rind with her teeth marks in the river, and\nthe crocodile saw it and knew who the woman was. He was very angry\nand went to her house and called the people to send out the woman so\nhe could eat her, for she had eaten his _atimon_. \"Yes,\" they said,\n\"but sit down and wait a while.\" Then they put the iron soil turner\nin the fire until it was red hot. \"Eat this first,\" they said to the\ncrocodile, and when he opened his mouth, they threw it very far into\nhis body and he died.\n\n\n\n89 [390]\n\nThere was a man named Dogidog who was very lazy and very poor. His\nhouse was small and had no floor, only the boards to put the floor\non. He went to the forest to cut bamboo with which to make a floor,\nand he carried cooked rice with him. When he got there he hung the\nrice in a tree and went to cut the bamboo. While he was gone, a cat\ncame and ate the rice, so when the man got hungry and came to eat,\nhe had no rice, so he went home. The next day he went to cut again,\nand when he had hung the rice in the tree, the cat came to eat it. The\nthird day he went again and hung the rice in the tree, but fixed it\nin a trap; then he hid in some brush and did not cut bamboo. The cat\ncame to eat the rice and was caught. Then the man said, \"I will kill\nyou.\" \"No,\" said the cat, \"do not kill me.\" \"Alright, then I take you\nhome to watch my house,\" said the man. Then he took the cat home,\nand tied it near the door of his house and went away. When he came\nback, the cat had become a cock.\n\n\"Now I go to the cock fight at Magsingal,\" [391] said Dogidog, and\nhe put his rooster under his arm and started for the place. He was\ncrossing a river when he met a crocodile. \"Where are you going,\nDogidog?\" said the crocodile. \"To the cock fight at Magsingal,\"\nsaid the man. \"Wait, I go with you,\" said the crocodile. Then they\nwent. Soon they met a deer. \"Where are you going, Dogidog?\" said the\ndeer. \"To the cock fight at Magsingal,\" said the man. \"Wait, I go\nwith you,\" said the deer. Then they went again. In the way they met\nBunton. [392] \"Where are you going?\" said it. \"To Magsingal to the\ncock fight,\" said the man. \"Wait, I go with you,\" said the mound. Then\nthey went again and soon they met a monkey. \"Where are you going,\nDogidog?\" said the monkey. \"To the cock fight at Magsingal,\" said\nthe man. \"Wait, I go with you,\" said the monkey. Then they went until\nthey reached the place where was the fight in Magsingal.\n\nThe crocodile said to Dogidog, \"If any man wants to sink in the water,\nI can beat him.\" The deer said, \"If any man wants to run, I am very\nfast.\" Then the earth said, \"If any man wants to wrestle, I know very\nwell how to do.\" The monkey said, \"If any man wants to climb, I can\ngo higher.\" Then they took the rooster to the place of the fighting,\nand Dogidog had him fight the other rooster. But the rooster had\nbeen a cat before, and he seized the other rooster in his claws, as\na cat does, and killed it. Then the people brought many roosters and\nbet much money and the rooster of Dogidog, which was a cat before,\nkilled them all, so there were no more roosters in Magsingal, and\nDogidog won much money.\n\nThe people wanted some other sport, so they brought a man who\ncould stay very long under water, and Dogidog had him try with\nthe crocodile. After more than two hours, the man had to come up\nfirst. Then the people brought a man who runs very fast, and the deer\nraced with him, and the man could not beat the deer for he was very\nfast. Then they brought a very big man, but he could not throw the\nearth. Last, the people brought a man who climbs very well and the\nmonkey climbed with him, and went much higher than the man.\n\nDogidog had very much money and he bought two horses to carry the\nsacks of silver to his house. When he got near to the town, he tied\nhis horses and went to tell his mother to go and ask to buy the\ngood house from the rich man. \"How can you buy?\" said the rich man,\n\"when you have no money?\" Then his mother went home and the man went\nto get two sacks of money to send to the rich man. When the rich man\nsaw so much money, he said, \"Yes,\" for the money was in sacks and was\nnot counted. Then Dogidog went to live in the good house and the rich\nman still had no house, so he had no where to go when the rain came.\n\n\n\n90\n\nA wood-chopper went to the woods. When he passed where the brook ran,\n\"Go away, go away,\" he said to Banbantay, the spirit of the brook. He\nheard a voice in the thicket. The voice said, \"I should think he\nwould see me.\" The man answered, \"Yes, I see you.\" The spirit said,\n\"Where am I now?\" The man answered, \"You are in the thicket.\" The\nspirit came down and said, \"Put my _poncho_ on you.\" When he has\nit on, no one can see him. [393] \"See if I really can see you in my\n_poncho_.\" The man took the _poncho_ and put it on, then the spirit\ncould not see him any more, because the cloth made him invisible. Then\nthe man went home. When he reached there, he said to his wife, \"Wife,\nwhere am I now?\" She cried because she thought him dead. He said,\n\"Do not cry, for I am not dead, but I have received a _poncho_ which\nmakes me invisible.\" The man took off his _poncho_ and embraced his\nwife, which made his wife laugh at him, for she knew then that her\nhusband was powerful.\n\n\n\n91\n\nA fisherman went to catch fish with his throw net. While he was\nfishing, a big bird, Banog, saw him. It seized the man, put him on its\nback and flew away. It lighted on a very big tree in the forest. In\nthe thicket there was a nest with two small Banog in it.\n\nAfter the bird had put the man near the nest, it flew away again, and\nthe nestlings wished to eat the man, but he defended himself so they\ncould not eat him. He took one in each hand and jumped from the tree,\nand the young birds broke his fall so that he was not hurt. The man\nwas much frightened by the things which had happened to him, and\nhe ran to his home. When he arrived home, he told with tears what\nhad happened to him. His family were very happy over his return,\nand made him promise not to go alone again to fish.\n\n\n\nAbstracts\n\n\n\nI\n\n\n1\n\nTwo women are gathering greens when a vine wraps around one and\ncarries her to the sky. She is placed near to spring, the sands of\nwhich are rare beads. Small house near by proves to be home of the\nsun. Woman hides until owner goes into sky to shine, then goes to\nhouse and prepares food. Breaks up fish stick and cooks it. It becomes\nfish. Single grain of rice cooked in pot the size of a \"rooster's egg\"\nbecomes sufficient for her meal. Goes to sleep in house. Sun returns\nand sees house which appears to be burning. Investigates and finds\nappearance of flames comes from beautiful woman. Starts to prepare\nfood, but awakens visitor. She vanishes. Each day sun finds food\ncooked for him. Gets big star to take his place in sky; returns home\nunexpectedly and surprises woman. They chew betel-nut together and\ntell their names. The quids turn to agate beads, showing them to be\nrelated, and thus suitable for marriage. Each night sun catches fish,\nbut woman refuses it, and furnishes meat by cooking fish stick.\n\nWoman decides to go with husband on daily journey through sky. When\nin middle of heavens she turns to oil. Husband puts her in a bottle\nand drops it to earth. Bottle falls in woman's own town, where she\nresumes old form and tells false tale of her absence. She becomes\nill, asks mother to prick her little finger. Mother does so and\nchild pops out. Child grows each time it is bathed. Girl refuses to\ndivulge name of child's father. Parents decide to celebrate _balaua_\nand invite all people. Send out oiled betel-nuts covered with gold to\ninvite guests. When one refuses, nut begins to grow on his knee or\nprized animal until invitation is accepted. Child is placed by gate\nof town in hopes it will recognize its father. Gives no sign until\nsun appears, then goes to it. Sun appears as round stone. Girl's\nparents are angry because of her choice of a husband and send her\naway without good clothes or ornaments.\n\nSun, wife and child return home. Sun assumes form of man. They\ncelebrate _balaua_ and invite all their relatives. Guests chew\nbetel-nuts and the quid of the sun goes to that of Pagbok\u00e1san, so it\nis known that the latter is his father. Parents of sun pay marriage\nprice to girl's people.\n\n\n\n2\n\nAponibolinayen who is very ill expresses a desire for mangoes\nwhich belong to Algaba of Dalaga. Her brother dispatches two men\nwith presents to secure them. One carries an earring, the other an\negg. On way egg hatches and soon becomes a rooster which crows. They\nspread a belt on the water and ride across the river. When they bathe,\nthe drops of water from their bodies turn to agate beads. Find way\nto Algaba's house by following the row of headbaskets, which reaches\nfrom the river to his dwelling. Defensive fence around the town is\nmade up of boa constrictors, which sleep as they pass. Algaba seizes\nhis spear and headaxe intending to kill the visitors, but weapons shed\ntears of oil. He takes other weapons, but they weep tears of blood. He\nthen makes friends of the intruders. Learning their mission he refuses\ntheir gifts, but gets fruit and returns with them to their town. On\nway he uses magic and causes the death of Aponibolinayen. He takes\nher in his arms and restores her to life. While she rests in his arms,\ntheir rings exchange themselves. They chew betel-nuts and tell their\nnames. The quids turn to agate beads and lie in rows. This is good\nsign. They marry and go to Algaba's town. They celebrate _Sayang_\nand send betel-nuts to invite their relatives. When the guests cross\nthe river, the drops of water which run from their bodies are agate\nbeads and stones of the river are of gold. Guests all chew betel-nut\nand lay down their quids. By arrangement of quids they learn the true\nparents of Algaba. His brother-in-law wishes to marry his new found\nsister and offers an engagement present. An earring is put in a jar\nand it is at once filled with gold, but Algaba lifts his eyebrows and\nhalf of the gold vanishes. Another earring is put in jar, and it is\nagain full. Marriage price is paid later.\n\n\n3\n\nAponitolau falls in love with girl he meets at the spring. They\nchew betel-nuts and tell their names. Girl gives false name and\nvanishes. Aponitolau sends his mother to arrange for his marriage\nwith the girl. She wears a hat which is like a bird, and it gives\nher a bad sign, but she goes on. She crosses river by using her\nbelt as a raft. The girl's parents agree to the match and price\nto be paid. Girl accepts a little jar and agate beads as engagement\npresent. When Aponitolau goes to claim bride, he finds he is betrothed\nto wrong girl. His parents celebrate _Sayang_ and invite many people,\nhoping to learn identity of girl at spring. She does not attend,\nbut Aponitolau finds her among betel-nuts brought him by the spirit\nhelpers. They chew betel-nuts and learn they are related and that\nboth possess magical power.\n\nAfter their marriage Aponitolau goes to his field. There he keeps\nmany kinds of jars which act like cattle. He feeds them with _lawed_\nleaves and salt. While he is gone, the woman to whom he was first\nbetrothed kills his new wife. He restores her to life. Takes her and\nher parents to the field to see him feed his jars.\n\n\n4\n\nA bird directs Aponitolau in his search for the maiden Asibowan. Girl\nfurnishes him with food by cooking a fish stick. They have a daughter\nwho grows one span each time she is bathed. Aponitolau discovers that\nhis parents are searching for him, and determines to go home. Asibowan\nrefuses to accompany him, but uses magic and transfers him and child\nto his town.\n\nAponitolau falls in love with girl he sees bathing, and his mother\ngoes to consult her parents. She crosses river by using her belt as a\nraft; when she bathes, the drops of water from her body become agate\nbeads. The girl's people agree to the marriage and accept payment\nfor her.\n\nAponitolau and his bride celebrate _Sayang_ and send out betel-nuts\nto invite the guests. Asibowan refuses to attend, but a betel-nut\ngrows on her pig until, out of pity, she consents.\n\nAfter the ceremony the brother of the bride turns himself into a\nfirefly and follows her new sister-in-law. Later he again assumes\nhuman form and secures her as his wife.\n\n\n5\n\nThe mother of Gawigawen is well received when she goes to seek a\nwife for her son. The girl's mother furnishes fish by breaking and\ncooking the fish stick. A day is set for payment of the marriage\nprice. Guests assemble and dance. When bride dances she is so beautiful\nthat sunshine vanishes, water from the river comes up into the town\nand fish bite her heels. When she arrives at her husband's home, she\nfinds sands and grass of spring are made up of beads, and the walk\nand place to set jars are large plates. Her husband cuts off head of\nan old man and a new spring appears; his blood becomes beads and his\nbody a great shade tree. Bride who has not yet seen the face of her\nhusband is misled by evil tales of jealous women, and believes him\nto be a monster. During night she turns to oil, slips through floor\nand escapes. In jungle she meets rooster and monkey, who tell her she\nis mistaken and advise her to return home. She continues her way and\nfinally reaches ocean. Is carried across by a carabao which at once\ninforms its master of the girl's presence.\n\nThe master comes and meets girl. They chew betel-nut, and the quids\nturn to agate beads, so they marry.\n\nThey make _Sayang_ and send betel-nuts to summon relatives. Nuts grow\non pet pigs of those who refuse to go.\n\nGuests are carried across river by betel-nuts. During dance Gawigawen\nrecognizes his lost wife and seizes her. Is speared to death by the\nnew husband, but is later brought back to life. In meantime the _alan_\n(spirits) inform the parents of the new groom that he is their child\n(from menstrual blood). Parents repay Gawigawen for his lost bride,\nand also make payment to the girl's family.\n\n\n6\n\nThe enemies of Aponibolinayen, thinking her without the protection\nof a brother, go to fight her. She glances off their spears with\nher elbows. Her weapons kill all but Ginambo, who agrees to continue\nfight in one month.\n\nAponigawani has a similar experience with her enemies. A month later\nthe two women meet as they go to continue the fight against their\nfoes. They chew betel-nut, and quid of Aponibolinayen is covered with\ngold and that of her companion becomes an agate bead. They agree to aid\neach other. Go to fight and are hard pressed by foes. Spirit helpers\ngo to summon aid of two men who turn out to be their brothers--were\nmiscarriage children who had been raised by the _alan_. They go to\naid sisters and kill so many people that pig troughs are floating in\nblood. One puts girls inside belt. They kill all the enemies and send\ntheir heads and plunder to the girls' homes. Brothers take girls to\ntheir parents. Father and mother of Aponigawani celebrate _balaua_ and\nsummon guests by means of oiled betel-nuts covered with gold. Guests\nchew betel-nut and spittle of children goes to that of parents,\nso relationship is established. _Alan_ explain how they raised the\nmiscarriage children. Heads of enemies are placed around the town\nand people dance for one month. Aponibolinayen marries brother of\nAponigawani, who in turn marries the brother of her friend. Usual\ncelebration and payments made. Relatives receive part of price paid\nfor brides.\n\n\n7\n\nAponitolau dons his best garments, takes his headaxe and spear,\nand goes to fight. When he reaches the spring which belongs to the\nten-headed giant Giamb\u00f3lan, he kills all the girls, who are there\ngetting water, and takes their heads. The giant in vain tries to\ninjure him. Spear and headaxe of Aponitolau kill the giant and all\nthe people of his town and cut off their heads. Heads are sent in\norder to hero's town--giants' heads first, then men's, and finally\nwomen's. On return journey Aponitolau is followed by enemies. He\ncommands his flint and steel to become a high bank which prevents\nhis foes from following. Upon his arrival home a great celebration\nis held; people dance, and skulls are placed around the town.\n\n\n8\n\nAponitolau and his wife decide to celebrate _Sayang_, but he goes\nfirst to take the head of old man Ta-odan. He uses magic and arrives\nat once where foe lives. They fight and Ta-odan is beheaded. While\nAponitolau is gone, an Ilocano comes to town and tries to visit\nhis wife. She at first refuses to see him, but when he returns a\nneedle she has dropped he puts a love charm on it. She then receives\nhim into house. He remains until Aponitolau returns, then leaves so\nhastily he forgets his belt of gold. Woman hides belt in rice granary,\nbut it reveals self by shining like fire. Aponitolau is suspicious\nand determines to find owner. As guests arrive for the celebration,\nhe tries belt on each until he finds right one. He cuts off his head\nand it flies at once to his wife's breasts and hangs there. She flees\nwith her children. They reach town, which is guarded by two kinds of\nlightning, but they are asleep and let them pass. They sleep in the\n_balaua_ and are discovered by the owner of the place, who turns out\nto be an afterbirth brother of the woman. He removes the head of the\ndead Ilocano from her breasts. Betel-nuts are sent to summon their\nfather and mother, who are surprised to learn of their afterbirth\nson. He returns home with them. Aponitolau fails to be reconciled to\nhis faithless wife.\n\n\n9\n\nAyo is hidden by her brother, but meets Dagdagalisit, who is fishing,\nand becomes pregnant. Child pops out between third and fourth fingers\nwhen Ayo has her hand pricked. Baby objects to first name; so is called\nKanag. Milk from Ayo's breasts falls on her brother's legs while\nshe is lousing him, and he thus learns of the child. He determines\nto build a _balaua_ and invite all people, so he may learn who the\nfather is. Sends out oiled betel-nuts to invite the guests and when\none refuses to attend they grow on him or his pet pig. Dagdagalisit\nattends wearing only a clout of dried banana leaves. Brother of Ayo\nis enraged at her match and sends her and the baby away with her poor\nhusband. When they arrive at her new home, Ayo finds her husband\na handsome man who lives in a golden house, and whose spring has\ngravel of gold and agates. They summon their relatives to celebrate\n_balaua_ with them. While Ayo's brother is dancing, her husband cuts\noff his head, but he is brought back to life. Ayo's husband pays her\nparents for her, but half the payment vanishes when her mother raises\neyebrows. Husband again completes payment. They chew betel-nut and\nthe quids of the children go to those of their parents. Dagdagalisit's\nparents learn he is a miscarriage child who was cared for by the _alan_\n(spirits).\n\n\n10\n\nAponibalagen uses magic to create a residence in the ocean for his\nsister. Takes her and companions there on backs of crocodiles. Returns\nhome.\n\nIngiwan who is walking is confronted by high bank and is forced to\ncross the ocean. Rides on his headaxe past the sleeping crocodiles\nwhich guard the maiden. Turns self into firefly and reaches\ngirl. Assumes own form and chews betel-nut with her. Omens are good. He\nreturns home and soon maiden is troubled with intense itching between\nher last fingers. She has place pricked, and baby boy pops out. Child\ngrows one span at each bath. Aponibalagen learns of child when milk\nfrom sister's breasts falls on him. He takes her home and prepares to\ncelebrate _balaua_. Oiled betel-nuts are sent to summon guests. They\ngrow on knees of those who refuse to attend. Ingiwan, poorly clad,\nappears at the ceremony and is recognized by the child but not by its\nmother. Girl's brother, in rage, sends her away with the stranger. He\nassumes own form and proves to be handsome and wealthy. When they\ncelebrate _balaua_, they chew betel-nut and thus learn who are his\ntrue parents.\n\n\n11\n\nWhen Aponitolau goes to visit his cousin, he finds him celebrating\n_Sayang_. He is incensed because no invitation has reached him,\nso sits in shade of tree near the spring instead of going up to\nthe village. He finds the switch lost by Aponibolinayen. He is\ninduced to attend the ceremony, where he meets with an old enemy,\nand they fight. The hawk sees the struggle and reports the death\nof Aponitolau to his sister. She sends her companions to avenge the\ndeath and they kill many people before they learn that the hawk was\nmistaken. Aponitolau restores the slain to life. He agrees to fight\nhis enemies in two months. Before he goes to battle he summons the old\nmen and women, and has them examine a pig's liver and gall. The omens\nare favorable. During the fight he becomes thirsty and his headaxe\nsupplies him with water. He stops the slaughter of his enemies when\nthey agree to pay him one hundred valuable jars. The jars and heads\nof the slain take themselves to his home. A celebration is held over\nthe heads, and skulls are exhibited around the town.\n\nAponitolau goes to return the switch of Aponibolinayen. They\nchew betel-nuts and tell their names. Their finger rings exchange\nthemselves, while their betel quids turn to agate beads and arrange\nthemselves in lines--a sign of relationship. He cooks a stick and\nit becomes a fish. The girl vanishes, but Aponitolau turns himself\ninto a firefly and finds her. They remain together one night, then\nhe departs. On his way home he is seized by an immense bird which\ncarries him to an island guarded by crocodiles. He is forced to marry\na woman also captured by the bird.\n\nAponibolinayen gives birth to a child called Kanag. Child is delivered\nwhen an itching spot on mother's little finger is pricked. Kanag is\nkept in ignorance of father's fate until informed by an old woman\nwhom he has angered. He goes in search of his father. By using power\nof the betel-nut he is enabled to cross the water on the backs of\nsleeping crocodiles. He kills gigantic snakes and finally the bird\nwhich had carried away his father. He takes father and the captive\nwoman back home. Both women claim Aponitolau as husband. A test is\nheld and Aponibolinayen wins.\n\n\n12\n\nPregnant woman expresses desire for fruit of _bolnay_ tree. Her husband\nasks what it is she wishes, and she falsely tells him fish roe. He\nuses magic to catch all fish in the river, and selects one with roe,\nreleases others. She throws it to the dogs, and tells husband it is\nthe liver of a deer she needs. He secures it, but when it likewise\nis fed to the dogs, he changes self into an ant and hides near wife\nuntil he learns her real wish. He secures the _bolnay_ fruit, but\nupon his return allows his sweethearts to get all but a small piece\nof it. His wife eats the bit left and desires more. She quarrels with\nhusband, who in rage drags her to the _bolnay_ tree and places her in\na hole. Her child Kanag is born when an itching spot between her third\nand fourth fingers is pricked. Child grows with each bath. He agrees to\ngo with other boys to fight. Plants a _lawed_ vine which is to keep his\nmother informed as to his condition. Child's father is with war party,\nbut does not recognize son. It rains continually so party cannot cook;\nbut the spirit helpers of child's mother feed him, and he shares food\nwith companions. They plan ambush near enemies' town. Kanag cuts off\nhead of a pretty girl; his companions kill an old man and woman. They\nreturn home and hold dance around the heads. When Kanag dances, earth\ntrembles, coconuts fall, water from river enters the town, and the fish\nlap his feet. His father is jealous and cuts off his head. His mother\nsees _lawed_ vine wilt and knows of son's death. Informs her husband\nhe has killed son. She restores Kanag to life and they leave. Husband\ntries to follow, but magic growth of thorns in trail prevents. He is\nfinally reconciled to his family and has former sweethearts killed.\n\n\n13\n\nA pregnant woman desires the fruit of an orange tree which belongs\nto the six-headed giant Gawigawen. Her husband asks her what it\nis she desires and she replies falsely; first, that she wishes a\ncertain fruit, then fish roe, and finally deer liver. He secures\neach, taking the roe and liver out of the fish and deer without\ncausing their death. Each of the articles makes the woman vomit,\nso her husband knows that she is not satisfied. Transforming self\ninto a centipede he hides until he learns her real wish. Arms self\nand starts on perilous mission, but first plants _lawed_ vine in\nhouse. By condition of vine wife is to know of his safety or death.\n\nOn way small dog bites him; he is tested by lightning and by thunder,\nand in each case gets a bad sign, but continues journey. Sails over\nocean on his headaxe. Reaches cliff on which the town of the giant\nis placed, but is unable to scale it. Chief of spiders spins a web\non which he climbs. Giant promises him the fruit provided he eats\nwhole carabao. Chiefs of ants and flies calls their followers and eat\nanimal for him. Is allowed to pick fruit, but branches of tree are\nsharp knives on which he is cut. He puts two of oranges on his spear\nand it flies away to his home. He dies and _lawed_ vine at his house\nwithers. Giant uses his skin to cover end of drum, puts his hair on\nroof of house and places his head at gate of town. Wife gives birth to\nchild, which grows one span each time it is bathed. While still very\nsmall child angers old woman who tells him of his father's fate. Child\ndetermines to go in search of father despite mother's protests. On\njourney he meets all the tests put to his father, but always receives\ngood signs. Jumps over cliff father had climbed on the spider web. He\nchallenges giant to fight and shows valor by refusing to be the first\nto use his weapons. Giant unable to injure him, for he first becomes\nan ant, then vanishes. He throws his spear and it goes through giant,\nwhile his headaxe cuts off five of adversary's heads. Spares last\nhead so it can tell him where to find his father. Collects father's\nbody together and restores it to life. _Lawed_ vine at their home\nrevives. Father tries to cut off last head of giant, but fails;\nson succeeds easily. They send the headaxes to kill all people in\ntown. Slaughter is so great the father swims in blood, but son stands\non it. Both return home and hold a great celebration over the heads.\n\nThe father's spittle is lapped up by a frog which becomes\npregnant. Frog gives birth to baby girl which is carried away by\n_anitos_. Girl is taught to make _dawak_ (the duties of a medium). Her\nhalf brother hears her, changes self into a bird and visits her in the\nsky. Is hidden in a caldron to keep _anitos_ from eating him. Tries\nto persuade sister to return with him. She promises to go when their\nfather celebrates _balaua_. The ceremony is held and girl attends. Is\nso beautiful all young men try to obtain her. They are so persistent\nthat brother returns her to sky where she still lives and aids women\nwho make _dawak_.\n\n\n14\n\nAponitolau and his wife plant sugar cane, and by use of magic cause\nit to grow rapidly. The daughter of the big star sees the cane and\ndesires to chew it. She goes with her companions and steals some of\nthe cane, which they chew in the field. Aponitolau hides near by\nand sees stars fall into the cane patch. He observes one take off\nher dress and become a beautiful woman. He sits on her garment and\nrefuses to give it up until they chew betel-nut together. The star\ngirl falls in love with him and compels him to return with her to\nthe sky. Five months later she has a child which comes out from space\nbetween her last two fingers. Aponitolau persuades her to allow him\nto visit the earth. He fails to return at agreed time, and stars are\nsent to fetch him. He returns to the sky, but visits the earth again,\neight months later. Earth wife bears him a child and they celebrate\n_Sayang_. Sky child attends and later marries an earth maiden.\n\n\n15\n\nThe wife of Aponitolau refuses to comb his hair; so he has another\nwoman do it. She, in turn, refuses to cut betel-nut for him to\nchew. While doing it for himself he is cut on his headaxe. The blood\nflows up into the air, and does not cease until he vanishes. Ceremonies\nmade for him are without avail.\n\nAponitolau finds himself up in the air country. He meets maiden who is\nreal cause of his plight. They live together and have a child which\ngrows every time it is bathed. Aponitolau takes boy down to earth to\nvisit his half brother. While there the tears of the mother above\nfall on her son and hurt him. They celebrate _Sayang_ and the sky\nmother attends. After it is over the half brothers marry earth girls.\n\n\n\n\n16\n\nAyo gives birth to three little pigs. Husband is ashamed, and while\nwife is at the spring he places the animals in a basket and hangs it in\na tree. Basket is found by old woman, Alokot\u00e1n, who takes it home. Pigs\nsoon turn into boys. When grown they go to court the girls while they\nspin. Ayo hears of their visits and goes where they are. Milk from her\nbreasts goes to their mouths and thus proves her to be their mother.\n\nThey celebrate _balaua_. Ayo puts one grain of rice in each of twelve\njars and they are at once filled with rice. Betel-nuts summon the\npeople to attend the ceremony. The old woman Alokot\u00e1n attends and the\nwhole story of the children's birth and change to human form comes out.\n\n\n17\n\nDumalawi makes love to his father's concubines who openly show\ntheir preference for the son. The father plans to do away with\nthe youth. Gets him drunk and has storm carry him away. Dumalawi\nawakens in center of a large field. He causes betel trees to grow,\nthen cuts the nuts into bits and scatters them on the ground. The\npieces of nut become people who are his neighbors. He falls in love\nwith daughter of one of these people and marries her. They celebrate\n_Sayang_ and send out oiled betel-nuts to invite the guests. All\nguests, except Dumalawi's father, are carried across river on the\nback of a crocodile. Animal at first dives and refuses to carry him,\nbut finally does so. All drink from a small jar which still remains a\nthird full. Parents of Dumalawi pay the usual marriage price for girl,\nbut her mother insists on more. Has spider spin web around the town,\nand groom's mother has to cover it with golden beads.\n\n\n18\n\nWhile two women are bathing, blood from their bodies is carried\ndown stream. Two _alan_ secure the drops of blood and place them in\ndishes. Each drop turns into a baby boy. Boys go to fight and kill many\npeople at the spring. They challenge a ten-headed giant. He is unable\nto injure them, but their weapons kill him and his neighbors. Heads of\nthe victors take themselves to homes of the boys. A storm transports\nthe giant's house. Boys trample on town of the enemy and it becomes\nlike the ocean. They use magic and reach home in an instant. Hold\ncelebration over the heads. Some guests bring beautiful girls hidden\nin their belts. _Alan_ tell history of lads and restore them to their\npeople. One of boys falls in love and his parents negotiate match\nfor him. The payment for the girl is valuable things sufficient to\nfill _balaua_ eighteen times, and other gifts in her new home.\n\n\n19\n\nKanag is lead by his hunting dog to a small house in the jungle. Girl\nwho lives there hides, but appears on second day. They chew betel-nuts\nand tell their names. The quids turn to agate beads and lie in order,\nshowing them to be related and hence suitable for marriage. They\nremain in forest two years and have children. Kanag uses magical power\nand transfers their house to his home town during night. Children see\nsugar cane which they wish to chew. Kanag goes to secure it, and while\naway his mother visits his wife and abuses her. She becomes ill and\ndies. Kanag tries to kill his mother, but fails. Puts body of wife\non a golden raft, places golden rooster on it and sets afloat on the\nriver. Rooster crows and proclaims ownership whenever raft passes a\nvillage. Old woman Alokot\u00e1n secures raft before it vanishes into the\nhole where river ends. Revives the girl. Kanag and children reach home\nof Alokot\u00e1n, and girl is restored to them. They celebrate _balaua_\nand send betel-nuts covered with gold to invite relatives. When guests\narrive, they chew betel-nut and learn that Kanag and his wife are\ncousins. Kanag's parents pay marriage price, which is the _balaua_\nfilled nine times with jars. Girl's mother raises eyebrows and half\nof jars vanish. _Balaua_ is again filled. Guests dance and feast. Part\nof marriage price given to guests.\n\n\n20\n\nKanag's sweetheart desires the perfume of Baliw\u00e1n and promises to\nfulfill his desires if he secures it for her. Gives him arm beads\nfrom left arm in token of her sincerity.\n\nKanag and a companion set out on mission but are warned, first by a jar\nand later by a frog, not to continue. They disregard the advice and go\non. They reach the tree on which perfume grows, and Kanag climbs up and\nbreaks off a branch. He turns into a great snake, and his companion\nflees. Snake appears to Langa-ayan and proves its identity by the\narm beads around its neck. She takes it to a magic well, the waters\nof which cause the snake skin to peel off, and the boy is restored\nto his own form. Kanag marries Amau, and when they celebrate _balaua_\nhe returns the bracelet to his former sweetheart. His parents fill the\n_balaua_ nine times with valuable articles, in payment for his bride.\n\n\n\n21\n\nKanag is sent to watch the mountain rice, although it is well\nprotected from wild pigs. Thinks parents do not care for him, is\ndespondent. Changes self into an omen bird and accompanies his father\nwhen he goes to fight. Father obeys signs and secures many heads\nfrom his enemies. He holds a great celebration over the heads, but\nKanag refuses to attend. Decides to go down to earth to eat certain\nfruits. Parents order their spirit helpers to accompany him and\ndissuade him if possible. They show him a beautiful girl with whom he\nfalls in love. He assumes human form and meets her. They chew betel-nut\nand tell their names. Signs are favorable for their marriage. His\nparents agree to fill the _balaua_ nine times with various kinds of\njars. They do so, but mother of girl raises eyebrows and half of jars\nvanish and have to be replaced. Girl's mother demands that golden\nbeads be strung on a spider web which surrounds the town. This is\ndone, but web does not break. Girl's mother hangs on thread which\nstill holds. She then agrees to the marriage. Guests dance and then\nreturn home, each carrying some of the jars.\n\n\n22\n\nWhile Ligi is bathing in river his headband flies away and alights\non the skirt of a maiden who is bathing further down stream. The girl\ncarries the headband home and soon finds herself pregnant. The child\nis born when she has the space between her third and fourth fingers\npricked. With each bath the child grows a span and soon becomes so\nactive that he hinders mother at her work. She decides to put him\nwith his father during daytime. Uses magic and causes people of the\ntown to sleep while she places child beside father. Ligi awakes and\nfinds child and his headband beside him. Child refuses to answer\nquestions. Mother secures child at nightfall and repeats acts next\nday. Child is hidden, so she fails to get him. Ligi determines to\nlearn who mother of child is; sends out oiled betel-nuts covered\nwith gold to invite all people to a _Sayang_. When summoned, the\nmother refuses to go until a betel-nut grows on her knee and compels\nher. She goes disguised as a Negrito, but is recognized by the child\nwho nurses from her while she is drunk. Ligi suspects her, and with\na knife cuts off her black skin. Learns she is child's mother and\nmarries her. He divorces his wife Aponibolinayen, who marries husband\nof Gimbagonan. The latter poisons her rival, but later restores her,\nwhen threatened by her husband.\n\n\n\n23\n\nA flock of birds offer to cut rice for Ligi. He agrees, and goes\nhome with a headache. Birds use magic so that the rice cutters work\nalone, and the tying bands tie themselves around the bundles. The\nbirds each take one grain of rice in payment. They use magic again\nso that bundles of rice take themselves to the town. Ligi invites\nthem to a ceremony, and then follows them home. He sees them remove\ntheir feathers and become one girl. They go back to the celebration,\nwhere all chew betel-nut. Girl's quid goes to those of her parents,\nfrom whom she had been stolen by the spirit Kaboniyan. The parents\nof Ligi pay the usual marriage price for the girl.\n\n\n24\n\nWhen the husband of Dolim\u00e1man pricks an itching spot between her third\nand fourth fingers, a baby boy pops out. Child who is called Kanag\ngrows each time he is bathed. While his wife is away the father puts\nchild on a raft and sets it afloat on the river. Child is rescued by\nold woman Alokot\u00e1n, who is making a pool in which sick and dead are\nrestored to health. Boy plays on nose flute which tells him about\nhis mother, but he does not understand. Plays on _bunkaka_ with\nsame result. Mother who is searching her child passes by while he is\nplaying. Milk from her breasts goes to his mouth, and she recognizes\nhim. They stay with old woman despite pleading of husband.\n\n\n25\n\nAwig sends his daughter to watch the mountain rice. She stays in a\nhigh watch house, but is found by tattooed Igorot, who cut her body\nin two and take her head. Father goes to seek her murderers, but\nfirst plants a _lawed_ vine in the house; by its condition his wife\nis to know of his safety or death. He climbs high tree and looks in\nall directions. Sees Igorot, who are dancing around the head of his\ndaughter. He takes juice from the poison tree and goes to the dance,\nwhere he is mistaken for a companion. He serves liquor to others and\npoisons them. Takes daughter's head and starts home. Is followed by\nfour enemies. Uses magic and causes _cogon_ field to burn, so foes\nare delayed. Repeats this several times and finally escapes. He joins\nhead and body of his daughter, and old woman Alokot\u00e1n puts saliva on\ncuts and revives her. Old woman places four sticks in the ground and\nthey become a _balaua_. Betel-nuts are sent out to invite guests and\nmany come. When the girl dances with her lover, the water comes up\nknee deep into the town and they have to stop. She is engaged and her\nlover's parents fill the _balaua_ three times with valuable gifts,\nin payment for her. Half of gifts vanish, when her mother raises her\neyebrows, and are replaced.\n\nHer husband discovers the scar on her body where Igorot had cut\nher. Takes her to magic well where she bathes. Scars vanish.\n\n\n26\n\nThe mother of Duman\u00e1gan negotiates marriage for her son with\nAponibolinayen. Brother of girl puts her in his belt and carries\nher to place where agreement is made. When they reach gate of town,\nyoung girls offer them cakes, in order to take away bad signs seen on\nroad. Boy's parents pay for girl and they marry. She gives birth to son\nnamed Asbinan. He marries Asigowan, but his jealous concubines cause\nher to cut her finger and she dies. Her body is placed in a _tabalang_\non which a rooster sits, and is set afloat on the river. Crowing of the\ncock causes old woman Alokot\u00e1n to rescue the corpse. She places it in\nher magic well and the girl is again alive and beautiful. She returns\nto her husband as a bird; is caught by him and then resumes own form.\n\n\n27\n\nBaby of four months hears his father tell of his youthful\nexploits. Decides to go on head hunt despite protests of parents. Is\ndetained on his trip by young _alan_ girls. Finally reaches Igorot town\nand by means of magic kills all the people and takes their heads. Heads\ntake themselves to his home. On way back he plays bamboo jew's harp\nand it summons his brothers to come and see him. They chew betel-nut\nand make sure of relationship. Continuing his journey, he is twice\nlost. Finds an unknown sister hiding among _lawed_ vines. Puts her in\nhis belt and carries her home. Upon his arrival a celebration is held\nand the new found brothers and sister, who had been stolen by _alan_,\nare restored to parents.\n\n\n28\n\nThe mother and caretaker of Asbinan try to arrange for him to marry\nDawinisan, but are refused. Asbinan goes to the girl's home and feigns\nsickness. Is cared for by the girl, who becomes infatuated with him\nand accepts his suit. His parents pay jars and gold--in the shape of\ndeer--for her.\n\n\n29\n\nAsbinan refuses to eat until his father secures fish roe. He then\ndemands Chinese dishes from the coast town of Vigan. When these are\nsupplied, he eats, and then demands the love charm which his father\nused when a young man. He goes to the place where the maidens are\nspinning, and when one offers to give him a light for his pipe,\nhe blows smoke in her face. The charm acts and she becomes ill. He\nconvinces her people that the only way she can be cured is by marrying\nhim. Her parents accept payment for the girl.\n\n\n30\n\nTolagan decides to visit certain places in Pangasinan. He rides on\na pinto pony and carries rice cakes as provisions. At the spring in\nKaodanan he meets a beautiful maiden who warns him to return home,\nbecause the birds have given him a bad sign. He returns only to find\nthat his wife has been stolen by the spirit Kaboniyan. He fails to\nfind her, but is comforted by winning a new bride (probably the girl\nof Kaodanan).\n\n\n31\n\nTwo girls are adopted by a rich man, who treats them as his daughters,\nexcept that he does not offer them bracelets or rings. They dress as\nmen and go to see a jeweler. Two young men suspect and follow them,\nbut they succeed in escaping and return home.\n\nThe spirit helpers of the youths take the forms of hawks and finally\nlocate the maidens, whom they carry away. The youths plan to marry\nthe girls and invite many friends to the celebration. Kanag and\nhis companion attend, become enamored with the brides and steal\nthem. Upon chewing betel-nuts they learn that they are related,\nso they are married.\n\n\n\nII\n\n\n32\n\nThe Ipogau who are trying to celebrate _Sayang_ make errors. The spirit\nKadaklan and his wife instruct them to go and watch the _Sayang_ at\nSayau. They do as bidden and after learning all the details return\nhome and perform the ceremony. The chief spirits are pleased and\ncause the lesser spirits to attend the ceremony when summoned by the\nmedium. The sick improve.\n\n\n33\n\nThe people who are conducting the _Dawak_ ceremony fail to do it\nproperly. Kaboniyan (a spirit) goes down and instructs them. After\nthat they are able to cure the sick.\n\n\n\n34\n\nThe spirits of Dadaya notice that their feather headdresses have\nlost their lustre. They place them on the house of some mortals, who\nat once become ill. The spirit Kaboniyan instructs them to make the\n_Pala-an_ ceremony. They obey, the feathers regain their brightness\nand the people recover.\n\n\n35\n\nThe father who is starting for a head-dance agrees to meet his wife\nand baby at sun down. When he reaches the agreed spot, he finds only\ntheir hats; he looks down and sees them in the ground. He tries in\nvain to get them out. The spirit Kaboniyan instructs him to perform\nthe _Ibal_ ceremony. He does so and receives his wife and child.\n\n\n36\n\nThe spirit In\u00e1wen, who lives in the sea, sends her servants to spread\nsickness. They kill many people who fail to make the _Sang\u00e1sang_\nceremony. A man is disturbed at night by barking of dogs, goes to\ndoor and meets a big spirit which has nine heads. Spirit tells him\nhow to make the offering in _Sang\u00e1sang_. He follows directions and\nspirits carry gift to their mistress. She mistakes the blood of a\nrooster for that of human beings. Is displeased with the taste and\norders spirits to stop killing.\n\n\n37\n\nThe spirit Magan\u00e1wan sends his servants to secure the blood of\na rooster mixed with rice. People see many snakes and birds near\ngate of town. They make the ceremony _Sang\u00e1sang_ and offer blood and\nrice. The servants of Magan\u00e1wan carry the offering to him. He takes\nit in his mouth and spits it out, and in the same way the sickness\nis removed from the mortals.\n\n\n38\n\nThe people who are digging holes for house poles get a bad sign from\nthe omen bird. They abandon the place and dig again. The deer gives a\nbad sign, then the snake, then different birds. They change locations\nmany times, but at last ignore the signs and complete the house. The\nfamily are continually in trouble and are ill.\n\nThe spirit Kaboniyan goes to see the sick persons; he lets his spear\ndrop through the house, and then tells them the cause of the trouble\nis that they have failed to make _Sang\u00e1sang_. He instructs them what\nto do, and when they obey all become well.\n\n\n\n39\n\nThe different parts of the house quarrel and each insists on its\nimportance. At last they recognize how necessary each one is for\nthe other and cease their wrangling; then the people who live in the\nhouse are again in good health.\n\n\n40\n\nThe great spirit sees the people of Bisau celebrating the _Ubaya_\nceremony, and determines to reward them by increasing their worldly\ngoods. He appears as a man and rewards them.\n\n\n41\n\nDayap\u00e1n, who has been ill for seven years, goes to bathe. The spirit\nKaboniyan enters her body and instructs her how to perform healing\nceremonies. He also teaches her how to plant and reap, and she in\nturn teaches the Tinguian. While she is bathing she ties a cock and\ndog by the water side. The dog eats the cock, and thus death comes\ninto the world.\n\n\n42\n\nGirl who lacks certain organs is ashamed to marry. She is sent by her\nmother to cause lameness to people who pass. A man who falls victim\nto her magic is only cured when the girl instructs him how to make\nthe _Bawi_ ceremony.\n\n\n43\n\nThe spirit Kaboniyan instructs a sick man to make offerings at the\nguardian stones. He does as bidden and becomes well. They perform\nceremonies near the stones when they go to fight or celebrate _balaua_,\nand sometimes the spirit of the stones appears as a wild rooster, a\nwhite cock, or a white dog. A man who defiles the stones becomes crazy.\n\n\n44\n\nMan sees a woman walking at night near the guardian stones. She\nrefuses to talk and he cuts her in the thigh. She vanishes into the\nstones. Next day it is seen that one of the stones is cut. Man dies.\n\n\n45\n\nThe old men of Lagayan see peculiarly shaped stones traveling down the\nriver, accompanied by a band of blackbirds. They catch the stones and\ncarry them to the gate of the village, where they have since remained\nas guardians.\n\n\n\n46\n\nThe spirit Ibwa visits a funeral and is given some of the juices,\ncoming from the dead body, to drink. Since then he always tries to eat\nthe body of the dead unless prevented. He is accompanied by another\nevil spirit whose embrace causes the living to die.\n\n\n47\n\nA widow leaves the town before the period of mourning for her husband\nis past. The spirit appears first to the daughter-in-law and is fed\nby her, then asks for his wife. He goes to the place where she is\nwatching the corn and sleeps with her. She apparently becomes pregnant,\nbut fails to be delivered, and dies.\n\n\n48\n\nTwo men agree to hunt carabao the following morning. In the night one\ndies, but the other not knowing this leaves the town and goes to the\nappointed place. He meets the spirit of the dead man, and only saves\nhis life by running his horse all the way home.\n\n\n49\n\nA man and his wife are living near to their field when the husband\ndies. An evil spirit comes to the door, but is driven away by the\nwife with a headaxe. Several evil spirits attempt to gain entrance;\nthen the chief comes. He breaks down the door; he cuts off the dead\nman's ears and makes the woman chew them with him--like betel-nut. The\nsigns are propitious. He changes the woman's two breasts into one,\nin the center of her chest, and takes her home.\n\n\n50\n\nA man, whose brother has just died, goes to hunt. He begins to cut\nup the game when his brother's spirit appears. He feeds it, but food\ncomes out of its anus as fast as it eats. He flees and is pursued\nby the spirit until, by chance, he runs among _alangtin_ bushes. The\nspirit dislikes the bush and leaves.\n\n\n51\n\nThe people fail to put the _banal_ vine and iron on the grave. An\nevil spirit notices the omission and steals the body.\n\n\n52\n\nA man goes to hunt his carabao in the mountains. He fails to plant\nbranches at his head before he sleeps. A spirit expectorates on him,\nand he soon dies.\n\n\n\n53\n\nTwo men who have to sleep in the mountains make beds of _sobosob_\nleaves. In the night they hear the evil spirits come and express\na desire to get them. Spirits dislike the leaves, so do not molest\nthe men.\n\n\n54\n\nThree hunters spend the night in the open. One covers himself with\na red and yellow striped blanket. In the night two spirits come and\nthink he is a little wild pig, and decide to eat him. The hunter\nhears them and exchanges blankets with one of his companions. The\ncompanion is eaten, and hence the _kambaya_, or striped blanket,\nis no longer used on the trail.\n\n\n55\n\nThe spirit Bayon steals a beautiful girl and carries her to the sky,\nwhere he changes her breasts into one and marries her. She drops her\nrice pounder to the earth, and thus her people learn of her fate. Both\nshe and her husband still attend certain ceremonies.\n\n\n56\n\nA hunter is carried away by a great bird. He is placed in the nest\nwith its young and aids in feeding them. When they are large, he\nholds on to them, and jumps safely to the ground. He goes to fight\nagainst his enemies. While he is gone his wife dies. Upon his return\nhe sees her spirit driving a cow and two pigs. He follows her to the\nspirit's town and is hidden in a rice bin. When spirits try to get\nhim during the night, he repels them by throwing feathers. Feathers\nbecome exhausted, and he is forced to return home.\n\n\n57\n\nA man encounters a large being, which, from its odor, he recognizes\nas the spirit of a dead man. He runs to get his friends, and they\nfind the spot trampled like a carabao wallow.\n\n\n58\n\nThe dead wife of Baluga harvests his rice during the nighttime. He\nhides and captures her. They go together to the spirit town, in the\nground, and secure her spirit which is kept in a green bamboo cup. As\nthey are returning to the ground they are pursued, but Baluga cuts\nthe vine on which their pursuers are climbing. When they reach home,\nthey hold a great celebration.\n\n\n\n59\n\nAn _alan_ takes the afterbirth and causes it to become a real child\nnamed Sayen. Afterbirth child marries a servant, thinking he has\nmarried her mistress. Learns he is deceived, and causes death of his\nwife; then kills many people in the town of the girl who has deceived\nhim. She gets him to desist, and after he revives some of the slain\nmarries him. People of neighboring town are troubled by the _komau_,\nan evil spirit, who always causes the death of as many people as the\nhunters have secured deer. Sayen kills the _komau_. He fights with the\ngreat spirit Kaboniyan. Neither is able to overcome the other, so they\nbecome friends. They fight together against their enemies. Sayen often\nchanges himself into a fish or chicken, and hides after a fight. This\nis observed by people who set a trap and capture him. He is killed.\n\n\n60\n\nA man while in the woods hears the _alan_ near him. He feigns death\nand the spirits weep for him. They put gold and beads on the body. He\nsprings up and seizes the offerings. They demand the return of one\nbead; he refuses, and the spirits burn his house.\n\n\n61\n\nTwo men who have killed a wild pig desire fire. One goes to house of\nan _alan_ and tries to secure it while the spirit sleeps. She awakes\nand goes with the man to the pig. Man carries liver of the animal back\nto the baby _alan_. He eats the liver and then throws the child into a\ncaldron of hot water. He tells his companion what he has done, and they\nclimb a tree near the water. The _alan_ discovers their hiding place by\nseeing their reflection in the water. She climbs up, feet first, but\nthey cut the vine on which she is ascending, and she is killed. They\ngo to her house and secure a jar of beads and a jar of gold.\n\n\n62\n\nThe flat earth is made by the spirit Kadaklan. He also makes the moon\nand sun, which chase each other through the sky. The moon sometimes\nnearly catches the sun, but becomes weary too soon. The stars are\nstones, the lightning a dog.\n\n\n63\n\nA flood covers the land. Fire has no place to go, so enters bamboo,\nstones and iron. It still lives there and can be driven out by those\nwho know how.\n\n\n\n\n64\n\nA man finds his rice field disturbed even though well fenced in. He\nhides and in middle of night sees some big animals fly into it. He\nseizes one and cuts off its wings. The animal turns out to be a mare\nwhich is pregnant and soon has male offspring. The place where the\nwings once grew are still to be seen on the legs of all horses.\n\n\n65\n\nA lazy man, who is planting corn, constantly leans on his planting\nstick. It becomes a tail and he turns into a monkey.\n\n\n66\n\nA boy is too lazy to strip sugar cane for himself. His mother in anger\ntells him to stick it up his anus. He does so and becomes a monkey.\n\n\n67\n\nA lazy girl pretends she does not know how to spin. Her companions,\nin disgust, tell her to stick the spinning stick up her anus. She\ndoes so and at once changes into a monkey.\n\n\n68\n\nA war party are unable to cross a swollen river. They wish to become\nbirds. Their wish is granted and they are changed to _kalau_, but\nthey are not able to resume the human forms. Those who wore the white\nmourning bands, now have white heads.\n\n\n69\n\nA mother puts a basket over her lazy son. When she raises it a bird\nflies away crying \"sigak\u00f3k\" (lazy).\n\n\n70\n\nA young man who owns a rice field gets a new wife. He leaves her to\nharvest the crop. She is discouraged over the prospect and wishes to\nbecome a bird. Her wish is fulfilled, and she becomes a _kakok_.\n\n\n71\n\nThe dog of Ganoway chases a deer into a cave. The hunter follows\nand in the darkness brushes against shrubs which tinkle. He breaks\noff some branches. Cave opens again on the river bank, and he finds\nhis dog and the dead deer at the entrance. He sees that fruits on\nthe branches he carries are agate beads. Returns, but fails to find\nmore. His townspeople go with him to seek the wonderful tree, but\npart of the cave is closed by the spirit Kaboniyan who owns it.\n\n\n72\n\nThe jar Magsawi formerly talked softly, but now is cracked and cannot\nbe understood. In the first times the dogs of some hunters chased the\njar and the men followed, thinking it to be a deer. The jar eluded\nthem until a voice from the sky informed the pursuers how it might\nbe caught. The blood of a pig was offered, as the voice directed,\nand the jar was captured.\n\n\n73\n\nThe sun and moon fight. Sun throws sand in moon's face and makes the\ndark spots which are still visible.\n\n\n74\n\nA man who went with a war party is away so long that he does not\nrecognize his daughter when he returns. He embraces her when she meets\nhim at the town gate. In shame she changes herself into a coconut tree.\n\n\n75\n\nTwo flying snakes once guarded the gap in the mountains by which the\nAbra river reaches the sea. Two brave men attack them with banana\ntrunks. Their wings stick in the banana trees and they are easily\nkilled. The men are rewarded with gold made in the shape of deer\nand horses.\n\n\n76\n\nA man named Tag\u00e1pen, of Ilocos Norte, with his wife and child goes\nup the Abra river on a raft. They stop at various towns and Tag\u00e1pen\ngoes up to each while his wife comforts the child. They finally\nreached Patok where they go to live in the _balaua_. They remain\nthere teaching the people many songs.\n\n\n\nIII\n\n\n77\n\nA turtle and a monkey go to plant bananas. The turtle places his in\nthe ground, but the monkey hangs his in a tree. Soon the tree of the\nturtle has ripe fruit, but the monkey has none. Turtle asks monkey\nto climb and secure the fruit. Monkey eats all but one banana, then\nsleeps in the tree. Turtle plants sharp shells around the tree and\nthen frightens monkey which falls and is killed. Turtle sells his\nflesh to other monkey and then chides them because they eat their\nkind. Monkeys catch turtle and threaten first to cut and then to\nburn him. He deceives them by showing them marks on his body. They\ntie weight to him and throw him into the water. He reappears with a\nfish. Monkeys try to imitate him and are drowned.\n\n\n78\n\nA turtle and lizard go to steal ginger. The lizard talks so loudly\nhe attracts the attention of the owner. The turtle hides, but the\nlizard runs and is pursued by the man. The turtle enters the house\nand hides under a coconut shell. When the man sits on the shell the\nturtle calls. He cannot discover source of noise and thinks it comes\nfrom his testicles. He strikes these with a stone and dies. The turtle\nand the lizard see a bees' nest. The lizard hastens to get it and is\nstung. They see a bird snare and turtle claims it as the necklace of\nhis father. Lizard runs to get it but is caught and killed.\n\n\n79\n\nA little bird calls many times for a boy to catch it. He snares it and\nplaces it in a jar. Lad's grandmother eats the bird. He discovers the\ntheft, leaves home and gets a big stone to swallow him. The grandmother\ngets horses to kick the stone, carabao to hook it, and chickens to\npeck it, but without result. When thunder and her friends also fail,\nshe goes home without her grandson.\n\n\n80\n\nA frog, which is attached to a hook, lures a fish so that it is caught.\n\n\n81\n\nThe five fingers are brothers. The thumb goes to get bamboo. He tries\nto kiss the bamboo and his nose sticks. One by one the others go in\nsearch of the missing but are captured in the same manner. The little\nfinger, which alone remains free, releases the others.\n\n\n82\n\nA carabao and a shell agree to race along the river. The carabao runs\nswiftly, then pauses to call \"shell.\" Another shell replies and the\ncarabao continues running. This is repeated many times until at last\nthe carabao falls dead.\n\n\n\n83\n\nA crab and a shell go to get wood. The crab pulls the rope on his load\nso tightly that he breaks his big legs and dies. The shell finds his\nfriend dead and cries until he belches his own body out of the shell\nand he dies.\n\n\n84\n\nA mosquito tells a man he would eat him were it not for his ears.\n\n\n85\n\nA messenger goes to negotiate a marriage. When he arrives he sees the\npeople nodding their heads as they suck meat out of shells. He returns\nhome without stating his mission, but reports an acceptance. Girl's\npeople are surprised when people come for _pak\u00e1lon_.\n\n\n86\n\nA man sees people eating bamboo shoots, and is told they are eating\n_pagaldanen_. He understands them to say _aldan_--\"ladder,\" so he\ngoes home and cooks his bamboo ladder. Is ridiculed by his friends.\n\n\n87\n\nA man with heavily laden horse asks the length of a certain trip. Boy\nreplies, \"If you go slowly, very soon; if you go fast, all day.\" The\nman hurries so that coconuts keep falling off the load and have to\nbe replaced. It is dark when he arrives.\n\n\n88\n\nA woman eats the fruit belonging to crocodile and throws away the\nrind. Crocodile sees her tooth marks and recognizes the offender. He\ndemands that she be given him to eat. Her people agree, but first\nfeed him a hot iron. He swallows it and dies.\n\n\n89\n\nA lazy man goes to cut bamboo, and a cat steals his cooked rice. He\ncatches the cat in a trap and takes it home. It becomes a fighting\ncock. The man starts for a cock fight, and on the way is joined by a\ncrocodile, a deer, a mound of earth and a monkey. The rooster kills\nall the other birds at the fight, then the crocodile wins a diving\ncontest, the deer a race, the mound of earth a wrestling match, and\nthe monkey excels all in climbing. The man wins much money in wagers\nand buys a good house.\n\n\n\n90\n\nA spirit lets a man take his _poncho_ which makes him invisible. He\ngoes to his wife who recognizes his voice and thinks him dead. He\ntakes off _poncho_ and appears before her.\n\n\n91\n\nA fisherman is seized by a big bird which carries him to its nest. The\nsmall birds try to eat him, but he seizes one in each hand and jumps\nfrom the tree. He reaches the ground unhurt and returns home.\n\n\n\n\n\n\n\nNOTES\n\n[1] Men or women through whom the superior beings talk to\nmortals. During ceremonies the spirits possess their bodies and govern\ntheir language and actions. When not engaged in their calling, the\nmediums take part in the daily activities of the village.\n\n[2] See page 29.\n\n[3] The initial portion of some of these names is derived from the\nrespectful term _apo_--\"sir,\" and the attributive copulate _ni_; thus\nthe original form of Aponitolau probably was Apo ni Tolau, literally\n\"Sir, who is Tolau.\" However, the story-tellers do not now appear\nto divide the names into their component parts, and they frequently\ncorrected the writer when he did so; for this reason such names appear\nin the text as single words. Following this explanation it is possible\nthat the name Aponibolinayen may be derived from Apo ni bolan yan,\nliterally \"Sir (mistress) who is place where the moon\"; but _bolan_\ngenerally refers to the space of time between the phases of the moon\nrather than to the moon itself. The proper term for moon is _sinag_,\nwhich we have seen is the mother of Gaygay\u00f3ma--a star,--and is clearly\ndifferentiated from Aponibolinayen.\n\n[4] [male]--male. [female]--female.\n\n[5] Occasionally the storytellers become confused and give Pagbok\u00e1san\nas the father of Aponitolau.\n\n[6] The town of Natpang\u00e1n is several times mentioned as though it\nwas the same as Kaodanan.\n\n[7] Only the most important references found in the texts are given\nhere. For a fuller list see the index.\n\n[8] The only possible exception to this statement is the mention of\na carabao sled on p. 150, and of Aponitolau and Aponibolinayen riding\non a carabao p. 51.\n\n[9] A term applied to any of the wilder head-hunting tribes.\n\n[10] Ladders are placed on each side of the town gate and are inclined\ntoward one another until they meet at the top. Returning warriors\nenter the village by climbing up the one and descending the other,\nnever through the gate.\n\n[11] Copper gongs.\n\n[12] Sharpened bamboo poles which pass through the foramen magnum.\n\n[13] This poison is placed in the food or drink. The use of poisoned\ndarts or arrows seems never to have been known to this people.\n\n[14] A similar custom is found among the Kayan of Borneo. See _Hose_\nand _McDougall_, Pagan Tribes of Borneo, Vol. II, p. 171 (London,\n1912).\n\n[15] In this dance a man and a woman enter the circle, each holding\na cloth. Keeping time to the music, they approach each other with\nalmost imperceptible movements of feet and toes, and a bending at the\nknees, meanwhile changing the position of the cloths. This is varied\nfrom time to time by a few quick, high steps. For fuller description\nsee article by author in _Philippine Journal of Science_, Vol. III,\nNo. 4, 1908, p. 208.\n\n[16] The custom was formerly practised by the Ilocano. See _Reyes_,\nFolklore Filipino, p. 126 (Manila, 1899).\n\n[17] See _Philippine Journal of Science_, Vol. III, No. 4, 1908,\npp. 206, ff.\n\n[18] The Tinguian do not have a classificatory system of relationship\nterms. The term _kasinsin_ is applied alike to the children of mother's\nand father's brothers and sisters.\n\n[19] A sacred dance in which a number of men and women take part. It\ntakes place only at night and is accompanied by the singing of the\nparticipants.\n\n[20] The night preceding the greatest day of the _Sayang_ ceremony.\n\n[21] Runo, a reed.\n\n[22] See p. 11, note 3.\n\n[23] A short ceremony held for the cure of fever and minor ills. It\nalso forms a part of the more extensive rites.\n\n[24] A sugar-cane rum.\n\n[25] See p. 10, note 1.\n\n[26] Lesser spirits.\n\n[27] Like ideas occur in the folktales of British North Borneo. See\n_Evans_, _Journal Royal Anthro. Inst_., Vol. XLIII, 1913, p. 444.\n\n[28] In various guises the same conception is found in Europe, Asia,\nAfrica, and Malaysia. See Cox, An Introduction to Folklore, p. 121\n(London, 1904).--In an Igorot tale the owner captures and marries the\nstar maiden, who is stealing his rice. _Seidenadel_, The Language of\nthe Bontoc Igorot, p. 491 ff. (Chicago, 1909).\n\n[29] The Dusun of Borneo have tales of talking jars. _Evans_, _Journal\nRoyal Anthro. Inst_., Vol. XLIII, 1913, pp. 426-427. See also _Cole_\nand _Laufer_, Chinese Pottery in the Philippines (_Pub. Field Museum\nof Nat. Hist_., Vol. XII, No. 1, p. 11 ff., 1912).\n\n[30] _Piper sp_.\n\n[31] Bagobo tales relate that in the beginning plants, animals,\nand rocks could talk with mortals. See _Benedict_, _Journal American\nFolklore_, Vol. XXVI, 1913, p. 21.\n\n[32] Tales of animals who assist mortals are found in all lands;\nperhaps the best known to European readers is that of the ants which\nsorted the grain for Cinderella. See also _Evans_, _Jour. Royal\nAnthro. Inst.,_ Vol. XLIII, 1913, p. 467, for Borneo; _Tawney's_\nKath\u00e1 Sarit S\u00e1gara, pp. 361 ff., Calcutta, 1880, for India.\n\n[33] Fabulous birds of gigantic size, often known under the Indian\nterm _garuda_, play an important part in the beliefs of the Peninsular\nMalays.\n\n[34] A similiar incident is cited by _Bezemer_ (Volksdichtung aus\nIndonesien). See also the Bagobo tale of the Kingfisher (_Benedict_,\n_Jour. American Folklore_, Vol. XXVI, 1913, p. 53).\n\n[35] The magic flight has been encountered in the most widely separated\nparts of the globe, as, for instance, India and America. See _Tawney_,\nKath\u00e1 Sarit S\u00e1gara, pp. 361, 367 ff. and notes, (Calcutta, 1880);\n_Waterman_, _Jour. American Folklore,_ Vol. XXVII, 1914, p. 46;\n_Reinhold K\u00f6hler_, Kleinere Schriften, Vol. I, pp. 171, 388.\n\n[36] In the Dayak legend of Limbang, a tree springs from the head\nof a dead giant; its flowers turn to beads; its leaves to cloth;\nthe ripe fruit to jars. See _H. Ling Roth_, The Natives of Sarawak\nand British North Borneo, Vol. I, p. 372.\n\n[37] Similar incidents are to be found among the Ilocano and Igorot;\nin Borneo; in Java and India. See _Reyes_, Folklore Filipino, p. 34,\n(Manila, 1889); _Jenks_, The Bontoc Igorot, p. 202, (Manila, 1905);\n_Seidenadel_, The Language of the Bontoc Igorot, p. 491, 541, ff,\n(Chicago, 1909); _Evans_, _Journal Royal Anthro. Inst_., Vol. XLIII,\n1913, p. 462; _Ling Roth_, Natives of Sarawak and British North Borneo,\nVol. I, p. 319; _Tawney_, Kath\u00e1 Sarit S\u00e1gara, Vol. II, p. 3, (Calcutta,\n1880); _Bezemer_, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).\n\n[38] This peculiar expression while frequently used is not fully\nunderstood by the story tellers who in place of the word \"whip\"\noccasionally use \"make.\" In one text which describes the _Sayang_\nceremony, I find the following sentence, which may help us to\nunderstand the foregoing: \"We go to make perfume at the edge of the\ntown, and the things which we take, which are our perfume, are the\nleaves of trees and some others; it is the perfume for the people,\nwhich we give to them, which we go to break off the trees at the edge\nof the town.\" Again in tale 20, Kanag breaks the perfume of Baliw\u00e1n\noff a tree.--The use of sweetly scented oil, in raising the dead,\nis found in Dayak legends. See _Ling Roth_, The Natives of Sarawak\nand British North Borneo, Vol. I, p. 314.\n\n[39] According to a Jakun legend, the first children were produced\nout of the calves of their mothers' legs. _Skeat_ and _Blagden_, Pagan\nRaces of the Malay Peninsula, Vol. II, p. 185.--A creation tale from\nMangaia relates that the boy Rongo came from a boil on his mother's\narm when it was pressed. _Gill_, Myths and Songs of the South Pacific,\np. 10 (London, 1876).\n\n[40] This power of transforming themselves into animals and the like\nis a common possession among the heroes of Dayak and Malay tales. See\n_Ling Roth_, The Natives of Sarawak and British North Borneo, Vol. I,\np. 312; _Perham_, _Journal Straits Branch R., Asiatic Society_,\nNo. 16, 1886; _Wilkinson_, Malay Beliefs, pp. 32, 59 (London, 1906).\n\n[41] The present day Tinguian attach much importance to these\nomens. The gall and liver of the slaughtered animal are carefully\nexamined. If the fluid in the gall sack is exceedingly bitter, the\ninquirer is certain to be successful; if it is mild he had best defer\nhis project. Certain lines and spots found on the liver foretell\ndisaster, while a normal organ assures success. See also _Hose_\nand _McDougall_, Pagan Tribes of Borneo, Vol. II, p. 60 ff.\n\n[42] See p. 24, note 1.\n\n[43] The present capital of Ilocos Sur.\n\n[44] See p. 10, note 1.\n\n[45] _Barrows_, Census of the Philippine Islands, Vol. I, pp. 456\nff., 1903.\n\n[46] Paul P. de La Gironiere, who visited the Tinguian in the early\npart of the nineteenth century, describes these ornaments as follows:\n\"Their heads were ornamented with pearls, coral beads, and pieces\nof gold twisted among their hair; the upper parts of the hands were\npainted blue; wrists adorned with interwoven bracelets, spangled with\nglass beads; these bracelets reached the elbow and formed a kind of\nhalf-plaited sleeve.\" _La Gironiere_, Twenty Years in the Philippines,\npp. 108 ff.\n\n[47] See _Cole_ and _Laufer_, Chinese Pottery in the Philippines\n(_Pub. Field Museum of Natural History_, Vol. XII, No. 1).\n\n[48] This is entirely in agreement with Chinese records. The Islands\nalways appeared to the Chinese as an Eldorado desirable for its gold\nand pearls.\n\n[49] See p. 21, note 1.\n\n[50] See p. 10, note 1.\n\n[51] A bamboo pole, about ten feet long, one end of which is slit\ninto several strips; these are forced apart and are interwoven with\nother strips, thus forming a sort of basket.\n\n[52] See _Cole_, Distribution of the Non-Christian Tribes of\nNorthwestern Luzon (_American Anthropologist_, Vol. II, No. 3, 1909,\npp. 340, 341).\n\n[53] See p. 12.\n\n[54] See p. 13, note 5.\n\n[55] Among the Ifugao, the lowest of the four layers or strata which\noverhang the earth is known as Kabuniyan. See _Beyer_, _Philippine\nJournal of Science_, Vol. VIII, 1913, No. 2, p. 98.\n\n[56] See p. 11.\n\n[57] An Ifugao myth gives sanction to the marriage of brother and\nsister under certain circumstances, although it is prohibited in every\nday life. _Beyer_, _Philippine Journal of Science_, Vol. VIII, 1913,\nNo. 2, pp. 100 ff.\n\n[58] As opposed to the spirit mate of Aponitolau.\n\n[59] According to _Ling Roth_, the Malanaus of Borneo bury small\nboats near the graves of the deceased, for the use of the departed\nspirits. It was formerly the custom to put jars, weapons, clothes,\nfood, and in some cases a female slave aboard a raft, and send it out\nto sea on the ebb tide \"in order that the deceased might meet with\nthese necessaries in his upward flight.\" Natives of Sarawak and British\nNorth Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral\nboat of the Kayan, see _Hose_ and _McDougall_, Pagan Tribes of Borneo,\nVol. II, p. 35.--Among the Kulaman of southern Mindanao an important\nman is sometimes placed in a coffin resembling a small boat, which\nis then fastened on high poles near to the beach. _Cole_, Wild Tribes\nof Davao District, Mindanao (_Pub. Field Museum of Natural History_,\nVol. XII, No. 2, 1913).--The supreme being, Lumawig, of the Bontoc\nIgorot is said to have placed his living wife and children in a log\ncoffin; at one end he tied a dog, at the other a cock, and set them\nadrift on the river. See _Jenks_, The Bontoc Igorot, p. 203, (Manila,\n1905); _Seidenadel_, The Language of the Bontoc Igorot, p. 502 ff.,\n(Chicago, 1909).\n\n[60] For similar omens observed by the Ifugao of Northern Luzon,\nsee _Beyer_, Origin Myths of the Mountain peoples of the Philippines\n(_Philippine Journal of Science_, Vol. VIII, 1913, No. 2, p. 103).\n\n[61] Page 6, note 3.\n\n[62] See tale 22.\n\n[63] For a discussion of this class of myths, see _Waterman_,\n_Jour. Am. Folklore_, Vol. XXVII, 1914, p. 13 ff.; _Lowie_, _ibid._,\nVol. XXI, p. 101 ff., 1908; P.W. _Schmidt_, Grundlinien einer\nVergleichung der Religionen und Mythologien der austronesischen V\u00f6lker,\n(Wien, 1910).\n\n[64] See p. 13, note 5.\n\n[65] The _Pala-an_ is third in importance among Tinguian ceremonies.\n\n[66] Tale 58.\n\n[67] This is offered only as a possible explanation, for little is\nknown of the beliefs of this group of Igorot.\n\n[68] See p. 14, note 2.\n\n[69] Tale 68.\n\n[70] _Hose_ and _McDougall_, The Pagan Tribes of Borneo, Vol. II,\np. 148, (London, 1912).\n\n[71] _Bezemer_, Volksdichtung aus Indonesien, p. 304, Haag, 1904. For\nthe Tagalog version of this tale see _Bayliss_, (_Jour. Am. Folk-lore_,\nVol. XXI, 1908, p. 46).\n\n[72] _Evans_, Folk Stories of British North Borneo. (_Journal Royal\nAnthropological Institute_, Vol. XLIII, 1913, p. 475).\n\n[73] Folk Stories of British North Borneo (_Journal Royal\nAnthropological Institute_, Vol. XLIII, p. 447, 1913).\n\n[74] Tale No. 89.\n\n[75] _Hose_ and _McDougall_, The Pagan Tribes of Borneo, Vol. II,\npp. 144-146.\n\n[76] Tale 91. The cloak which causes invisibility is found in Grimm's\ntale of the raven. See _Grimm's_ Fairy Tales, Columbus Series,\np. 30. In a Pampanga tale the possessor of a magic stone becomes\ninvisible when squeezes it. See _Bayliss_, (_Jour. Am. Folk-Lore_,\nVol. XXI, 1908, p. 48).\n\n[77] _Ratzel_, History of Mankind, Vol. I, Book II. _Graebner_, Methode\nder Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und\nihre Verwandten (_Anthropos_, Vol. IV, pp. 726, 998, 1909).\n\n[78] See _Waterman_, _Journal American Folklore_, Vol. XXVII, 1914,\npp. 45-46.\n\n[79] Stories of magic growth are frequently found in North America. See\n_Kroeber_, Gross Ventre Myths and Tales (_Anthropological Papers of the\nAm. Mus. of Nat. Hist._, Vol. I, p. 82); also _Lowie_, The Assiniboin\n(_ibid._, Vol. IV, Pt. 1, p. 136).\n\n[80] Other examples of equally widespread tales are noted by _Boas_,\nIndianische Sagen, p. 852, (Berlin, 1895); L. _Roth_, Custom and Myth,\npp. 87 ff., (New York, 1885); and others. A discussion of the spread of\nsimilar material will be found in _Graebner_, Methode der Ethnologie,\np. 115; _Ehrenreich_, Mythen und Legenden der s\u00fcdamerikanischen\nUrv\u00f6lker, pp. 77 ff.; _Ehrenreich_, Die allgemeine Mythologie und\nihre ethnologischen Grundlagen, p. 270.\n\n[81] _Cole_ and _Laufer_, Chinese Pottery in the Philippines\n(_Publication Field Museum of Natural History, Anthropological Series_,\nVol. XII, No. 1, Chicago, 1913).\n\n[82] _Nieuwenhuis_, Kunstperlen und ihre kulturelle Bedeutung\n(_Int. Arch, f\u00fcr Ethnographie_, Vol. XVI, 1903, pp. 136-154).\n\n[83] _Philippine Journal of Science_, Vol. III, No. 4, 1908,\npp. 197-211.\n\n[84] A vine the new leaves of which are used for greens.\n\n[85] _Antidesma ghesaembilla_ Gaertn.\n\n[86] Rare beads.\n\n[87] Larger beads than _oday_.\n\n[88] Shallow wells are dug in the sands, near to the river.\n\n[89] See p. 17, note 3.\n\n[90] It was so long that it dragged.\n\n[91] i.e., it was so small. The idea that roosters produce unusually\nsmall eggs is still held. The same conception is found in Javanese\nfolk-lore. Here the \"rooster's egg\" or its substitute--the _Kemiri_\nnut--is placed in the granary to cause an increase in the supply of\nrice. _Bezemer_, Volksdichtung aus Indonesien, p. 29, (Haag, 1904).\n\n[92] See p. 17, note 3, for similar incidents in other Philippine\ntales, also from Borneo and India.\n\n[93] The illuminating power of beauty receives frequent\nmention. Similiar references are met with in Malay legends and Indian\ntales. See _Tawney_, Kath\u00e1 Sarit S\u00e1gara, p. 121 ff. (Calcutta, 1880.)\n\n[94] The meaning of this passage is not clear.\n\n[95] See p. 17, note 3.\n\n[96] See p. 10, note 1.\n\n[97] See p. 9.\n\n[98] See p. 18, note 2, for similar incidents.\n\n[99] This would have been a sign that the child wished to go to\nits father.\n\n[100] See. p. 11 ff.\n\n[101] Certain varieties of bamboo and reeds.\n\n[102] See p. 13.\n\n[103] See p. 13, note 1.\n\n[104] The rice used in this ceremony is pounded in a certain manner,\nby many women who sing as they work.\n\n[105] See p. 18.\n\n[106] See p. 13, note 2.\n\n[107] See p. 12.\n\n[108] Like presents, or others of equal value, are generally given\nin return.\n\n[109] A dance held at the gate of the town, on the great day of this\nceremony. During the dance rice and water are thrown on the visitors.\n\n[110] This was a sign that they were related. In this case the quids\nof the young people went to those of their fathers.\n\n[111] They had not yet paid the customary marriage price for the girl.\n\n[112] See p. 6.\n\n[113] Copper gong.\n\n[114] A white and a black strip of cloth which the dancers carry in\ntheir hands. When the cloth is given to a person he is thus invited\nto dance.\n\n[115] Kanag was the baby born from Aponibolinayen's finger. Mentioned\nearlier in story.\n\n[116] Names of different kinds of jars.\n\n[117] Poles on which the heads of enemies are displayed.\n\n[118] The _alan_ are lesser spirits. See p. 14.\n\n[119] See p. 18, note 1.\n\n[120] See pp. 12-13.\n\n[121] A powerful spirit.\n\n[122] The head man of a Tinguian village.\n\n[123] See p. 14.\n\n[124] Algaba is renamed Aponitolau.\n\n[125] See p. 11.\n\n[126] A big bird.\n\n[127] A bad sign. See p. 19, note 1 for omens.\n\n[128] Sugar cane rum.\n\n[129] The groom's gift.\n\n[130] Lesser spirits.\n\n[131] See p. 35, note 1.\n\n[132] See p. 42, note 1.\n\n[133] _Piper sp_.\n\n[134] See p. 18, note 1.\n\n[135] See p. 17, note 3.\n\n[136] A powerful spirit.\n\n[137] See p. 30, note 3.\n\n[138] See p. 12.\n\n[139] See p. 7, note 1.\n\n[140] The story tellers explain the very frequent mention of \"girls\nwho always stay in the house\" or \"who never go out of doors\" by saying\nthat in former times the prettiest girls were always protected from\nthe sunlight in order that their skin might be of light color. These\ngirls were called _lala-am_--those within. It is not thought they\nremained constantly within doors.\n\n[141] See p. 11.\n\n[142] See p. 12.\n\n[143] See p. 13, note 1.\n\n[144] See p. 14, note 2.\n\n[145] See p. 13, note 2.\n\n[146] Small covered benches built during the _Sayang_ ceremony for\nthe use of spirits and mortals.\n\n[147] See p. 11.\n\n[148] See p. 17.\n\n[149] See p. 11.\n\n[150] Each type of jar has its special name.\n\n[151] See p. 12.\n\n[152] This was the _tadek_. See p. 11, note 3.\n\n[153] Similiar ideas appear in tales from Borneo. See p. 15, note 1.\n\n[154] _Ilangilang_.\n\n[155] It is still considered a bad sign if anything falls or breaks\nat a wedding.\n\n[156] Apparently Gawigawen had not been present at the _pak\u00e1lon_. Such\na condition frequently exists nowadays.\n\n[157] See pp. 12, 128.\n\n[158] A minor spirit.\n\n[159] King or ruler.\n\n[160] This seems to be a late unconnected, intrusion into the tale. The\n_ati_ and soldiers are entirely foreign to the Tinguian.\n\n[161] See p. 12.\n\n[162] This incident is frequently found in these tales. It also occurs\nin Javanese literature. See _Bezemer_, Volksdichtung aus Indonesien,\np. 47. (Haag, 1904).\n\n[163] See p. 15.\n\n[164] Kadayadawan is re-named Aponitolau by his new-found parents.\n\n[165] A powerful spirit.\n\n[166] See p. 54, note 2.\n\n[167] The story teller paused here to explain that his mother did\nnot know that she was pregnant, and that a miscarriage had occurred.\n\n[168] See p. 63, note 1.\n\n[169] Head man.\n\n[170] The term used is _alopog\u00e1n_, which means \"she who covers her\nface.\" For lack of a better designation we shall call her a medium. See\np. 23.\n\n[171] See p. 41, note 2.\n\n[172] A bird.\n\n[173] Copper gong.\n\n[174] See p. 59, note 1.\n\n[175] It is the custom to distribute a part of the marriage price\namong the relatives of the bride.\n\n[176] The groom's gift.\n\n[177] See p. 11, note 5.\n\n[178] The term which expresses the relationship established between\nthe parents of the bride and groom.\n\n[179] _Piper sp_.\n\n[180] A headband of beads or gold.\n\n[181] See p. 17, note 1.\n\n[182] See p. 12.\n\n[183] Don Carlos was evidently an Ilocano, for his language is Ilocano\nand his residence Vigan. Other points indicate that the story has\nmany recent additions.\n\n[184] The use of love charms is not confined to the Tinguian and\ntheir Ilocano neighbors, but is known also by the tribes of the Malay\nPeninsula. See _Reyes_, Folklore, Filipino, p. 50, (Manila, 1889);\n_Skeat_ and _Blagden_, Pagan Races of the Malay Peninsula, Vol. II,\npp. 232, 262. (London, 1906.)\n\n[185] _Antidesma ghesaembilla_ Gaertn.\n\n[186] Ordinary lightning.\n\n[187] See p. 24, note 1.\n\n[188] See p. 18.\n\n[189] Another name for Aponitolau.\n\n[190] See p. 41, note 2.\n\n[191] Ligi (Dagdagalisit) is now known by his true name.\n\n[192] See p. 54, note 2.\n\n[193] See p. 54.\n\n[194] See p. 18, note 3.\n\n[195] See p. 18, note 2.\n\n[196] See p. 30, note 3.\n\n[197] See p. 14, note 2.\n\n[198] Another name for Ingiwan, who is really Aponitolau.\n\n[199] See p. 12.\n\n[200] As a sign of mourning.\n\n[201] See p. 18, note 1.\n\n[202] See p. 19, note 1.\n\n[203] See p. 42.\n\n[204] See p. 10, note 4.\n\n[205] See p. 17.\n\n[206] An insect.\n\n[207] Ginteban was a woman from Baygan (Vigan) who had been captured\nby the bird.\n\n[208] See p. 18.\n\n[209] See p. 96, note 3.\n\n[210] A fruit tree.\n\n[211] See p. 18.\n\n[212] See p. 30, note 3.\n\n[213] The idea of a plant serving as a life or fidelity token was\nfound in ancient Egypt, in India, and Europe. See Cox, an Introduction\nto Folk-Lore (London, 1904); _Tawney_, Kath\u00e1 Sarit S\u00e1gara (Calcutta,\n1880, Vol. I, p. 86); _Parker_, Village Folk-Tales of Ceylon.\n\n[214] See p. 18, note 1.\n\n[215] See p. 17, note 1.\n\n[216] A fruit.\n\n[217] See p. 96, note 3.\n\n[218] Lightning which is accompanied by a loud crash of thunder.\n\n[219] See p. 19, note 1.\n\n[220] See p. 16.\n\n[221] See p. 30, note 3.\n\n[222] See p. 18, note 1.\n\n[223] See p. 16, note 6.\n\n[224] Spirits.\n\n[225] See p. 13, note 5.\n\n[226] An evil spirit which lives in the air and makes a sound like\nthe medium when she is summoning the spirits.\n\n[227] The spirit's word for world.\n\n[228] A small bench made for the use of spirits and visiting mortals.\n\n[229] See p. 105.\n\n[230] See p. 63, note 1.\n\n[231] The term used is _al-ligan_--the high watch house in the fields.\n\n[232] One of the big stars.\n\n[233] A different kind of star.\n\n[234] Reduplicated form of _bit\u00f3wen_--many stars.\n\n[235] See p. 15, note 2.\n\n[236] The spirits' name for mortals.\n\n[237] The moon.\n\n[238] A sort of enclosed seat in which babies are suspended from the\nhouse rafters.\n\n[239] See p. 13, note 2.\n\n[240] See p. 13.\n\n[241] Aponitolau.\n\n[242] The name means \"sparks of fire.\"\n\n[243] See p. 13, note 2.\n\n[244] See p. 56, note 6.\n\n[245] Similiar incidents, in which women give birth to snakes or\nanimals, occur in Borneo. See _Evans_, _Journal Royal Anthro. Inst._,\nVol. XLIII, 1913, pp. 432 ff.\n\n[246] See p.17, note 3.\n\n[247] Aponitolau.\n\n[248] Sugar cane rum.\n\n[249] See p. 41, note 2.\n\n[250] See p. 27.\n\n[251] See p. 17, note 3.\n\n[252] See p. 73, note 3.\n\n[253] Lesser spirits.\n\n[254] See p. 54, note 2.\n\n[255] See p. 10, note 1.\n\n[256] See p. 10, note 2.\n\n[257] The cloth used in dancing. See p. 11.\n\n[258] See p. 63, note 1.\n\n[259] See p. 12.\n\n[260] Another name for Kanag.\n\n[261] A raft. See p. 24, note 1.\n\n[262] The Tinguian believe that the rivers and waters finally empty\nover the edge of the world at a place known as Nagbotobot\u00e1n.\n\n[263] See p. 18, note 1.\n\n[264] See p. 13, note 2.\n\n[265] See p. 41, note 2.\n\n[266] A jar.\n\n[267] Mountain rice.\n\n[268] The omen bird.\n\n[269] See p. 19, note 1.\n\n[270] See p. 10, note 1.\n\n[271] The storyteller here paused to explain that Kadalayapan was\nsomewhere in the air, and that Kanag was going down to the earth for\nfruit. See p. 7.\n\n[272] A band of leaves worn about the head.\n\n[273] See p. 18, note 2.\n\n[274] See p. 30, note 3.\n\n[275] A place of great trees, many herbs, and continued dampness.\n\n[276] See p. 13.\n\n[277] Negrito. It was Gamayaw\u00e1n disguised.\n\n[278] See p. 23.\n\n[279] See p. 17.\n\n[280] A powerful spirit.\n\n[281] See p. 30, note 3.\n\n[282] A sort of tuning fork made of bamboo.\n\n[283] See p. 96, note 3.\n\n[284] The word is probably used in the Igorot sense as\n\"celebration.\" In the Tinguian dialects _kanyau_ means \"taboo.\"\n\n[285] See p. 17, note 1.\n\n[286] See p. 18, note 1.\n\n[287] See p. 63.\n\n[288] See p. 24, note 1.\n\n[289] This story does not belong to the cycle proper.\n\n[290] See p. 34, note 2.\n\n[291] See p. 14.\n\n[292] The Tinguian always refer to the Igorot as _alzado_.\n\n[293] Head man.\n\n[294] This story does not belong to the cycle.\n\n[295] See p. 54, note 2.\n\n[296] See p. 14.\n\n[297] A low box-like table used by the Ilocano.\n\n[298] Certain charms are still used by lovers to aid them in their\nsuits.\n\n[299] Pangasinan is a province midway between Abra and Manila.\n\n[300] See p. 19, note 1.\n\n[301] A spirit.\n\n[302] Jars.\n\n[303] This _diam_ is recited by the medium when the spirit house\nknown as _balaua_ is built. See also page 12.\n\n[304] Spirit name for Tinguian.\n\n[305] The greatest of Tinguian ceremonies.\n\n[306] A large house built for the spirits during the _Sayang_ ceremony.\n\n[307] Spirits.\n\n[308] Kadaklan is the most powerful of the spirits. Agemem is his wife.\n\n[309] The names of small buildings or shrines elected for various\nspirits.\n\n[310] Chanted by the medium while making offerings in the _Dawak_\nceremony which is made for the cure of minor illnesses, such as\nfever, etc.\n\n[311] A powerful spirit.\n\n[312] The _diam_ recited during the _Pala-an_ ceremony.\n\n[313] The east.\n\n[314] Feathers attached to a stick, which serve as hair ornaments in\nthe _Sayang_ ceremony.\n\n[315] Spirit name for Tinguian.\n\n[316] See p. 171, note 2.\n\n[317] Chanted by the medium, over the offerings given to aid in the\ncure of a sick child, or to stop a child from incessant crying.\n\n[318] The ceremony.\n\n[319] _Diam_ recited during the _Sang\u00e1sang_ ceremony in the town\nof Lumaba.\n\n[320] Chanted when the _Sang\u00e1sang_ ceremony is made for sickness,\nor to take away a bad omen.\n\n[321] Spirit name for the earth.\n\n[322] See p. 172, note 4.\n\n[323] See p. 22, note 3.\n\n[324] Chanted when the ceremony is made to remove a bad sign.\n\n[325] An omen bird.\n\n[326] The true omen bird.\n\n[327] _Diam_ recited during the _Sang\u00e1sang_ ceremony held to remove\ncontinued misfortunes.\n\n[328] Several native names which have no exact English equivalents\nare used here.\n\n[329] Woven bamboo used on ceilings.\n\n[330] This _diam_ was chanted during the _Ubaya_ ceremony in\nVillaviciosa, an Igorot town much influenced by Tinguian. The _Ubaya_\nis also held in Lumaba, a Tinguian settlement.\n\n[331] No one is allowed to enter the town after the ceremony begins.\n\n[332] The most powerful of all spirits.\n\n[333] See p. 13.\n\n[334] See p. 13, note 1.\n\n[335] See p. 12.\n\n[336] A somewhat similar tale, current among the Dayak, will be found\nin _Roth_, The Natives of Sarawak and British North Borneo, Vol. I,\np. 309 ff.\n\n[337] A small spirit house built during the _bawi_ ceremony.\n\n[338] A kind of grass.\n\n[339] Account concerning the guardian stones at Patok.\n\n[340] Peculiarly shaped stones in which Apdel, the guardian spirit\nof the village is supposed to reside.\n\n[341] A Tinguian town several miles south of Patok.\n\n[342] Told by the people of Lumaba, to account for a peculiar knifelike\ncut in one of the guardian stones outside the village.\n\n[343] Large knife.\n\n[344] Account of the securing of the guardian stones at Lagayan, Abra.\n\n[345] Compare with account of _La Gironi\u00e8re_, Twenty Years in the\nPhilippines, pp. 120 ff; also with _Cole_, _Philippine Journal of\nScience_, Vol. III, No. 4, 1908, pp. 210-11.\n\n[346] A ceremony held while the body is still in the house.\n\n[347] A grass which is eaten.\n\n[348] Taboo. A fire is kept burning at the grave and at the foot of\nthe house ladder for ten nights following the burial. During this time\nthe members of the family and near relatives must remain close to home.\n\n[349] A barrio of Patok.\n\n[350] A rope lasso.\n\n[351] An evil spirit.\n\n[352] People in the house with the dead and the relatives must observe\nthe _kanyau_ (taboo) for ten days or they will meet the spirit of\nthe dead person and it will harm them.\n\n[353] _Smilax vicaria_ Kunth.\n\n[354] The name by which the Tinguian designate themselves.\n\n[355] _Blumea balsamifera_ D.C.\n\n[356] A blanket with red or yellow stripes which resemble the markings\non a young wild pig.\n\n[357] See p. 54, note 2.\n\n[358] A mountain town in eastern Abra.\n\n[359] A ceremony held about a year after a funeral.\n\n[360] See p. 10, note 1.\n\n[361] Spirit name for Tinguian.\n\n[362] The three persons mentioned were still living when this story\nwas recorded.\n\n[363] The name of the spirit of a dead man which still remains near\nits old haunts.\n\n[364] See p. 28, note 2.\n\n[365] See p. 14.\n\n[366] Head man.\n\n[367] Near Namarabar in Ilocos Sur.\n\n[368] The Ilocano consider the _komau_ a fabulous, invisible bird\nwhich steals people and their possessions. See _Reyes_, El Folklore\nFilipino, p. 40. Manila, 1899.\n\n[369] A powerful spirit.\n\n[370] See p. 14.\n\n[371] In the Bagobo version of this tale, a ladle becomes the monkey's\ntail. See _Benedict_, _Journal American Folklore_, Vol. XXVI, 1913,\np. 21.\n\n[372] A story accounting for the origin of the _k\u00e1lau_, a bird.\n\n[373] See page 10, note 1.\n\n[374] The cave is situated in the mountains, midway between Patok\nand Santa Rosa.\n\n[375] The old custom was that when a party returned from a head hunt\nthe women went to the gate and held ladders in a [Lambda] so the men\ndid not pass through the gate; or they laid them on the ground and\nthe men jumped over them.\n\n[376] The river emerges from Abra through a narrow pass in the\nmountains.\n\n[377] Songs.\n\n[378] A similiar incident is found in the Northern Celebes and among\nthe Kenyah of Borneo. See _Bezemer_, Volksdichtung aus Indonesien,\np. 304. (Haag, 1904.) _Hose_ and _McDougall_, Pagan Tribes of\nBorneo. Vol. II, p, 148, London, 1912.\n\n[379] A variant of this tale is told by the Bagobo of southern\nMindanao. See _Benedict_, _Journal of American Folklore_, Vol. XXVI,\n1913, p. 59.\n\n[380] The gold or silver wire worn by women or men about their necks.\n\n[381] A little bird.\n\n[382] A kind of bamboo.\n\n[383] For other versions of this tale see p. 29, note 3.\n\n[384] A shell.\n\n[385] A shell.\n\n[386] See p. 29, note 4, for Borneo parallel.\n\n[387] See p. 11.\n\n[388] Bamboo sprouts.\n\n[389] The fruit of a wild vine.\n\n[390] The chief incidents in this tale resemble those in the Sea Dayak\nstory of Simpang Impang. See _Hose_ and _McDougall_, Pagan Tribes of\nBorneo, Vol. II, p. 144 ff. (London, 1912.)\n\n[391] A town in Ilocos Sur.\n\n[392] A mound of earth raised by the ants.\n\n[393] Same idea is held by the Ilocano. See _Reyes_, El Folklore\nFilipino, p. 34, Manila, 1889. See also p. 29, note 7.","title":"Traditions of the Tinguian: a Study in Philippine Folk-Lore","tradition":"myth-cosmogony","translated_text":null,"word_count":109015}