v. Jo FieLp Museum or Natura History
Wd “! PUBLICATION 180
ANTHROPOLOGICAL SERIES Vor. XIV, No. 1

TRADITIONS OF THE TINGUIAN

A STUDY IN PHILIPPINE FOLK-LORE

BY 5
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Fay-Coorer Cote %©%

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GEORGE A. DORSEY
Curator, Department of Anthropology

CHICAGO
1915

Fiztp Museum or Natura. HIstory
PUBLICATION 180

ANTHROPOLOGICAL SERIES VoL. XIV, No. 1

TRADITIONS OF THE TINGUIAN

A STUDY IN PHILIPPINE FOLK-LORE

BY

Fay-Cooper CoLe
Assistant Curator of Malayan Ethnology

The R. F. Cummings Philippine Expedition

GEORGE A. DorRsEY
Curator, Department of Anthropology

CHICAGO
1915

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CONTENTS

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PREFACE

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

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

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

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

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

A comparison of these tales with the folk-lore of neighboring tribes

3

4 TRADITIONS OF THE TINGUIAN

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

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

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

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

- Fay-Cooper Cote,

Assistant Curator of Malayan Ethnology.
CHICAGO, JANUARY, IQI5.

a

TRADITIONS OF THE TINGUIAN
A STUDY IN PHILIPPINE FOLK-LORE

INTRODUCTION

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

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

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

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

The purely ritualistic tales, called diams, are learned word by word

5

6 TRADITIONS OF THE TINGUIAN

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

TALES OF THE MYTHICAL PERIOD

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

TABLE OF LEADING CHARACTERS®

I. Aponitolau. Son of Pagatip4nan d'* and Langa-an 9 * of Kada-
layapan; is the husband of Aponibolinayen. Appears under the

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

2 See page 29.

8 The initial portion of some of these names is derived from the respectful term
apo—‘‘sir,” and the attributive copulate mi; thus the original form of Aponitolau
probably was Apo ni Tolau, literally ‘‘Sir, who is Tolau.’’ However, the story-tellers
do not now appear to divide the names into their component parts, and they fre-
quently corrected the writer when he did so; for this reason such names appear in
the text as single words. Following this explanation it is possible that the name
Aponibolinayen may be derived from Apo ni bolan yan, literally “Sir (mistress) who
is place where the moon”’; but bolan generally refers to the space of time between the
phases of the moon rather than to the moon itself. The proper term for moon is
Sinag, which we have seen is the mother of Gaygay6ma—a star,— and is clearly
differentiated from Aponibolinayen.

‘o—male. %—female.

INTRODUCTION 7

following names: (a) Ligi, (b) Albaga of Dalaga, (c) Dagdaga-
lisit, (d) Ingiwan or Kagkagdkag, (e) Ini-init, (f) Ling-giwan, (g)
Kadayadawan, (h) Wadagan, (i) Awig (?)

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

III. Aponibolinayen. Daughter of Pagbokd4san! ¢' and Ebang 2 of
Kaodanan. Wife of Aponitolau.
Appears as (a) Ayo, (b) Dolimd4man (?).

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

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

VI. Dapilisan, wife of Kanag.
VII. Dagol4yan. Son of Aponibalagen and Aponigawani. Also
appears as Dondonydn of Bagonan — the blood-clot child.
VIII. Alokotén. An old woman who acts as a medium. Her home is
at Nagbotobotan, where the rivers empty their waters into the
hole at the edge of the world.
IX. Gawigawen 6’. A giant who owns the orange trees of Adasin.
X. Giambélan co. A ten-headed giant.
XI. Gaygayéma. A star maiden who marries Aponitolau. The
daughter of Bagbagak "a big star,— and Sinag 2 , the moon—.
XII. Tabyayen. Son of Aponitolau and Gaygayéma. Half brother
of Kanag.
XIII. Kabkabaga-an. A powerful female spirit who falls in love with
Aponitolau.
XIV. Asibowan. The maiden of Gegendwan, who is related to the
spirit Kaboniyan. The mistress of Aponitolau.

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

The principal actors live in Kadalayapan and Kaodanan,? towns
which our chief story teller— when trying to explain the desire of
Kanag to go down and get fruit — assures us were somewhere in the air,

1 Occasionally the storytellers become confused and give Pagbokdsan as the father
of Aponitolau.

2 The town of Natpangdn is several times mentioned as though it was the same
as Kaodanan.

8 TRADITIONS OF THE TINGUIAN

above the earth (p. 141).1 At other times these places are referred to as
Sudipan — the term by which spirits are supposed to call the present
earth — while the actors are referred to as Ipogau — the spirit name for
Tinguian. Whatever its location it was a place much like the present
home of this people. The sky, the chief abode of spirits and celéstial
bodies, was above the land, and the heroes of the tales are pictured as
ascending to visit the upper realms. The trees, plants, and animals
were for the most part those known to-day. The ocean appears to have
been well known, while mention is made of some places in Luzon, such
as Dagopan and San Fernando in Pangasinan with which the people of
to-day are not at all familiar (p. 89, 168).

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

Leading up from the spring to the village are bamboo poles on which
the heads of enemies are displayed (p. 43). | In cases where the warriors
have been especially successful these trophies may surround the whole
settlement (p. 76). About thetownis a defensive wall, generally of bam-

boo, but in some cases made up entirely of gigantic snakes (p. 43). —

Within this inclosure are many houses. The bamboo floors are raised
high above the ground, while the thatching is of grass. Ladders lead up
to little porches, from which doors open into the dwellings. At least
part of the houses have a cooking room in addition to that used by
the family, while structures containing a ninth room are several times
mentioned (pp. 43, 52, 85).

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

1Only the most important references found in the texts are given here. For a
fuller list see the index.

INTRODUCTION 9

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

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

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

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

The tales afford us a glimpse of the daily life. In the early morning
the chilly mountain air drives the people from their mats to the yard,
where they squat about the fires (p. 132). As it becomes light, part of
the women begin pounding out the rice from its straw and husks (p. 144),
while others depart for the springs to secure water (p. ror). In planting
time husband and wife trudge together to the fields, where the man
plants the seeds or cuttings, and his wife assists by pouring on water
(p. 107). In midday, unless it is the busy season, the village activities
are practically suspended, and we see the balaua filled with men, asleep
or lounging, while children may be playing about with tops or disk-like
lipi seeds (p. 139). As it becomes cooler, the town again takes on life;
in the houses the women weave blankets or prepare food, the older women

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

Io TRADITIONS OF THE TINGUIAN

feed the chickens and pigs (p. 93), while the workers from the fields, or
. hunters with their dogs and game, add to the general din and excite-
ment (p. 80). When night comes on, if it be in the dry season, bonfires
_ spring up in different parts of the village, and about them the girls and
women gather to spin. Here also come the men and boys, to lounge and
talk (p. 117). A considerable portion of the man’s time is taken up in
preparation for or actual participation in warfare (p. 74). We have al-
ready seen that the constant danger of enemies makes it advisable for
the women to go in parties, even to the village spring. One tale informs
us of a girl who is left alone to guard the rice field and is promptly killed
by the alzado;' another states that “‘all the tattooed Igorot are enemies”
(pp. 43, 155, 161).

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

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

Upon the return of a successful war party, the relatives meet them at
the gate of the town and compel them to climb the sangap;? then invita-
tions are sent out to friends and relatives in neighboring towns to come
and aid in the celebration of the victory (p. 140). When they arrive at
the entrance of the village they are met by the townspeople, who offer
them liquor and then conduct them to the houses where they feast and
dance to the music of gansas (p. 126).* Finally the captured heads are
stuck on the sagang* and are placed by the gate, the spring, and, if suffi-

1 A term applied to any of the wilder head-hunting tribes.

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

’ Copper gongs.
* Sharpened bamboo poles which pass through the foramen magnum.

INTRODUCTION II

cient in number, surround the town (p. 140). Taking the heads of one’s
neighbors does not appear to be common, yet cases are mentioned where
visitors are treacherously killed at a dance (pp. 78, 83).

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

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

Marriage appears generally to be negotiated by the mother of the
youth at his suggestion (p. 128). At times both his parents go to the
girl’s home, and after many preliminaries broach the subject of their
mission (p. 128). The girl’s people discuss the proposition, and if they
are favorable they set a day for the pakdlon — a celebration at which
the price to be paid for the bride is decided upon (p. 49). The parents
of the groom then return home after having left some small present, such
as a jar or an agate bead, as a sign of engagement (p. 128). The pa-
kdlon is held a few days later at the girl’s home, and for this event her
people prepare a quantity of food (p. 72). On the agreed day the
close friends and relatives of both families will assemble. Those who
accompany the groom carry jars and pigs, either in part payment for
the bride, or to serve as food for the company (pp. 72, 128). The first
hours are spent in bargaining over the price the girl should bring, but
when this is settled a feast is prepared, and then all indulge in danc-
ing the tadek (p. 59).* When the payment is made a portion is distri-
buted among the girl’s relatives (pp. 72, 74), but her parents retain
the greater part for themselves.* The groom cannot yet claim his bride,
although in one case he is allowed to take her immediately after the pa-
kdlon by making a special payment for the privilege (p. 74). A few
nights later the groom goes to the girl’s home carrying with him an
empty jar with which he makes the final payment (p. 73). The cus-
tomary rice ceremony® follows and he is then entitled to his bride

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

? A similar custom is found among the Kayan of Borneo. See Hose and Mc-
DovuGa.L, Pagan Tribes of Borneo, Vol. II, p. 171 (London, 1912).

* In this dance a man and a woman enter the circle, each holding a cloth. Keep-
ing time to the music, they approach each other with almost imperceptible move-
ments of feet and toes, and a bending at the knees, meanwhile changing the position
of the cloths. This is varied from time to time by a few quick, high steps. For fuller
tsp Syed see article by author in Philippine Journal of Sctence, Vol. III, No. 4,
1908, p. 5

4 The custom was formerly practised by the Ilocano. See Reyes, Folklore Fili-
pino, p. 126 (Manila, 1899).

5 See Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 206, ff.

12 TRADITIONS OF THE TINGUIAN

(p. 73). Should the house or anything init break at this time, it fore-
tells misfortune for the couple, hence precautions are taken lest such a
sign should, by accident, be given (p. 60).

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

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

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

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

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

The details of the extended Sayang ceremony are nowhere given, but
so much is made plain:— At its beginning many people pound rice, for

1 The Tinguian do not have a classificatory system of relationship terms. The
term kasinsin is applied alike to the children of mother’s and father’s brothers and
sisters.

INTRODUCTION 13

use in the offerings and for food, and da-eng! is danced (p. 40). After
the Libon? invitations are sent out, by means of betel-nuts covered with
gold, to those whose presence is especially desired (p. 62). When the
guests arrive at the village spring or gate they are offered food or drink,
and then while they dance they are sprinkled with water or rice, after
which all go up to the town (p. 41 note 2). A medium who knows the
customs and desires of the spirits constructs a bamboo mat, which is
known as talapitap, and on it offers food. To call their attention she
frequently strikes the ground with the dakidak — split sticks of bamboo
and lono* (p. 40). The guests are not neglected, so far as regards food,
for feasting and dancing occupy a considerable portion of their time.
The ceremonial dance da-eng! is mentioned, but the tadek* seems to be
the one in special favor (pp. 41, 59).

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

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

Certain well-known customs are strongly brought out in our material.
The first, and apparently most important, is the necessity of offering
liquor and food, both to strangers and to guests (p. 58). Refusal is so
keenly resented that in one instance a couple decline to allow their daugh-
ter to marry a man whose emissaries reject this gift (p. 73). Old
quarrels are closed by the tender of food or drink, and friendships are
cemented by the drinking of basi® (p. 134). People meeting for the
first time, and even friends who have been separated for a while, chew
betel-nut together and tell their names and places of residence. We are
repeatedly told that it is necessary to chew the nut and make known their

1A sacred dance in which a number of men and women take part. It takes
place only at night and is accompanied by the singing of the participants.

? The night preceding the greatest day of the Sayang ceremony.

3 Runo, a reed.

“See p. 11, note 3.

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

* A sugar-cane rum.

14 TRADITIONS OF THE TINGUIAN

names, for “‘we cannot tell our names unless we chew,” and “‘it is bad for
us if we do not know each other’s names when we talk.” A certain
etiquette is followed at this time: old men precede the younger; people
of the home town, the visitors; and men always are before the women
(pp. 45, 133). The conduct of Awig when he serves liquor to the
alzados tis that of to-day,i.e., the person who serves always drinks before
passing it to others (p. 156).

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

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

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

These people had intimate relations with some of the lesser spirits,
especially with the liblibayan,” who appear to be little more than their
servants, with the evil spirits known as banbanéyo, and with the alan?
(p. 123). The alan, just mentioned, are to-day considered as deformed
spirits who live in the forests: “They are as large as people but have
wings and can fly; their toes are at the back of their feet and their fingers
point backwards from their wrists.” ‘The several references to them in

1 See p. 10, note I.
2 Lesser spirits.

INTRODUCTION 15

the tales such as ‘‘ you alan girls whose toes on your feet turn out” indi-
cate they were so considered in the first times (p. 161). Some of them
are addressed as “you alan of the springs,”’ and in one instance a man
dives down into the water where the alan live (p. 148), but in general
their homes seem to be similar to but much finer than those of the people
of Kadalayapan and Kaodanan. These spirits appear time after time
as the foster mothers of the leading characters: Generally they secure
a drop of menstrual blood, a miscarriage, or the afterbirth, and all un-
known to the real parents, change them into children and raise them
(p. 83). These foster children are pictured as living in houses of gold
situated near springs, the pebbles of which are of gold or beads; the
places where the women set the pots while dipping water are big plates
or dishes, while similar dishes form the stepping stones leading up to the
house. Articles of gold are found in the dwellings and valuable jars are
numerous. When the true relationships of these children are established
they always go to their blood parents, carrying with them these riches,
which are a source of wonder and comment (pp. 43, 64).

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

In the first tale Aponitolau himself appears as “‘the sun,” “the man
who makes the sun,” as “‘a round stone which rolls,” but when it is
established that he is the son of a couple in Kadalayapan he apparently
relinquishes his duties in the sky and goes to live in the village of his
people. With him goes his wife Aponibolinayen, who had been carried
above by a vine. While at his post in the heavens, Aponitolau is closely
associated with the big star, whose duty it is to follow him in the sky.
Again we are told that Aponitolau is taken up by the spirit Kabkabaga-
an, whom he marries and by whom he has a son (p. 114). In some in-

1 Like ideas occur in the folktales of British North Borneo. See Evans, Journal
Royal Anthro. Inst., Vol. XLIII, 1913, p. 444.

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

16 TRADITIONS OF THE TINGUIAN

stances this hero and his son Kanag converse with thunder and light-
ning, which appear at times not unlike human beings (p. 100); but in the
eighth relation the two kinds of lightning are pictured as dogs who guard
the town of Dona.

These people enjoy unusual relations with inanimate things, and we
find them conversing with spears and with jarg.’) In one case the latter
appear to be pastured like animals, and surround Aponitolau when he
goes to feed them with lawed? leaves and salt (p. 51). Weapons weep
blood and oil when taken down for the purpose of injuring certain per-
sons (p. 43). A nose flute, when played by a youth, tells him of his
mother’s plight (p. 152), while a bamboo Jew’s harp summons the broth-
ers of its owner (p. 162). Animals and birds are frequently in communi-
cation with them: The hawk flies away and spreads the news of the
fight at Adasirt®) (p. 90); at the bidding of Dalonagan a spider spins a
web about the town (p. 124); and Aponitolau is enabled to fulfill the
labors assigned him by the ten-headed giant only through the aid of
spiders, ants, and flies (p. ror).4 During certain dances the water from
the river flows over the town and fish come up and bite the feet of the
dancers (p. 59). Crocodiles are left to guard the sister of Aponibalagen,
and when they fail to explain their negligence they are whipped and sent
away by their master (p. 87). A great bird is pleased with Aponitolau
and carries him away ° toitshome, where it forces him to marry a woman
it had previously captured (p. 92). In one instance an animal gives
birth to a human child; a frog laps up the spittle of Aponitolau, and as
a result becomes pregnant * and gives birth to a maiden who is taken
away by the spirits (p. 105). Another account states that the three
sons of Aponitolau and Aponibolinayen are born as pigs, but later
assume human form (p. 116). Kanag becomes a snake when he tries to
secure the perfume of Baliw4n, but is restored to human form when he

rhe Dusun of Borneo have tales of talking jars. EVANS, Journal Royal
Anthro. Inst., Vol. XLITI, 1913, PP: 426-427. See also CoLE and LAUFER, Chinese
rosea in the Philippines (Pub. Field Museum of Nat. Hist., Vol. XII, No. 1, p. 11 &,,
1912).
2 Piper sp.
3 Bagobo tales relate that in the beginning plants, animals, and rocks could talk |
with mortals. See BENEDICT, Journal American Folklore, Vol. XXVI, 1913, p- 21. ©
4 Tales of animals who assist mortals are found in all lands; perhaps the best

known to European readers is that of the ants which sorted the grain for Cinderella. “-—.

See also Evans, Jour. Royal Anthro. Inst., Vol. XLII, 1913, p. 467, for Borneo;
TAWwNEY’s Katha Sarit Sagara, pp. 361 ff., Calcutta, 1880, for India.

5’ Fabulous birds of gigantic size, often known under the Indian term garuda,
play an important part in the beliefs of the Peninsular Malays.

6 A similiar incident is cited by BEZEMER (Volksdichtung aus Indonesien). Seealso —
the Bagobo tale of the Kingfisher (BENEDICT, Jour. American Folklore, Vol. XXVI,

1913, P- 53)-

—_——

INTRODUCTION 17

bathes in a magic well (p. 137). These and other mysterious happenings,
many of which are not explained as being due to their own volition,
befall them; thus Ingiwan, while walking, is confronted by an impassable
hill and is compelled to cross the ocean, where he finds his future wife,
but upon his return the hill has vanished (p. 86). In other instances
the finger rings of people meeting for the first time exchange them-
selves (p. 92). The headband of Ligi flies away without his knowledge
and alights on the skirt of a girl who is bathing in the river. Asa result
she becomes pregnant, and when the facts become known Ligi is recog-

‘nized as the child’s father (p. 144). It seems probable that the superior

powers are responsible for these occurrences, for in at least one instance
the great spirit Kaboniyan steals a maiden and turns her into a flock of
birds, who talk with and assist the owner of a rice field (p. 151).

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

1 The magic flight has been encountered in the most widely si ag parts of

the globe, as, for instance, India and America. See Tawney, Katha Sarit ara,

pp. 361, 367 ff. and notes, (Calcutta, 1880); WATERMAN, Jour. American F é,

ol. XXVII, 1914, p. 46; REINHOLD K6u ER, Kleinere Schriften, Vol. I, pp. 171, 388.

2 In the Dayak legend of Limbang, a tree springs from the head of a dead giant;

its flowers turn to beads; its leaves to cloth; the ripe fruit to jars. See H. Linc
Rota, The Natives of Sarawak and British North Borneo, Vol. I, p. 372.

* Similar incidents are to be found among the Ilocano and Igorot; in Borneo;

in Java and India. See Reves, Folklore Filipino, p. 34, (Manila , 1889); JENKS,

The Bontoc Igorot, p. 202, (Manila, 1905); SEIDENADEL, The Language of the Bontoc

18 TRADITIONS OF THE TINGUIAN

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

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

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

One of the most peculiar yet constantly used powers of these people
is their ability to send betel-nuts on various missions. Whenever an
invitation to a ceremony or celebration is to be extended, nuts covered

Igorot, fr 491, 541, ff, (Chicago, 1909); Evans, Journal Royal Anthro. Inst.,
Vol. XLIII, 1913, p. 462; Linc Rots, Natives of Sarawak and British North Borneo,
Vol. I, p. 319; TAWNEY, Katha Sarit Sagara, Vol. Il, p. 3, (Calcutta, 1880); BEZE-
MER, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).

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

2 According to a Jakun legend, the first children were produced out of the calves
of their mothers’ legs. SKEAT and BLAGDEN, Pagan Races of the Malay Peninauts,
Vol. II, p. 185.—A creation tale from Mangaia relates that the boy Rongo came
from a boil on his mother’s arm when it was pressed. Git, Myths and Songs of the
South Pacific, p. 10 (London, 1876). oe

* This power of transforming themselves into animals and the like is a common
rae among the heroes of Dayak and Malay tales. See Linc Rots, The

atives of Sarawak and British North Borneo, Vol. I, p. 312; PERHAM, Journal.

Straits Branch R., Asiatic Society, No. 16, 1886; WILEmnson, Malay Beliefs, pp. 32, 59
(London, 1906).

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INTRODUCTION 19

with gold are oiled and sent out. They go to the intended guest, state
their errand, and, if refused, forthwith proceed to grow on his knee,
forehead, or pet pig, until pain or pity compels him to accept (p. 146).
In some cases it appears that the nuts themselves possess the magic
properties, for we find Aponitolau demanding that his conquered foes
give him their betel-nuts with magic power (p. 91). __

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

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

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

Death comes to them, but apparently is only a temporary state. The
deceased are often revived by some magical process (p. 152), but if not
the corpse is placed on a raft and is set adrift on the river.? The streams
and rivers, we are told, all flow past Nagbotobotan before they empty in-
to the hole where all streams go. In this place lives the old woman
Alokotan, who is related to the people of Kadalayapan and Kaodanan.
Her duty it is to watch for dead relatives, to secure them, and make them
alive again (p. 132). She is the owner of a magic pool, the waters of
which revive the dead and renew youth.

1 The present day Tinguian attach much importance to thesé¢ om The gall
and liver of the slaughtered animal are carefully examined. If théfluid in the gall
sack is exceedingly bitter, the inquirer is certain to be successful; if it is mild he had
best defer his project. Certain lines and spots found on the liver foretell disaster,
while a n organ assures success. See also Hosz and McDoucatL, Pagan
Tribes of Borneo, Vol. II, p. 60 ff.

2 See p. 24, note I.

20 TRADITIONS OF THE TINGUIAN

CoMPARISON OF THE RECONSTRUCTED CULTURE WITH PRESENT
Day Conprtrons.— Before passing to a consideration of the tales in the
last two divisions of our material, it may be well to compare the life and
beliefs of these “people of the first times” with those of the living Tin-
guian. Kadalayapan and Kaodanan appear, in a vague way, to have
been located in Abra, for we learn that the Ilocano, Don Carlos, went up
the river from Baygan (Vigan) ! to Kadalayapan; that the alzados* lived
near by; while the tattooed Igorot occupied the land to the south (pp.
77,155). The villages were surrounded by defensive walls such as were
to be found about all Tinguian villages until recent times, and which
are still to be seen about Abang and other settlements. Within the
walls were many houses, the descriptions of most of which would fit the
dwellings of to day. The one thing which seems foreign to present
conditions is the so-called “ninth room” which receives rather frequent
mention. ‘There is nothing in the tales referring to buildings or house
construction which lends support to the contention of those who seek to
class the Tinguian as a modified sub-group of Igorot.2 The Bontoc
type of dwelling with its ground floor sleeping box and its elevated one
room kitchen and storage room is nowhere mentioned, neither is there
any indication that in past or present times the Tinguian had separate
sleeping houses for the unmarried men and boys, and for the girls, as do
their neighbors to the south.

The other structures, such as the spirit houses, rice drying frames,
and granaries were similar to those seen to-day in all the villages. Like-
wise the house furnishings, the musical instruments, and even the games
of the children were such as are to be found at present, while our picture
of the village life given on page 9 still fits nearly any Tinguian settle-
ment in Abra. The animals mentioned are all familiar to the present
people, but it is worthy of note that in the first twenty-six tales, which
make up the cycle proper, the horse is not mentioned, nor does the cara-
_bao appear to be used as a work animal. Still more important is the fact
that the terraced fields and the rice culture accompanying them, which
to-day occupy a predominant place in the economic life of the people,
are nowhere mentioned. On the other hand, the langpddan, or mountain
rice, assumes a place of great importance. References to the cultivation
of the land all seem to indicate that the “hoe culture,” which is still
practiced to a limited extent, took the place of agriculture.

The clothing, hair dressing, and ornaments, worn by these people,
agree closely with those of to-day. Beads seems to have been of prime

1 The present capital of Ilocos Sur.
2 See p. 10, note I.
3 Barrows, Census of the Philippine Islands, Vol. I, pp. 456 ff., 1903.

INTRODUCTION 21

importance, but could scarcely have been more prized or more used than
at present. Unless she be in mourning, the hair and neck of each woman
are now ornamented with strings of beads, many of them of evident an-
tiquity, while strands above strands cover the arms from the wrist to
the elbow or even reach to the shoulder.!

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

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

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

A survey of the tales brings out boldly the fact that a headhunt was
one of the most important events in Tinguian life. To-day stress of
circumstances has caused the custom to suffer a rapid decline, but even
now heads are occasionally taken, while most of the old men have vivid
recollections of the days when they fought “in the towns of their
enemies.” A spirited account of a head celebration seen in the village of
Lagangilang — from which ten of these tales were collected — will be

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

2 See CoLE and LAuFER, Chinese Pottery in the Philippines (Pub. Field Museum
of Natural History, Vol. XII, No. 1).

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

22 TRADITIONS OF THE TINGUIAN

found in the writings of La Gironiere, already referredto.’ Itisimportant
to note that this account, as well as those secured from many warriors of
the present generation, offers some striking differences to the procedure
in the olden days, particularly as regards the disposal of the skulls. The
tales tell of the heads being placed on the sagang’ at the spring, at the
gate, or about the town, after the celebration. Certain of the pre-.
sent villages make use of the sagang, but the more common type of head
holder is the saloko,* which still figures in many ceremonies. However,
the heads only remain in these receptacles until the day set for the festi-
val. They are then carried to the centre of the village and there, amid
great rejoicing, are cut open; the brains are removed and to them are
added the lobes of the ears and joints of the little fingers, and the whole
is then placed in the liquor, which is served to the dancers. Before the
guests depart the skulls are broken into small pieces and a fragment is
presented to each male guest, who carries it home and is thus often re-
minded of the valor of the takers. A study of Tinguian beliefs furnishes
an additional religious motive for the taking of heads, but with the
people of Kadalayapan and Kaodanan revenge and the desire for re-
nown were the prime incentives.

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

The failure to make mention of these very important events is ex-
plained, it seems to me, not by their absence, but by the fact that these
rites vary in importance and that the privilege of celebrating them is
hereditary in a family. Should one not entitled to hold such a ceremony

1 See p. 21, note I.

2 See p. 10, note I.

’ A bamboo pole, about ten feet long, one end of which is slit into several strips;
ene are forced apart and are interwoven with other strips, thus forming a sort of

asket.

4See Coxz, Distribution of the Non-Christian Tribes of Northwestern Luzon
(American Anthropologist, Vol. II, No. 3, 1909, Pp. 349 341).

5 See p. 12.

6 See p. 13, note 5.

INTRODUCTION 23

desire to do so, he must first give, in order, all the lesser events, a costly
procedure extending over a period of several years. The people of
Kadalayapan and Kaodanan always appear as being closely related to
the spirit Kaboniyan,! and exceedingly powerful. It seems probable
that the story teller takes it for granted that all of them are entitled to
-hold the most important ceremony known to the Tinguian.

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

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

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

So far as mythology and present day conditions can inform us the
bride has always gone to the home of her husband and, for a time at
least, has been subject to the dictations of her mother-in-law, although

_ the couple are generally soon established in a home of their own, in the
town of the groom. There is nothing in Tinguian life or tradition to
indicate that they have ever had a clan system or a matriarchal form of
government.

The few references to the procedure immediately after a death indi-
cate that, in part, the people of to-day follow the old custom; but here
again an important departure occurs. We are thrice told that the corpse
was placed on a little raft called tabalang and set adrift on the river; and

1 Among the Ifugao, the lowest of the four layers or strata which overhang the
earth is known as Kabuniyan. See Beyer, Philippine Journal of Science, Vol. VIII,
1913, No. 2, p. 98.

2 See p. II.

*An Ifugao m ves sanction to the marriage of brother and sister under
certain pencsordben ey Bade it is prohibited in every day life. Bryer, Philippine
Journal of Science, Vol. VIII, 1913, No. 2, pp. 100 ff.

* As opposed to the spirit mate of Aponitolau.

24 TRADITIONS OF THE TINGUIAN

in one case the afterbirth was treated in the same manner. Nothing of
the sort is done to-day, nor does it seem at all likely that such has been
the case in recent generations. The body is now buried beneath the
house, and certain set rules govern the movements of all persons related
to the deceased, as well as the disposal of the corpse. This procedure is
so complex and so uniform throughout the whole Tinguian belt that it
seems improbable that it has grown up, except through a long period of
time. At this point it is interesting to note that at many ceremonies it
is necessary to construct a small raft called tal-talababong, or talabong,
to place offerings in it, and set it adrift on the stream, in order that any
spirits who have been prevented from attending the ceremony may still
secure their sharé,! )

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

Magic was practiced extensively in “the first time,” but it is by no
means unknown to the people of the present day. They cannot now
bring a dead person to life, or create human beings out of bits of betel-

1 According to Linc Rots, the Malanaus of Borneo bury small boats near the
graves of the deceased, for the use of the departed spirits. It was formerly the
custom to put jars, weapons, clothes, food, and in some cases a female slave aboard
a raft, and send it out to sea on the ebb tide ‘in order that the deceased might meet
with these necessaries in his upward flight.” Natives of Sarawak and British North
Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral boat of the
Kayan, see HosE and McDovuGa_t, Pagan Tribes of Borneo, Vol. Il, p. 3 ——Among
the Kulaman of southern Mindanao an important man is sometimes placed ina
coffin resembling a small boat, which is then fastened on high poles near to the beach.
Coz, Wild Tribes of Davao District, Mindanao (Pub. Field Museum of Natural His-
tory, Vol. XII, No. 2, 1913).—The supreme being, Lumawig, of the Bontoc Igorot
is said to have placed his living wife and children in a log coffin; at one end he tied
a dog, at the other a cock, and set themadrift onthe river. See JENKs, The Bontoc — .
Igorot, re 203, (Manila, 1905); SEIDENADEL, The Language of the Bontoc Igorot, ©

p. 502 (Chicago, 1909).

\ bo a

INTRODUCTION 25

nut; but they can and do cause sickness and death to their foes by per-
forming certain rites or directing actions against garments or other
objects recently in their possession. Even the name of an enemy can be
applied to an animal or inanimate object and action against it be trans-
ferred to the owner.

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

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

This brings us to a most interesting question, namely: Are the chief
actors in our tales to be considered as celestial beings and spirits, or as
human heroes? We have already made note of the fact that in the first
tale Aponitolau is identified with Ini-init whom, we are told, was “‘the
sun,” ‘‘the man who makes the sun,” “‘a round stone which rolls.” In
this tale he marries Aponibolinayen, a maiden whose name may possibly
be construed to mean “‘the woman in the moon.”* However, we find
Aponitolau abandoning his place in the sky and going to reside in Kada-
layapan. This tale comes from the town of Langangilang where, as we
have already seen, the celestial beings are regarded as spirits. Tale
fifteen, coming from the same town, shows us this same Aponitolau go-
ing up to the sky, where he marries the spirit Kabkabaga-an, but as
before he returns to his home below. A further indication of his celestial
character is perhaps afforded usin tale fourteen, which was recorded in
Patok, a valley town in which the sun, moon, and stars are now regarded
as “lights” belonging to the spirit Kadaklan. Here we find that Apon-
itolau marries the star maid Gaygayéma, who is the daughter of the big
star Bagbagak, and Sinag—the moon. In this same tale Aponibo-

1For similar omens observed by the Ifugao of Northern Luzon, see BEYER,
Origin M of the Mountain peoples of the Philippines (Philippine Journal of
Science, Vol. VIII, 1913, No. 2, p. 103).

2 Page 6, note 3.

26 TRADITIONS OF THE TINGUIAN

linayen appears as the first wife of Aponitolau, and it is clear that in the
mind of the story teller she is not identified with Sinag. Aponitolau
appears in the other tales without any hint of celestial qualities. Aside
from her name and the fact that she is once pictured as visiting the sky,
there is nothing to indicate that his wife Aponibolinayen is to be con-
sidered as the moon. A careful study of the other characters who re-
side in Kadalayapan and Kaodanan fails to yield any evidence that they
are considered as celestial beings.

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

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

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

RITUALISTIC AND EXPLANATORY MYTHS

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

The influence of custom is exceedingly strong among the Tinguian of
to-day. The fact that the ancestors did so and so is sufficient justifica-
tion for performing any act for which they have no definite explanation.
Nowhere is this influence greater than in the ceremonies. These, which
accompany all the important happenings in their daily life, are conducted
by mediums who are fitted for office by long training, and each one of
whom is a check on the others if they wilfully or through carelessness
deviate from the old forms. The ritual of these ceremonies is very

1 See tale 22.
2 For a discussion of this class of myths, see WATERMAN, Jour. Am. Folklore,
‘y Vol. XXVII, 1914, p. 13 ff.; Lowre, ibid., Vol. XXI, p. 101 ff., 1908; P. W. Scumipt,
“ Grundlinien einer Vergleichung der Religionen und Mythologien der austronesischen
Volker, (Wien, 1910).

INTRODUCTION 27

complex and the reason for doing many acts now seems to be entirely
lost, yet the one explanation “‘kadatyan”— custom — is sufficient to
satisfy any Tinguian. Other acts, as well as the possession of certain
things, are explained by myths, such as we are considering. It seems
certain that we are here dealing not with present day beliefs alone, but
with at least relatively old customs and tales, which while enabling us to
understand present day conceptions also give us a glimpse into the past.

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

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

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

Myths 55 to 62 at first glance to not appear to be explanatory at all,
but seem rather to be a series of stories dealing with the relations be-
tween certain persons and the natural spirits or those of the dead. How-

1 See p. 13, note 5.
2 The Pala-an is third in importance among Tinguian ceremonies.

28 TRADITIONS OF THE TINGUIAN

was heard in Manabo, a town near to the Igorot settlements of the Upit
river, and may be influenced by the beliefs held in that section.”

Certain individuals appear to have intimate dealings with the
natural spirits, in some instances even being joined to them in marriage.
The afterbirth child, Sayen, is believed to have lived “not very long
ago,” yet we find his life and actions quite similar to those of the heroes
in ‘“‘the first times,” while his foster mother — the alan *— takes the
same part as did the alan of old.

Relations 63 to 74 appear as pure explanatory tales, accounting for
the existence and appearance of celestial bodies and animals in their
present state; they also account for the possession of fire and of many
prized objects, such as jars and agate beads. Incidentally many essential
traits and old customs come out, such, for instance, as those of war and

sion, yet it is worthy of note that there is little in them which seems
foreign to or out of keeping with the older tales.

FABLES

The last division may be said to be ma up of fables, for the story
tellers without hesitation label them as\fictions) The last of these ap-
pears to be only a worked over incident of myth 56, in which the big bird
Banog carries the hero to its nest, from which he escapes by holding to the
wings of the young birds. It is possible that more of these fables are
likewise incidents in tales prevalent among the Tinguian, but not heard

by the writer. Whether or no this be true, it is certain that most of these

1 Tale 58.

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

* See p. 14, note 2.

* Tale 68.

7

:
j
*

INTRODUCTION 29

stories are well known to the Ilocano of the coast and the other Christian-
ized natives throughout the archipelago. Comparison with the folk-lore
from other regions shows that these stories are by no means confined to
the Philippines. The chief incidents in the narrative of the turtle and
the monkey have been recorded from the Kenyah of Borneo! and from
the northern peninsula of Celebes;? the race between the shell and the
carabao is told in British North Borneo* in regard to the plandok and
crab, while it is known to European children as the race between the
turtle and the hare. The threat of the mosquito in 84 is almost identical
with that recorded by Evans in Borneo;* while many incidents in the
fable of Dogidog® are found in the Iban story of Simpang Impang.®

When comparing the Tinguian versions of these fables with those of
the Ilocano, one is impressed with the fact that while the incidents upon
which they are founded are often identical, the stories themselves have
frequently been moulded and changed by the tellers, who have introduced
bits of old customs and beliefs until they reflect, in a way, the prevalent
ideas of the people. Thus in the story of the magic poncho,’ which is
evidently of Spanish introduction, the owner is identified as the banban-
tay — a well-known minor spirit. Again, the first part of tale 85 is
identical with that of the Ilocano, but ends with the parents of the
groom preparing the things used in the pakdélon — a very necessary part
of the Tinguian marriage ceremony.

The footnotes have called attention to the many incidents which have
their parallels in other districts. Reference to these shows that a large
percentage are found in the islands toward the south. While recognizing
that similarity of incidents does not necessarily mean identity of origin,
we must still give full credit to the effects of borrowing, even over great
distances. The easy communication along the coast during the past four
hundred years and the contact with Spanish and Christianized officials
and traders will readily explain the likeness of the tales in Division III

oe and McDouGaL., The Pagan Tribes of Borneo, Vol. II, p. 148, (London,
1912).

? BEZEMER, Volksdichtung aus Indonesien, p. 304, Haag, 1904. For the Tagalog
version of this tale see Bayiiss, (Jour. Am. Folk-lore, Vol. XXI, 1908, p. 46).

* Evans, Folk Stories of British North Borneo. (Journal Royal Anthropological
Institute, Vol. XLIII, 1913, p. 475).

4Folk Stories of British North Borneo (Journal Royal Anthropological Institute,
Vol. XLIII, p. 447, 1913).

5 Tale No. 89.

6 Hose and McDouGaL., The Pagan Tribes of Borneo, Vol. II, pp. 144-146.

7™Tale 91. The cloak which causes invisibility is found in Grimm's tale of the
raven. See Grimm’s Fairy Tales, Columbus Series, p. 30. In a Pampanga tale the
possessor of a magic stone becomes invisible when squeezes it. See BayLiss, (Jour.
Am. Folk-Lore, Vol. XXI1, 1908, p. 48).

30 TRADITIONS OF THE TINGUIAN

to those held in distant islands, or even in Europe, but, as just noted,
these are now undergoing change. Doubtless a similar inflow had been
taking place, although at a slower rate, long before the Spaniards reached
the Islands, and Tinguian mythology has grown up as the result of blend-
ing of native tales with those of other areas, the whole being worked
over and reshaped until it fitted the social setting.

Previous writers— among them Ratzel and Graebner+— have
sought to account for certain resemblances in culture, between Malaysia,
Polynesia, and America, by historical connection. A part of our mate-
rial — such as that of the blood-clot child (p. 125),” the rape of the maid-
en by the vine which carries her to the sky (p. 33) 2 the magic flight
(p. 75) and magic growth (p. 38)*— may seem to lend support to
such a theory. These similarities are assuredly suggestive and interest-
ing, but it appears to the writer that the material is too scanty and the
folklore of intervening lands too little known to justify us in considering
them as convincing proof of borrowing over such immense distances.*

GENERAL RESULTS

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

1RatzEL, History of Mankind, Vol. I, Book II. GRAEBNER, Methode der
Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und ihre Verwandten
(Anthropos, Vol. IV, pp. 726, 998, 1909).

2 See WATERMAN, Journal American Folklore, Vol. XXVII, 1914, pp. 45-46.

3 Stories of magic growth are frequently found in North America. See KROEBER,
Gross Ventre Myths and Tales (Anthropological Papers of the Am. Mus. of Nat. Hist.,
Vol. I, p. 82); also Lowik, The Assiniboin (abid., Vol. IV, Pt. 1, p. 136).

4 Other examples of equally widespread tales are noted by Boas, Indianische
Sagen, p. 852, (Berlin, 1895); L. RotH, Custom and Myth, pp. 87 ff., (New York, 1885);
and others. A discussion of the spread of similar material will be found in GRAEBNER,

Methode der Ethnologie, p. 115; EHRENREICH, Mythen und Legenden der stidameri- .

kanischen Urvélker, pp. 77 ff.; EHRENREICH, Die allgemeine Mythologie und ihre
ethnologischen Grundlagen, p. 270.

ee

Releases noensnasie
a

INTRODUCTION 31

holds undisputed sway, these well-known tales of past times must tend
to cast into the same mould any new facts or experiences which come to
them.

We believe that we are justified when we take the viewpoint of the
Tinguian and consider ‘‘the stories of the first times” as essentially very
old. How old it is impossible to state definitely, but a careful analysis
of our material justifies us in believing that they reflect a time before the
people possessed terraced rice fields, when domestic work animals were
still unknown, and the horse had not yet been introduced into their
land. That these are not recent events is attested by the great part
they all now play in the ceremonial and economic life. It is evident

‘that outside influences of great importance were introduced at a period

later than the time when the Chinese first began to trade along the coasts
of the Philippines for the prized jars, which play such an important réle
in the mythology, are not to be identified as those of native make but
are ancient Chinese vessels dating back at least to the fourteenth and
perhaps even to the tenth century

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

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

LE and LAUvuFER, Chinese Pottery in the oe te (Publication Field
Museum of Natural History, Anthropological Series, Vol. XII, No. 1, Chicago, 1913).

? NIEUWENHUIS, Kunstperlen und ihre kulturelle Bedeutung (Int. Arch. fir
Ethnographie, Vol. XVI, 1903, pp. 136-154).

32 TRADITIONS OF THE TINGUIAN

and people only recently deceased are known to have had the power of
changing themselves, at will, into other forms.

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

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

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

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

1 Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 197-211.

TALES OF THE MYTHICAL PERIOD

“We go to take greens, sister-in-law Dinay, perhaps the sikstklat!
will taste good. I have heard that the stksiklat is good,” said Aponibo-
linayen. They went to get her stkstklat. When they arrived at the place
of small trees, which they thought was the place of the szkstklat, they
looked. Aponibolinayen was the first who looked. As soon as she began
to break off the stksiklat which she saw she did not break any more, but
the siksiklat encircled and carried her up. When they reached the sky
(literally ‘“‘the up”), the stkszklat placed her below the alosip* tree. She
sat for a long time. Soon she heard the crowing of the rooster. She
stood up and went to see the rooster which crowed. She saw a spring.
She saw it was pretty because its sands were oday® and its gravel pagat-
pat* and the top of the betel-nut tree was gold, and the place where the

‘people step was a large Chinese plate which was gold. She was surprised,
for she saw that the house was small. She was afraid and soon began to
climb the betel-nut tree, and she hid herself.

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

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

1 A vine the new leaves of which are used for greens.
2 Antidesma ghesaembilla Gaertn.

* Rare beads.

4 Larger beads than oday.

5 Shallow wells are dug in the sands, near to the river.
6 See p. 17, note 3.

33

34 TRADITIONS OF THE TINGUIAN

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

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

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

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

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

When it became afternoon, Ini-init went to his home, and Aponiboli-
nayen had cooked, after which she went out to the betel-nut trees. When
Ini-init arrived, he was surprised because his food was cooked, for there
was no person in his house. As soon as he saw the cooked rice and cooked
fish in the dish, he took the fish and the rice and began to eat. When he

1 It was so long that it dragged.

2ie., it was so small. The idea that roosters produce unusually small eggs is
still held, The same conception is found in Javanese folk-lore. Here the “‘rooster’s
egg” or its substitute—the Kemiri nut—is placed in the granary to cause an increase
in the supply of rice. BEZMER, Volksdichtung aus Indonesien, p. 29, (Haag, 1904).

See p. 17, note 3, for similiar incidents in other Philippine tales, also from Borneo
and India.

TALES OF THE MyTHICAL PERIOD 35

had finished eating, he went to his yard to take a fresh breath and he
was troubled in his mind when he thought of what had happened. He
said, “‘Perhaps the woman, which I saw, came to cook and has left the
house. Sometime I shall try to hide and watch, so that I may catch
her.” He went to sleep, and when it became early morning he went to
cook his food. When he had finished eating, he went again to make the
sun, and Aponibolinayen went again to his house.

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

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

“My name is Ini-init, who often goes to travel over the world. I
always stop in the afternoon. What can I do, it is my business,”’ he said.
Aponibolinayen was next to tell her name. ‘‘Mynameis Aponibolinayen,
who lives in Kaodanan, who am the sister of Awig,” she said, and when
they had finished telling their names, both their quids looked like the
agate bead which is pinoglan, which has no hole. Ini-init said, “‘We are
relatives, and it is good for us to be married. Do not be afraid even
though you did not come here of your own accord. I go to Kaodanan,”
he said. Then they married, and the sun went to shine on the world,
because it was his business, and the big star also had business. when it
became night. Aponibolinayen staid alone in the house, and in the

1 The illuminating power of beauty receives frequent mention. Similiar refer-
ences are met with in Malay legends and Indian tales. See TAwNEy, Katha Sarit
Sdgara, p. 121 ff. (Calcutta, 1880.)

2 The meaning of this passage is not clear.

36 TRADITIONS OF THE TINGUIAN

afternoon the sun again went home, but first he went to fish in the
river. He went home when he had caught the big fish for them to eat —
both those married. And when he arrived in their house he found
Aponibolinayen, who was cooking, and he saw that she still broke up the
fish-stick, which she cooked. Ini-init asked her, ‘“‘What are you doing
with that stick which you are breaking, which you put in the jar?” and
Aponibolinayen replied, ‘‘I cook for us both to eat,” and the sun laughed,
because she cooked the stick. “You throw away that stick which you
are cooking; this fish which I caught with the net is what you are to cook.
It is not eatable that fish-stick which you cook,” he said. Aponiboli-
nayen said, ‘You shall see by and by, when we eat, what it will become.
You hang up the fish which you caught, which we shall eat to-morrow.”
“Hurry up! You throw away that stick which you cook, it has no use.
Even though you cook for one month, it will not become soft, and I do
not think it will become good,” said Ini-init. Aponibolinayen said,
“No, you hurry and hang that fish which you caught with the net, be-
cause it is nearly cooked — the rice and the fish.” Not long after she
took out the rice from the jar, and she uncovered her cooked fish, which
was a stick. When the sun saw that the fish came from the stick which
she cooked, he was surprised and he asked her how she made the stick,
which she cooked, turn to fish. Aponibolinayen said, “ You hurry come
and eat, for I have finished taking out the rice and fish.’

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

Not long after they finished and Aponibolinayen washed, and when
she had finished washing she put away those things which they ate and
Ini-init made trouble because of the stick which became a fish. He again
asked Aponibolinayen how she made the stick into fish, and Aponiboli-
nayen said, “Do not trouble yourself, perhaps you know about the rich
woman who practices magic in Kaodanan,” and Ini-init said, “Ves, I
know the rich woman who practices magic in Kaodanan, who sometimes
has much power, who changes, who has no equal.” Aponibolinayen said,
“Why do you still ask if you know?” ‘I ask because I want to be sure,
even though I know you have much power,” said Ini-init. “Tf that is
true, do not ask again,” she said. Not long after while they were talk-
ing, they went to sleep, and when it began to be early morning Ini-init
went to make the sun on all the world; when they had finished to eat
he went to shine. Aponibolinayen staid in the house. When it came
afternoon, the sun went down and he went directly to fish in the river,
for the fish which they ate — the two who were married. Not long

1 See p. 17, note 3.

TALES oF THE Myrtuicat PEriop 37

after he caught again a big fish, and he went home. When he arrived,
Aponibolinayen had finished cooking, and he asked where she got the
fish which she had cooked, and she said, “‘Why do you ask again? You
know it is the stick which I cook, which is fish, which we ate, before you
arrived again with fish. Throw away the fish which you caught, for
this stick is many fish which I cook.’’ After that Ini-init said, ‘Why do
you order to throw away, that which serves the purpose to which we
put it, even though you cook many sticks?” ‘‘If you value it, hang it on
the hanger, and you come and eat.”

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

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

Not long after they went east, and when they arrived there the sun
shone, and Aponibolinayen became oil because it was so hot, and Ini-init
put her in a bottle, and he corked it and covered it with blankets and
pillows, which sheltered her, and he dropped it down. She fell by the
well in Kaodanan, and Indidpan, who was still dipping water, turned her
face at the sound of the falling at her side. She saw many good blankets
and pillows, and she unwrapped that which was wrapped, and when she
had finished to unwrap she saw it was a pretty lady — none equal to her
— and she was frightened. She went quickly to go up to the town, where
they lived, and when she arrived there she said to the people, ‘‘We have
been searching a long time for Aponibolinayen, and you killed and used
many cows as food for the searchers, and you spent much for her. She
is at the spring. I was frightened when she fell by me, who was dipping
water from the well. I saw many pretty blankets and pillows, and I
unwrapped that which was wrapped, and it was Aponibolinayen whom
we are seeking,” said Indid4pan. They went quickly — her father and
mother — and the other men went to see her, and when they arrived at
the place of the well they saw Aponibolinayen whom they sought.
“Where did you come from, Aponibolinayen, for whom we have been
seeking? We have invited many and have fed many to search for you.
Among the towns there is not one we did not search for you, and now
you are here,” said her father and mother. She said, “I came from

38 TRADITIONS OF THE TINGUIAN

Pindayan. I nearly did not come, because the alzados' closed the way,
and I escaped while they slept.”

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

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

They made balaua, and not long after Ebang used magic, so that
many people went to pound rice for them, and when they had finished
to pound rice they built balaua, and they went to get the betel-nut
which is covered with gold for chewing. When these arrived, Ebang
oiled them when it began to get dark. “You betel-nuts go to all the
people in the whole world and invite them. If any of them do not
come, you grow on their knees,” said Ebang. And those betel-nuts went
to invite all the people in the whole world. Every time they bathed the
child they used magic, so that it grew as often as they washed it, until it
walked. The betel-nuts arrived in the towns where they went to invite.
The one that went to Nagbotobotan — the place where lived the old
woman Alokot4n — said, ‘‘Good morning, I do not tarry, the reason of
my coming is that Ebang and Pagatipanan commanded me, because
Aponibolinayen is there.” “Ves, you go first, I will come, I will follow
you. I go first to wash my hair and bathe,” she said. The betel-nut
which is covered with gold said, ‘‘I wait for you, for if you do not come,
I shall grow on your knee.” The old woman Alokotan started when
she finished washing her hair and bathing. The betel-nut, which was
covered with gold, took her, and not long after they arrived, and they
met those whom the other betel-nuts went to summon in the other
towns. No one wanted the baby to go to them,* and when none wished it

1 See p. 10, note I.

2 See p. 9.

3 See p. 18, note 2, for similar incidents.

4'This would have been a sign that the child wished to go to its father.

TALES OF THE MytTHicaL PERIOD 39

to approach, the old woman Alokotén summoned the spirits. (‘What
town did they not yet invite?” This question was added by the
story-teller. Not part of tale.) The old woman Alokotan said, “You
invited all the people except Ini-init, who is above. You did not send
the prepared betel-nut covered with gold to summon him. « Perhaps
he made Aponibolinayen pregnant, because the siksiklat took her up
when they went to gather greens — she and her sister-in-law, who is
Dinay.”’

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

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

Not long after they arrived at their home and the sun became a man,
he who had been a stone before. ‘‘When next month comes we shall
build balaua, Aponibolinayen, so that we can invite our relatives, and

40 TRADITIONS OF THE TINGUIAN

I will pay the marriage price, because I marry you,’” said Ini-init to her.
Soon the month arrived in which they said they would build balaua, and
they summoned the old woman Alokotan, to start the balaua. Not
long after they sent to get bolo and lono? with which to make the dakidak
and talapitap.* When it became afternoon the old woman Alokotén
began to sing da-eng* and the next night they sang da-eng again. Not
long after they commanded to pound rice, and Aponibolinayen used
magic so that many women went to pound with them.’ And Ini-init
practiced magic so that they had many neighbors, and many who went
to pound rice with them.

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

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

Those betel-nuts, whom they sent to invite, arrived, those which
they sent to invite their relatives. They did not wish to go to make
balaua. The betel-nuts who went to invite them said, ‘‘If you do not
wish to come, I will grow on your knee.” Pagatipdnan said, “You
grow,” and the betel-nut grew on his knee, and it became high and he
was in pain. ‘‘Ala! you get off my knee, and you go on my pig,” he
said, and the betel-nut went truly on his pig and it squealed. ‘You
get off my pig, and we will come,” he said, and the betel-nut truly got
off the pig. ‘Ala! you who live in the same town, you go and wash your
hair and bathe, and wash your clothes so that we can go to make Sayang®
with the stone and Aponibolinayen. Here is a betel-nut covered with
gold which they send,” said Pagatip4nan. And the people who lived in

1See p. 11 ff.

2 Certain varieties of bamboo and reeds.
3 See p. 13.

4 See p. 13, note I.

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

6 See p. 18.
7 See p. 13, note 2.
8 See p. 12.

TALES OF THE Myrtuicat PEriop 41

the same town washed their hair and bathed, and they went to wash
their clothes. Not long after it became afternoon and Pagatipdnan
used magic so that cake and singed pig appeared which they were to take
to those who make Sayang, which they exchanged with those who make
Sayang.' Not long after they arrived at the place of the gathering, and
Aponibolinayen and Ini-init went to make alawig,? and when they had
finished, they brought them up to the town. Pagatipdnan said, “I did
not think that the stone which rolled could change when he came to make
balaua with us.”

** Ala! now all you who have arrived, rich men, you divide the pre-
pared betel-nut which is covered with gold,” said Ini-init. Not long
after Pagatipanan cut the betel-nut and chewed, and the quid of Ini-init
went to the quid of Pagbokdsan, and the quid of Aponibolinayen went
to the quid of Pagatipanan.’®

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

His father and mother said, “‘If that is what you say, my child, we
will give,’ and they gave him the name of Aponitolau.® And Aponitolau
said, “‘Ala! you play the gansa* sothat wecandance.” When they played
the gansa, Iwaginan took the alap and kinamayan" and he gave them
to Aponibolinayen and Agyokan. When Aponibolinayen and Agyokan
had finished dancing, they made Aponitolau and Asindam4yan dance.
When Aponitolau and Asindamayan finished dancing he made to dance
Dinay of Kabisilan, who was the daughter of Dalondgan, and also they
made to dance Kanag,® who was the son of Aponibolinayen and Aponi-
tolau. When they finished to dance, Datalan and Dalondgan of Kabisi-
lan danced, and when they finished to dance, Iwaginan made Dagapan
and Indi4pan dance. When they had finished dancing Gintrban and
Agyokan were next. And the beads of Gintrban were jars, which struck
together while they danced. Next were Iwaginan and Kindi-ifian who

1 Like presents, or others of equal value, are generally given in return.

* A dance held at the gate of the town, on the great day of this ceremony. Dur-
ing the dance rice and water are thrown on the visitors.

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

4 They had not yet paid the customary marriage price for the girl.

5 See p. 6.

6 Copper gong.

7A white and a black strip of cloth which the dancers carry in their hands.
When the cloth is given to a person he is thus invited to dance.

ae was the baby born from Aponibolinayen’s finger. Mentioned earlier in

story.

42 TRADITIONS OF THE TINGUIAN

was the wife of Ilwisan of Dagapan. And when they had all danced
they stopped playing the gansa. Aponitolau gave the payment for
Aponibolinayen and it was the balaua nine times filled with jars —
malayo, tadogan, and ginlasan.! And when he had given all the payment
they played again on the gausas for one month and they danced.

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

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

2

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

Not long after they arrived at the spring of Algaba of Dagdla, and
the people who dipped water from the spring were there. ‘‘ You people
who are dipping water from the spring, where is a shallow place where
we can cross?” ‘Where is the shallow place where we can cross you
say, rich men, perhaps you are enemies,”’ said the women who were dip-
ping water. “If we are enemies we would kill you,” said Dalondgan.
“You see the shallow place where the people cross,” said the people

1 Names of different kinds of jars.

TALES OF THE MyrtTuHicaL PERIOD 43

who were dipping water from the well. Not long after they spread their
belt on the water and they rode across. When they arrived on the other
side of the river they took a bath. As soon as they finished bathing they
went on top of a high stone and dried their bodies. The water which
dropped from their bodies became agates which have no holes through
them, and the women who were dipping water saw the agates which
dropped from their bodies and they touched each other and said, “‘Look
at that.” When they put their clouts on they asked the women, ‘‘ Where
is the road to the house of Algaba of Dagdla?” “You follow the sagang;
they lead to his house and his balaua,”’ said the women who were dip-
ping water from the well. ‘Will one of you guide us to the house of our
cousin Algaba?” they said. ‘“‘No, because no one comes to get water
unless all are together,”’ said the women. Not long after Dalondgan and
his companion went up to the town and the defensive fence, which was
made of boa constrictors, did not notice them for the snakes slept.
Not long after they arrived at the balaua. ‘‘Wes,”’ they said, and the old
woman alan* came to look at them through the window. ‘How are
you?” she said. “Do not go to the balaua, because Algaba can see
you,” said the alan.

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

The two men went up into the kitchen of the house, and Algaba
went there. ‘How do you do now?” he said, still angry. ‘‘What do
you want here?” ‘‘What are you here for, you ask, and we came to
buy the mango fruit for Aponibolinayen who is nearly dead.” “It is
good that you came here,” said Algaba, but he was angry and the
two men were frightened, and they did not eat much. As soon as
they finished eating, “What do you want to pay?” said Algaba. They
let him see the one earring of Aponibolinayen. ‘I don’t like that; look
at the yard of my house. All the stones are gold,” said Algaba. When
he did not want the earring, they let him see the belt, and Algaba
smiled. “‘ How pretty it is! I think the lady who owns this is much pret-

1 Poles on which the heads of enemies are displayed.
2 The alan are lesser spirits. See p. 14.

44 TRADITIONS OF THE TINGUIAN

tier,” he said to them. ‘Ala, you go and get two of the fruit.” So they
went truly, and Dalon4gan went to climb and when he secured two
mangoes he went down. “We go now.” “I will go with you for I
wish to see Aponibolinayen,” said Algaba. He said to his mother
alan, ‘‘You, mother, do not feel anxious concerning me while I am
gone, for I want to go and see the sick lady who so desires the mango
fruit. Watch for enemies who come inside the town.” ‘Yes, do not
stay long,” said his mother alan.

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

1 See p. 18, note I.

as

TALES OF THE MyrtTuHIcaL PERIOD 45

it for she was ashamed. “If you do not wish to eat this fruit which I
give you, you cannot go to anyone but me,” said Algaba, and Aponibala-
gen left them alone.

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

Not long after Aponibolinayen commanded people to pound rice,
and others to get betel-nuts which were covered with gold. So they
truly made Sayang.1 Not long after when it became evening they
made Libon.! “The best for us to do is to invite Aponibalagen, and
all the people of Kadalayapan and some other places,” said Algaba.
Not long after they sent the betel-nuts which were covered with gold
to invite their relatives. Some of the betel-nuts they sent to Kaodanan.
«Sir, cometo Dagéla, because Aponibolinayen and Algaba build balaua,”’
said the betel-nut to Aponibalagen. When the other betel-nuts arrived
at Kadalayapan to invite the people they said to Langa-an, ‘“‘Come
to Dagdla because Aponibolinayen and Algaba make balaua.” Not
long after Aponibalagen and Aponigawani and the other people went.

1 See pp. 12-13.

46 TRADITIONS OF THE TINGUIAN

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

“You people who are dipping water, where is the trail which leads
to the house of Algaba of Dagdla?” they said. ‘‘ Follow the head poles;
they are along the road to his house,” said the women who were dip-
ping water. So they went up truly to the town, and the boa constric-
tors which made the fence around the town did not move when they
passed, for they were afraid, and when they arrived at the house of
Algaba the alan danced. When they sat down Pagatipanan was in a
hurry. ‘Ala! Langa-an, let us go and give the betel-nut which is covered
with gold to Algaba,” he said and they went truly. They told Algaba
that they were going to chew betel-nut, because they wished to learn if
they were relatives; and Algaba said ‘‘That is good,” and they called
Aponigawani to the house, and they cut the betel-nut in pieces. As soon
as they cut it in pieces, ‘‘The best way to do is for you to tell your name
first, because we came to visit you,” said Pagatipanan to Algaba. “No,
old man, you tell your name first,”’ said Algaba. Not long after, ‘My
name is PagatipA4nan who am the Lakay? of Kadalayapan.” Not long
after, “My name is Pagbokdsan who is the father of Aponibalagen of
Kaodanan.” Not long after, ‘My name is Algaba who is the son of an
alan who has deformed feet,? who has no sister; we are not like you
people who have power,” said Algaba. Not long after, ‘My name is
Aponibalagen of Kaodanan who is the son of Ebang and Pagbokasan.”
Not long after, ‘My name is Aponigawani of Kadalayapan who has no
brother, so that when some enemies come into our town I dress in the
bark of trees.” Not long after, ‘‘My name is Apontbolinayen who is the

1 A powerful spirit.
2 The head man of a Tinguian village.
3 See p. 14.

TALES OF THE MyrTuicaL PERIOD 47

sister of Aponibalagen.” As soon as they told their names, they laid
down their betel-nut quids. The quids of Algaba and Aponigawani
both went to the quid of Pagatipdnan, also the quids of Aponibalagen
and Aponibolinayen went to the quid of Pagbokdsan. Then Aponiga-
wani stood up. ‘‘ You are so strange, Algaba, you are my brother. Iam
so glad that I have a brother now. You are bad for you let the enemies
come into Kadalayapan,” she said. ‘Excuse me for I was far from
Kadalayapan and did not see; it is our custom for some of us to go to
fight,” said Algaba. “The best way to do, Aponitolau,! is for you to go
back with us to Kadalayapan,” said Aponigawani. “If that is what
you wish it is all right,” he said. Not long after the balaua was finished
and they took them to Kadalayapan. The valuable things which the
alan owned she gave to them, and she flew away.

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

(Told by Mano, a woman of Patok.)

3

“T am going to wash my hair. Give me the rice straw, which has
been inherited nine times,” said Aponitolau to his mother Langa-an.

1 Algaba is renamed Aponitolau.

48 TRADITIONS OF THE TINGUIAN

So Langa-an gave him some and he went to the river to wash. As soon
as he arrived at the well he saw the pretty girl who was washing her hair.
He went and sat down on her skirt and the pretty girl told him not to cut
her in many places so she would not need to doctor the wounds. “If I
were an old enemy I would have killed you at the first. It is bad for us
to talk when we do notknoweachother’snames. Let uschew betel-nut,”
said Aponitolau. “No, for it is not my custom,” said the girl. But
Aponitolau compelled her to chew betel-nut with him. ‘You tell your
name first,” he said to her. ‘‘No, it is not good for me to tell my name
first, for [am awoman. You area man. You tell your name first.”
So Aponitolau said, ‘‘My name is Aponitolau of Kadalayapan who am
the son of Langa-an and Pagatipa4nan, who came here to wash my hair.
It is good fortune for me that I met you here washing your hair.”
““My name is Gimbangonan of Natpangan, who am the daughter of
It-tonagan, who is the sister of Aldasan.”’ As soon as she told her name
she disappeared and went to hide among the betel nuts on the branch of
a tree. So Aponitolau was very sorry and he went back home without
washing his hair. As soon as he arrived where Langa-an was sitting he
said to her “‘Mother, when I arrived at the well by the river I met a
pretty girl whose name was Gimbangonan, the daughter of It-tonagan of
Natpangan. We chewed betel-nuts and told our names, but as soon as
she told her name she disappeared and I could not see her. She said that
she lived in Natpangan. I want tomarry her. Will you go and arrange
the pakdlon?’* So Langa-an went at once and got her hat which was as
large as the salakasak® for she saw. hat Aponitolau was sorrowful.

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

1See p. II.
2A big bird.
A badsign. See p. 19, note 1 for omens.

TALES OF THE MytTHIcAL PERIOD 49

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

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

After ten days Aponitolau said, ‘I am going to Kadalayapan for
a little while. I will return soon.” ‘If you go to Kadalayapan I will
go with you,” she said. ‘Do not go this time and I will take you next
time,” he said, and he went. When he was near the gate of the town of
Kadalayapan he hung his head until he reached his house. His mother
asked why he hung his head. ‘I do not wish to marry Gimbangonan
for she is not the woman I met by the river.” ‘‘Do not be angry with me
for I did what you wished. I would not have engaged you to Gimban-

1 Sugar cane rum.
2 The groom’s gift.

50 TRADITIONS OF THE TINGUIAN

gonan if you had not sent me.” They sent their liblibayan' to go and
get betel-nuts which were covered with gold, for they intended to make
Sayang, so that they could find out who the woman was who had been
by the river. Soon the liblibayan returned and they said, “‘We did not
get the betel-nuts which you desired for we found a pretty toy among the
branches of the tree.”” Aponitolau took the branch of the tree which
shone as if covered with fire and he put a blanket on it and many pillows
around it. As soon as they had again commanded the /iblibayan to get
the betel-nuts they went and soon they arrived with the fruit. They
oiled the betel-nuts and sent them to every place in the world and if
anyone refused to come they were to grow on their knees. Not long after
the betel-nuts went to the different towns and invited all the people.

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

After three days, Aponitolau said to Aponibolinayen, ‘‘ Wait for me
in the house. Do not be lonesome, for our mother is here. I am going
to see my pasture.” ‘Do not stay long,” said Aponibolinayen. ‘“‘If
anyone comes you hide in the house,” said Aponitolau. Not long after
he went and when he arrived in the pasture all the jars went around
him and all the jars stuck out their tongues for they were very hungry for
they had not been fed for a long time. The jars were somadag, ginlasan,
malayo, and tadogan, and other kinds also.2 When Aponitolau thought

1 Lesser spirits.
2 See p. 35, note I.
5 See p. 42, note I.

TALES OF THE MyTHICAL PERIOD 51

that all the jars had arrived where he was he fed them with betel-nut,
first covered with awed! leaves. As soon as he had fed them he gave
them some salt. Not long after he went back home and he rode on a
carabao.

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

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

(Told by Angtan, a woman of Lagangilang.)

1 Piper sp.
2 See p. 18, note I.

52 TRADITIONS OF THE TINGUIAN

4

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

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

Not long after, while they were talking he saw Asibowan break °
the fish stick and put it in the pot and he watched to see what
would become of the stick. He saw that it became a fish.1 She
called often for Aponitolau to come and eat and he went and he said,
“T want to wait until your husband comes, for it is not good for us to eat
first, and it is not good for us to be eating when he arrives.” ‘Come, it
will be all right. We will eat now, and he can eat when he comes” said
Asibowan. So he went to eat with her, for he was very hungry. He
saw that she took all the rice and fish out of the pots, and there were
only dishes for them. ‘What is the matter with this woman that she
does not leave any fish for her husband?” he said to himself. While they
were eating Asibowan told him that she did not have a husband and
Aponitolau smiled. When they finished eating, they cut betel-nut for

1 See p. 17, note 3.

TALES OF THE MytTHIcAL PERIOD 53

them to chew. ‘‘Now be patient for we must chew betel-nut, for it is
not good for us to talk until we know each other’snames.” Asibowan said,
““How can we chew betel-nut, for I do not chew for I am related to
Kaboniyan?’? ‘You must chew anyway for we cannot tell our names
. unless we chew,” said Aponitolau. When Aponitolau urged her a long
time she took the betel-nut and they chewed. “Since you are the lady
who lives here, it is best that you tell your name first,” said Aponitolau.
“No it is not good for a woman to tell her name first, so you must tell
your name,” said Asibowan. Not long after, “My name is Aponitolau of
Kadalayapan who is the son of Langa-an and Pagatipdnan, who goes
to find a pretty girl who has power like me,” said Aponitolau. “My
name is Asibowan of GrgEnawan, who lives alone in the field, who has
no neighbors for this is my fortune,” said Asibowan. So Aponitolau
staid with her nine months and his father and mother were searching
for him. They had many people searching for him and they killed many
animals to feed the people until all their animals were gone. The bones
which they threw away made a pile nine times as large as the balaua.

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

When Aponitolau woke up early in the early morning he heard many
roosters crowing and many people talking. ‘My daughter Binaklingan,
how bad your mother is, for she sent us here to Kadalayapan without

1 A powerful spirit.
2 See p. 30, note 3.
* See p. 12.

54 TRADITIONS OF THE TINGUIAN

telling us,” said Aponitolau. His daughter was very sorry but she played
on the pan pipe. When it was morning Langa-an saw the golden house
by their house. ‘“‘Why there is a different house here. I think Aponito-
lau has arrived and maybe he is in that house,” said Langa-an to Pag-
bokdsan,! and Pagbokd4san went outdoors. “Are you here Aponitolau?
We had sought you for a long time, but did not find you. None of our
animals are left alive,’’ said Pagbokdésan. ‘‘Why did you search for
me? I told Sinogyaman and Sinagayan that I was going to fight. Did
they not tell you?” said Aponitolau. “We thought that you encoun-
tered our old, dangerous enemies, for you have been away many months.
Why do you have a daughter who is a young girl?” “Yes, Binaklingan
who is here is my daughter, and her mother Asibowan with whom I
lived for a long time did not want to come here to Kadalyapan, for she
said I must find a girl suitable for me to marry and then we must make
balaua so that she will come to our town.”

When they had been in Kadalayapan five days, they went to take
a walk in the evening of the sixth day, and they went to the spring of
Lisnayan. As soon as he arrived at the spring he used magic so that
all the pretty girls who never go outdoors felt hot and went to the
spring to bathe.2 Not long after Aponibolinayen felt very hot
and she went to take a bath at the spring. Aponitolau saw her taking
a bath and she looked like the half of a rainbow, and Aponitolau
went to her, and Aponibolinayen saw him while she was bathing. ‘‘Do
not wound me in more than one place so I will not have so much to
cure.” “If I was an enemy I would have killed you at once,” said
Aponitolau. Soon he cut a betel-nut into two pieces. “It is best
for us to chew betel-nut for it is bad for us to talk when we do not
know each other’s names.” Aponibolinayen did not wish to chew, but
when Aponitolau urged her she chewed and they told their names. “My
name is Aponitolau of Kadalayapan who is the son of Pagbokdésan and
Langa-an.” ‘‘My name is Aponibolinayen of Kaodanan who is the
sister of Aponibalagen who put me at the place close to the spring of
Lisndyan, for he does not wish anyone to see me, but you have found me.
Not long after, while they were talking, Aponibolinayen used magic so
that she vanished and she went among the betel-nuts on the branch of
the tree. ‘Where did the girl go? I did not see her when she vanished,”
said Aponitolau to himself. Not long after he went home with his head

1 See p. 7, note I.

2 The story tellers explain the very frequent mention of ‘girls who always stay
in the house”’ or “who never go out of doors” by saying that in former times the
nih ore girls were always protected from the sunlight in order that their skin might

e of light color. These girls were called /ala-am—those within. It is not thought
they remained constantly within doors.

TALES OF THE MytTuicat PERIOD 55 .

bent for he was very sorrowful. When he arrived at their house, “Why
are you bending your head Aponitolau?” said his mother. ‘‘ What are
you bending your head for? you say, and I went to the well of Lisnayan
and talked with Aponibolinayen, but after a while she vanished and I
could not see her anymore.” ‘‘Did you not give her any betel-nut?”
asked his mother. ‘Yes, I did.” ‘What are you so sorry for if you
gave her betel-nut? you will find her bye and bye,” said his mother.

On the second night he went again to Lisn4yan and he used his
power so that all the young girls, were hot again so that they went to the
spring. When he looked up where there were many betel-nuts he saw
Aponibolinayen taking a bath. ‘I did not see you when you left me
Aponibolinayen,” said Aponitolau. “Now I am going to take you
home.” ‘No, do not take me for my brother will hate me. I do not
want to go to your house.”’ He took her to his town of Kadalayapan and
he sent his mother to Natpangan to tell Aponibalagen that Aponibolina-
yen was in Kadalayapan. Not long after his mother Langa-an took her
skirt and her hat which was like a bird and when she arrived at the gate
of Kaodanan Sinogyaman was dipping water from the spring. ‘Niece
Sinogyaman, where is the ford?” ‘‘Look there at the shallow place, for
it is the ford.” She took off her belt and she spread it on the water, and
she rode on it to the other side, and then she took a bath. When she
finished bathing she stood on a high stone and the drops of water from
her body were agate beads with no holes. ‘‘ How strange, the people of
Kadalayapan are. They are very different from us,” said the women who
were dipping water from the spring. Not long after Langa-an put on her
skirt, and when she finished she said, ‘‘Are you not finished dipping
water, Sinogyaman? I want you to guide me to the house of my nephew
Aponibalagen, for I have forgotten the way, for I have not been here for
a long time.” “No, I am not through, but I will show you the way,
Aunt,” said Sinogaman, and she guided her.

When they reached the yard of Aponibalagen, ‘‘Good morning,
Nephew.” “Good morning, Aunt,” he said to her. “Come up.”
Not long after she went up the stairs. ‘What are you coming here
for, Aunt?” ‘What are you coming here for? you say. I come
beause I wish to see you.” Not long after he went to get bast,
and he had made her drink. When they had drunk, she said, ‘The
other reason I came here, Nephew Aponibalagen, is that Aponitolau
sent me, for he wishes to marry your sister.” ‘‘I have no sister.
I do not know what my mother did with her,” he replied. ‘‘We
have no daughter. Aponibalagen is our only child,” said Ebang. While
they were still talking they kept on drinking the basi. When the old
woman Langa-an became drunk she told them that Aponibolinayen was

56 TRADITIONS OF THE TINGUIAN

in Kadalayapan, and Aponibalagen was surprised and his heart jumped.
“T went to hide Aponibolinayen in Lisndéyan so that no one would see
her, but now someone has found her.” So Langa-an gave them the
engagement present! and she asked how much they must pay as the
marriage price. “You must fill the balaua nine times,” they answered.
So Langa-an filled the balaua nine times with different kinds of valuable
things. As soon as she had paid the marriage price she went back home.
When she arrived in Kadalayapan and reached the top of the ladder of
the house she laid down and slept, for she was drunk. ‘How strange
you act, mother. Why don’t you tell us the news before you sleep?”
said Aponitolau, and she said, “The engagement and marriage gifts
were accepted.”

In the afternoon they began to make Sayang.? Not long after the
old woman Alokotén, who conducted the Sayang and made them dance
Da-eng,* arrived and she began to perform the ceremony. When it be-
came morning, ‘‘You people who live with us, come and pound rice,”
said Aponibolinayen. So the people gathered and pounded rice for
them. As soon as they finished pounding rice she commanded her
liblibayan* to go and get betel-nuts. When they arrived with the betel-
nuts, “‘You betel-nuts come and oil yourselves and go to invite all our
relatives, for we are making Sayang. Invite all the people except the old
enemies,” she said and when it became evening they made Libon.®

Asibowan was anxious to chew betel-nut and she went to search for
one in the corner of her house and she found an oiled nut which was
covered with gold. When she tried to cut it in two it said to her. “Do
not cut me, for I came to invite people to attend the Sayang of Aponito-
lau and Aponibolinayen.” And Asibowan said, ‘I cannot go.” “If
you do not come I will grow on your knee,”’ said the betel-nut. ‘‘No, go
on my big pig.” So the betel-nut jumped on the head of her pig and it
grew very high, and the pig squealed. ‘‘Get off from my pig and I will
come,” said Astbowan. Late in the afternoon they saw her below the
talagan.’ ‘“Asibowan is here now, Aponibolinayen, come and see her,”
said Aponitolau. So Aponibolinayen came and she took her to their
house, and Iwaginan took two skirtsand hemadethem dance. He danced
first with Asitbowan before he made the others dance and his wife

1 See p. II.

2 See p. 12.

* See p. 13, note I.

4 See p. 14, note 2.

5 See p. 13, note 2.

6 Small covered benches built during the Sayang ceremony for the use of spirits
and mortals.

TALES OF THE MyTHIcAL PERIop 57

Gimbagonan was jealous. When they finished dancing he gave the skirts
to Aponibalagen and Sinagayan. As soon as Aponibalagen had finished
Iwaginan made Aponitolau dance with Gimbagonan. While they were
dancing Gimbagonan danced to the sound of the jars which she had
about her neck and in her hair, i.e., she had necklaces of big jars and they
stuck together so she could not hear the ganusas. Not long after Asibowan
wished to go back home. “Now I am going home, Aponibolinayen, for
no one is watching my house.” “No, do not go yet, for someone wants
to marry your daughter Binaklingan.” “I must go now, you take care
of her.” So she went back home and they did not see her. As soon as
the Sayang was over Dina-ogan was engaged to Binaklingan. Soon he
paid the marriage price, and it was the balaua filled nine times with
valuable things.

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

When they had been in the room nine nights Aponitolau went
to see Aponigawani, and when he got to the room Aponibalagen was
there. ‘‘Why are you here, brother-in-law?” said Aponitolau. “I
am here, because I wish to marry your sister,” said Aponibalagen.
“Tf you want to marry her you must engage her and you come
another day to make pakélon.1 Not long after Aponibalagen went

1 See p. II.

58 TRADITIONS OF THE TINGUIAN

home and told his father and mother that they would go next day
to make the pakdlon so he could marry Aponigawani. Aponitolau and
his father and mother went to Kaodanan and took the marriage price
before Aponibalagen and his people made the pakdlon. Aponibalagen
paid the same as Aponitolau did for Aponibolinayen. Not long after
they returned to Kadalayapan and the next day Aponibalagen went and
got Aponigawani. They danced for one month and then they took
Aponigawani to Kaodanan, and all the people went home. This is all.
(Told by Lagmani, a woman of Patok.)

5

Mother Dinaw4gan go and engage me to someone, for I want to be
married. I like the sister of Aponibalagen of Natpangan” said Gawiga-
wen of Adasin. ‘Yes,’ said his mother. So she took her hat which
looked like the moonbeam and she started to go and when she arrived in
Natpangan she said, ‘‘Good morning, nephew Aponibalagen.”’ ‘What
do you want here, Aunt?” he replied. ‘‘What do you want, you say,
and I want to talk with you.” “Come up, Aunt, and we will hear what
you have to say.”’ So he asked his mother Ebang to prepare food. As
soon as Ebang had prepared the food and called them to eat, Aponibala-
gen went to get the basi and they drank before they ate. And Ebang
broke up the fish stick and put it in the pot and it became fish. Not
long after they ate, and when they had finished Aponibalagen said to
Dinawagan, ‘‘Come and see this.” ‘‘No, I better stay here.’”” When
Aponibalagen urged her she came in and he opened the basi jar which
was nine times inherited and as soon as they had drank Dinawdgan said
that she could not tarry for it was afternoon, ‘‘I have something to tell
you, Aponibalagen.” ‘What is it?” said Aponibalagen. ‘“‘My son
Gawigawen of Adasin wants to marry your sister.”” Aponibalagen
agreed, so she gave a golden cup which looked like the moon as an en-
gagement present, and they agreed on a day for pakdlon.? Aponibalagen
said, “Tomorrow will be the day for pakdlon.”

Dinawa4gan went home. “Did they accept our golden cup
which looks like the moon, mother?” asked Gawigawen. “Yes. To-
morrow will be the pakdlon,” said the mother. ‘‘ Not long after she said,
‘‘All you people who live in the same town with us, prepare to go to the
pakdlon of Gawigawen in Natpangan tomorrow afternoon.”” The people
agreed and in the morning they truly started and they went. ‘You, my

1 See p. 17.
2 See p. II.

TALES OF THE MyTHICAL PERIOD 59

jar bilibilt which always salutes the visitors, go first; and you my jar
ginlasan follow, and you malayo and tadogan and you gumtan.”' So
they went first to Natpangan, and Gawigawen and the people followed
them, and also eighteen young girls who were Gawigawen’s concubines
went also.

Not long after they arrived in Natpangan and Iwaginan and the
other people went to attend the pakdlon, and also many people from
the other towns. When all whom they had invited arrived they
agreed how much Gawigawen should pay for his wife. Aponibalagen
told them to fill the balaua? eighteen times with valuable things. So the
balaua was filled. Not long after they ate and when they had finished
they went to the yard and they played on gamsas and danced. Iwaginan
took the skirts and gave one to Nagten-ngaryan of Kapanikiyan and
they danced.* When she danced she looked like the spindle. She did
not go around, but always moving and the water from the river went up
into the town and the striped fishes bit her heels. Not long after they
stopped dancing and Gimbagonan was jealous and she said “Ala, give
me the skirt and I will danc2 next.” ‘‘Do not say that Gimbagonan,
for it is shameful for us,’’ he answered her. Not long after he gave the
cloth to Dakandokan of Pakapsowan. She danced with Algaba of Da-
gala. Not long after they finished dancing and Iwaginan made Aponi-
bolinayen and Balogaygayan dance. He often went to fight in the
enemies towns. Not long after Aponibolinayen went down from the
house and the sunshine vanished when she appeared. She danced
with Balogaygayan and when she moved her feet the water from the
river went up again into the town and the fish bit at her heels as they did
before. After they stopped Iwaginan made-his wife Gimbagonan dance
and she was happy when she danced with Aponibalagen. When they
danced the big jars around Gimbagonan’s neck made more noise than
the gansas and the jars said ‘‘ Kitol, kitol, kanitol, inka, inka, inkantol.”

As soon as they finished dancing the people said, ‘‘The best thing
to do is to go home, for we have been here three months now.” “We will
take Aponibolinayen” said Dinaw4gan to the people who lived in the
same town with her and she spoke to Aponibalagen. So they prepared
tice and coconut soaked together and wrapped in leaves, and a cake
made of rice flour and coconut shaped like a tongue, a rice cake, which
was fried for Aponibolinayen’s provision on the road. ‘You who live
in the other towns who were invited, do not go home yet for we are going

1 Each type of jar has its special name.
2 See p. 12.
3 This was the tadek. See p. 11, note 3.

60 TRADITIONS OF THE TINGUIAN

to take Aponibolinayen to Adasin,” said Aponibalagen. Soon it became
morning and they all went to Adasin and Gimbagonan carried two big
baskets of cakes, and while they were walking she ate all the time and
she ate half of them. When they arrived at the spring of Gawigawen of
Adasin, they were surprised, for it was very beautiful and its sands were
of beads, and the grass they used to clean pots with was also beads and
the place where the jars sat was a big dish.!

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

Aponibolinayen covered her face all of the time and she sat
down in the middle of the house, for Indidpan said that she must not
uncover her face for her husband Gawigawen had three noses, and
she was afraid to look at him.* But Gawigawen was a handsome
man. Aponibolinayen believed what Indidpan had told her. Not
long after Dinawdgan spread the string of agate beads along the floor
where Aponibolinayen sat. After a month they were still there and the
people from the other towns wished to go home, and Aponibalagen said
to Aponibolinayen, ‘‘Ala, be good to your husband and uncover your
face. We are going back home now.”? But Aponibolinayen would not
uncover her face. Not long after all the people went back to their towns
and Aponibolinayen’s mother-in-law commanded her to go and cook.
She did not uncover her face, but always felt when she went about, and
when she had cooked, she refused to eat, but Gawigawen and his father

1 Similiar ideas appear in tales from Borneo. See p. 15, note I.
2 Tlangilang.
5 It is still considered a bad sign if anything falls or breaks at a wedding.

‘ fies bond Gawigawen had not been present at the pakdlon. Such a condition
frequently exists nowadays.

5 See pp. 12, 128.

TALES OF THE MyTHICAL PERIOD ' 61

and mother ate. When Gawigawen went to Aponibolinayen at night
she changed to oil, and she did that every night, and they put the carabao
hides under her mat so the oil would not drop to the ground. On the
fifth night she used magic so that they could not see her go out and she
dropped her beads under the house and then she became oil and dropped
her body. So she went away and always walked and Gawigawen looked
for her, for a long time. He went to Natpangan for he could not find her
in any of the towns.

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

Not long after she reached the ocean and she sat down on a log
and a carabao came along. It passed often where she sat. Aponi-
bolinayen thought she would ride on the carabao, and she got on its
back and it took her to the other side of the ocean. When they
reached the other side Aponibolinayen saw a big orange tree with much
fruit on it. The carabao said, ‘‘Wait here while I eat grass and I will
return soon.”’ Aponibolinayen said, “‘Yes,” but the carabao went to the
place of the man who owned him and said, ‘‘Come over here, for there is
a good toy for you.” And Kadayadawan of Pintagayan said, ‘‘ What is
it?” ‘‘Come, hurry,” said the carabao. So he combed his hair and
oiled it and put on his striped coat and his clout and belt, and he took his
spear and he rode on the carabao’s back. Not long after Kadayadawan
saw the pretty girl in the orange tree and he said, “‘How pretty she is!”
And the carabao said, ‘‘ That is the toy 1 told you about.”

When they reached the orange tree Aponibolinayen heard him when
he stuck his spear in the ground and she looked down and saw a hand-

62 TRADITIONS OF THE TINGUIAN

some man. ‘‘Good morning, lady,” he said. ‘Good morning,” answered
Aponibolinayen. Not long after they chewed betel-nut and they told
theirnames. ‘‘My nameis Kadayadawanof Pintagayan whois the son of
analan.”! ‘My nameis Aponibolinayen of Natpangan, who is the daugh-
ter of Pagbokdsan and Ebang, who is the sister of Aponibalagen.”” Their
betel-nut quids became agate beads and Kadayadawan said to her, “‘ Ala,
it is good for us to marry. I am going to take you home.”’ So he took
her to his home and he was good to his carabao, because it had found
him a pretty woman. When they reached the house he put her in a
room, and the Ati? commanded the soldiers to call Kadayadawan.
When they reached the yard of Kadayadawan’s house they called
“Good morning.’’ And he looked out of the window and said, ‘“‘What do
you want?” ‘“‘Wecame, because the king wants you and we came to get
you.” So they started and went. When they arrived where the king
was, ‘‘Why Kadayadawan have you a pretty girl in your house? Every
night I notice that your house appears as if it were burning.” “No,
I have not,” answered Kadayadawan. ‘‘I think you have, for I notice
the flames every night.” ‘‘No, I have not. Where would I find a pretty
woman?’’®

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

The betel-nuts arrived in Natpangan and said to Aponibalagen,
““We came to call you, for Kadayadawan of Pintagayan is making
balaua.”” Aponibalagen said, ‘‘How can we attend the balaua when
we are searching for my sister?” “If you do not wish to come I
will grow on your knee.” ‘“‘Go on my pig.’”’ So the betel-nut grew
on the pig, and it was so high the pig could not carry it and it
squealed very much. ‘Ala, get off from the pig and we will come.” So

1 A minor spirit.
? King or ruler.
3’ This seems to be a late unconnected, intrusion into the tale. The at and

soldiers are entirely foreign to the Tinguian.
4 See p. 12.

TALES OF THE MyrtuicaL PERIOD 63

the betel-nut got off and they started. ‘‘All you people who live in the
same town come with me to attend the balaua of Kadayadawan of Pin-
tagayan.” Sothey went. They arrived at the same time as Gawigawen
of Adasin and they met near to the river. Not long after Kadayadawan
saw them by the river and he sent the betel-nuts to cAtry the people
across the river. When they were in the middle of the river Kadayada-
wan used his power so that their old clothes, which they wore in mourn-
ing for Aponibolinayen were taken off from them, and they were sur-
prised, for they did not know when their old clothes had been taken off.

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

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

Not long after the alan who took care of Kadayadawan told Langa-
an “‘Kadayadawan is your son. I picked him up when he was only blood
which fell from you.’* “Why do you say that you are not my mother?”
said Kadayadawan to the alan. Langa-an said to the alan, “‘It is good
if he is my son.”’ They were very happy and they said to Aponibalagen,
‘Now we will pay the marriage price and also the price which Gawiga-

_ 1 This incident is frequently found in these tales. It also occurs in Javanese
literature. See BezMER. Volksdichtung aus Indonesien, p. 47. (Haag, 1904).
2 See p. 15.

64 TRADITIONS OF THE TINGUIAN

wen paid before, we will repay to him.” Aponibalagen agreed, “You
fill my balaua nine times with valuable things.’”’ Not long after they
filled the balaua nine times with valuable things and they repaid Gawiga-
wen what he had paid when he married Aponibolinayen. When they
had paid they danced again. ‘‘Ala, now we must go home, for we have
staid here a month,” said the people from the other towns. So they
went home and they took Aponibolinayen’s marriage price.

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

(Told by Magwati of Lagangilang.)

6

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

1 Kadayadawan is re-named Aponitolau by his new-found parents.

TALES OF THE MytTuicat PERIOD 65

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

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

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

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

She took her skirt, headaxe, and spear and she went to the edge of

1 A powerful spirit.

66 TRADITIONS OF THE TINGUIAN

the hill above the spring. She looked and looked at the place where the
spring was for truly the enemies were thick like locusts about the well.
“What did you come for?” she asked. ‘‘We come to fight the people who
live in Kadalayapan, because we have heard that the woman who is
always in the house’ has no brother, so we have come to carry her away,”
they said. “Ala, if you wish to prove her bravery you take this betel-
nut.” She cut it in two pieces and gave it to them. ‘‘We asked you to
excuse us from going Gindwan,” they said. ‘‘Ala, you begin and see
‘what you can do,” said Aponigawani who stood on a high stone and
she stood with her hands on her hips while they threw their weapons.
“Now, I am next,” she said. ‘‘You, my spear, when I throw you, kill
at once seven and six; and you, my headaxe, cut off their heads from the
left and right sides, from in back and in front.”” When Aponigawani had
killed all of them except Gin4wan and she had all their weapons, Gin4-
wan said, “‘Please, my friend, let me live so that someone may go back
to the town we came from.” “Ala, yes, if that is what you ask, my
friend, but I will come next to your town,” she said, and Gindwan went
home alone. Not long after that the month which they had agreed on
came.

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

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

Bye and bye Aponibolinayen who was walking in the middle of the
road, stopped because she was tired. Aponigawani was also walking
and when she looked up she saw a woman to whom none compared, and
she was startled, and she said, ‘‘ Here is a woman who looks like me.
I do not like to approach her who looks like me, yet I am ashamed not
to do so, for she has seen me,” she said. ‘‘Good morning,” said Aponi-
gawani to Aponibolinayen who sat on a high stone by the road. They
leaned their spears together between them and then they talked. ‘‘ Now,
my friend, where are you going,”’ said Aponibolinayen. “I am going
to war,” said Aponigawani. ‘‘And where are you going?” said Aponi-
gawani to Aponibolinayen. “I am going to Gonigonan, because the
month which I agreed upon with Ginambo of Gonigonan has come,”
said Aponibolinayen. ‘Ala, let us chew betel-nut.” “Yes, if that is what
you say, we will chew betel-nut,” said Aponigawani. After that they

1 See p. 54, note 2.

TALES OF THE Mytuicat PERIop 67

exchanged quids. And the quid which had been chewed by Aponigawani
was covered with agate beads which are called pinogalan, and the quid of
Aponibolinayen was covered with gold. Aponigawani said, ‘‘You are
more beautiful and have more power than I, because your betel-nut is
covered with gold.” After that they spat in front of them. The place
looked like the place where a child had been born. ‘Now, my friend,
we are going to tell our names.” “Yes,” said each one, and they told
their names. ‘‘I am Aponibolinayen of Kaodanan who has no brother,
and Ginambo of Gonigonan came to fight against me and the month in
which we agreed to fight has come, so I go meet her.’”’ “I go also to the
town of Gindwan of Nagtinawan, because the month which we agreed
on has arrived, my name is Aponigawani of Kadalayapan who also has
no brother.” “If that is what you are going to do, we will go first to
Gonigonan, then we will go to the town of Nagtinawan,”’ said Aponi-
bolinayen to her. “If that is what you say we will both go.” So they
went.

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

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

Lingiwan of Nagtangpan was in bed in his house. “Sir, you are so
happy in your bed in your house, your sister went to fight and the en-
emies have nearly killed her,” said the invisible spirit helpers. Mother

68 TRADITIONS OF THE TINGUIAN

alan I ask you if I have a sister? I never have seen her.” ‘‘What can
you do? I picked you up where you had fallen when your father was
jealous of your mother,’ she said. After that he hurried to start and
he went. .

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

“Now we will go to Nagtinawan which is the town of Gindéwan, with
whom Aponigawani agreed to fight this month.” After that, ‘You
plunder and heads go before us to Kadalayapan, when you arrive at the
gate you divide equally and part of you go to Kaodanan.”’ So they went
to Nagtinawan. When they arrived in Nagtinawan, “You Gindwan of
this town now the agreed month is here.” ‘‘How are you Ginawan?
We told you not to go before and you went; now we will all be killed,”
said the people who lived in the same town. ‘‘Now we seek vengeance.”
They looked as if they cut down banana trees when they cut down their

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

2 See p. 63, note I.

TALES OF THE Mytuicat PERIOD 69

enemies. ‘‘ Please spare me, and if you wish marry me,” said Gindwan.
“Tf that is what you say we will kill you last,”’ but they did not kill her.

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

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

As soon as they went Lakay'! Pagatipanan and his wife built balaua,
and they called one woman medium? to begin their balaua. As soon as
they built their balawa they sent someone to go and secure betel-nuts
which were covered with gold. Not long after the betel-nuts which were
covered with gold arrived and the old woman Langa-an oiled them, and
she used magic so that the betel-nuts went to invite all their relatives,
who lived in other towns, to attend balaua with them. She told the
betel-nuts that if any did not wish to attend balaua with them, to grow
on their knees. As soon as she commanded them they went, and the
betel-nut which went to Kaodanan arrived, ‘‘Good morning,”’ it said to
the old man, Pagbok4san who was lying in the balaua. He looked up
and said, ‘‘Who was that,” and he saw it was a betel-nut, covered with
gold and oiled, and the betel-nut said, “I come to bid you attend the

1 Head man.
2 The term used is alopogdén, which means “she who covers her face.” For lack
of a better designation we shall call hera medium. See p. 23.

70 TRADITIONS OF THE TINGUIAN

balaua of Pagatipénan of Kadalayapan, because Aponigawani has re-
turned from fighting. So they celebrate.” Pagbokdsan sat up. After
that he went down out of the balaua and the told people to wash their
hair and clothes and to bathe so as to attend the balaua of Pagatipanan
of Kadalayapan. So the people who lived with them all went to the river
and washed their clothes and hair, and took a bath. As soon as they
finished they went home, and they started to go to Kadalayapan. Old
man Pagbokdsan took Aponibolinayen from the jar, and put her inside
of his belt, so they went.

As soon as they arrived there the families who made the balaua went
to meet them at the gate of the town and made alawig! for them. After
that they stopped dancing, and they talked to each other, and the two
young men who met Aponibolinayen and Aponigawani were with them,
because they arrived at the same time. So the old man Pagatipdnan
said, ‘‘Ala, cousin Pagbokdsan now we are going to chew betel-nut to
see if those two young men who took home Aponigawani are our rela-
tives,” and old man Pagbokdsan agreed. So they cut the betel-nut
which was covered with gold for them to chew and as soon as they cut
the nut they all chewed, and they all spat. The spittle of Lingiwan
went to the splittle of PagatipA4nan, and the spittle of Aponigawani,
went there also. The spittle of Dangdangdyan went to the spittle of
Pagbokdsan and that of Aponibolinayen also, and thus they found out
that they were relatives. Pagbokdsan was surprised, for he did not know
that he had a son, and Ebang took her son, and she carried him as if he
was a baby. And Lingiwan was glad, because he had met his sister dur-
ing the fight and Langa-an carried him as if a baby.

When they had learned that the boys who had carried the girls home
were their sons they all went back to town, and their people who had
been invited were there. As soon as they sat down Iwaginan commanded
someone to play the gausas and he took the two skirts and made every-
one dance. His wife Gintoban who was a big woman, who used the big
jars like agate beads on her head and about her neck, said to Iwaginan,
““Why don’t you, my husband, bid me dance? I have been waiting for
a very long time.”’ Iwaginan said, “‘Gintoban do not say that or I shall
be ashamed before the people. Wait until I am ready for you.” As
soon as Aponibolinayen and Lingiwan finished dancing Iwaginan took
the skirts from them and he gave one to Gintoban and the other to
Ilwisan, and so they danced. And the big jars which she had hung around
her neck made a noise and the earth shook when she moved her body.
As soon as they finished dancing the people who went to attend Balaua

1 See p. 41, note 2.

TALES OF THE Myruicat PERIop 71

with them said, ‘‘Now we going to put the heads around the town and
then go for it is nearly one month now and our families are lonesome for
us.” So they went to put the heads on the sticks around the town.

At that time the two alan who had picked up Lingiwan and Dang-
dang4yan arrived. They did not wish to attend Balaua, but the betel-
nut had grown on their heads and they had arrived very late. As soon
as Lingiwan and Dangdangdyan saw them they took them back to the
town. As soon as Pagatipd4nan knew that they were the alan who took
care of the boys he summoned the people around the town. They
danced for one month. After that Langa-an and Ebang went to talk
with the two alan, and said to them, ‘‘We are surprised for we did not
feel our sons come out.” The alan said, “Lingiwan I picked up by the
side of the road while you were walking, that is why you did not feel
him; he was a little bloody when I picked him up, and I made him a man
because I have no child to inherit all my things. Now that you found
out that he is your son you come and take all my things in Kabinbinlan,
as soon as the Balaua is finished. As soon as you will get all of them I
will fly somewhere.’”’ So when the people went home, after the Balaua
was finished, Lingiwan and Dangdangdyan went to follow their alan
mothers. As soon as they arrived in the different places where the alan
lived they gave them all the things which they had and they used their
power so that all the things went to their town. When all the things
arrived in Kadalayapan the people in the town were frightened, for there
was a golden house. When the things arrived in Kaodanan the people
were frightened for there were the valuable things which Dangdangéyan
took with him.

After one month passed Lingiwan said to his father Pagatip4nan,
“You go and make pakdlon for Aponibolinayen for I want to marry her.”
So his father sent his wife Langa-an to Kaodanan to tell to the father and
mother of Aponibolinayen that Lingiwan wished to marry her. So
Langa-an took her hat which looked like the Salaks4k! and her new
skirt. As soon as she dressed she started and went. When she arrived
in Kaodanan Pagbokdsan was lying down in his balaua. ‘‘Good morn-
ing,” she said to him. Pagbokdsan was a in hurry to sit up and he said
' to her, “I am glad to see you, what are you coming here for in the mid-
dle of the day.” ‘‘What am I coming for you say? I am coming to see
if you want Lingiwan for a son for he wishes to marry Aponibolinayen.”
Pagbokdsan took her to his house and said to his wife, ‘‘ Here is cousin
Langa-an who came to see us.” So Ebang told him that he should get
some old basi for them to drink.

1 A bird.

72 TRADITIONS OF THE TINGUIAN

As soon as they drank Ebang went to cook. As soon as she finished
cooking they ate. After they finished eating they took the big coconut
shell and filled it with bast and each of them drank, and they were all
drunk, and Langa-an said, “‘I like to hear from you if you wish Lingiwan
to beason. Soon Pagbokdsan and Ebang agreed. They decided on the
day for pakdlon. So Langa-an went home and when she arrived she laid
down on the porch of the house for she was drunk, and Lingiwan saw
her and waked her. ‘‘What is the matter with you?” he said. ‘‘I am
drunk for Pagbokdsan and Ebang urged me to drink much bas7, so I was
scarcely able to get home, that is why I slept on the porch.” ‘Mother,
you go into the house, do not sleep on the porch.”” So she went in and
Lingiwan asked her the result of her visit to Kaodanan. ‘‘They accepted
you and we agreed to make pakdlon the day after tomorrow.” So Lingi-
wan was glad, and went to tell the people about his marriage, and all the
people prepared so that they might go.

As soon as the agreed day came they went to Kaodanan and they
took many pigs andbasi jars. When they arrived there Pagbokdsan, who
was the father of Aponibolinayen, and the other people were already there
and had cooked many caldrons of rice and meat. Pagbokdsan took the
gansa' and he commanded someone to play and they danced. After
that they ate. As soon as they finished to eat they played the gansa
again and they danced. Iwaginan of Pindayan said, ‘‘Stop playing the
gansas we are going to settle on how much they must pay for Aponiboli-
nayen. As soon as we agree we will dance.’’ And the people were quiet
and they agreed how much Lingiwan was to pay. The father and
mother of Lingiwan offered the balaua three times full of jars which
are malayo and tadogan and ginlasan.” The people did not agree and
they said, “‘ Five times full, if you do not have that many Lingiwan may
not marry Aponibolinayen.’”’ He was so anxious to marry her that he
told his parents to agree to what the people said. As soon as they agreed
Langa-an used magic so that all the jars which the people wanted were
already in the balaua — five times full. As soon as they gave all the
jars which they paid, Iwaginan ordered them to play the gansas and they
danced. After they danced, all their relatives who went to attend
pakdlon were anxious to go home for they had been there one month.
“Do not detain us, for we are one month here.”’ So Pagbokasan let them
go. Everyone carried home some jars and they all went home.’ So
Pagatipdnan said to Pagbokdsan, ‘“‘Now that the pakdlon is over we

1 Copper gong.

2 See p. 59, note I.

* It is the custom to distribute a part of the marriage price among the relatives
of the bride.

TALES OF THE MyTHICAL PERIOD 73

will take Aponibolinayen, because Lingiwan wants her now.”’ Pagbo-
kdsan said, “‘Do not take her now. You come and bring Lingiwan day
after tomorrow.” “If that is what you say we will bring him, if you will
not let us take Aponibolinayen now.

When they started to go home Pagbokasan said to them, “‘ Dangdang-
ayan wants to marry Aponigawani who is your daughter.” “You will
wait until next month,” said Langa-an. ‘After Aponibolinayen and
Lingiwan are married, we will think first.”” Not long after the day on
which they agreed to take Lingiwan to Aponibolinayen came, and he
carried one jar.1_ As soon as they arrived there they made the rice cere-
mony.” When the ceremony was over Pagatip4nan and Langa-an and
the others went home and left Lingiwan.

As soon as they arrived in Kadalayapan Langa-an asked Aponigaw-
ani if she wanted Dangdangdyan to be her husband. Aponigawani
said, “If you think it is good for me to be married now, and you think he
is a good man for my husband it is all right, for he has magical power
like us.” As soon as the agreed month passed the parents of Dangdang-
Ayan came to ask if they wished the marriage. They prepared a num-
ber of basi jars for them to drink from when they should arrive. When
they arrived there Pagatipdnan was prepared and he met them with the
basi and they all drank. After that they told all the people who lived
in their town that they were going to celebrate the arrival of PagbokAsan
and his companions. “Ala, we do not stay long now, Abaléyan,* we
want to know if you wish Dangdangdyan to be married to Aponigawani.
We will have a good time during pakdlon,” they said. After that Langa-
an and Pagatipdnan said, “‘ Now the meal is ready. We are going to eat
first and after that you will hear what we say.”’ Arid Pagbokdsan and
Ebang did not wish to eat for they were in a hurry and only went to hear
if they wished Dangdangdyan to be the husband of Aponigawani. “If
you do not wish to come and eat with us, we do not want Dangdangéyan
to be married to Aponigawani,” they said. Then they all went to eat.
After they ate, “Ala now that we have finished eating you excuse us,
for we want to know if you wish Dangdangdyan to be married to
Aponigawani.” Langa-an and Pagatipdnan said, ‘‘You will come next
month, we will make pakédlon.”’ So they went home and Dangdangdyan
went to meet them at the gate of the town, and he asked at once, “‘Fath-
er and mother did they accept me?”’ He said, “ Yes, if we can agree on
what they want us to pay, and we have to go there next month.” So

1 The groom’s gift.

2 See p. II, note 5.

3 The term which expresses the relationship established between the parents of
the bride and groom.

74 TRADITIONS OF THE TINGUIAN

Dangdangdyan was glad and told the people about it, and he invited
them to go the next month to make pakdlon.

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

(Told by Lagmani of Patok.)

ri

Aponitolau told Aponibolinayen that they would go to the river to
wash their hair. Not long after Aponibolinayen went with him. When
they arrived at the spring they washed their hair. As soon as they washed
their hair they went to get the lawed'! vine and they went back home.
As soon as they reached home Aponitolau said to Aponibolinayen, ‘‘ Will
you comb my hair? I am anxious to go to fight.”” So Aponibolinayen
combed his hair. As soon as she combed it he said, ‘Ala, you go and
get my clout, my belt which is sewed with gold, and my striped coat, and
also get my ambosau.? Aponibolinayen got them and Aponitolau dressed
up. As soon as he was dressed he took his shield, his headaxe, and spear,

1 Piper sp.
2 A headband of beads or gold.

TALES OF THE MytTHicat PERIOD 75

and went. He struck the side of his shield, and it sounded like one
hundred people. While he was walking and striking his shield in the
middle of the way, Gimbagonan, the wife of Iwaginan, heard him, when
he was near to Pindayan. When he passed by the town he continued
toward the town of Giambélan. In a short time he arrived at the well
of Giambélan. He met the young girls who were dipping water from the
well. He killed all of them with his headaxe and spear. Not long after
he cut off their heads and he went up to the town and directly to the
house of Giambélan. When he arrived at the house, he said, ‘‘Good
morning, Giambélan. Go and get your shield, headaxe and spear, and
boar’s tusk armlet for we are going to fight here in your yard.” Giam-
bélan got his headaxe and spears for he wanted to fight. As soon as he
arrived where Aponitolau was he threw his spears at him and Aponitolau
soon got all the spears which he threw. Then he tried to cut off Aponito-
lau’s head, but Aponitolau got his headaxe and said to him, ‘‘ Now I am
next, for you did not injure me at all, and Giambélan said, “Yes.”
Aponitolau commanded his headaxe and spear to go to Giambolan’s
side as soon as he threw them; so Giambolan laid down and the headaxe
went and cut off Giambélan’s ten heads.

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

Not long after Aponitolau looked back and he saw the alzados follow-
ing him, for they wished to kill him. As soon as he saw them he com-
manded his strike-a-light to become a high bank so the alzados could
not follow him.' So the strike-a-light became a high bank, and the
alzados were on the other side and could not follow him. Not long after
he was near to Kadalayapan. As soon as he arrived there he found all

1 See p. 17, note 1.

76 TRADITIONS OF THE TINGUIAN

the heads near the gate of the town and he said to them, ‘‘ You heads of
Giambélan stay by the well, and you heads of the people who lived with
him gather here by the gate.”’ He went to the town and told the people
to gather by the gate and play the gausas and dance, and he commanded
someone to invite their friends in other towns. Not long after the
people from the other towns arrived in Kadalayapan, and the people
who lived there were still dancing. Aponitolau danced with Danay of
Kabisilan. The next was his son Kanag Kabagbagowan who danced
with five young girls who never go outdoors. As soon as they had all
danced they went to their towns. Then they put the heads around the
town of Kadalayapan.
(Told by Magwati of Lagangilang.)

8

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

When he was in the middle of the way he became very tired, for
it was far. So he used magic and he said, ‘‘I use my power so that I will
arrive at once at the town of To-ddan of Kalaskigan.”’ Soon after he
arrived in Kalaskigan. When he arrived at the yard beside the balaua*
the old man was lying down. The old man saw him and said, ‘Eb, I
have a man to eat.’’ And Aponitolau said, ‘‘ You will never eat me. Go
and get your headaxe and spear, for you must fight with me. I will
take your head before I make Sayang.’’ The old man was angry and
he stood up and went to get his headaxe and spear. ‘“‘ You are the only
person who ever came in my town. Go on, and throw your spear, if you
are brave,” said To-ddan. ‘‘If I am the first to throw my spear you will
never have a chance to throw yours, for I will kill you at once. You
better throw yours first,” said Aponitolau. The old man was angry, and
he threw his spear. But his spear glanced off from the body of Aponi-
tolau, for he used his power so that everything glanced away from his
body. The old man To-ddan ran toward him and tried to cut off his
head, but the headaxe could not cut Aponitolau, and the old man To-

1 See p. 12.

TALES OF THE MytTHicaLt PERIOD 77

ddan said to him, ‘‘ You, truly, are a brave man, that was why you came
tomy town. Try and throw your spear at me, for if you can hit me it is
all right, for I have killed many people.” Aponitolau threw his spear at
his side, and it went clear through his body and To-ddan laid down.
Aponitolau cut off his head.

Not long after Aponitolau went back home and Don Carlos of Kabai-
ganan (Vigan)! was anxious to go and see Aponibolinayen. So he com-
manded his spirit companions to be ready to go with him to Kadalaya-
pan. As soon as they were ready he said to them, ‘‘ You go first, my
companions, we are going to the town of Aponibolinayen, for I have
heard that she is a pretty woman, and I wish to see her.’”’ Not long after
they arrived at the river, and they got on to the raft. Soon they arrived
at the well of Kadalayapan and Indidpan was dipping water from the
well, and Don Carlos spoke to her. ‘Is this the well of Aponibolinayen?”’
Indidpan said, “‘Yes.’”’ ‘‘Will you go and tell her to come here and see
what I have to sell?” Indidpan went up to the town and said “ Aponi-
bolinayen, Don Carlos wants you to see what he has to sell.” “I don’t
wish to go and see what he has to sell.”” So Indi4pan went back to the
well and said to Don Carlos ‘‘ Aponibolinayen does not wish to come, and
she does not wish to buy what you have to sell.” So he pondered what
he should do. ‘The best thing for me to do is to go to their house to get
a drink.’ So he went up to the town and said, ‘Good morning, Aponi-
bolinayen, will you give me some water to drink? Fora long time I have
wished to drink your water.” Aponibolinayen answered, ‘‘Why did
you come from the well? Why did you not drink while you were there?”
‘“‘T did not drink there, for I wished to drink of your water.’’ Aponi-
bolinayen did not give him any for she was afraid; then Don Carlos used
magic so that she dropped her needle. The needle dropped and she said
to him, ‘‘ Will you hand the needle which I dropped to me, Don Carlos.”
So Don Carlos picked up the needle and he put a love charm on it, and
he gave it to her.? Not long after Don Carlos wanted to go back home,
but Aponibolinayen would not let him go, and she said, ‘“‘Come up in
the house.”? So he went up into the house.

Not long after Aponitolau shouted near to the town and he did not
hear Aponibolinayen answer. As soon as he reached the gate of the town
he shouted again, and she did not answer, for Don Carlos was with her.
Not long after Don Carlos went home and Aponibolinayen saw his belt

1 Don Carlos was evidently an Ilocano, for his language is Ilocano and his res-
idence Vigan. Other points indicate that the story has many recent additions.

* The use of love charms is not confined to the Tinguian and their Ilocano neigh-
bors, but is known also by the tribes of the Malay Peninsula. See Reyes, Folklore
_ Filipino, p. 50, (Manila, 1889); SkEAT and BLAGDEN, Pagan Races of the Malay
eni , Vol. II, pp. 232, 262. (London, 1906.)

78 TRADITIONS OF THE TINGUIAN

which he had left, for he was in a hurry. So she ran and got the ladder
to the rice granary, and she hid the belt. Aponitolau met Don Carlos
at the gate of the town and he asked him why he had gone into the town,
and he answered, “‘I want to sell something.” Not long after Aponito-
lau went to their house and asked Aponibolinayen why she did not reply
to him when he shouted two times. ‘I did not answer, for I have a
headache.” ‘‘Why is the fastening on the door different from before?”
“‘T don’t know. No one camein.” Not long after Aponitolau went up
into the house. ‘‘Now, Aponibolinayen, I have taken the head of the
old man To-ddan of Kalaskigan. You command the people to begin to
pound rice, for we will make Sayang.”

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

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

TALES OF THE MyTHICAL PERIOD 79

Not long after the people who went to attend the Sayang went home,
and Aponibolinayen and Kanag and Alama-an arrived in a level plain.
They went to the shade of an alosip! tree and they sat there many days,
for they were very tired. ‘‘I am anxious to drink water,” said Aponibo-
linayen, and not long after they heard a rooster crowing. “I think we
are near a town, for I hear a rooster crowing.”” So they went where they .
had heard the rooster. “‘We go and drink,” said Aponibolinayen. Not
long after they reached the place where Szlit (one kind of lightning) and
the dog Kimat® guarded. Silit and the dog were sleeping and did not
see them go inside of the town. Soon they arrived in the yard of the
golden house of Balbaladga of Dona and they were ashamed to ask for
water to drink, for they were naked. So ahey. went. to the balaua and
slept, for they were tired,

While they were sleeping, Balbalaiga saw them in his balaua, and he
was surprised, because no one was permitted to enter the town, for Silit
and the dog prevented. He said, ‘What is the matter of the guards
_ that they did not see those people enter the town? Perhaps they are my

relatives.” So he took some clothes to the balaua for them. He covered
them with blankets while they slept. As soon as he covered them he
sat down in the balaua and waited until they got up. As soon as Aponi-
bolinayen awoke she saw him and said, ‘‘Do not wound us in many
places, so we will not need to cure so much.” Balbaladga said, “If I
were an enemy I would have killed you while you slept. We are going to
chew betel-nut and see who you are.” So he cut a betel-nut and gave to
them, and their spittle was like agate beads. So he took them up into
his golden house and told his mother alan to give them some clothes.
Not long after they drank basi, after they had finished eating. All the
alan were drunk and the mother of Balbaladga of Dona said to them,
*‘ Aponibolinayen,” Balbaladga is your brother, for he was the after-birth
of Awig, which they put in the tabalang which they sent down the stream.’
So I picked him up, for I had no child to inherit all my things.” Not
long after they knew that they were brother and sister Balbaladga
asked his sister why they came to Dona without clothes. She said,
“‘ Aponitolau is jealous of Don Carlos and he cut off his head, and the
head jumped to my breasts, so we were frightened and ran away. That
is why we came here. I did not know I had a brother who lived here.”
The head still hung to the breasts of Aponibolinayen, but they had not
seen it before, for she had covered it. As soon as she showed it to Balba-

1 Antidesma ghesaembilla Gaertn.
dinary lightning.
5 See p. 24, note I.

80 TRADITIONS OF THE TINGUIAN

ladga he took the head from her breasts and they sent some betel-nuts
to go and summon their mother.

As soon as the betel-nut arrived in Kaodanan it said to Pagbok4san

and Ebang, “‘Good morning. I came here for Balbaladga, and his
sister sent me to come and get you. So Ebang and Pagbokdsan were
surprised, because Aponibolinayen had another brother. So they called
Awig and said to him, ‘‘Here is a betel-nut from Dona which Aponi-
- bolinayen and Balbaladga sent, for they want to see us.” Awig said to
them, “‘I don’t believe that Aponibolinayen is still alive, for we have
searched for her a very long time, and I never heard of a place called
Dona, and I have been all over the world.”

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

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

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

(Told by Magwati of Lagangilang).

TALES OF THE MYTHICAL PERIOD 81

9

Ayo went to the spring. When she went she met Dagdagalisit, who
was fishing in the river. When she reached him she became pregnant.
Not long after she went home. When she arrived in her house the
space between the little finger and the next itched. ‘‘Bolinayen, you
stick the needle in my finger where it itches. I do not know what
makes it itch so,” she said. As soon as Bolinayen stuck the needle
the little baby popped out.! ‘‘What shall we name the baby?” ‘“ Dag-
old4yan will be his name.’”’ The baby shook his head, so they gave
him the name Kanag.

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

1 See p. 18.

82 TRADITIONS OF THE TINGUIAN

Dagdagalisit. So they went; Aponibolinayen carried the poor box and
Awig took her beads and clothes off from her, and he gave her old clothes
to use, and so they went.

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

When the people from the different towns arrived by the spring in
Kabrenbenlan they were surprised because all the stones of the spring
were of gold. Not long after they went up to the town. Next day
Awigand Aponigonay started togo. ‘‘Ala, Aponigonay, take rice sothat
we may cook it in Kabrenbenlan, because Aponibolinayen and Dagdaga-
lisit have no rice to cook. What will Dagdagalisit use for his balaua?
He ties a banana bark clout on his body. I do not think he has rice, so
we will take some for us to eat. You people who live in the same town
we go to attend balaua. You take food with you for Aponibolinayen and
Dagdagalisit make balaua.”’ Not long after they went, and when they
arrived in the place where the spring is in Kabrnbrnlan they saw the
beautiful spring whose stones were all gold. The gravel which they used
to wash the pottery with was all agates which have no holes. through

1 Another name for Aponitolau.

TALES OF THE MyTHICAL PERIOD 83

them. “I do not think that Dagdagalisit has a spring like this, for his
clout is only the dry bark of the banana, but it is best for us to go and see
in the town.”” They went, and when they had almost reached the town
the golden house twinkled. ‘We must not walk by the golden house,”
said Awig. ‘‘We must not walk by that golden house, you say, but that
is where the people are dancing,’’ said Aponibolnay. As they walked they
saw that the men and women who were making alawig! were the com-
panions of Aponibolinayen. Awig said, ‘‘That is the man who used to
put the clout of banana leaves on him.’”’ As soon as Aponitolau? and
Aponibolinayen finished dancing they went to take the hands of Awig
and Aponibolay, and Aponitolau commanded the people who lived with
them to bring golden seats. After that Aponitolau went to make Awig
sit down. ‘You sit down, brother-in-law, and we will forget the things
which have passed.’”’ Then he made him sit down and soon Awig and
Asigtanan danced. While they were dancing Aponitolau went to cut off
Awig’s head. Not long after the women who never go outdoors*® went
to bring Awig to life. As soon as they made him alive again, Aponitolau
gave the marriage price. It was nine times full, the balaua, and when
Aponibolnay raised up her elbow half of it vanished, which was in the
balaua. And Aponibolinayen used her power and the balaua was full
again.

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

1 See p. 41, note 2.
2 Ligi (Dagdagalisit) is now known by his true name.
* See p. 54, note 2.

84 TRADITIONS OF THE TINGUIAN

10

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

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

Ingiwan who lived in Kabilabilan went to take a walk. As soon as
he arrived at the ocean he wondered how he could get across. Not long
after he put his headaxe on the water and he rode on it, for he used magic,
and his headaxe floated and went to the other side of the ocean. As
soon as he reached the other side he took a walk and he saw the big gold-
en house in the middle of the wide plain. He was surprised, and he went
to see it, and the crocodiles all slept while he crossed the ocean. When
he reached the spring he said, “‘How pretty the well is. I think the
girl who owns this well has magical power, and that she is pretty also.”
So he went to the house and said, ‘‘Good afternoon.” Alama-an was
cooking, and she said, “‘Good afternoon.” She looked at him from the
window, and she saw that he was a fine looking man. She did not tell
Aponibolinayen, but she had him go up the ladder. The old woman who
took care of them asked why she did not tell her and Aponibolinayen.
Alama-an said she did not know what she was doing when she had him
go up. So the old woman went to ask him what he came for. He said,
“‘T just took a walk and I did not know how to get home, for there was
a very high bank in the way, so I came across the ocean to learn the other
way back home. While I was still on the ocean I saw this big golden
house. I came here, for I was very tired, for it is more than one month
since I left Kabilabilan.” ‘Ala, you Alama-an go and cook some food
for this young man,” said the old woman, and Alama-an went truly, and
when she finished cooking, the old woman called him to eat. The young
man said he did not wish to eat unless one of the ladies who never went
outdoors! ate with him. ‘Alama-an is the girl who never goes outdoors,”

1 See p. 54.

TALES OF THE MYTHICAL PERIOD 85

said the old woman, but he did not believe her, and so he did not go.
When he would not eat she called Sinogyaman to go and eat, but the
young man said, “‘I do not wish to eat with anyone except the pretty girl
who never goes outdoors.”” So the old woman called Indi4pan. As soon
as she went outdoors to the place where the young man was, “No, that
is not the girl I want. There is one prettier still. I will not go to eat.”
The old woman became angry and said, “‘If you are not hungry and do
not wish to eat that is all right. I have offered three young girls to eat
with you, but if you do not wish to eat with them I do not care.” When
the old woman and the three girls had eaten they gave him a place to
sleep, and they slept also.

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

In the middle of the night Ingiwan said to himself, “I believe there
are other young girls here prettier than the last one she showed me. I
will use my power and will become a firefly, and I will fly to all parts of
the house, and see if there is a prettier one there.” So he used his power
and he became a firefly and he flew. When he was in the room where the
old woman was, he left, and went where Alama-an was, and he went on
to Sinogyaman. When he did not like her he went to Indidpan. ‘This
is the last girl she showed me and I like her, but I believe that there is
another prettier.’”’ So he went to the next room, but no one slept there,
and so he went on to the ninth room. He heard the sound of the pan
pipe in the ninth room, and he was very glad. He flew over the head of
the woman who was playing, and she stopped playing and struck at
him. ‘How did the firefly get in here? I do not think there are any
cracks in here.” The firefly said, ‘‘Do not strike at me, for I fear you
will hit my headaxe and be cut.” So he became a man and sat down
beside her, and Aponibolinayen saw that it was the man who had talked
with the old woman and the girls, and she loved him, but she said, “Go
outdoors, do not come here. I am afraid that the old woman who cares
for us will see us. If you want something wait until morning and we will
talk with her.” Ingiwan did not get up and he would not go outdoors,
and he said, ‘‘ The best thing for us to do is to chew betel-nut, so we will
know each other. Do not be afraid for I would not have come here if it
was not my fortune to marry you, for I was taking a walk and intended
to go back home, but I met a high bank in the way, and there was no

1 See p. 18, note 3.

86 TRADITIONS OF THE TINGUIAN

place to go except the ocean, so I came across the ocean. As soon as I
reached the field I saw your house and I was surprised to see the golden
house in the middle of the field. I spoke to the young girl who was cook-
ing and she asked me to come up, and the old woman hated her. They
asked me to eat, but I would not unless a pretty girl ate with me.’ So
the old woman called two other pretty girls, but I did not want them, for
they are not so pretty as you. I thought there were others prettier than
the last one she showed me, so I became a firefly. It is my fortune to
marry you.” So he cut the betel-nut, but Aponibolinayen did not want
to chew. When he talked to her so she could not sleep she took the
betel-nut, and when they chewed they saw that they both had magical
power and that it was good for them to marry. Ingiwan said, “You
are the woman who lives here and you must tell your name first.” ‘‘No,
it is not good for a woman to tell her name first. You tell your name.”
Not long after, ‘‘My name is Ingiwan, the son of alan, of Kabilabilan,
who did not find a way to go home, but who found you.” “My nameis
Aponibolinayen, who is the sister of Aponibalagen of Natpangan, who
put me here so no one might see me. It is bad that you have come.”

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

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

Not long after Aponibalagen went to wash his hair, and he went to
the place where Aponibolinayen and the other girls were living. The
three girls and the old woman agreed not to tell that a man had been

TALES OF THE MyrTuicaL PERIOD 87

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

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

As soon as the betel-nuts arrived in Kabilabilan, they said, ‘‘Good
morning, Kagkagdkag,” * to the man who was lying in his balaua covered
with mud. ‘‘We came to invite you to the balaua of Aponibalagen.” “TI
do not wish to go, for I have no clothes and am ashamed. I do not know

1 See p. 18, note 2.
2 See p. 30, note 3.
3 See p. 14, note 2.
* Another name for Ingiwan, who is really Aponitolau.

88 TRADITIONS OF THE TINGUIAN

the man who is going to make balaua.” “If you do not go I will grow
on your knee,” said one of the betel-nuts. ‘Do as you wish.” So the
betel-nut grew on his knee. When it grew big he became tired and he
said, ‘‘Get off from me now and I will go.” So they went. All the
people from the other towns had arrived and Aponibalagen carried the
baby, to see whom the baby would want to go to, but the baby did not
want any of them. When the betel-nut and Kagkagdkag appeared the
baby was happy and wanted to go to him. So Aponibalagen gave the
boy to him and all the people were surprised that Aponibolinayen had
wanted him. Not long after they danced, and when they had finished
Aponibalagen said to Aponibolinayen, ‘‘Take off all your things and go
to Kagkagdkag.’’ Aponibolinayen did not wish to go, for he was not the
same man she was with before, but her brother made her go, and he said,
““Kagkagakag, take her to your town.”’ So he took her to his town, and
when they reached the gate Aponibolinayen was crying, but he said to
her, ‘‘Do not feel bad, I am the man who came to Kabwa-an, That is
why the boy wants me, for I am his father.’”? Aponibolinayen did not
believe him, but when they arrived at the spring of Kabilabilan she
was surprised to see that the stones were of gold, and the fruits of the
trees were of gold and were beads, and she said to Kagkagakag, ‘‘ Why do
we come here? It is shameful for us to be seen by the man who owns
this.” Kagkagdkag laughed at her. ‘‘If you do not believe that I am
your husband, you watch.”” And he went to take a bath, and the mud
all washed off, and she saw that he was the man who was with her
before in Kabwa-an. So they went up to the town, and the alan who cared
for Ingiwan was glad to see them.

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

When they arrived at the spring everyone was astonished, for all the
fruit of the trees was of gold, and all the places they walked were covered
with plates. And Aponibalagen said, ‘‘I do not think this is the spring of
Kagkagdkag. I think someone else owns it. We will go up to the house
where he lives.”” When they reached the gate of the town they asked
the young girl who was going to the spring where Aponibolinayen and
Kagkagaékag slept, and the woman said, ‘‘ You follow these plates, for
they go to the ladder of Kagkagdkag’s house.” So they went and they
always walked on the plates. When they arrived they saw many people

TALES OF THE MyTHICAL PERIOD 89

dancing in the yard and Aponibalagen shook their hands. ‘‘Kagkagé-
kag, if you had come as you are now to my balaua I would not have been
bad to my sister.” Kagkagdkag laughed at them and they all chewed
betel-nut.

While they were chewing Langa-an and Pagatipa4nan went to them
and they said, “‘We came to chew betel-nut also to see if we are related
to you.” Kagkagdkag gavethem betel-nut, and when they chewed they
found out that they were relatives and they called Kagkagdkag, Aponi-
tolau, and he paid the marriage price for Aponibolinayen. Aponiga-
wani said to him, “‘I thought I had no brother. I do not know what my
father and mother did with you.” The alan who cared for Aponitolau
said, ‘‘He was by the road where Langa-an had dropped him on her way
to Nagbotobotan, so I picked him up, for I have no children.” As soon
as Aponitolau paid the marriage price they danced again, and the alan
gave all her things to Aponitolau, for Langa-an and Pagatipanan took
them home. Not long after Aponibalagen married Aponigawani, and
he paid the same as Aponitolau had paid for Aponibolinayen.

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

II

“T go to visit my cousin Gawigawen of Adasin,’”’ said Aponitolau.
He pushed his raft until he reached Pangasinan. At the spring he asked
the women if his cousin Aponibolinayen was there. ‘‘She is not, because
she went to celebrate Sayang.! Did you not get the invitation of yihaacee
wen of Adasin?” ‘‘No,” said Aponitolau.

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

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

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

“Ala, we go down to the river to see.”” They went to get Aponitolau
and when they arrived at the spring he was there in the shade of the tree.
“Ala, forgive us because the invitation did not reach you and come up
to the Sayang.” “Yes, but if the old enemy is there, when I go, the

1 See p. 12.

90 TRADITIONS OF THE TINGUIAN

dance circle will be disturbed, if we fight.”” They still requested him,
and he went up to the place where they danced during the two months.

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

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

‘Ala! you stop. Ala! You who live, join their headsand their bodies;
you join all,” he said. “TI will spit once and they will appear as if they
were not cut at all. I will whip my perfume which is banowrs, they
quickly breathe. I whip my perfume which is alikadakad (clatter), and
they quickly stand up. I whip my perfume which is dagimonau (monau
— just awakened) and they quickly recover.’” ‘Oh, how long we have
slept,” they said. ‘‘ How long we have slept, you say, and you have been
dead.” ‘‘Oh, how powerful are the people of Kadalayapan! Even if we
die, we may hope to live again at once,’’ they said, and all went up to the
house of Gawigawen.

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

1 As a sign of mourning.
2 See p. 18, note I.

TALES OF THE MyTHICAL PERIOD gt

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

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

“Dumpoga of Dagala, Ligi of Madagitan, Ligi of Dagopan, Masilnag
of Kaskasilnagan, I come to teach you because you do not know how
to kill. When one tries to kill your left side, receive the blow with your
right, and when they try to kill the right side, receive it with the left.
Ala! you that are left alive, it is better that I spare you and that you
marry the wives of your companions. I will spare you if you will all
agree to give me one hundred jars which are ginlasan, summadag, and
tadogan.”’ They agreed. They rolled the jars which they took down
to the river and there were among them doldoli and ginaang,’ and the
jars were glad, for they had formerly belonged to Dagoldyen, the grand-
father of Aponitolau, but had been stolen. After that Aponitolau said,
“‘Give me your betel-nut with magic power. You jars and all you
heads of dead persons which are cut off, go first to Kadalayapan.”
After that they went and Aponitolau followed. After they arrived they
danced with the heads and in a short time put them on the sagang.*

““Now, Aponigawani, bring me the switch of Aponibolinayen, for I

1 See p. 19, note I.
2 See p. 42.
3 See p. 10, note 4.

92 TRADITIONS OF THE TINGUIAN

go to take it to her.”” He took the switch and used the power of the
betel-nut, so that he went as quickly as a person can point to the place
of many betel-nuts. In a short time, as the story goes, they arrived.
“Good evening,” said Aponitolau, but Aponibolinayen thought him
to be anenemy. ‘Does the old enemy bring greetings?” asked Aponi-
tolau. Then they went up into the house and he leaned against the
corner pole. Aponibolinayen looked at Aponitolau and his good looks
seemed to climb the corner pole. ‘‘It is better for us to tell our names,”
said Aponitolau, “‘for it is difficult to talk when we do not know each
other’s names.” After that he took out, from his little sack, nuts
whose husks were of gold. He cut a nut and when he gave the half to
Aponibolinayen their golden finger rings exchanged themselves. ‘‘Give
back my ring,” she said. ‘‘Our relationship is the reason they change,”
said Aponitolau. Then they chewed and laid the quids on the headaxe
and they became agate beads which looked like honey, and laid in
parallel lines. ‘We are relatives,” they said, and in a short time they
told their names. When it became time to eat, Aponibolinayen said,
““What do we eat?” He took the boiling stick and broke it into pieces,
and it became a fish which they ate,’ and Aponitolau took the bone
out of the fish which Aponibolinayen ate. When they finished eating
she spread the mat and the blanket which they kept in the box. “I
do not like a blanket which is kept in a box, for it smells like kimi,’”
said Aponitolau. ‘‘Why do you not like it? It is what we keep for
company and is easy to use,” said Aponibolinayen. ‘The end of my
clout is enough for my blanket,’”’ said Aponitolau. Then Aponibolina-
yen used the power of the betel-nut and vanished. ‘Why is there

no one here?” said Aponitolau. ‘‘I use your power betel-nut, so
that I may become the insect which belongs to Kaodanan (i.e., the
firefly).”

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

As Aponitolau went quickly to his raft, he was seen by Balau of
Baboyan, a great bird. ‘‘How fine is Aponitolau, Ala! I shall take

1 See p. 17.
2 An insect.

TALES OF THE MyrtTuicat PERIOD 93

him to marry Gintrban.’”? Then he was seized by Balau and was
carried to Baboyan. “Now Aponitolau, you must marry Gintrban
who lived in Baygan, for this place is surrounded with water blue as
indigo and many crocodiles lie in that water.”

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

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

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

“T am Balokanag whom Aponibolinayen desired, whom you left,”
he said. “Now I take you home to Kadalayapan.” After that he

ik GintrEban was a woman from Baygan (Vigan) who had been captured by the
ird.

2 See p. 18.

3 See p. 96, note 3.

94 TRADITIONS OF THE TINGUIAN

truly took home Aponitolau, and GintEban, who lived in Baygan. In
a short time they arrived in Kadalayapan and Kanag’s mother was
there, because Aponigawani had taken her home. ‘‘Now we are mar-
ried forever, Aponitolau,” said GintEban who lived in Baygan. ‘No,
for Aponibolinayen is his wife,” replied Aponigawani. ‘Ala! you
chance it and the one who loses is not the one who is married. Put
clay dishes in line, which you are to step on. The one who breaks them
loses.” Aponibolinayen stepped first and there was nothing broken.
Gintrban followed and all those clay dishes which she stepped on were
broken. Then she went home to Baygan and after that Aponitolau
and Aponibolinayen were married.

I2

‘**T am anxious to eat the fruit of the bolnay tree! of Matawitawen,”
said Aponibolinayen. ‘What is that?” said Ligi. ‘‘I am anxious to
eat fish roe, I said.” ‘Bring me a fish net and I will go and get some,”
said Ligi. So she went to get the fish net and gave it to him. Not
long after he went to the river and he used magic so that all the fish
in the river were caught, so truly all the fish were in the net. He
caught one of them and cut it open and took out the roe. As soon as
he secured the roe he let the fish all go out of the net and he went back
home. Not long after he reached the yard of their house. ‘‘ Aponi-
bolinayen, come and get the fish roe which you desire,” he said. She
went to get it from him. She did not cook it, but put it on the bamboo
hanger above the fire. Ligi went to the balawa and when Aponibolina- '
yen thought he was in the balaua she threw away the roe and the |
dogs went to eat it, and they snarled and barked beneath the ©
kitchen. ‘‘What are the dogs fighting about, Aponibolinayen? I —
think you threw away the fish roe,” he said to her. ‘‘I dropped one »'
of them.” ; j

Aponibolinayen went again to the room and she said again that
she wished to eat the fruit of Matawitaéwen, and Ligi asked what she
said. ‘‘I am anxious for the liver of a deer, I said.”” So Ligi went to
the woods to hunt deer. As soon as he reached the woods he sent his
dogs and he said to them, “‘ You, my black dog, do not catch deer except ————-
in the low grass, and you, my striped dog, do not touch any deer unless ——
they have large horns.” Not long after his dogs caught some deer, and
he took their livers and he let them go again. Not long after he arrived
at his house and he called Aponibolinayen, ‘‘Come and get the liver,

1 A fruit tree.

TALES OF THE MyTHIcaL PERIOD 95

which you wish to eat.” Aponibolinayen said to him, ‘‘Put it in the
rattan hanger.”’ Ligi went back to the balaua, and Aponibolinayen
used magic so that Ligi slept. While he was asleep she went to the
kitchen to throw away the livers of the deer, and the dogs went to eat
and made such a great disturbance that Ligi awoke and asked Aponi-
bolinayen what was the matter. “One small piece of liver which I did
not eat.” She went again to the room and laid down, and Ligi used
magic and became an ant, and he went to the crack of the floor, for he
wanted to know what Aponibolinayen was saying, for he suspected that
she was not telling him the truth. As soon as he arrived in the crack
Aponibolinayen repeated her wish to eat the bolnay fruit of Matawitawen,
and Ligi became a man again and appeared toher. “Why did you not
tell the truth, Aponibolinayen?” he said and she answered, “‘I did not,
because Matawitawen is very far and I am afraid that you will be lost.”
“No, give me a sack,” he said to her. So he went and he used magic
so that he arrived at the tree at once.

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

Soon Aponibolinayen was ready to give birth. ‘What can I do?”
she said to the spirit Ayo. Ayo said, ‘The best thing for us to do is to
prick your little finger.”” Not long after the little baby popped out of

96 TRADITIONS OF THE TINGUIAN

her finger.” ‘What shall we call him?” they said. ‘‘We will call him
Kanag, for it is the name of the people who live in Kadalayapan.”” Every
time they gave him a bath the baby always grew, for they used magic.”
Not long after the baby became a boy, and he wanted them to get out
of the hole. ‘‘No, we do not get out, for I am afraid your father is
watching us.” The little boy got out even though his mother was
afraid.

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

Not long after Aponibolinayen went to make cakes for his provisions,
and Dagoldyan started early in the morning to go to see Kanag, and it
seemed as if a thousand men struck their shields. Kanag heard the
sound of the shield. ‘‘Who are the boys with Dagol4yan who go with
us to fight?” As soon as Kanag met Dagoldyan they went, and they
both struck their shields, and Ligi heard them and he was surprised for
it sounded like two thousand people. So Ligi thought that Dagolayan
had many companions. As soon as they arrived where Ligi was waiting
for them, ‘‘Where did you get the other boy who is with you?” he said
to Dagol4yan. He answered that he met him where they were swim-
ming, and that they agreed to go to fight together. Ligi wanted to kill
him, and he said, “‘I want to kill.” ‘‘No, do not kill him,” said Dagola-

1 See p. 18.

2 See p. 30, note 3.
_ .* The idea of a plant serving as a life or fidelity token was found in ancient Egypt,
in India, and Europe. See Cox, an Introduction to Folk-Lore (London, 1904);

TAWNEY, Katha Sarit Sagara (Calcutta, 1880, Vol. I, p. 86); PARKER, Village Folk-
Tales of Ceylon.

TALES OF THE MYTHICAL PERIOD 97

yan. Not long after they went. As soon as they arrived where there
were no houses, Kanag used his power so that it rained very hard and
they had nothing to cook. Not long after it rained and Ligi and
Dagoldyan did not cook anything, for everything was damp. The
spirit helpers of Aponibolinayen always fed Kanag, and Ligi and
Dagolayan ate with him. ‘‘What is the matter of this boy who is the
son of alan? He has something toeat. I do not believe that his mother
alan knows how to prepare good food,” said Ligi, angrily.

After they had finished eating they went, and after a while they
wished to fight. ‘‘The best for us to do is to stand in different places
and ambush the people,” said Ligi. ‘The best for you, son of alan, is
to stay at the place where the carabao pass by.”” And Ligi went to hide
where the people passed by on the way to the spring, and Dagolayan
staid on the other side. A young pretty girl passed by the place where
Kanag was hiding, so he cut off her head and he shouted, for he was
very happy. ‘‘Why did the son of alan kill someone before us?’’ said
Ligi. Not long after an old woman and an old man passed by where
Ligi and Dagol4yan were hiding, and they killed them. Not long after
they saw the head which Kanag had taken, and Kanag saw the heads
which Ligi and Dagol4yan had taken were those of an old man and old
woman. Dagoldyan said to him, “What did you say when you killed
that pretty girl? I think I heard you say, ‘Your father does not like
you.’ I did not hear very wellso Iaskforsure.” ‘“The son of alan of
Matawitawen kills the pretty girl is what I said.’” ‘No, that is not
what you said. You said you were the son of a man who lives in
Kadalayapan.” Not long after, when Dagold4yan could not make
Kanag repeat what he had said, they all went back to Kadalayapan
where Ligi lived.

When they arrived in Kadalayapan they played the gansa and
danced, and Aponibolinayen heard the sound of the gansa, and she was
‘ anxious to go, but her spirit companion would not let her go. They
saw that the awed vine was green. Not long after they made Kanag
dance, and when his body trembled, while he danced, the whole town of
Kadalayapan trembled also; and when he moved his feet the fish were
around his feet and they went to lap his feet, because the water came up
into the town. When he stamped his feet the coconuts fell from the
trees, and Ligi was very angry, and he went to sharpen his headaxe.
As soon as he had sharpened his headaxe he went to where Kanag was
dancing and he cut off his head. When Aponibolinayen looked at the
lawed vine each leaf was wilted. ‘Grandmother, the Jawed vine which
Kanag planted is wilted,” said Aponibolinayen. ‘‘I am going to get
him.” So she went and as she approached the place where Ligi used to

98 TRADITIONS OF THE TINGUIAN

live he saw her. ‘‘ How angry you were, Ligi; you killed your son,” said
Aponibolinayen, and Ligi bent his head, for he did not know it was his
son. ‘I will use magic so that when I whip my perfume alikadakad
he will stand up.”! So the little boy stood up at once. Not long after
she used her power again, and whipped her perfume dagimonau so that
her son awoke. He woke up and said, ‘‘ How long my sleep is!” ‘No,
do not say that; your father killed you.” She wanted to take him back
to Matawitawen, but Ligi prevented them and he begged them to for-
give him, and Aponibolinayen said, “‘No, we will go back, for you did
not want us and you put us there.” So they went to Matawitawen
and Ligi followed them. As soon as they arrived at the spring of
Matawitawen Aponibolinayen used her power. “I use my power so
that Ligi cannot see us, and the trail will become filled with thorns.’”
Not long after Ligi could not walk in the trail and he could not see them,
and he was very sorry. He laid down, because he could not follow them
and his hair grew like vines along the ground; and he did not eat, for
he was always sorry about the things he had done to his wife and son.
Not long after they forgave him and went to get him, and they all went
back to Kadalayapan. Ligi commanded his spirit attendants to take
his sweethearts and kill them, for they told falsehoods about Aponi-
bolinayen, so that he did not want her any more. This is all.
(Told by Magwati of Lagangilang.)

13

There was a husband and wife who were Aponitolau and Aponi-
bolinayen. Aponitolau laid down in their balaua and Aponibolinayen
was in the house andshe hada headache. “I am anxious toeat the fruit
of the orange tree which belongs to Gawigawen of Adasen,”’ said Aponi-
bolinayen. Aponitolau heard her.. ‘‘What is that?’ he said to her.
“‘T am anxious to eat the biw* of Matawitawen.’’ ‘Give me a sack
and I will go to get it,” said Aponitolau, and he went. As soon as
Aponitolau filled the sack with biw he went back home. As soon as he
arrived in their house, ‘‘Here is the fruit you wished, Aponibolinayen.
Come and get.” “Put it on the bamboo hanger above the fire, and I
will go and get some to eat when my head does not feel so badly, for I
cannot get up yet.”” So Aponitolau went to put the fruit on the hanger
above the fire and he laid down again in the balaua.

As soon as Aponitolau laid down in the balaua, Aponibolinayen went
to the kitchen and peeled one of the biw fruit and she ate it truly. As

1 See p. 18, note I.
2 See p. 17, note I.
3 A fruit.

enna Renae OT De OE

TALES OF THE MytTHIcaL PERIOD 99

soon as she ate she vomited and so she threw them away. “What is
the matter, Aponibolinayen; I think you threw away the fruit.” “One
of them I dropped.” She went into the room and she said again, “I
am anxious to eat the oranges of Gawigawen of Adasen.” ‘‘What is
that?” said Aponitolau. ‘‘I am anxious to eat fish roe,’”’ said Aponi-
bolinayen. So Aponitolau went to get his fish net and he fished in the
river. As soon as he arrived at the river he threw his net and secured
a fish with fish roe. He cut open the fish and took out the roe. When
he had taken out the roe he spat on the place where he had cut the fish
and it became alive again and swam in the river. After that he went
back home. As soon as he arrived at their house he gave the fish to
Aponibolinayen, and he laid down in the balaua again, and Aponibolina-
yen went to the kitchen and she toasted the roe. When she finished she

tasted it, and she vomited, so she threw it away also. “What is the

matter, Aponibolinayen? Why are the dogs barking?” “I dropped
some of the roe.” She went again to the room of the house. “I am
anxious to eat the oranges which belong to Gawigawen of Adasen.”
“What is that, Aponibolinayen,” said Aponitolau. ‘‘I am anxious to
eat a deer’s liver, I said.”” So Aponitolau called his dogs and he went
to hunt deer. As soon as he arrived on the mountain, ‘‘Ala, my black
dog, do not catch a deer unless it is in the low grass. Ala, my dog Bok6,
do not catch deer unless it is in a level field.”” Not long after his dogs
caught deer, and he took out their livers. As soon as he took out the
liver he spat on the places he had cut, and the deer ran away again.
Not long after he went back home. As soon as he arrived, ‘Here is
the liver which you wanted. Come and take it.” “Put it in the
kitchen. I will go and fix it when my head does not hurt.” Aponitolau
put it in the kitchen and he went to the balaua again. When Aponi-
tolau was in the balaua, Aponibolinayen went to the kitchen and cooked
the liver and she tried to eat, but she vomited again, so she threw it
away, and the dogs all barked. ‘“‘What is the matter? Why do the
dogs bark? I think you threw away the livers.”” Aponibolinayen said,
“T threw away what I did not eat, for I did not eat all of it.”” ‘‘Do not
throw them away, for bye and bye I will eat, for it is hard to go and get
them.”

Not long after she went again to the room, and Aponitolau thought
that, Aponibolinayen did not tell the truth, so he used his power. ‘‘I
use my power so that I will become a centipede.’’ So he became a
centipede and he went in the crack of the floor where Aponibolinayen
was lying. Not long after Aponibolinayen said again, ‘‘I am anxious to
eat the oranges which belong to Gawigawen of Adasen.” ‘I know
now what you want; why did you not tell the truth at first? That is

I00 TRADITIONS OF THE TINGUIAN

why you threw away all the things I went to get for you,” said Aponi-
tolau, and he became a man and appeared to her. ‘‘I did not tell the
truth for I feared you would not return, for no one who has gone there
has returned, so I am patient about my headache.”

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

As soon as he arrived at the well of Gimbangonan all the betel-nut
trees bowed, and Gimbangonan shouted and all the world trembled.
“How strange that all the world trembles when that lady shouts.”
So Aponitolau took a walk. Not long after the old woman Alokotaén

} saw him and she sent her little dog to bite his leg, and it took out part of
| his leg.” ‘Do not proceed, for you have a’bad sign. If you go, you
cannot return to your town,” said the old woman Alokotén. ‘No, I
can go back.” So he went. As soon as he arrived at the home of the
lightning, ‘‘Where are you going?” said the lightning. “I am going
to get the oranges from Gawigawen of Adasen. Go and stand on the
high stone and I will see what your sign is.’”” So he went and stood on
the high stone and the lightning made a light and Aponitolau dodged.
“Do not go, for you have a bad sign, and Gawigawen will secure you.”
“No, I am going.”” So he went. As soon as he arrived at the place of
_Silit? it said to him, ‘‘Where are you going, Aponitolau?” “I am going
to get the oranges of Gawigawen of Adasen.” ‘Stand on top of that
high stone so I can see if you have a good sign.” So he went and Silit
made a great noise. As soon as he made the great noise he jumped.
“Go back, Aponitolau, and start another time, for you have a bad sign.’””*
‘No, I go.”

He arrived at the ocean and he used magic. ‘I use my power so

that you, my headaxe, sail as fast as you can when I stand on you.”

1 See p. 96, note 3.
* Lightning which is accompanied by a loud crash of thunder.
8 See p. 19, note I.

TALES OF THE MytTuicat PERIOD Ior

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

Soon the chief of the spiders went to him: “What are you feeling
sorry about, Aponitolau?” “I feel sorry because I cannot climb up the
bank and go into the town.” ‘Do not feel sorry. You wait for me
while I go up and put some thread which you can hold,” said the chief
of the spiders.1. So Aponitolau waited for him. Not long after the
spider said, “‘ Now you can climb; so Aponitolau climbed on the thread.
After he got inside of the town of Gawigawen he went directly to the
house of Gawigawen. When he arrived there Gawigawen was still
asleep in his balaua. As soon as he woke up and saw Aponitolau sitting
by his balaua he stood and ran to his house and got his headaxe and
spear. Aponitolau said to him, ‘Good morning, Cousin Gawigawen.
Do not be angry with me. I came here to buy your oranges for my wife.
Aponibolinayen wishes to eat one, for she always has a headache, because
she has nothing she can eat.” Gawigawen took him to his house, and
he fed him one carabao. “If you cannot eat all of the carabao which I
give you, you cannot have the oranges which your wife wishes to eat.”
Aponitolau was sorrowful, for he thought he could not eat all of the
carabao and he bent his head. Not long after the chiefs of the ants and
flies went to him. ‘What makes you feel so badly, Aponitolau?” they
said to him. “I am sorrowful, for I cannot get the oranges which
Aponibolinayen wishes to eat until I eat this carabao which Gawigawen
feeds to me.” ‘Do not be sorrowful,” said the chiefs of the ants and
flies. So they called all the ants and flies to go and eat all the meat and
rice. Not long after the flies and ants finished eating the meat and
rice, and Aponitolau was very glad and he went to Gawigawen and said
to him, “I have finished eating the food which you gave me.” Gawi-
gawen was surprised. “What did you do?” “TI ate all of it.”

Gawigawen took him where the oranges were and Aponitolau saw

1 See p. 16.

102 TRADITIONS OF THE TINGUIAN

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

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

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

As soon as he arrived at the place where Alokotan lived she sent her
dog against him, and the dog ran at him, and Kanag cut off its head.
‘How brave you are, little boy! Where are you going?” ‘‘Where are
you going, you say, I am going to Adasen to follow my father.” “Your

1See p. 30, note 3.

TALES OF THE Mytuicat PERIOD 103

father is dead. I hope you secure him, for you have a good sign,” said
Alokotén. So Kanag went on in a hurry. Not long after he arrived
at the place where the thunder was and it said, ‘‘Where are you going,
little boy?” “I am going to follow my father in Adasen.” ‘‘Go and
stand on the high stone and see what your sign is.” So he went. As
soon as he stood on the high stone the thunder rolled, but Kanag did
not move and the thunder was surprised.” ‘Go at once; I think you
can get your father whom Gawigawen inherits.” So Kanag went.
Not long after he arrived at the place of the lightning, and he made him
stand on the high stone. As soon as he stood on it the lightning made a
big noise and flash, but he did not move. So the boy went at once, for
he had a good sign.

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

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

As soon as Gawigawen saw Kanag in the yard of his house he said,
“How brave you are, little boy! Why did you come here?” “I came
to get my father, for you secured him when he came to get the oranges
which my mother wanted. If you do not wish to give my father to me
I will kill you.” And Gawigawen laughed at him and said, “One of
my fingers will fight you. You will not go back to your town. You
will be like your father.” Kanag said, ‘‘We shall see. Goand get your
arms and we will fight here in the yard of your house. Gawigawen
became angry and he went to get his headaxe, which was as big as half
of the sky, and his spear. As soon as he returned to the place where
Kanag was waiting he said, “‘Can you see my headaxe, little boy? If
I put this on you you cannot get it off. So you throw first so you can
show how brave you are.” Kanag said to him, ‘‘No, you must be first,

104 TRADITIONS OF THE TINGUIAN

so you will know that I am a brave boy.”” Gawigawen tried to put his
headaxe on him and the boy used his power and he became a small ant
and Gawigawen laughed at him and said, ‘‘ Now, the little boy is gone.”
Not long after the little boy stood on his headaxe and he was surprised.
‘Little boy, you are the first who has done this. Your father did not
do this. It is true that you are brave; if you can dodge my spear I am
sure you will get your father. So he threw his spear at him and Kanag
used his power and he disappeared and Gawigawen was surprised.
“You are the next.”” Then Kanag used magic so that when he threw
his spear against him it would go directly to the body of Gawigawen.
As soon as he threw Gawigawen laid down. Kanag ran to him and cut
off his five heads and there was one left, and Gawigawen said to him,
“Do not cut off my last head and I will go and show you where your
father is.” So Kanag did not cut off the last head, and they went to
see his father. The skin of his father had been used to cover a drum,
and his hair was used to decorate the house, and his head was placed by
the gate of the town, and the body was put below the house.

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

1 See p. 18, note I.

TALES OF THE Mytuicat PERIOD 105

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

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

Kanag went to follow his father, but he did not find him where he had
been sitting by the brook, and Kanag heard the sound of the ringing
which sounded like the banandyo.* As soon as he heard it he stood still
and listened. Not long after he used his power so that he became a
bird and he flew. As soon as he arrived at the place where the girl was
making dawak she said to him, ‘‘ You are the only person who has come
here. If you are an enemy cut me in only one place so I will not have
so much to heal.” “I am not an enemy; I came here for I heard what
you were doing; so I became a bird and flew.” Kanag gave betel-nut
to her and they chewed. Their quids looked like the beads pinogalan,
so they knew that they were brother and sister. The girl said to him,
“Go inside of the big iron caldron so that the anitos who care for me
will not eat you.” So Kanag went inside of the big iron caldron. When
the anitos did not arrive at the accustomed time Kanag went out of the
caldron and said to his sister, ‘Now, my sister, I will take you to
Kadalayapan. Our father and mother do not know that I have a
sister. Do not stay always with the anitos.’’ His sister replied, “I

1 See p. 16, note 6.

2 Spirits.

3 See p. 13, note 5.

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

106 TRADITIONS OF THE TINGUIAN

cannot go to Sudipan! when no one is making balaua, for I always make
dawak as the anitos taught me. If I come in Sudipan when no one is
making balaua it would make all of the people very ill’ So Kanag went
home.

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

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

When they arrived in Kadalayapan the people from the other
towns were dancing and she went below the talagan,” and Kanag went
to see what it was that looked like a flame beneath the talagan. When
he reached her he saw it was his sister and he tried to take her away
from the talagan, and she said to him, ‘‘I cannot get off from here, for
the anitos who care for me told me to stay here until someone comes
to make dawak with me.” So they sent the old woman Alokotan to

1 The spirit’s word for world.
2 A small bench made for the use of spirits and visiting mortals.

TALES OF THE MytuicaL PERIOD 107

make dawak with her. All the people were surprised, for she made a
pleasanter sound when she rang and they thought she was a banandyo},
The young men who went to attend the balaua loved her, for she was
pretty and knew very well how to sing the dawak. As soon as they
finished the dawak she was free to leave the talagan, so her brother
Kanag took her and put her in his belt* and he put her in the high
house* so the young men could not reach her.

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

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

(Told by a medium named Magwati of Lagangilang.)

14

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

1 See p. 105.
2 See p. 63, note I.
3 The term used is al-ligan—the high watch house in the fields.

108 TRADITIONS OF THE TINGUIAN

Not long after Gaygayéma looked down on the sugar cane and she
was anxious to chew it. ‘‘Ala, my father Bagbagak,! send the stars
to go and get some of the sugar cane which I saw, for I am anxious to
chew it,’’ she said, for she was pregnant and desired to chew the sugar
cane. Not long after, ‘Ala, you Salibobo? and Bitbitéwen* let us go
and get the sugar cane, for Gaygayémaisanxious to chew it,” said Bagba- |
gak. Not long after they went. Assoon as they arrived where the sugar
cane was, they went inside of the bamboo fence and some of them
secured the beans which Aponibolinayen had planted. The stems of
the bean pods were gold, and they got five of them. Most of them got
one stalk of sugar cane. As soon as they secured them they went back
up. When they arrived Gaygayéma chewed one of the sugar cane
stalks and she felt happy and well, and she saw the beans with the
golden stems and she cooked and ate them.

When she had chewed all the sugar cane which the stars had secured,
she said, ‘‘Ala, my father Bagbagak, come and follow me to the place
where the sugar cane grows, for I am anxious to see it.” Not long after,
‘Ala, Salibobo and Bitbit6wen we are going to follow Gaygayéma,
for she wishes to go and see the place of the sugar cane. Some of you
stay outside of the fence to watch and see if anyone comes, and some of
you get sugar cane,’ said Bagbagak to them, and the moon shone on
them. Soon they all arrived at the place of the sugar cane and they
made a noise while they were getting the sugar cane, which they used
to chew. Gaygayéma went to the middle of the field and chewed
sugar cane. As soon as they had chewed all they wished they flew up
again.

The next day Aponitolau said to Aponibolinayen, “I am going to
see our sugar cane, to see if any carabao have gone there to spoil it, for
it is the best to chew.”’ So he went. As soon as he arrived he saw that
the sugar cane was spoiled, and he looked. He saw that there were
many places near the fence where someone had chewed, for each one of
the stars had gone by the fence to chew the cane which they wished.
When he reached the middle of the field he saw the cane there which had
been chewed, and there was some gold on the refuse and he was surprised
and he said, “‘How strange this is! I think some beautiful girl must
have chewed this cane. I will try to watch and see who itis. Perhaps
they will return tonight.”” Then he went back home. As soon as he
reached home he said, “Ala, Aponibolinayen cook our food early, for

1 One of the big stars.
2 A different kind of star.
’ Reduplicated form of bitéwen=many stars.

TALES OF THE Mytuicat PEeRIop 109

I want to go and watch our sugar cane; someone has gone and spoiled
it. They have also spoiled our beans which we planted.”? So Aponi-
bolinayen cooked even though it was not time. As soon as she finished
cooking she called Aponitolau and they ate. When they had eaten he
went and he hid a little distance from the sugar cane.

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

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

1 See p. 15, note 2.
2 The spirits’ name for mortals.
3 The moon.

IIo TRADITIONS OF THE TINGUIAN

dropped the galong-galong' of gold which Gaygayéma had ordered to
be made. As soon as they dropped it Aponitolau and Gaygayéma got
in it, and were drawn up, and soon they were there.

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

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

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

Me 1A sort of enclosed seat in which babies are suspended from the house
raiters.

TALES OF THE MytTHIcAL PERIOD III

to go with her, but she threatened to feed me to the stars who were her
companions. So I was afraid, and I went with her, for she is a spirit.”

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

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

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

Kanag.

II2 TRADITIONS OF THE TINGUIAN

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

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

(Told by Lagmani, a man of Domayko.)

15

““T am going to wash my hair,” said Aponitolau. Not long after
he went to the river and washed his hair. As soon as he finished he
took a bath and went back home. When he arrived in his house he
said, ‘‘Aponibolinayen, please comb my hair.” ‘Take the comb and

1 See p. 13, note 2.

TALES OF THE MytuicaL PEeriop 113

go to Indidpan, for I have no time,” answered Aponibolinayen. “If
you have no time, give it tome then,” said Aponitolau. Aponibolinayen
was angry and went to get it for him. ‘‘What is the matter that you
cannot go and get it yourself?”’ As soon as he got it Aponitolau went
to Indidpan.

Kabkabaga-an, who lived up in the air, was looking down, and
said, “‘Indi4pan, you have good fortune, for Aponitolau will come and
ask you to comb his hair.” Not long after Aponitolau arrived. ‘Will
you comb my hair, Indi4pan, because Aponibolinayen is impatient and
does not want to comb my hair?” ‘I am sleepy,” said Indidpan.
She sat down. ‘Ala, you come and comb my hair,” said Aponitolau.
Not long after Indid4pan went to comb his hair and Aponitolau sat by
the door. Kabkabaga-an looked down on them and said, ‘‘Indid4pan
has a good fortune, for she is combing the hair of Aponitolau.”” When
she had combed his hair she went to lie down again and Aponitolau
said to her, ‘‘Will you please cut this betel-nut into pieces, Indidpan.’’
“You cut it. Iam sleepy,” answered Indi4pan. ‘Hand me the head-
axe then.”’ So Indidpan handed the headaxe to him. As soon as she
gave the headaxe to him she went to lie down again. When Aponitolau
had cut the betel-nut he cut his first finger of his left hand. The blood
went upintheair. ‘Ala, Indi4pan, take your belt, for I cannot stop my
finger from bleeding. Come and wrap it,” said Aponitolau to her. So
Indidpan got up and she went to get her belt and she wrapped his finger,
but the blood did not stop, so she called Aponibolinayen, for she was
frightened when she saw the blood go up. Aponibolinayen said,
‘*What is the matter with you?” She took her hat which looked like a
woodpecker and she went, and the sunshine stopped when she went down
out of her house, and Kabkabaga-an saw Aponibolinayen going to
Aponitolau. ‘What good fortune Aponibolinayen has, for she is going
to see Aponitolau.’”’ As soon as she arrived where Indidpan lived she
wrapped her belt around the finger of Aponitolau, but the blood did not
stop and they were frightened. Aponibolinayen commanded their
spirit helpers to get Ginalingan of Pindayan, who was a sister of Iwa-
ginan, to make dawak' and stop the blood of Aponitolau. Not long
after Indid4pan and the spirit helpers arrived where Ginalingan lived
they said, “‘Good afternoon, you must excuse us, for we cannot stay here
long, for Aponibolinayen is in a hurry to have youcome to Kaldalayapan
to see Aponitolau. He cut his finger and his blood will not stop running,
and we do not know what to do. You come and make dawak.” Gina-
lingan said, ‘‘ Even though I should go tomakedawak we could do nothing,

1 See p. 13.

114 TRADITIONS OF THE TINGUIAN

for Kabkabaga-an, who lives in the air, loves him.” ‘‘We must try and
see if Kabkabaga-an will stop,” said Indidpan, and Ginalingan went
with them.

As soon as they arrived in Kadalayapan Aponibolinayen said to
Ginalingan, ‘‘What is best for us to do for Aponitolau’s finger?” Gina-
lingan said, ‘““Wecannot do anything. I told Indidpan that Kabkabaga-
an loves Aponitolau and even if I make dawak we can do nothing, for
Kabkabaga-an is one of the greatest spirits.” Not long after Aponi-
tolau had become a very little man and Ginalingan stopped making
dawak, and she went home to Pindayan. Aponitolau became like a
hair. Not long after he disappeared. ‘‘You are good, Indidpan, for |
Aponitolau disappeared in your house.’’ So they cried together.

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

. so that he grew all the time, and every time she bathed him he grew.

When the baby had become a young boy Kabkabaga-an said, “‘ You
can go home now, Aponitolau, for our son Tabyayen is a companion for
me.” “If you say that I must go home, I will take Tabyayen with
me,’’ said Aponitolau. She said, “‘ We will tell my brother Daldalipato,?
who lives above, if you wish to take him.’’ So they went truly. As
soon as they arrived where Daldalipdto lived, he said, ‘‘How are you,
Kabkabaga-an? What do you want?” ‘‘What do you want, you say.

1 Aponitolau.
2 The name means “sparks of fire.”

TALES OF THE MyTHICAL PERIOD II5

We came to tell you that Aponitolau wants to take Tabyayen.” ‘‘Do
you want to give him up to Aponitolau? If you let him go, it is all
right,” said Daldalipato, and Kabkabaga-an said, “All right.” So they
went home. As soon as they arrived where Kabkabaga-an lived she
commanded some one to make something of gold to hold milk for the
boy to drink and she filled it with the milk from her breasts. In the
early morning she lowered her golden house by cords to the earth.

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

Not long after Aponitolau said to Aponibolinayen, ‘‘We will make
balaua and we will invite Kabkabaga-an. I think that is why the boy
cried.”” Aponibolinayen said, “Yes,” and they truly made Sayang.
Not long after they made Libon' in the evening, and they commanded
the spirit helpers to go and get betel-nuts. As soon as they arrived with
the betel-nuts Aponitolau and Apontbolinayen commanded, ‘You
betel-nuts go and invite all our relatives and Kabkabaga-an.” So one
of the betel-nuts went to the place where Kabkabaga-an lived. As
soon as it arrived up above it said, “‘Aponitolau and Aponibolinayen of
Kadalayapan want you to attend their balaua. That is why I came
here.” Kabkabaga-an said, ‘Yes, I will follow you. You go first.’
When it became afternoon all the people from the other towns had
arrived in Kadalayapan. When they looked under the talagan? they saw
Kabkabaga-an, and Aponibolinayen went to take her hand, and they
made her dance. As soon as she finished dancing she told Aponibol-
inayen and Aponitolau that she would go back home. ‘No, do not go
yet, for we will make pakédlon for Tabyayen first,’”’ said Aponibolinayen.
“No, you care for him. I must go home now, for no one watches my
house.” Not long after she went, for they could not detain her, and
they did not see her when she went. As soon as the Sayang was over
they made pakdlon for Kanag and Tabyayen, and Kanag married

1 See p. 13, note 2.
2 See p. 56, note 6.

116 TRADITIONS OF THE TINGUIAN

Dapilisan, and Tabyayen married Binaklingan, and the marriage price
was the balaua about nine times full for each of them. As soon as they
both were married Tabyayen staid in his house which had been up in
the air before. Kanag staid in another house which Aponitolau and —
Aponibolinayen had.

(Told by Angtan of Lagangilang.)

16

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

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

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

Not long after they were young men. ‘Mother Alokotan, will
you let us go to walk? Do not worry while we are gone, for we will
return soon,” said the three young men. The old woman said “yes”

1 Similiar incidents, in which women give birth to snakes or animals, occur in
Borneo. See Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, pp. 432 ff.

TALES OF THE MyTHICAL PERIOD 227

and they went. They agreed on the place they should go, and Ogogi-
beng said to them, “‘We will go where the young girls spin.” Kanag
and Dumalawi agreed, so they went. Not long after they arrived where
the young girls were spinning. ‘“‘Good evening, girls,” they said.
““Good evening,” they replied. ‘‘This is the first time you have been
here, rich young men. Why do you come here?” ‘‘We came to join
you and get acquainted,” they said, and they talked. They waited for
the girls to go home, but they did not go. Not long after it became
morning, and they did not wait any longer for the girls to go home, so
they went away. As soon as the three boys went home the young girls
went to their homes also. Not long after they arrived where Alokotan
was and they ate breakfast. As soon as they finished eating they went
to take a walk again. Not long after they arrived in Kaodanan, in the
middle of the day. ‘“‘Good morning, Aunt,” they said to Aponigawani.
“‘Good morning, my sons,” she replied. ‘“‘What do you come here for,
boys?” ‘‘What do you come here for, you say, Aunt; we come to take a
walk, for we are anxious to see you,” they said. ‘‘Thatis good. Where
did you come from?” said Aponigawani. ‘‘We came from Nagboto-
bot4n where our mother Alokotan lives.” Not long after Aponigawani
went to cook for them to eat. As soon as she cooked she fed them. So
they ate. Not long after they finished eating and they talked. After
that it became night. When they had finished eating in the night they
said, “We are going back home, Aunt, but first we are going to the place
where those young girls spin.” ‘‘No, I will not let you go back to
Nagbotobotan now, for it is dark. If you are going to the place where
the girls are spinning it is all right, but if you are going home I will not
let you go down from the house, for I fear you will be lost.’”’ So the three
young boys said to her, “If you will not let us go back home tonight
we will go tomorrow, but we will go where the young girls spin.”” So
Aponigawani and Aponibalagen let them go to where the girls were
spinning.

Not long after they arrived at the place where the young girls were
and they said, “Good evening, young girls.’ ‘‘Good evening,” an-
swered the girls who were spinning. ‘Why do you come here, rich
young men?” “‘Why do you come here,’ you say, we come to see you
spin and to talk with you.”’ Not long after they talked together, and
the young men did not wait until the girls went home, for it became
morning, so they went back home. As soon as they went away, the
young girls went home. When the boys reached the house of Aponi-
gawani and Aponibalagen they told them they were going home to
Nagbotobotén. Aponigawani and Aponibalagen did not want to let
them go until they had eaten breakfast. The three boys went even

118 TRADITIONS OF THE TINGUIAN

though they did not want them to go. As soon as they reached Nag-
botobotan the old woman Alokotaén asked them where they had been,
and she was very angry with them. ‘Do not be angry with us, mother,
for we want to take a walk; we were not lost.” ‘‘Where did you go,
then?” ‘‘We went to Kaodanan to see the pretty girls who never go
out doors, but we did not find any. We found some young girls spin-
ning at night, but they were not as pretty as we wished, and we talked
with them until morning, for we wanted to see where they lived, but we
could not wait for them to go back home.”

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

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

TALES OF THE Mytuicat PEriop II9

woman. She thought you were lost and took you to Nagbotobotan.”
So Aponibolinayen took them home.

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

Not long after Aponitolau said to Aponibolinayen, ‘‘We are going
to make balaua, so that we can invite all our relations in the other
towns, especially Alokotan.”’ Aponibolinayen used magic, so that
when she put a grain of rice in each of twelve big jars they were filled.!
Not long after Aponitolau commanded his spirit helpers to go and get
betel-nuts, to send to the relatives who lived in other plaees, to invite
them. As soon as one of the betel-nuts arrived in Nagbotobotan it
said, “Good afternoon, old woman Alokotén. I cannot stay long.
Aponibolinayen and Aponitolau sent me to invite you to attend their
Sayang.” “I cannot go, for I am searching for my three sons.” ‘‘If
you do not come I will grow on your knee.” ‘You go first and I will
follow, but I cannot staytherelong.” Not longafter all the people from
the other towns arrived and they danced until the old woman Alokotan
arrived. The three young boys went to hide when Alokotaén arrived.
Not long after when the balaua was nearly finished, ‘‘I cannot wait until
your balaua is finished, for I am searching for my three boys.’”’ ‘‘Do
not go home yet, for we will see if they will come here to see the young
girls. Perhaps they are near here,” said Aponitolau. Not long after
the three boys appeared to her and Alokot4n was glad to see them.
““Where have you been, my sons?” ‘We came to this town and we
intended to go back to Nagbotobotén, but our mother Aponibolinayen
saw us and she detained us, for she was sure that we are her sons. She
pressed her breasts and the milk came into our mouths.” The old
woman Alokotaén was surprised and she went to Aponibolinayen and
Aponitolau and talked with them. “Are you sure those boys are your
sons? They are my sons. They grew up with me.” “Yes, we are
sure that they are my sons, for the milk from my breasts went to their
mouths. I am surprised that they have become men, for they were
three pigs. I searched for them a long time. That is why I was sur-

&

1 See p. 17, note 3.

I20 TRADITIONS OF THE TINGUIAN

prised when I saw them, so I pressed my breasts.” ‘‘Why were you
searching for them? Did someone else hang them in the tree?’’ said
Alokotén. Aponibolinayen was surprised and she asked Aponitolau if
he saw someone hang the little pigs in the tree while she was washing her
hair. Aponitolau laughed, ‘‘I did not see anyone get them.’’ One of
the women had seen Aponitolau hang them in the tree and she told
Alokotan that Aponitolau had hung them up. Alokot4n hated Aponi-
tolau and she asked why he had hung them in the tree. ‘‘I went to
hang them up for I was ashamed, because they were not men but pigs.”
“That is why you hung them up. You have power. If you did not
want them to be pigs you could change them to men. If I had not
found them, perhaps they would have died.” Not long after the
balaua was finished, and the people went home, and the old woman Aloko-
tan went home after the others. She gave all her things to the three
boys. This is all.
(Told by Angtan of Langangilang).

17

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

Five days later he said, “Sharpen your knife, Kanag, and we will
gotocut bamboo. So Kanag sharpened his knife. Not long after they
went where many bamboo grew. As soon as they reached the place
Ligi said, ‘You go up and cut the bamboo and sharpen the ends.”
Ligi cut the bamboo below him. As soon as Ligi had cut many bamboo
he asked Kanag if he had cut many, and Kanag said, “Yes.” “Did
you sharpen the ends? If you pointed them, put them in one place.”
Kanag soon put them in one place. After that Aponitolau said to him,

1 Aponitolau.

»

TALES OF THE MyTHICAL PERIOD I2I

“Ala, my son, throw them at me so that we can see which is the braver
of us.” “Ala, you are the first if you want to kill me.” Not long after
Aponitolau threw all the bamboo at Kanag, but did not hit him. “Ala,
you are the next, my son,” said Aponitolau. Kanag said, “No, I do
not want to throw any at you, for you are my father and I am ashamed.”’
Aponitolau said, “If you do not wish to throw at me we will go back
home.” As soon as they arrived in Kadalayapan Kanag laid down in
their balaua. When they called him at meal time he did not wish to go.

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

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

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

1 Sugar cane rum.

I22 TRADITIONS OF THE TINGUIAN

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

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

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

TALES OF THE MyTHICcAL PERIOD 123

crocodiles would not carry him across. He shouted as if crazy, and
Kanag sent one of the crocodiles to get him. Not long after one croco-
dile went where Aponitolau was, and he stood on its back and it took
him to the other side of the river.

When they all sat down beside the river, Dalondgan said, “What
shall we use for the alawig,! for your father and mother?” ‘The
singed pig, for it is the custom of the people in Kadalayapan,”’ said
Kanag to his mother-in-law. “Go and get some of the pigs and singe
them,” said Dalon4gan to him. Not long after he singed the pigs and
he carried them to the people, and his wife Dapilisan carried one little
jar which looked like a fist, filled with bast. As soon as the woman who
was making Sayang had finished the diam? near by the well, Dapilisan
made the people drink the bast which she carried. Each person drank
from a golden cup filled with bast from out of the little jar which looked
like a fist, and one third of the basi in the jar was still left. As soon
as the people drank they took them up to the town.

When they arrived in the town Aponibolinayen was anxious for
them to chew betel-nut. So she gave some to Kanag and his wife
Dapilisan and to some others. So they chewed and Kanag said to them,
“You are first to tell your names.” “My name is Aponitolau of
Kadalayapan,” said the man who looked like he was crazy. “My
name is Aponibolinayen.”” Assoon as they had told their names Kanag
was the next and he said, ‘‘ My name is Kanag Kabagbagowan who was
carried by the big storm.” “My name is Dapilisan, who is the daughter
of Bangan and Dalondgan, who is the wife of your son Kanag, for whom
you did not make pakdlon. It is bad if you do not like the marriage.”
“Our daughter, Dapilisan, we like you, for Kanag wanted to marry
you,” said Aponibolinayen. Not long after the balaua was nearly fin-
ished, but the people were still dancing. ‘Now my abalayan* Dalo-
ndgan, we are going to pay the marriage price according to the custom,”
said Aponibolinayen. ‘Our custom is to fill the balaua nine times with
the different kind of jars.’”? So Aponibolinayen said, “Ala, you alan®
who live in the different springs and banandéyo® of Kaodanan and you
liblibayan,® go and get the jars, malayo and tadogan, sumadag and gin-
lasan and addeban and gumian, which Kanag must pay as the marriage
price for Dapilisan.” As soon as she had commanded they went, and
they filled the balaua nine times, and Aponibolinayen said to Dalondgan,

1 See p. 41, note 2.
2 See p. 27.

% See p. 17, note 3.
4 See p. 73, note 3.
5 Lesser spirits.

124 TRADITIONS OF THE TINGUIAN

“T think now that we have paid the marriage price,” and Dolond4gan
said, “‘No, there is more still to pay.” ‘“‘All right, if we still owe, tell us
and we will pay.” So Dalondgan called her big pet spider and said,
“You, my pet spider, go around the town of Kalaskigan and spin a
thread as you go, on which Aponibolinayen must string golden beads.’’

When the spider had put a thread around the town Dalon4gan said
to Aponibolinayen, “‘ Now, you put golden beads on the spider’s thread
which surrounds the town.” Aponibolinayen again commanded the
liblibayan, alan, and the other spirits to go and get the golden beads.
As soon as they secured the beads they put them on the thread which
surrounded the town. Not long after they arrived and they strung the
beads on the thread. As soon as they finished, Dalondgan hung on
the thread to see if it would break. Dapilisan said, “Ala, you thread
of the spider be strong and do not break, or I shall be ashamed.” ‘Truly,
the thread did not break when Dalondgan hung on it. “Ala, my abal-
ayan, is there any other debt?” asked Aponibolinayen, and Dalondgan
said, “‘No more.” When the balaua was over the people who went to
attend the Sayang went home, and Aponibolinayen said to Kanag,
“Now, we will take you back to Kadalayapan, and he replied, ‘‘ No, for
I wish to live here.” When they could not take him to Kadalayapan,
Aponibolinayen said to Aponitolau, ‘‘I am going to stay here with him,”
but Aponitolau would not let her stay, but took her back.

(Told by Angtan of Lagangilang).

18

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

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

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

TALES OF THE MytTHicaL PERIOD 125

“‘T am going to the well,”’ said the alam Apinganan who lived in Bago-
nan, and she saw the blood of Aponigawani, and she secured it on her
headaxe, and she put it inside of her belt. After that she went home.
As soon as she arrived in her house she put the blood in the big dish,
which had been nine times inherited, and she covered it.

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

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

“T am going to fight,” said Dondony4n of Bagonan. He took his
headaxe, which was one span long, and he went to get Ilwisan of Dag4pan,
and so Ilwisan took his headaxe, which was one span long, and they- went.
As soon as they got out of the town they began to strike their shields
with a stick. The sound of the beating was as great as that made by
one hundred. As soon as Aponibolinayen heard the noise of the shields
she shouted and Danay of Kabisilan shouted also, and those who shouted
were the ladies who always staid in the house.1. When they passed by
the spring of Natpangan Aponigawani shouted. When they passed by
Pindaydn, Gimbagonan shouted and the world trembled while she
shouted.

While they were walking they arrived at the spring of Giambdlan
of Kaboyboyan, who was an alzado.* Not long after they reached the
alzado woman at the spring, for she was still making Sayang. Not long
after Ilwisan of Dagdpan killed the tattooed alzados, who were more
than one hundred, who were dipping water from the spring. ‘“‘We go
to the town,” said Ilwisan of Dag4pan to Dondonydn. ‘“‘Yes,” he said,
and they went. As soon as they arrived in the town, Giambdlan saw
them and he was surprised, for they were two boys who entered the town.
“You little boys who come in my town, you are the first who ever came
here,” said Giambdlan, who had ten heads. He went up into the house
and the little boys said, ‘‘Take your headaxe and spear Giambdlan;
although we are little boys we are not afraid of you, for we came here to
fight with you. It is thelast of your lifenow.” ‘“‘Giambdlan, you first
fight against us,” said Ilwisan. He used his power. “‘ You headaxe and
spear of Giambdlan, if he throws you against us, do not strike us.”

1 See p. 54, note 2.
2 See p. 10, note I.

126 TRADITIONS OF THE TINGUIAN

When all the spears and headaxes of Giambdlan were lost, the boys
truly were not hurt. ‘‘Now we are next to throw our spears. You,
our headaxes, when we strike and throw the spear you pierce the side
of Giambdlan,” they said. ‘‘Not long after Giambdlan laid down.
“You, my headaxe, cut off the heads of Giambolan at one blow,” they
said. So the ten heads were cut off. ‘‘You, my spear and headaxe, go
and kill all the people in the houses of the town, who live with Giam-
bdlan,” they said. The spears and headaxes went and killed all the
people in the town, and the pig troughs were floating in blood toward
the river. ‘You, heads, gather together in the yard of Giambdlan.
You, heads of the women, separate, and you, heads of Giambdlan, go first,
and you, storm, carry the house of Giambdlan. You go near to our
house in Dagdpan.”

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

‘“‘All the heads of Giambdlan stay by the gate of the town; all the
heads of the people who live with him stay around the town.”

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

When the spirit messengers arrived by the balaua where Aponitolau of
Kadalayapan was lying down, “‘Good morning,” they said. ‘‘How
are you,” said Aponitolau. ‘I came here because Ilwisan of Dag4pan
sent me to get you, for they make a big party, for they have returned
from fighting.” ‘‘This is the first time I have heard of a town called
Dagdpan,” said Aponitolau. ‘‘You people who live with me, come
with me and we all will go to Dag4pan, because Ilwisan will make a big
party, for he has returned from fighting; all you ladies who stay in the
house come also.”

Not long after they went and Aponitolau guided them, and they met

1 See p. 10, note 2.

TALES OF THE MytTHICAL PERIOD 127

the people who live in Natpangan and Pindayan in the way. Gim-
bagonan, who was the wife of Iwaginan, and Danay of Kabisilan went
to Dagdpan. When they arrived at the spring of Ilwisan of Dagdpan
they all stopped. ‘‘We will all stop here and wait until someone comes
to meet us,” said Aponitolau. Not long after Ilwisan and Dondonyan
saw all the visitors who were at the spring, so they went to meet them.
Each of them took a glass of basi and gave the drink to them. When
they had all drank they took them up to the town. Not long after,
when they arrived in the town, they sat down, and Aponitolau and the
other people took the gamsa, and Iwaginan took the alap' and they
danced first with Aponibolinayen. As soon as they finished dancing
they took out of their belts the girls who never go out doors, and they
joined the people. The girl whom Aponibolinayen took out of her belt
was Dalikndyan, and the girls whom Aponigawani took out of her belt
were Indi4pan, and Alama-an, and the girl whom Danay of Kabisilan
took out of her belt was Asigtandn, and the girl whom Gimbagonan
took out of her belt was Dalonagan.? Assoon asthey had taken the girls
out they made them sit in one row and the circle of people was very
bright, because of the girls, for they were all pretty. After that Iwagi-
nan made Dalikndyan and Dalonagan and Alama-an and Asigtandn
dance with Ilwisan of Dagdpan. When they had danced across the
circle five times they stopped. As soon as they finished dancing
Iwaginan made Aponitolau dance with Danay of Kabisilan. When
Aponitolau stamped his feet as he was dancing all the fruit of the
coconut trees fell down. After they finished Balogagayan and Gim-
bagonan danced. After they danced Kabin-na-ogan of Kabitaulan
danced with Aponigawani. After they danced they went to eat. The
food was of thirty different kinds, and they were abashed in the golden
house of Ilwisan, which had many valuable jars in it, for the alan had
given them to him.

As soon as they finished eating they gathered again, and the alan
Kilagen told them that Ilwisan was the son of Aponibolinayen, and
Dondony4n was the son of Aponigawani. She said, “‘The reason that
we made your son come to life was that we might have someone to give
our things to, for we have no children to inherit them.” ‘‘If that is so
we are going to change their names. Ilwisan will be Kanag Kabag-
bagowan,”’ said Aponitolau. ‘‘Dondony4n will be Dagoldyen, who is
a rich man.” “Now it is two months since we came here and we go
home,” they all said. As soon as they agreed, the alan gave them

1 The cloth used in dancing. See p. 11.
2 See pp. 63, note 1.

128 TRADITIONS OF THE TINGUIAN

valuable things. Aponitolau used his power and the golden house of
Kanag which the alan gave him was pulled up and went to Kadalayapan
and the gold house of Dondonydn went to Natpangan. Aponigawani
used her power, and when it became morning Kanag cried because his
golden house of Dagdpan, which was the alan’s town, went to Kada-
layapan. ‘Do not cry, Kanag; this is your town; we are your father
and mother.” So Kanag stopped crying.

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

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

(Told by Magwati of Lagangilang).

1 See p. 12.

TALES OF THE MytTaicaL PERIOD 129

19

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

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

Three years passed. ‘‘The best thing is for us to take our house to
Kadalayapan, and go there; perhaps my father and mother are search-
ing for me.” ‘No, we must not go, because I am ashamed, for they did
not engage me to you,” said Wanwanyen-Aponibolinayen. ‘No, we
go; we must not stay always in the jungle,” he said. So in the middle of

_the night Dumanau used his power. ‘“‘Iuse my magic so that this house
we are in goes to Kadalayapan. You stand there by our house,” he
said; so the little house went there while they were asleep. The next
morning Wanwanyen was surprised because many chickens were crowing
and many people were talking, and when she went to look out of the
window there were many houses. ‘“‘Why, Dumanau, it is not the jungle

1 Another name for Kanag.

130 ; TRADITIONS OF THE TINGUIAN

where we are now; where are we?” she said. “It is the town of Kada-
layapan.”

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

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

Dumanau wandered about as if crazy, and his oldest son walked in
front of him. He carried the next child on his back and carried the third

1A raft. See p. 24, note I.

TALES OF THE MyTHICAL PERIOD 131

on his hip. When the tabalang arrived in Nagbotobotan, “‘Tatalao, I
am tabalang of Kadalayapan, and on me is a golden rooster,” said the
rooster on the tabalang which was made of gold. The old woman
Alokotan was taking a bath by the river and she was in a hurry to put
on her skirt and she followed the tabalang. ‘‘You tabalang, where did
you come from? Are you the tabalang of Kapaolan? If you are not
from Kapaolan, are you from Kanyogan?” The tabalang did not stop
and it nearly went down into the hole where the stream goes.! So
Alokot4n ran very fast. ‘Are you tabalang from Kaodanan?” The
tabalang hesitated a little. “Are you tabalang of Kadalayapan?”
“Ves,” said the tabalang and stopped; so she went inside of the tabalang
and she took the body to her house. She was afraid of the tabalang,
because it was made of gold and she was surprised because the woman
who was inside was beautiful and there was no one to:compare with her.
As soon as they arrived to her house, “‘I whip perfume alikadakad and
make her wake up directly.” “I whip my perfume banauers and direct-
ly she will say, ‘Wes,’” ‘I whip my perfume dagimonau and directly
she will wake up entirely.”* ‘How long I slept, grandmother,” said
Wanwanyen-Aponibolinayen. The old woman Alokotdén took her
inside of the house. ‘“ ‘How long my sleep,’ you say, and you were dead.
There is the tabalang they put you in and I was surprised, for it was made
of gold and has a golden rooster on top of it. They used it to send you
down the river.” Not long after the old woman Alokotan hid her, and
Dumanau, who was always wandering about with his children, ap-
proached the place where the women were dipping water from the
spring. All the women who were dipping water from the well said,
‘Here is a lone man who is carrying the babies. We agree that we
all salute him at one time.” As soon as they agreed Dumanau arrived
to the place where they were dipping water and he said, “‘Good day,
women.” “Good day also,” answered all the women in unison. ‘Where
are you going, lone man who is carrying the babies?”’ “ “Where are you
going,’ you say, women. I am following Wanwanyen-Aponibolinayen
whom I put inside the tabalang for she was dead. Did you see the
tabalang pass here?” said Dumanau. ‘It passed by here long ago.
Perhaps it is in Nagbotobotén now.” “Ala, I leave you now, women, .
and I go and follow.” ‘Yes,’ answered the women.

While they were walking they arrived in Nagbotobot4n and Dum-
anau saw the tabalang in the yard by the house of Alokotén and they

1The Tinguian believe that the rivers and waters finally empty over the edge of
the world at a place known as Nagbotobotan.

2 See p. 18, note I.

132 TRADITIONS OF THE TINGUIAN

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

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

As soon as they arrived in the place where the people dipped water

1 See p. 13, note 2.

TALES OF THE MytTHICAL PERIOD 133

from the spring they asked where the ford was. ‘‘ You look for the shal-
low place,” said the people who were dipping the water. Not long after
they went across the river and some of the people who were dipping
water went to notify the people making balaua that the visitors were
there, so Dumanau and Wanwanyen went to the gate of the town and
met them there and made alawig.1 Aponigawani and Aponibolinayen
looked at the woman who was the wife of Dumanau and she was almost
the same as Aponigawani. As soon as they finished alawig they took
them up to the town. While they were sitting, Aponigawani was
anxious to know who Dumanau’s wife really was, so she went to Dumanau
and said that they were going to chew betel-nut. ‘‘That is the best way
to do so that we may know if we are related,” said Dumanau. So they
took the betel-nuts and divided them in pieces. ‘ You tell your name
first, because you are the people who live here.” ‘‘No, my uncle, you
old men are the first to tell your names.”’ “‘My name is Aponibalagen,
who is the son of Pagatipanan and Ebang of Natpangan, who is the
brother of Aponibolinayen.” ‘‘My name is Aponitolau, who is the son
of Pagbokdsan and Langa-an, who is the brother of Aponigawani, whose
son is Dumnau.” ‘‘My name is Dumanau, who is the son of Aponi-
tolau and Aponibolinayen of Kadalayapan.”’ ‘‘My name is Aponi-
gawaniof Kaodanan, who is the wife of Aponibalagen, who has nosister.”’
““My name is Aponibolinayen of Kadalayapan, who is the wife of
Aponitolau, whose son is Dumanau.”’ “My name is Wanwanyen-
Aponibolinayen, who is the daughter of an alan of Matawatawen.”’

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

1 See p. 41, note 2.

134 TRADITIONS OF THE TINGUIAN

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

(Told by Madomar of Riang barrio Patok.)

20

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

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

TALES OF THE MyrTuicat PERIOD 135

to go with you, for you will not go with me where I wish to go.” “Please
come with me and another time I will go with you,” said Kanag.

Not long after they went and they met the doldoli' in the way.
‘‘Where are you going, rich young men?” it said to them. ‘‘Where are
you going,’ you say, and we are going to get the perfume of Baliw4n, for
though we are far from it still we can smell it now.’”’ “Ala, young men,
you cannot go there, for when anyone goes there, only his name goes
back to his town.” But the boys replied, “We are going anyway.
That is the reason we are already far from home, and it is the thing the
pretty girl wants.” “If you say that you are going anyway, you will
repent when you reach there.” “It is the thing which will make the
girls love us.” So they left the jar and walked on. When they reached
the middle of the jungle they met a big frog, and it said, ‘‘Where are
you going, young men?” ‘‘‘Where are we going,’ you say, and we are
going to get the perfume of Baliwdn, for that is what Asimbdyan of
Ilang desires.” ‘No, do not go there, for everyone who has gone there
has died.” ‘‘We will go on anyway, for we are already far from our
town and we cannot return without the perfume.” So they left the frog
and walked on. Not long after they approached the place where the
perfume was, and while they were still a long way off they could smell
its odor. ‘What a fine odor it has. That is why the young girl who
never goes outdoors desires it so much.” They walked on and in a
short time they reached the place below the perfume. When they
were there Dagoldyan said to Kanag, ‘‘Take some from the lower
branches.” ‘No, it is better for me to climb and get some from the
top, for I think they are better above than below.” So Kanag climbed
and as soon as he broke off the stem which held the perfume his legs
became like part of a snake. Dagoldyan looked up and he saw that
the legs of his companion had changed to part of a snake. He said,
“Now, my Cousin Kanag, I am going to leave you, for you are no longer
aman, but you area serpent.” ‘‘Do not leave me even if I do become
a serpent. I will not injure you. Do not be afraid.” Ina short time
all his body had become a real serpent, and Dagol4yan ran and went
home, and the big serpent followed him.

Not long after Dagol4yan arrived in Kadalayapan, and Aponi-
tolau and Aponibolinayan asked where Kanag was. ‘‘Kanag has
become a big serpent. As soon as he broke off the perfume of Baliwan
which the young girl desired he became a serpent.” Aponitolau and
Aponibolinayen went around the town and told the people that they
must accompany them, for they were going to see if Kanag had really

1 A jar.

136 TRADITIONS OF THE TINGUIAN

become a serpent. When Aponitolau and Aponibolinayen had killed
many animals and given much food to the searchers and they did not
find him, they stopped searching.

Not long after Kanag thought he would go to the river where the
people took their baths. So he went. Not long after Langa-ayan was
anxious to wash her hair, so she went to the river and washed it, and
Do-ansowan washed his hair first and Langa-ayan helped him, for he
was her husband. As soon as she had washed his hair, he said to her,
“‘T am going to the town.” So he went and left Langa-ayan alone by
the river washing her hair. When she had washed her hair she washed
her arm beads. While she was washing her upper arm beads she heard
a great commotion in the river, and soon after a big serpent appeared
on the other bank. Langa-ayan saw that it was a big serpent and she
was so frightened that she started to run, but the serpent said to her,
“Do not run, my aunt, I am not a real serpent, for I was a young boy
before.”” So Langa-ayan stopped and asked him why he had become a
great serpent. ‘‘Because I went to Ilang to see the pretty girl, and she
told me that if I could get the perfume of Baliw4n she would do whatever
I asked, so I went. I did not want to go, for I was not sure that she
told the truth, but she gave me her left bracelet, so I went. When I was
still far away from Baliwdn I could smell the perfume, and when I
reached the tree I climbed it and I tried to break the stem which held
the perfume, and my companion saw that I was changing to a serpent
and he ran away. I truly became a serpent and now I have come here
and have met you. If you do not believe that I was truly a boy, I will
show you the arm beads.”’ So he lifted his head and Langa-ayan truly
saw the arm beads around his neck. ‘‘My aunt, will you find out how
I may become a man again?” She said, ‘‘If what you have said is true
you follow me.” So they went up to the town.

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

TALES OF THE MytTHIcaL PERIOD 137

the water, even if it feels bad; you call him and let him goin.” So they
went and when they arrived at the well the serpent went into the water,
and the serpent’s skin began to crack and fall off and he became a boy
again.

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

“Now, Kanag, we are going to make Sayang and invite your mother
and father so that they can see that you are a young man again,”’ said
his father-in-law and mother-in-law. They made Sayang and they
sent someone to invite their relatives, and someone went to Asimbéyan
of Ilang and told her that Kanag Kabagbagowan, who lived in Kalas-
kigan, and his wife Amau were making Sayang. Some of the betel-nuts
which they sent arrived in Kadalayapan where Aponitolau and Aponi-
bolinayen lived and they said, ‘“Good morning,” to Aponitolau who
was lying downin the balaua. He felt badly because Kanag was a ser-
pent and he said to the betel-nut, ‘Good morning.” Come to Kalas-

138 TRADITIONS OF THE TINGUIAN

kigan, for Kanag and Amau are making Sayang and they want you to
come.” So Aponitolau got up quickly and told Aponibolinayen who
was lying down in the house that Kanag and his wife were making
Sayang, and they were happy because Kanag was a boy again. They
told all the people to prepare to go to the Sayang of Kanag and his wife.
So they went, and when they arrived they saw that Kanag was hand-
somer than before, and Asimb4yan went also, for they had invited her.
Asimbayan saw that Kanag was the boy who had taken her bracelet
and had gone to get the perfume for her, and while she was watching
him Kanag went to talk with her. He told her what had happened
when he went to get the perfume for her, and he told her how he had
become a snake and his mother-in-law had met him by the river and had
taken him to the old man who changed him again to a boy, and he had
married the daughter of Do-ansowan and Langa-ayan. Kanag said,
*“Now, I cannot marry you, so I will give back your bracelet.”” So he
gave it back.

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

(Told by Angtan of Lagangilang.)

21

“Goto watch our langpadan,' Kanag, because the wild pigs spoil it.”
Kanag went. When he arrived at the field he went around it and it was
not injured, so he went to the little watch house and he was sorrowful,
and he always hung his head. Not long after Aponitolau said to Aponi-
bolinayen, ‘‘Cook some rice and meat for I am going to our field and
carry the food to Kanag.’”’ So Aponibolinayen went to cook. As soon
as she finished cooking they ate first. As soon as they finished eating

1 Mountain rice.

TALES OF THE MytTHICAL PERIOD 139

Aponitolau took the rice and meat and started for the field where their
son was. When Aponitolau appeared Kanag took his /ipi nuts and he
played, and the mountain rice which he went to watch was not injured.
As soon as Aponitolau arrived to the place where he was playing, ‘“‘Come
to eat, Kanag,” and Kanag said, ‘““I am not hungry yet. Put the food
in the house. I will play awhile first.” When Aponitolau could not
make him eat he put the provisions in the house, and he went home and
left the boy. Kanag did not go and eat. The next morning Aponi-
tolau went to take him food again and as soon as Kanag saw him he
took his game and went to play. When Aponitolau arrived he called
him to go and eat, but he did not go for he wished to play, and he asked
his father to put the rice and meat in the house. Aponitolau was sur-
prised, because he did not eat, and the provisions for the first day were
still untouched. He asked, ‘‘Why do you not like to eat?” and he said,
“T am not hungry yet.’”’ When Aponitolau could not make him eat
he went home again, and Kanag used magic and he became a Jabeg.!

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

Not long after Aponitolau started out to fight. He took his spear,
headaxe and shield, and he went. When he was near the gate of the

1 The omen bird.
2 See p. 19, note I.

140 TRADITIONS OF THE TINGUIAN

town, Kanag gave the bad sign. ‘Go back, father, for you have a bad
sign,” said the little bird. So his father went back at once. The next
morning he started again and he went. When he reached the gate of
the town the little bird gave him a good sign, so he went. The little
bird flew near to him and he always gave the good sign. Aponitolau
was happy for he knew that nothing would injure him.

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

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

As soon as they arrived at the gate of the town the little bird flew
away and Aponitolau used magic so that the heads were stuck around
the town. As soon as the heads were placed around the town, Aponi-
tolau commanded all the people in his town to go and invite the people
who lived in different places to come and attend his big party. He told
them to invite all the pretty girls who never go outdoors. So the people

1 See p. 10, note I.

TALES OF THE MyTHICAL PERIOD 141

went all over the world to invite the people to attend the party. As
soon as the people arrived in Kadalayapan they played the gansas.and
danced and Aponitolau said to Kanag, ‘‘Come down, Kanag. Do fiot
stay always in the tops of trees. Come and see the pretty girls and see
if you want to marry one of them. Come and get the golden cup and
put basi in it, and make them drink.” The little bird said, “‘I prefer to
stay in the trees and make the signs when anyone goes to fight.”” When
Aponitolau could not make him become a boy and come down he felt
very sorry.

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

Not long after the pretty girls went to the well in the early morning,
and their parents did not know about it. As soon as the pretty girl
arrived at the well the helpers saw the girl who appeared like the flame
of fire about the betel-nut blossoms. As soon as they saw her washing
her hair, they went back in a hurry where Kanag was waiting. ‘‘Kanag,
come and hurry and see the pretty girl.” Kanag said, “‘I do not wish to
see her. I am going down to eat the fruit of the trees,’”’ and they said
again, “‘Please come; it is very near. If you do not like her we will go
wherever you wish.”” So Kanag went with them, and when they arrived
he flew to the top of the betel-nut tree, and he saw the pretty girl, and
he flew to another betel-nut tree above her. ‘‘What can I do, if I be-

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

142 TRADITIONS OF THE TINGUIAN

come a man now? I have no clothes and headband.” The helpers
said, ‘‘Do not worry about that. Your father and mother told us to
give you whatever you wish, and we have everything here.”” So Kanag
went down and took the clothes and headband and he became a man.
He went and sat on the girl’s skirt and she said, ‘‘Do not harm me. If
you are going to cut me, do it only in one place so there will not be so
much to heal.” ‘If I was an enemy I would have killed you at once.”
Kanag went to her and handed the skirt to her. Not long after he gave
her betel-nut and they chewed. As soon as they chewed they saw that
it was good for them to marry, for they both had magical power and
Kanag told his name first and said, ‘‘ My name is Kanag Kabagbagowan,
who is the son of Aponitolau and Aponibolinayen of Kadalayapan, who
did not like him, and they sent him to watch their mountain rice, and he
became a bird which is a labEg.” “My name is Dapilisan, who is the
daughter of Bangan and Dalondgan of Kabné-angan.”’ After that the
girl was in a hurry to go home, for she was afraid her father and mother
would see her, for they did not know that she had gone to the well. She
did not want Kanag to go with her to the town, but he did not want to
leave her, and the sun shone in the east. The girl went home and Kanag
followed her.

Not long after they approached the town and Bangan was in the
yard of their house, and Dalondgan was looking out of the door. Not
long after she saw them. ‘What is the matter with Dapilisan? A boy
is with her as she returns from the well,” said Dalonagan. Bangan was
surprised and he did not believe it, for their daughter never went out-
doors. “If you do not believe it, look at them; they are coming here,”
she said. So Bangan turned and saw them. As soon as they arrived
where Bangan sat, ‘‘Good morning, uncle,” said Kanag. ‘Do not be
surprised because I am with your daughter, for I am to be married to
her. My father and mother sent me to our rice field and left me there
alone, and I was sorry that they did not like me, so I became a bird which
gives the sign to those who go to war. When my father went to fight
I went with him, and he killed all the alzados in one town and he invited
all the people in the world to his party to see if any of the young girls
pleased me, but I do not think they came here. I did not like to go to
the pretty girls who attended the party, so I started to go down to eat
the fruit of the trees, but they sent their spirit helpers to follow and take
careofme. When I was in the wood the helpers met me and said ‘Wait
for us here while we go to find you a toy,’ and I scarcely waited, but
finally waited, and they made all the pretty girls go to the well, for they
felt hot, so your daughter Dapilisan went to take a bath. When the
helpers saw her they came to tell me and I did not wish to go, but they

TALES OF THE MyrTuicaL PEertop 143

compelled me. As soon as I saw her I thought it was good for me to
marry her, so I became a man and came home with her. If you wish me
for a son-in-law I will be very happy.” Bangan and Dalondgan said
to him, “‘I wondered why my daughter went to the well. I did not
believe that Dapilisan was there, and I am afraid that your father and
mother will not like our daughter Dapilisan, for they did not send an
engagement present to us.”” Kanag said to him, “This is why I came
here, and they sent their spirit helpers with me to find a pretty girl to
marry, so I will not go down. They will be glad when they know that
I am here and want to marry your daughter.’’ So Bangan and his wife
sent someone to call Aponitolau and Aponibolinayen, and to tell them
that Kanag was in Kabndé-angan. Before the messenger arrived in
Kadalayapan Aponitolau and Aponibolinayen knew that Kanag was in
Kabno-angan, for the spirit helpers went to them when Kanag went with
the girl to the town. Aponibolinayen and Aponitolau were ready to go to
Kabn6-angan before the messenger arrived in Kadalayapan. They went
there directly, and they took many things to be used in the wedding.

As soon as they arrived in Kabn6-angan they were glad to see that
Kanag was a man again. Bangan and his wife asked if they liked
Dapilisan as a daughter-in-law, and they replied, “‘It is all right for
Kanag to marry Dapilisan. We are glad he found her and did not go
down, and remain always a bird.” So they agreed on the marriage
price, and Bangan and his wife said, “‘The balaua nine times full of
different kinds of jars.” As soon as the balaua was filled nine times
Dalondégan raised her eyebrows and half of the jars vanished, and Aponi-
bolinayen used her power and the balaua was filled again, so it was full
truly and Dalondgan said to Aponibolinayen, ‘‘The web of the spider
will be put around the town and you put golden beads on it, and if it:
does not break Kanag can marry Dapilisan.” When Aponibolinayen
had put the golden beads on the web, Dalondégan said again, ‘‘I am going
to hang on the thread and if I do not break it the sign is good and Kanag
and his wife will not separate.” When she hung on the thread and it
did not break they allowed Kanag to marry Dapilisan. After that they
played on the gansas and they danced. When they had danced all the
guests took some jars before they went home. As soon as the people
went home, Aponitolau and Aponibolinayen took Kanag and his wife
to Kadalayapan. This is all.

(Told by Magwati of Lagangilang.)

22

“T am going to take a bath,” said Ligi, so he went. “TI am going to
take a bath,’”’ said Gamayaw4n also. As soon as she arrived in the

144 TRADITIONS OF THE TINGUIAN

river she went to bathe and Ligi took a bath further down the stream,
and he put his balangat! on the bank, and it flew and alighted on the
skirt of Gamayaw4n. Not long after Gamayawdn went in a hurry to
seize it. ‘‘Here is my toy,” she said, and she put on her skirt, and Ligi
was sorrowful, and he went home.

As soon as Ligi arrived by his house he went at once to the balaua
and laid down in it and his mother saw him from the window. ‘‘What
are you so downcast for? Why do you lie on your stomach?” said his
mother. ‘Why are you downcast for, you say, my mother; my balan-
gat is lost,’ he said. ‘‘Donot grieve; it will appear bye and bye,” said his
mother.

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

“What can I do for this baby? I cannot work so well,’’ said Gama-
yawan. ‘The best thing for you to do, so you can do much work, is
for you to carry him to Kadalayapan and give him to his father,” said
the alan. ‘That is good, I think; we will go and take him to Kadalaya-
pan tomorrow.” When it. became early morning she truly prepared
cakes to use as food for the boy on the way. When it became day they
started. As soon as they arrived at the spring of Kadalayapan she
used her power so that all the people in the town and all who were dip-
ping water at the well went to sleep; so all the people who were pounding
rice and working slept truly. Not long after they went up to the town.
When they were approaching the balaua of Ligi they saw him there

1A band of leaves worn about the head.
2 See p. 18, note 2.
3 See p. 30, note 3.

TALES OF THE MyrTuHIcaL PERIOD 145

asleep. As soon as they reached the balaua they put the boy beside
the man who was sleeping. ‘Stay here and wait, do not fall down,”
they said to him. ‘Yes, mother,” said the boy. They advised him
not to tell who was his mother or where he came from, and they went
home. . As soon as they reached the edge of the town, she used her
power again and all the people who were asleep woke up.

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

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

As soon as the boy and his mother arrived in their house, he asked
his mother how many blankets she had woven while he was in Kadala-
yapan. ‘Ala, tomorrow you send me again to Kadalayapan.” ‘Yes,’
said Gamayawdn. When it became early morning she made cakes for
his provisions. When it became day they took the boy to Kada-
layapan. When they approached the town Gamayaw4n used her power
again so that all the people, even though they were working, slept again,
and so they slept truly; then they went to the town and they left the
boy beside Ligi who was sleeping in the balaua. As soon as they were

1 A place of great trees, many herbs, and continued dampness.

146 TRADITIONS OF THE TINGUIAN

far away from the town Gamayawdn used her magic, and all the people
who slept awoke. As soon as Ligi woke up he saw the boy by him
again, and they at once hid him.

When it became afternoon Gamayaw4n and her companions went to
Kadalayapan to get the boy and as soon as they arrived she used magic
again so that all the people slept, then they went up to the town.
They looked for the boy, but they could not find him, and they were
troubled. They went back home crying. As soon as Ligi woke up
he went outdoors.

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

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

1 See p. 13.

TALES OF THE MyTHICAL PERIOD 147

as he gave the betel-nut to her he urged her to go with them to attend
the Sayang. The lady did not want to go, but he urged her very long,
until she went with them. She said, “‘Wait for me here while I go to
change my clothes, if you want me to accompany you, but it is shameful
for me to go, for they did not invite me.” She went slowly to their
house and when Iwaginan and the others waited a long time for her
Gimbagonan was angry with Iwaginan and said bad words to him.

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

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

Not long after Iwaginan was anxious to go home. “Ala, now,

1 Negrito. It was Gamayawdn disguised.

148 TRADITIONS OF THE TINGUIAN

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

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

1 See p. 23.

TALES OF THE MytTHIcAL PERIOD 149

to get her head, but she asked his pardon and she went to cure Aponi-
bolinayen. As soon as she made Aponibolinayen drink of her medicine,
she was at once alive again. Not long after Gimbagonan went back to
her house, and when she went back Iwaginan said to her, ‘‘Do not do
that.” ‘You are not good, Iwaginan. I do not know why you di-
vorced me,”’ she said.

23

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

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

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

When it became afternoon Ligi went. As soon as he arrived at the
field the rice which they had cut was gathered — five hundred bundles.
“‘Now, Ligi, come and see the rice which we have cut, for we want to
go back home,” said the t#ikgi. Ligi was surprised. ‘‘What did you
do, you tikgi? You have nearly finished cutting my rice aloméski in
the place of DomayAsi,” he said. ‘“What did you do’, you say, and we
cut it with our rice cutters.” ‘Now you tikgi, I am ashamed to separate
the payment for each of you. You take all you want,” said Ligi, so the
tikgi took truly one head of rice for each one. ‘‘Now, Ligi, we have

150 TRADITIONS OF THE TINGUIAN

taken all we can carry,” said the #kgi. “All right if that is all you want,
help yourself,” said Ligi, ‘‘and you come again.” After that the
tikgi flew and took with them one head of rice each.

After the tkgi left Ligi had the headache again, so he did not put
the rice in the carabao sled, but went home in a hurry. As soon as he
arrived in his house Ligi used his power so that it again became morn-
ing. Assoonasit became day the izkgi went and Ligi went also and they
arrived at the same time. ‘‘Tikgi, tikgi, Ligi, can we cut your rice
which is amasi mixed with alomédski in the place of Domaydsi?” ‘‘Are
you here now, tkgi?” said Ligi. ‘‘Go and cut the rice and see if you
can cut it very soon, and after that I will make Sayang, and you must
come tikgi,”’ said Ligi. ‘Yes, we are going to cut and you do not need
to stay here. You can go home if you wish,” said the t#kgi. So Ligi
went home.

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

As soon as Ligi left them they used magic so that all the rice went
to the granary of Ligiin histown. As soon as Ligi arrived at the drying
enclosure he saw the rice which the t#kgi had sent and he was surprised.
“T wonder how those tikgi sent all the rice? I think they are not real
tikgi,”’ said Ligi. As soon as the izkgz sent all the rice to the town they
went home, and Ligi went to his house.

Not long after he built balawa and made Sayang, and he invited all
the ttkgi. As soon as the people whom Ligi invited arrived the tkgi
came also and they flew over the people and they made them drink
basi. Not long after they became drunk. ‘‘Now Ligi we must go
home, because it is not good for us to stay for we cannot sit among the
people whom you have invited, for we are tikgi and always fly.” Not
long after they went home and Ligi followed them. He left the people
in the party and he watched where they went, and they went to the
bana-dsi tree and Ligi went to them and he saw them take off their
feathers and put them in the rice granary and Ligi said to them, “‘Is
that what you become, a girl; sometimes you are tikgi who come to cut

TALES OF THE MytTuicat Preriop 151

rice for me. Now that you are not t#kgi I would like to marry you.”
“Tt is true that I am the tikgi who came to cut rice, because you would
not have found me if I had not done it.” He married the woman who
had power so that she became several birds,! and he took her home.

When they arrivedin Kadalayapan the people whom Ligi had invited
were still there and were dancing. The father and mother of Ligi were
surprised and so they chewed bete-nut so as to find out who the lady
was. The quid of Ebang and Pagatipdnan and the quid of Aponi-
bolinayen (the #ikgi) went together. The quid of Langa-an and Pag-
bokdsan went to the quid of Ligi and thus they knew who Aponibolin-
ayen was. Ebang and Pagatipdnan were surprised that she was their
daughter, and they called her Aponibolinayen, and they called Ligi
Aponitolau. As soon as they found out who she was, Ligi gave the
payment to the relatives of Aponibolinayen. As soon as he made the
payment, they played the gamsas and danced for three months. As
soon as the balaua was over all the people went home and Aponibo-
linayen’s father asked her where she had been. She said she had been
in the banu-dsi tree where Kaboniyan® had put her, and they were
surprised for they did not know when Kaboniyan had taken her from
them. After that they used magic and the house where Aponibolinayen
had lived went to Kadalayapan. This is all.

(Told by Madomar of Riang barrio of Patok.)

a4

There was a man named Wadagan, and his wife was Dolim4man.
They were sitting together in the middle of the day, and Dolimaéman
commanded Wadagan to stick with a thorn the place between her fourth
and little finger. So Wadagan stuck her finger with the thorn and as
soon as he did so a little baby popped out. ‘“‘What name shall we give
to this boy?” said Wadagan. ‘You ask what name we shall give him,
we are going to call him Kanag Kabagbagowan,” she replied. ‘Give
him a bath every day.”’ ‘I use my power so that every time I give him
a bath he will grow.” * She always said this when she bathed him and
every time the baby grew. Not long after she said, ‘‘I use my power so
that when I bathe him again he will be so big he will ask for his clout,
belt, and top.” As soon as she said this and bathed him the boy became
big and asked for his clout, belt and top. Not long after he dressed
up and took his top and went to play with the other boys.

Not long after Dolimd4man said to Wadagan, ‘‘Take care of the boy

1 See p. 17.
2 A powerful spirit.
3 See p. 30, note 3.

152 TRADITIONS OF THE TINGUIAN

while I go to the well,” and Wadagan said, ‘‘Yes.”” As soon as Doli-
madman arrived at the well Wadagan made a little raft and Kanag went
to the place where he was working and asked, ‘‘ What is that for father?”
““<«What is that for,’ you say. I am going to make it for your toy.”
Not long after he said, ‘‘My son go and change your clothes and as
soon as you change your clothes I will see you.”” When Kanag went to
change his clothes his father was watching for him. He said, ‘‘My
dear son, now we will follow your mother to the well.” So they went,
but they did not go to the place where Dolim4man was. They went to
the east of Dolim4man, and Wadagan said, ‘‘Ala, Kanag, go on the
raft which I have just made, and I will drag it up stream with a rope.”
Kanag did not want to, but his father lifted him and put him on the new
raft. As soon as he put him on the raft he pushed it out into the cur-
rent and then he went back home.

When he reached the yard Wadagan went into the balaua and laid
down, and when Dolimd4man returned she inquired for Kanag and she
said, ‘Whereis Kanag? WhycanI not see him here?” Wadagan said,
“T do not know. I think he is playing with the other boys in the east.”
Not long after Dolimaéman went to ask Agtanang and Gamayawan, and
she said to them, ‘‘ Did you see our son Kanag?”’ ‘‘No, we did not see
him,’ they replied. Not long after, while she was inquiring, they told
her the truth, and they said, ‘‘He went to the well with his father and
they carried a little raft which had just been made.’ Not long after
Dolimaman went to the west of the well and she saw the marks of the
raft in the sand by the river and shesat there for along time and Agtanang
and Gamayawan shaded her while she sat there by the river.

Not long after the old woman Alokotdn went to the well for she felt
hot. Asshe was takingabath she saw the little raft which was just made
and said, ‘‘ You new little raft, if the son of Wadagan and Dolim4man is
inside of you, come here.”’ So the little raft went to her where she was
making a pool in which the dead or sick were put to restore them.
As soon as she finished the pool she took him to her house and Kanag
asked for something to eat. The old woman Alokotan said, ‘Go and
eat, it is already prepared.’”’ So Kanag went and ate and he said,
“Mother, give me that nose flute so I can play.”” So she gave it to him
and he played. ‘‘Agdaliyan, you are feeling so happy while your mother
is feeling unhappy, and is going to die by the river side,” said the flute
as he played. So he stopped playing and he said, ‘‘What is the matter
with this flute? It sounds bad. I am going to break you into pieces.”
Not long after he asked the old woman Alokotén for the bunkaka'

1 A sort of tuning fork made of bamboo.

TALES OF THE MytTuicaL PERIOD 153

and she gave it to him. When he received it he played, and the bun-
kaka said the same as the flute. ‘‘What is the matter with this bunkaka
that it talks bad? I am going to break you.” He put it down again
and said to Alokotan, ‘‘ Mother, I am going to play with the other boys.”
“No, do not go,”’ said the old woman, but he went nevertheless to play
with the boys.

Not long after he reached the balaua, and he met a little boy playing
with /ipi nuts, and they played together. ‘Will you come with me to
the place where my mother is while I ask for my tobacco?” said Dago-
la4yan. “If that is what you say we will go,” said Kanag. So they went
to the place where Dolim4man was and the milk from her breasts went
to Kanag’s mouth. ‘‘Here is my son now,” said Dolim4éman who was
lying down and she sat up. ‘‘What is the matter of this woman, she
called me her son and she is not my mother,” said Kanag. ‘‘ Where is
your mother then?” said Dolim4éman. ‘‘ My mother is in Nagbotobot4n
and her name is Alokotan,” said the boy. ‘‘Ala, let us go. Where is
Nagbotobotaén? Guide me,” said Dolim4man. As soon as they
arrived, she said, “‘Good morning, my Aunt.’”’ ‘Good morning also,”
said Alokotan. ‘‘My son is with you,” said Dolim4man. “Yes, your
son is with me, because I met him by the river near the well.” ‘How
much must I pay you, my Aunt, because you found him and he has
staid with you,” said Dolima4man to the old woman. “I do not wish
anything, for my reason for taking him was so that I might have some-
one to inherit my possessions, because I have no child.” ‘‘That is not
my mother,” said Kanag to Alokotdn, and she replied, ‘‘Yes, that is
your mother, but your father put you on the river when you were a
little boy, and I found you there and I took you, so I might have some-
one to inherit my things.” Not long after, “Ala, my Aunt, now we are
not going home we will stay here, because my husband Wadagan does
not like us.”’ So they used magic so that their house in Kadalayapan
went to Nagbotobotan, and the people were surprised at the noise made
by the house when it went to Nagbotobotén. They saw that it was a
big house all made of gold, and they placed it near to the house of
Alokotan. Not long after Wadagan made balaua, because he could not
find his family in their golden house.

Wadagan got out of the balaua and said, ‘‘I am going to take a walk
and see if I can meet Dolim4man and our house which is made of gold.”
Not long after he went to walk, and he did not meet any of them. “I
am going to go to Nagbotobotan and see if the new raft went there.”
So Wadagan went and not long after, while he was walking, he reached
the edge of the town of Nagbotobotan, and he saw the golden house, and
he went to it directly, and he said, ‘Perhaps that was our house, for

154 TRADITIONS OF THE TINGUIAN

there was no other to compare with it.”” When he arrived in the yard
he said, ‘‘Good morning.” ‘‘Good morning also,” said the old woman
Alokotén. “How are you, my Aunt?” She said, ‘““We are well.” And
he asked her if she had seen the little raft pass by and she said, ‘‘ Yes,
it passed by here and I took it.”” So they made him go upstairs and
when he got up there he saw Dolim4man and Kanag, and Kanag did
not know his father. ‘‘You call me father, for you are my son,” said
Wadagan to him. “No, you are not my father,” said Kanag. ‘‘If
you do not wish to call me so, then I will go home, and we will leave you
here. Let us go Dolim4man. If Kanag does not like me it is all right,”
said Wadagan. ‘‘I don’t like you, for you sent me away,” said Kanag.
“Go back home, we are going to stay here,” said Dolimaéman. So
Wadagan went back home and he went everywhere and Dolimdaman,
Kanag and Dagolayan staid in Nagbotobotan.
(Told by Madomar of Riang.)

25

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

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

As soon as Awig left Linongan in the field, the tattooed alzados went
to the watch house, and Linongan laid down for she was afraid of them.
When the tattooed alzados looked up toward the watch house it seemed
as if the moon shone, ‘‘Ala, we will go up and see what that is.” They
went up, and when they arrived in the place where the girl was they .
were surprised at her beauty. ‘‘We will not kill her,” said the young

TALES OF THE Mytuicat PERriop 155

men to the bravest of them. ‘‘Yes,” said the bravest, “get away so I
can see her, if she is very beautiful.” When the young men got away
he cut her in two at her waist. They took her body and her head and
went home. ‘Why did you kill her,” said the young men. ‘So that
you do not get a bad omen, young men,” said the bravest of them.

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

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

When he had almost reached the place where the alzados were
dancing he said, “‘What can I do to get the head of my daughter?” and
he bent his head. Not long after he remembered to go and get the juice

1 See p. 96, note 3.

156 TRADITIONS OF THE TINGUIAN

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

When he was in the middle of the field he turned back his face and
saw four young alzados who followed him through the cogon grass, and
he used magic so that the flame of the fire was so hot that the alzados
who followed could not reach him.? When the flame of the fire was over
he turned his face again when he reached the middle of the next field.
He used his magic again so that the flame was so high there that the
alzados, who always followed, could not reach him. As soon as the flame
was gone they followed again, and Awig shouted. The alzados were
frightened and were afraid to follow him for they were then near to

1 The word is probably used in the Igorot sense as “celebration.” In the Tin-
ginan dialects kanyau means “taboo.”

2 See p. 17, note I.

TALES OF THE MyruicaL PERriop 157

Kaodanan. ‘Ala, we will go back or the people of Kaodanan will
inherit our heads,’”’ and they went back home. Those were all who were
left for Awig did not give them poison.

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

When the spirits arrived in Kaodanan the old woman Alokotan
arrived also. As soon as she arrived she went at once where Linongan
was lying. ‘‘Ala, you Aponibolinayen and Awig this is your pay, for
although you have only one daughter you sent her to the mountain
field,” said the old woman Alokoténtothem. Awig and Aponibolinayen
did not answer for they were ashamed. When the old woman had
finished to talk to them she put saliva around the cut on Linongan and
caused it to join. When she finished joining it, ‘“‘I use my power so
that when I snap my perfume! which is called dagimonau (‘‘to wake
up’’) she will wake up at once.’”” When she snapped her perfume
Linongan woke up atonce. ‘‘I use my power so that when I use my
perfume alikadakad (sound of walking or moving) she will at once make
a movement.” When she snapped her perfume Linongan moved at
once. ‘‘I use my power so when I snap my perfume banaweEs she will
blow out her breath! When she snapped her perfume, she at once
breathed a long breath. ‘“‘Wrs how terrible my sleep was,” said

1 See p. 18, note I.

158 TRADITIONS OF THE TINGUIAN

Linongan. ‘‘‘How terrible my sleep’ you say. The tattooed alzados
nearly inherited you. I went to follow you because they took you to
their town and they danced with your head,’’ said Awig.

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

Not long after the people whom they invited came to the place
where they made balaua and they all danced. The companion of
Ilwisan of Dag4pan in dancing was Alama-an. When Ilwisan stamped
his feet the earth rumbled. When he looked up at Alama-an he said,
‘How terrible is the love of the ladies toward me; she thinks that I love
her,”’ but he wished to dance with Linongan. When they finished
dancing, Asigtanan and Dondonydn of Bagtalan danced next. When
Dondony4an shook his foot the world smiled and it rained softly. When
they finished dancing, Iwaginan and Linongan, who never goes out-
doors, danced. When Iwaginan stamped his feet, all the coconuts
in the trees feli, and when Linongan moved her toes in dancing all the
tattooed fish came to breathe at her feet for the water covered the town
when they danced. When they were still dancing the water flowed,
only a little while, and it was only knee deep, “Ala, you Iwaginan and
Linongan, stop dancing because we are deluged,” said Awig and the old
woman Alokotén. They stopped dancing and the water went down
again from the town. ‘How terrible are the people who are like
Kaboniyan for they are so different from us,” said the other people who
went to attend balaua with them.

Not long after, when all the people had finished dancing and the
balaua was over, the people went home and Iwaginan was engaged to
Linongan. Aponibolinayen said, “‘We do not wish that our daughter
be married yet,” but Awig agreed. ‘‘ Why do you agree, Awig, do you
not like our only daughter?’’ said Aponibolinayen. ‘‘I like her, but it
is better for her to be married.. He seems to have power. Don’t you
know that a girl has many dangers? Itis better for her to be married,
because she is the only daughter we have,” said Awig. Not long after

TALES OF THE MytTHIcAL PERIOD 159

they made pakdlon. “Ala, now, sister-in-law, how much will we pay?”
said Dinowdgan to Aponibolinayen. ‘‘The balaua three times full of
jewels,” said Aponibolinayen. ‘Ala, yes, sister-in-law,” she replied.
So she used her magic and the balaua was three times full of jewels, and
Aponibolinayen raised her eyebrows and half of the things in the balaua
disappeared, and Dinow4gan used her power again and filled the balaua.
‘Ala, stop that is enough to pay for our daughter,” said Aponibolinayen.
“T pay now.” “Yes,” they said. “Now that we have made the pay-
ment we will go home,” said Dinowdgan. If you do not let us take
Linongan to Pindayan, Iwaginan will live here and I will come to visit
them,” said Dinowdgan to Awig and Aponibolinayen. As soon as
Dinow4gan and her companions went home. “Ala, my wife we go to
Pindayan to see our mother Dinowagan,” said Iwaginan. ‘Yes, if
that is what you say we will go,” said Linongan. Not long after they
asked Awig and Aponibolinayen, “‘You go, but do not stay long,” they
said. “Yes,” they answered.

When they arrived in Pindayan, Iwaginan and Linongan went to
bathe in the river, and Iwaginan saw the place where the alzados had
cut Linongan in her side, and he went to make a magical well in which
a person can bathe and lose all scars and wounds; and it looked as if she
had no cut and she was prettier, and they went home. When they ar-
rived in the house Dinow4gan was surprised, for she was more beautiful
than before. ‘I made the magic pool and cured the cut in her side which
I saw,” he said. Not long after when they had been two days in
Pindayan, they went to Natpangan.

26

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

When the day agreed on came, Aponibalagen put Aponibolinayen
inside of his belt! so they went to Kadalayapan. As soon as they
arrived at the gate of the town of Kadalayapan, Sinogyaman carried
cake and rice to the gate of the town, to take away a bad sign if one
had been seen while on the way. They did not like her so she went
back to the town and they sent Kindi-ingan, and they did not like her

1 See p. 63.

160 TRADITIONS OF THE TINGUIAN

either. As soon as Kindi-ingan returned they sent Aponigawani.
When she arrived at the gate of the town they were very glad and
Dumandgan thought that Aponibalagen had used his power so that
the sweets, made of rice, were not in the basket until Aponigawani went
to meet them at the gate of the town.

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

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

As soon as Asigdwan of Nagwatowdtan noticed the braveness of
Asbinan she made balaua, and she commanded the people to pound
rice. Not long after she commanded the betel-nuts to go and invite
their relatives. The betel-nuts went to all the towns in the world and
invited all the people. The next day they oiled the gansas and the
people played them and all the people who heard them danced for they
liked the sound of them very much. So Asbinan went to attend the
balaua. All the people arrived at the place by the spring and a big
storm came and wet all of them. Not long after the people who lived
in the same town as Asigowan, which was the town of Nagwatow4tan,
went to meet them at the spring, to give them dry clothes. They
changed their clothes and went up to the town. As soon as they all
danced Asbinan saw AsigOwan and he wanted to marry her. So he
gave her betel-nut to chew and they told their names, and when they
had told their names their quids showed that it was good for them to
marry. The father and mother of Asigowan were Gagrlagatan and
Dinow4gan, but she lived with the alan. Her father and mother did
not know her until she made balaua and Asbinan did not know her until
the balaua, then he married her at once.

As soon as he married her all his concubines used their magic power
so that while he was living with AsigOwan she would cut her finger.
Not long after she truly cut her finger and died. They put her in the
tabalang! which had a rooster on top of it. Then all the concubines of

1 See p. 24, note 1.

TALES OF THE Myrtnuicat PERIOD 161

Asbinan were glad. Not long after they sent the tabalang along the
stream and the rooster on top of it crowed, and the old woman Alokotan
went to see it. She stopped the tabalang and took out the body of the
dead person. Not long after she made her alive again. As soon as
she made her alive again she put her in a well and she became a beautiful
girl. Not long after she became a bird and she flew back to the place
where Asbinan lived. The bird flew above him, and he tried to catch
it. When he could not catch her, she went to the top of a tree, and
Asbinan went into his house and he was sorrowful, because his wife
was dead. Soon he fell asleep and the bird went near to him and
Asbinan awoke and caught it. The bird became a girl again, the same
as before, and Asbinan saw that it was his wife, so he was very happy
and they made a big party. They invited all their relatives. Not
long after all the people arrived and they all danced. The old woman
Alokotén was there and Asig6wan told Asbinan that she was the woman
who gave her life again, so they treated her very good and the old
woman Alokotén gave them all her property, and all the people who
went to attend the party were very glad.
(Told by Masnal of Abang.)

re

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

“Mother Dinow4gan put the rice in the pot which looks like the
rooster’s egg,” so that I eat rice, for I go to fight the tattooed Igorots,”
said Ibagd wa Agimlang who was four months old. ‘Do not go my
son Agimlang your feet are too young and your hands look like needles
they are so small. You just came from my womb.” ‘‘Oh, mother,
Dinowdgan, do not detain me for it will make me heavy for fighting,”
said Agimlang. As soon as he finished eating, ‘‘ Mother Dinow4gan
and father Dagilagatan let me start, and give me the little headaxe
and spear and also a shield, for I am going to walk on the mountain
Dadlawan.”’ Not long after he started. As soon as he arrived on top
of the mountain Dadl4wan he sat on a stone which looked like a bamboo
bench under the Alangigan tree, and there were alan* there who were
young girls. “Oh, why are you here Ibagd wa Agimlang who just
came from your mother’s womb?” said the alan. ‘‘ ‘What, are you
here?’ you say young alan, whose toes on your feet are spread out. I

1 This story does not belong to the cycle proper.
2 See p. 34, note 2.
3 See p. 14.

162 TRADITIONS OF THE TINGUIAN

am going to fight with the tattooed Igorot,” said Ibags wa Agimlang to
them, and they talked for nine months, in the place where the stone
bench was. ‘The alan girls wanted to see him all the time. After that,
“You young alan girls, I am going to leave you.” ‘Do not go,” said
the alan, because you are a little baby, you just came from the place
where your mother gave birth to you.” ‘‘Do not detain me, young
girls, for it is bad for me if you detain me, for I will be too heavy for
fighting,” said Ibagd wa Agimlang. ‘If I return from war, I will invite
you to attend my big party,” he said to them, and so he went.

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

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

Not long after he gave him betel-nut and they chewed. As soon
as they finished chewing they told their names, and Adolan told his

1 The Tinginan always refer to the Igorot as alzado.

TALES OF THE MyTuicat PERIOD 163

name first and Ibagd wa Agimlang was next to tell his. After that they
laid down their quids and they saw that they were brothers. ‘‘Now,
my brother, Adolan we will go to Pindayan, for I am going to make a
big party, for I just return from fighting,” said Ibagd wa Agimlang.
‘Ala, you go first and I will go to see our brother,” said Adolan.

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

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

“Now, brother, we are going to chew betel-nut, and see if we are
truly relations,” said Daliwagenan (Ibagd wa Agimlang), and he called
Adolan, Igowan, and all his brothers and sisters, and his father and
mother. He gave them betel-nut to chew, and Dagilagatan and
Dinowdgan told their names first and Iwaginan was the next, and then
Adolan and then Igowan, but he said that he was the son of the alan,
and next was Agimlang and then the pretty girl. She said, ‘‘My name
is Inaling who is the little girl who never goes out of the awed vines,
which when somebody cuts they smile. After they finished chewing
the betel-nut and telling their names, they laid down their quids, and
the quids Igswan and Ginalingan (Inaling) went to the quids of Iwagi-

1 Head man.

164 ' ‘TRADITIONS OF THE TINGUIAN

nan and Adolan. ‘Oh, my son, Igswan and my daughter Ginalingan,
I thought that I did not have any more my daughter and son and that
the alan had taken. We did not feed you rice,” said the old woman
Dinowdgan. “Ala, my son, Agimlang, do not feel sorry, because you
heard what your father Dagilagatan said to you, because you met your
brothers and sister who are Igswan and Ginalingan,” said the old
woman Dinowdgan. After that they danced for about nine months.
After that Igswan and Adolan and Iwaginan went home and they did
not let Ginalingan go back home.

As soon as Igdwan arrived in his town he built balaua and he invited
all his relatives who lived in different towns and all the alan in the world.
Not long after the people whom he invited arrived in the town of
Igowan, and all the alan went to his Sayang, and the alan were surprised
that Dagilagatan and Dinow4gan knew that Igdwan and Ginalingan
were their son and daughter, so they asked them. They said that
Ibagd wa Agimlang met them when he came from war and he took them
to his party so they knew that they were their son and daughter for they
chewed betel-nut. As soon as Igdwan’s Sayang was over the alan
gave all their valuable things to him, and also those who had taken
Ginalingan. As soon as they had given them all their things the alan
flew away and Dinowdgan and her husband took their sons and daugh-
ters to Pindayan.

28!

There was a man named Asbinan who was the son of Ayo, but the
old woman Alokotén took care of him. ‘Ala, my grandmother Alo-
kot4n, go and engage me to Dawinisan who looks like the sunshine, for
I want to marry her,” said the young boy Asbinan. The old woman
replied, ‘“‘I do not think they will like you, for she is a young girl who
never goes outdoors.”? ‘Ala, grandmother, you go anyway, and if
they do not like me I will see what I shall do,” said Asbinan who was a
handsome young man. Not long after the old woman went. As soon
as she arrived at the stairs of the house of the mother and father of
Dawinisan, they said, ‘‘Good morning,” and the mother of Dawinisan
said, “‘Good morning, what did you come here for, Ayo and Alokotan
of Kadalayapan?” ‘‘‘What did you come here for?’ you say. Our
son Asbinan wants to marry Dawinisan,” said Ayo. She called them
up into the house and they talked. ‘‘We will ask our daughter and
hear what she says.”” When they asked Dawinisan if she wished to

1 This story does not belong to the cycle.
2 See p. 54, note 2,

TALES OF THE MytTHIcAL PERIOD 165

marry Asbinan, she said, ‘‘Oh, my mother, I am ashamed to marry yet,
I do not know how to do anything; so I do not wish to be married now.
Do not dislike me, but be patient with me.” So her mother said,
‘Pretty Ayo, I think you heard what she said. Be patient.”

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

The alan who saw that Asbinan was a beautiful young boy, said,
“Tf you will not go to look at him, we are going to leave you, for we fear
that he is going to die because of you.”? Dawinisan did not wish the
alan to leave her, and she said, ‘Ala, bring him up on the porch and I
will see him.” The alan took him up on the porch, and she went to
look at him. When she saw that he was a handsome boy, she said,
“T am ashamed, for I did not think he was a rich and handsome boy.”
When she saw that the boy appeared to be suffering greatly she went
into the house; she changed her dress and went out on the porch, and
she looked like the sunshine. When she reached the porch, she rubbed

1 See p. 14.

166 TRADITIONS OF THE TINGUIAN

the boy’s stomach, and directly Asbinan sat up. Dawinisan said to
him, ‘‘Come into the house and we will tell our names and see if we
are relatives.”” So they went into the house and she told him to set
down on a golden seat which looked like a fawn. As soon as he sat
down he said, “‘ Pretty, young girl, when I see you I am blinded by your
beauty. I came here because I wish to marry you.” ‘Oh, Asbinan!
I am ashamed, but I do not want to be married yet,” said Dawinisan.
*‘Dawinisan, even if you tell me to leave you, I will not do it until you
promise to marry me. I will stay with you now,” he said. Dawinisan
replied, ‘‘Even though you should stay here one month, I do not care,”
Asbinan said. ‘Let us chew betel-nut and see if the quids turn to beads
with no hole, and lie side by side; or if they lie parallel, then it is not good
for us to marry; so we shall see.”

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

Not long after they started and took Asbinan, and when they
arrived at the house of Dawinisan they agreed on the marriage price.
Her mother said, ‘‘If you can fill our balaua nine times with gold shaped
like deer, and jars which are addeban and ginlasan, Asbinan can marry
our daughter.’ Alokot4n and the others replied, ‘‘ Ala, if that is what
you say it is all right, and we can pay more.”’ So Alokotén used magic
and the balaua was filled nine times with the things they wished, and
there were more golden deer than jars. The father and mother and
relatives of the girl said, “‘Asbinan and our daughter Dawinisan can be
married now.” When the pakdlon was over, Alokotén used magic and
she said, ‘‘I use my power so that they will not know that they are
transferred to Kadalayapan,” and all the houses went to Kadalayapan.
Not long after the people who went to attend the pakdlon found that
they were in Kadalayapan and they were surprised, and the people
from the other towns went home when the pakélon was finished.

29
“T am going to lie down on the stone which is like a seat below the
dumalotau tree,” said Ayo, for.she felt hot in the middle of the day.

TALES OF THE MytuicaL PERIOD 167

‘‘What shall we call our son?” ‘We shall call him Asbinan, who looks
like the spreading branch of the betel-nut tree which looks pretty in
the afternoon,” said Ligi, her husband.

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

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

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

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

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

1 A low box-like table used by the Ilocano.
2 Certain charms are still used by lovers to aid them in their suits.

168 TRADITIONS OF THE TINGUIAN

30

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

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

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

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

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

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

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

There was not a place he did not search for her. He went to the
head man. ‘Ala, presidente of our town, I come to ask for companions
while I search for my wife, who vanished last night.’”” He gave (the
searchers), but when they did not find her, he went to another town.
He went to the place of Baingan in the town of the north. “Good
morning, I came to ask companions to search for her who was absent
last night.” ‘‘If that is still your trouble” said Baingan, “‘you go and

1 Pangasinan is a province midway between Abra and Manila.
2 See p. 19, note I.
3 A spirit.

TALES OF THE MyTHIcAL PERIOD 169

see my sister, who is Imbangonan, whom you shall take for wife, who
cannot belt herself unless there are nine belts. She is in the middle of
the place of the betel-nuts.”’

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

““If you like me, we will chew green betel-nut and see what is your
fortune.”” When they finished chewing, the two quids went into a line.
‘‘Ala! we will marry if you agree to pay 100 gumtang and 50 ginalman.”’!

31

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

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

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

Not long after it became daylight and they returned home, and
Iwaginan and Indayo did not see them, and they were very sorry for
they thought the princes were truly girls. So they went back home,
and as soon as they arrived there they said, “‘We are going to make
balaua, to find out if those princes were truly girls.’ So they began

1 Jars.

170 TRADITIONS OF THE TINGUIAN

to build balaua. They sent messengers to go and invite people in every
town. Not long after the people whom they invited arrived, and they
saw that the princes were not there. So they commanded their spirit
aids to go to all the world and find those princes. So the spirits became
hawks and they flew about the world. As soon as they came near to
the palace of the king they alighted on a tree and they watched the
princesses in the windows and hawks said, ‘‘Tingz.”” The princesses
heard the word ‘‘7zingz,”’ and they were Ganinawan and Asigtanan.
They saw the birds from the window, and the hawks flew by them and
the princesses stroked their feathers, because they were pretty.

Soon the hawks seized them in their talons and flew away with them
and carried them to Pindayan. Not long after they reached there and ©
Iwaginan and Indayo were very glad, and they made a big party and
they invited the king. The king had been searching for them for a long
time. Some of the spirit helpers who had gone to the palace said,
““Good morning. Wecame here to invite you, for Iwaginan and Indayo
sent us. They are making a big party for those princesses for whom you
are searching, for we took them to Pindayan, and Iwaginan and Indayo
married them. When the king heard the news he was glad, and he
went to the party. Indayo and Iwaginan made him dance when he
arrived, and Kanag and Dagolayen went to that party. Not long after
they put those girls, whom Iwaginan and Indayo had stolen, in their
belts and they did not know what had become of their wives and they
were sorry. Kanag and Dagoldyen took them home. When they
arrived home they told their names and they chewed betel-nut and they
found that it was good for them to be married, instead of Iwaginan and
Indayo. Kanag married Asigtanan and Dagold4yen married Ganina-
wan. The mother of Ganinawan was Aponibolinayen and the mother
of Asigtanan was Aponigawani.

As soon as they were married and they had learned who their
mothers were they built balaua, and they sent some betel-nuts to invite
all of their relatives in other towns. Iwaginan and Indayo went to
attend the balaua, and they danced. They saw that those girls were
their wives and they tried to take them back home, but Kanag and
Dagoldyen would not let them. They said it was not good for them
to be married even though they wished to be married to them, because
the girls would become oil when they went close to them. So Indayo
and Iwaginan were very sorry. Ganinawan was the sister of Kanag
and Asigtanan was the sister of Dagol4yen. They did not find out that
they were related until Indayo and Iwaginan took them, for their
mothers had lost them in miscarriages, and the girls became women by
themselves, and the king found them.

(Told by Talanak of Manabo.)

RITUALISTIC AND EXPLANATORY MYTHS

32"

The Ipogau? are making Sayang.* ‘Why do not those Ipogau who
are making Sayang start the balaua‘ correctly?” said the spirits above.
Those anitos® who are married, who are Kadaklan and Agemem,,° say,
“Tt is better that you carry the pig.” Then truly they carried the pig
up the river, those two Ipogau who are married. “Ala! you walk and
walk until you arrive at Sayau, for a person who lives there is making
Sayang,” said the spirits. After that they arrived, those who are
married who carried the pig, at the place of the man who made Sayang.
‘“Where are you going?” asked the man of Sayau of those who carried
the pig. ‘‘We came to see how you make Sayang, for we have not yet
learned how to make Sayang correctly,” said those who are married.
“Ala! watch what I am doing and imitate.”’ They watched what
he did when he made Sayang, and he did everything. He made balag,
sagoyab, aligang, they made also tangpap, they made adagang, balabago,
and what is needed for al-lot.’’ After that, “You go home, and when you
make Sayang you do as I did,” said the man from Sayau. They went
home truly, those Ipogau, and they imitated the man who made Sayang
in Sayau; then those who are married—Kadaklan and AgemEm —
caused the spirits to come whom they called, those who made diam
when they built balaua. (Here the medium names the spirits which
cause sickness.)

Now you get better, you who build balaua.

33°
“Those who knew to make dawak, went to make dawak, but they did
not prepare the pig correctly. Not long after Kaboniyan,* above, was

1 This diam is recited by the medium when the spirit house known as balaua
is built. See also page 12.

2 Spirit name for Tinguian.

3 The greatest of Tinguian ceremonies.

4 A large house built for the spirits during the Sayang ceremony.

5 Spirits.

6 Kadaklan is the most powerful of the spirits. Ag&m£m is his wife.
7 The names of small buildings or shrines elected for various spirits.

8 Chanted by the medium while making offerings in the Dawak ceremony which
is made for the cure of minor illnesses, such as fever, etc.

® A powerful spirit.
171

172 TRADITIONS OF THE TINGUIAN

looking down on those who make dawak. Kaboniyan went down to
them, he went to tell those preparing the pig, because they did not pre-
pare it correctly — those two who make dawak. After that they pre-
pared the pig correctly and the sick person got well of the sickness.

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

34"

The spirit who lives in Dadaya? lies in bed; he looks at his igam
and they are dull. He looks again, ‘‘Why are my igam dull? Ala, let
us go to Sudipdn where the Tinguian live and let us take our zgam, so
that some one may make them bright again.” After that they laid
them (the igam) on the house of the Ipogau‘* and they are all sick who
live in that house. Kaboniyan® looked down on them. ‘Ala, I shall
go down to the Ipogau.”” He truly went down to them, “What is the
matter with you?” ‘Weare all sick who live in the same place,” said
those sick ones. ‘‘That is true, and the cause of your sickness is that
they (the spirits) laid down theirigam on you. It is best that you make
Pala-an, since you have received their 7gam, for that is the cause of your
illness.”” After that they made Pala-an and they recovered from their
sickness, those who lived in the same place. (Here the medium calls
the spirits of Dadaya by name and then continues.) ‘‘ Now those who
live in the same place make bright again those igam which you left in
their house. Make them well again, if you please.”

35°
Those who live in the same town go to raid—to take heads.
After they arrive, those who live in the same town, “‘We go and dance

1 The diam recited during the Pala-an ceremony.
2 The east.

8 Feathers attached to a stick, which serve as hair ornaments in the Sayang
ceremony.

4 Spirit name for Tinguian.

5 See p. 171, note 2.

6 Chanted by the medium, over the offerings given to aid in the cure of a sick’
child, or to stop a child from incessant crying.

RITUALISTIC AND ExPLANATORY Mytus 173

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

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

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

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

36° :

There is a very old woman in the sea who says to her spirits —
Dapeg (a spirit which kills people) and Balingenngen (a spirit which
causes bad dreams) and Benisalsal (a spirit which throws things and is
unpleasant), ‘Go beyond the sea and spread your sicknesses.”” The
spirits are going. They arrive and begin their work, and if the people
do not make Sangdsang many will die. Now itis morning and the spirits
are going to the river to see what the people have offered to the old
woman, who is In4wen (mother). If they do not find anything, they
will say, ‘‘All the people in this town shall die,” and then they will go
on to another place.

Indwen, who is waiting, sends Kideng (a servant) to search for the
spirits who are killing people, to tell them to return. Dapeg leaves
the first town. He goes to another and the dogs bark so that the
people cannot sleep. A man opens the door, to learn the cause of the
barking, and he sees a man, fat and tall, with nine heads and he carries
many kinds of cakes. The man says, “Now take these cakes, and if

1 The ceremony.
2 Diam recited during the Sangdésang ceremony in the town of Lumaba.

174 TRADITIONS OF THE TINGUIAN

you do not make Sangdsang for my mistress, at the river, you shall die.
You must find a rooster with long tail and spurs; you must mix its blood
with rice and put it in the river at dawn when no one can see you.”’

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

37;

“You whom I send, go to the place where our relatives live in
Sudipan,”’? said Magand4wan of Nagbotobotan, “because I desire very
much the blood of the rooster mixed with rice.”” He gave his cane
and sack, ‘“‘When you arrive at the place (of those who live) in Sudipan
you wave my cane and the husks of betel-nut which are here in my sack.”
They truly waved when they arrived: many snakes (were creeping)
and many birds (flying) when they waved there by the gate.

“How many snakes and birds now,” said the Ipogau.* “Go!
command to make Sangésang,” said the married ones.

“We shall wait the blood of the rooster mixed with rice, because
they remember to command to make Sangdsang,” said those who
Magandwan of Nagbotobotén commanded. They took the blood of
the rooster mixed with rice, which was put in the saloko* in the yard;
they arrived to their master. ‘‘How slow you are,” said Magandwan.
‘“We are only slow, because there was no one who listened to us where
we arrived first,’”’ said those whom he commanded; “we went up (the
river) until there was one? who remembered to command to make
Sangdsang, which is what we now bring to you — the blood of the
rooster mixed with rice.” They gave; he put in his mouth — the
one who commanded them — he spit out. ‘Like this which is spit
out (shall be) the sickness of the Ipogau who remember me,” said
Magandwan of Nagbotobotaén. After that it is as if nothing had
happened to the family.

1 Chanted when the Sangésang ceremony is made for sickness, or to take away a
bad omen.

2 Spirit name for the earth
3 See p. 172, note 4.
4 See p. 22, note 3.

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RITUALISTIC AND EXPLANATORY MytTus 175

38"

The Ipogau are digging where they make stand the poles of their
houses. ‘‘You go to give the sign,” said the master of the sign to the
siket.2 Siket went. ‘Why do we havea bad sign? We remove the
poles,” said the Ipogau, and they removed that there might be no
bad sign. The deer went to call when they were digging where they
removed those poles which they made stand. ‘‘We remove again the
poles,” said the Ipogau, and they removed again. When they were
digging, where they made to stand those poles which they removed,
the wild pig went to grunt. They removed again the poles which make
the house.

As before, the snake went to climb the pole with which they made
the house, and they removed again. When they were digging again
where they made the poles stand with which they made the house, the
labeg* skimmed over, and as they had a bad sign the Ipogau moved
again the poles with which they made the house. ‘Koling,” and
“Koling” and again ‘‘ Koling” (the bird cried) ; they removed again the
log which they made stand, with which they made the house. The
salaksék clucked, who flew where they dug, where they made those
poles stand, with which they made the house.

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

“My wife,” said Kaboniyan, “give me the coconut oil, that I oil
my spear, for I go to see those Ipogau who are sick.” When those
Ipogau who were sick were in their house, his spear fell in their house.
“What is the matter with you, Ipogau?” said Kaboniyan. ‘What is
the matter with you, you say, and there is nothing which we do not
do for our sickness, and we are never cured,” said those Ipogau. And
Kaboniyan answered, ‘How can you become cured of your sickness
when you have a bad sign for that which you made — your house?
The reason of your sickness is because, you do not make Sangésang.”
The good way (is) you find a rooster, and that you command the
one who knows how to make diam of the Sangdsang to make Sangdsang.

1 Chanted when the ceremony is made to remove a bad sign.
? An omen bird.
5 The true omen bird.

176 TRADITIONS OF THE TINGUIAN

I (am) always the one for whom you make diam,’ said Kaboniyan.
And truly, before they had finished making Sangédsang, it was as if
there had been nothing wrong, that family was cured of their sickness.

39°

The poles of the Ipogau’s house were quarreling. Said the floor
supports to the poles who were quarreling, ‘‘What can you do if I am
not?” ‘What can you do if I am not?” said the foot-boards to those
floor supports who are quarreling. ‘“‘What can you do if I am not?”
said the cross supports to those floor supports who are quarreling.
‘What can you do if I am not?” said the cross supports to those foot-
boards who are quarreling. ‘“‘Whatcan you do if I am not?” said the |
floor to those cross supports who are quarreling. ‘“‘What can you do
if I am not?” said the wall to the floor boards who are quarreling.
‘What can you do if I am not?” said the beams to the wall boards who
are quarreling. ‘‘What can you do if I am not?” said the pongo’ to
the beams who are quarreling. ‘‘What can you do if I am not?” said
the daplat* to the pongo who are quarreling. ‘What can you do if I
am not?” said the end pole to those daplat who are quarreling. ‘What
can you do if I am not?” said the salabéwan’ to those end poles who are
quarreling. ‘‘What can you do if I am not —who am legpet?”’ said
those legpet to those salabéwan. “Though you are legpet, you can do
nothing if I am not,” said the gakot, “because you fall,’”’ said the gakot
to the legpet who are quarreling. ‘And what can you all do if Iam not,
who am grass? you all decay if I am not,” said the grass (roof) to those
who are quarreling. ‘‘ Therefore we are all the same use to the house
of the Ipogau; we will unite our thoughts and breath, so that in the
same manner the thoughts of the Ipogau are united, who live in us,”
said those who are quarreling. And they united their thoughts and
breath. After that the Ipogau who were sick were cured, those who
lived in the house. It was as if there was nothing bad for that family.

40*
The great spirit lives in the sky, and he is carrying the goods of the
people. He says to himself, ‘‘To whom shall I give these goods which
Iam carrying? I shall take them to the earth.”” He looked down on

1 Diam recited during the Sangdésang ceremony held to remove continued mis-
fortunes.

2 Several native names which have no exact English equivalents are used here.

8 Woven bamboo used on ceilings.

4 This diam was chanted during the Ubaya ceremony in Villaviciosa, an Igorot
town much influenced by Tinguian. The Ubaya is also held in Lumaba, a Tin-
guian settlement.

RITUALISTIC AND EXPLANATORY MytTus 177

Bisau, for the people there promised to make Ubaya. Soon the people
saw a man entering the town and they sent a man to prevent him}.
He said, “‘Let me come in, for I bring goods for you. Your food and
animals and other things which you need shall be increased.” After
that he said, ‘‘Let all the people in the world know of this so that they
will make Ubaya for me, and I will aid them also.”

4I

Dayapdn was a woman who lived in Ka-alang. For seven years she
was sick. She went to the spring to bathe and while she was in the
water a spirit sent by Kadaklan® entered her body. The spirit held
sugar-cane and rice. He said to her, ‘‘Take this sugar-cane and rice
and plant them in the ground. After you reap the sugar-cane and
rice, you will build a bin to hold the rice, and a sugar mill for the cane;
after that you will make Sayang and that will make you well.”” Daya-
pan took those things and went back home. She planted the sugar-
cane and rice. When she was planting, the spirit entered her body
again and taught her how to plant. When she reaped the sugar-cane
and rice, she began to make Sayang. ‘The spirit Kaboniyan went again
into her to teach her how to make Sayang. The spirit said, “Send a
man to get bolo (bamboo) and weave it into talapitap.* Take lono
and bolo as big as a finger and make dakidak,* and put a jar with water
upstairs in the house. Dance daeng* for ten nights. You will pass
seven evenings, then you will build balaua.® Send some persons to
get wood and bamboo and rattan and cogon, and take ten baskets
with cooked rice to follow the number of nights (i.e., on the first night
one basket of cooked rice on the talapitap; the second night, two; and
soon). When you finish the time you will know how to make dawak*
and to call all the spirits, and you will teach the people how to do
dawak.”

When she finished the dawak, the spirit sent her to wash in the
river as a sign that she had finished Sayang. He told her to get a dog
and a cock. She went to the river and she tied the cock and the
dog by the water, and while she was gone, the dog killed the cock. |
Dayap4n wept, but for a long time the spirit did not come. When |
Kaboniyan came again, he said, “If the dog had not killed the cock, no |

1 No one is allowed to enter the town after the ceremony begins.
2 The most powerful of all spirits.

5 See p. 13.

4 See p. 13, note I.

5 See p. 12.

178 TRADITIONS OF THE TINGUIAN

person would die, but this is a sign and now somebody will die and
some will be well.

Dayap4n went home and when she arrived there she began to learn
to make dawak, and she called all people to hear her and she told all she
had seen and heard. ‘Then the people believed her very much. When
somebody was sick, they called Dayap4n to see them and to show them
how to make them well. So Dayapaén taught them all kinds of dawak
which the spirit had told her because before when Dayap4n was sick,
no one knew the dawak.1 :

42

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

They made sablau near the bawi and put the coconut meat in it.
When they had done this, the man who was sick was as good as if he
had not been sick, he could walk just as before. This is the way the
Tinguian people learned to make baw7.

43°
In the first times Kaboniyan told a sick man to go to the mango tree
at the edge of the village. ‘‘Take a feather for your hair, a clay dish

1 A somewhat similiar tale, current among the Dayak, will be found in Rots,
The Natives of Sarawak and British North Borneo, Vol. I, p. 309 ff.

? A small spirit house built during the baw? ceremony.

3 A kind of grass.

* Account concerning the guardian stones at Patok.

RITUALIsTIC AND Explanatory Mytus 179

with oil, a headaxe, a spear, and a small jar of basi, when you go to
the tree.”” He did as he was bidden, and when he reached the tree the
pinding' were there. ‘Ala! now kill a small pig and offer its blood mixed
with rice. Oil the heads of the stones well, and decorate them with
yellow head bands. When you do this Apadel will always guard the
town.” The man and his companion always did as Kaboniyan said,
and when they made balaua, or were sick, or went to fight, they did this.
They ate of the pig, they played the gamsas and danced. All who obeyed
were always well, but one man who urinated on the stones became
crazy.

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

44°
One night a man saw a woman, who wore a black cloth, walking
near the pinding. When she would not speak to him, he cut her in the
thigh with his bolo.* She ran to the stones and vanished. Next morn-
ing the man went to the guardian stones and found one of them cut
in the middle, as itis now. The man soon died of smallpox.

45°
In the first times, the old men saw the stones traveling together
down the river. Above them flew many blackbirds. Then the people
went down to the river and watched the stones on their journey. After
that they caught them and put them near to the gate of the town, where
they still remain.

46
The evil spirit Ibwa once had a body like a man and used to visit

the people. In those days they kept the body of the dead person seven
days, and when the fat ran from the body they caught it and placed it

1 Peculiarly shaped stones in which Apdel, the guardian spirit of the village is
supposed to reside.
2 A Tinguian town several miles south of Patok.

* Told by the people of Lumaba, Be account for a peculiar knifelike cut in one of
the guardian stones outside the

4 Large knife.
5 Account of the securing of the guardian stones at Lagayan, Abra.

180 TRADITIONS OF THE TINGUIAN

in the grave.!. One day when he visited a funeral, a man gave Ibwa
some of this fat to drink. Since that time he has always been bad and
always tries to eat the body of the dead and steals his clothes. He
comes to the funeral with another evil spirit Akép, who has a large head,
long slim arms and legs, but no body.

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

47

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

48

One man in Solay® said to another, ‘‘Tomorrow we meet on the
mountain to get wild carabao.”’ The other man agreed, and early the
next morning the first man set out on horseback. The second man
died that night, but the first man did not know this. When he got to
the place agreed, he said ‘‘Sh-sh”’ through his teeth, and the spirit of
the dead answered a little way off. The man went towards the answer
and signalled again. The spirit again answered, and then the man saw
the spirit of the dead, which was very big, was running to catch him.

1 Compare with account of LA GrRONNIERE, Twenty Years in the Philippines,
pp. 120 ff; also with CoLE, Philippine Journal of Science, Vol. III, No. 4, 1908,
pp. 210-11.

2 A ceremony held while the body is still in the house.

8 A grass which is eaten.

4Taboo. A fireis kept burning at the grave and at the foot of the house ladder
for ten nights following the burial. During this time the members of the family and
near relatives must remain close to home.

5 A barrio of Patok.

RITUALISTIC AND EXPLANATORY MytTus 181

He ran his horse at full speed, but the spirit was gaining when the lasta!
on the saddle caught on a dead limb and was jerked away. ‘‘Very good
that you leave that or I would take your life,’”’ said the spirit. Then
the man ran his horse until he got to Solay. When he got there, he
could not get off his horse, for his legs were stuck very tight to each side
of the horse, so a man had to pull each leg loose and lift him from the
saddle. That is why we know that the spirits of the dead men some-
times do harm and go places.

49

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

50

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

There were two brothers, and one died. The other went to hunt
and killed a deer. While he had it over the fire to singe, his dead
brother’s spirit came to him.* Then the man began to cut the meat into
small pieces, and as fast as he cut it up, the spirit ate it; and as fast as
he ate it, the meat came out of his anus. When the meat was almost

1 A rope lasso.
2 An evil spirit.

* People in the house with the dead and the relatives must observe the kanyau
>) for ten days or they will meet the spirit of the dead person and it will harm

182 TRADITIONS OF THE TINGUIAN

all gone, the man became very much afraid and started to run, and the
spirit chased him. When he ran where some alangtin grew, the spirit
stopped and said, “If you had not gone to the alangtin, I would have
eaten you also.”

51

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

52
It is good to put some branches of trees in the ground near your
head when you sleep out doors, so the spirits can not spit on you, for
if they do, you will die.

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

53

When Itneg? go to hunt or have to sleep anywhere that spirits can
get them it is good to use sobosob* or banal! under them for a mat.

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

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

1 Smilax vicaria Kunth.
2 The name by which the Tinguian designate themselves.
3 Blumea balsamifera D. C.

RITUALISTIC AND EXPLANATORY Mytus 183

54

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

55

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

56

In the first times men went to the mountains to hunt deer and hogs.
One man kept his dog in the open land outside of the forest, to wait for
the game. While he waited there with his dog, the big bird Banog came
to take him away; and it flew with him over the mountains near to
Licuan.* The bird took him to her nest in the tree. There were two
young birds in the nest. When the bird laid him in the nest he was on
a branch of the tree. Three young pigs were in the nest. The bird
went away to get animals. After it went away, the man cut the meat in
small pieces for the young birds, and the man ate also because the tree
was big and he could not go away. The bird brought deer and pigs
all the time, and the man always cut the meat in small pieces. After
a while the two young birds could fly near to the nest. When they were
standing outside of the nest he held on to their wings and the birds flew

ay A blanket with red or yellow stripes which resemble the markings on a young
pig.

2 See p. 54, note 2.

§ A mountain town in eastern Abra.

184 TRADITIONS OF THE TINGUIAN

down under the tree. Then the man took his bolo and cut off their
heads and took them to his town and made /ayog! for the heads. After
the man’s layog, he wanted to go to alzados* town to fight them. He
had been near to the alzados town about one month.

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

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

57

The father of Siagon* was head man of Patok. He walked one night
on the road which goes to Domayko. In the road he saw a big man
whom he thought was Padawil. Then he smelt a bad odor and knew it
was a ladag.® He struck it with his whip and it said, “Hah.” It was

1 A ceremony held about a year after a funeral.

2 See p. 10, note I.

8 Spirit name for Tinguian.

4 The three persons mentioned were still living when this story was recorded.
’The name of the spirit of a dead man which still remains near its old haunts.

RITUALISTIC AND ExpLANATORY Mytus 185

night and he ran very fast to the council house, and on the way he threw
away his clothes. When they came to the place where the spirit had
stood, they found a deep hole there like a carabao wallow.

58"

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

59

The alan* once found the afterbirth outside the town and made it
a real baby whose name was Sayen.

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

He wanted to marry Danip4n who lives in Kadalayapan, but she
did not wish. She hid; so Sayen married her servant, thinking she was
Danipdn. The name of the servant was Lary. Sayen took her home.

1 See p. 28, note 2.
2 See p. 14.

186 TRADITIONS OF THE TINGUIAN

‘They had one baby. One day Sayen was making a plow under the
house. Lary was in the house with her baby. She was singing in the
house to her baby. ‘‘Sayen thinks I am Danipdn, but I am Lary,
Lary no aglagr-le-gry-lry.”’ Sayen heard the song and said to
himself that his wife was not Danipdn. He went up into the house and
said, ‘Take off your upper arm beads, and in the morning you will go
to the fields with your baby, because I will go there to plow.” She said,
“Yes.”? Inthe morning he went there. He went to cut down the bam-
boo bridge. At noon his wife carried food to him. She took her baby
with her. When she reached the bamboo bridge it fell with her and
they fell into the water. Sayen went back to his house. When he got
there, he took his headaxe, spear, and shield, and he went to Kadalaya-
pan. When he got there, he began to kill the people of the town. When
he had killed many people the lakay' called Danipdn, ‘“‘Come out, Sayen
is killing many people of the town, because you did something bad to
him.” She came out to Sayen and said to him, “Do not kill all the
people, leave some of them so I can go to borrow fire from them.”
Sayen answered her, ‘‘Take the betel-nut in my bag and cut it in two
pieces for me to eat, for I am very tired.”’ She took the betel-nut from
his bag and cut it in two pieces, and Sayen chewed the betel-nut. Sayen
spat on some of the dead people and made them alive again ane he
married Danipd4n and took her to Benben.

When the people in Magisang’ went to hunt deer and when they went
to divide it, the komau, a big spirit who looks like a man, and who kills
people,® went to them to ask them, ‘‘How many did you catch?” If
they had caught two they told him ‘‘Two,” and the komau said, ‘‘I
caught two also.”” When they went to their town, there were two dead
people there in their town. Anytime they went to hunt the komau
asked them how many they had caught, and when they said how many,
the komau always said he had that many, and when they reached the
town that many were dead. The komau did that often and many people
were dead. The people in Magisang heard that Sayen was a very brave
man and they went to him to tell him about the komau. Sayen said to
them, “I come, but I must hide by the trees. When the komau comes
and asks you how many deer you have caught he will ask you where I
am. You will say to him that you do not know where I am, because
you did not hear of me yet. I am sure the komau will ask you where
I am, because he will smell me.”’ The people said, ‘‘Yes.”” They went

1 Head man.
2 Near Namarabar in Ilocos Sur.

’ The Ilocano consider the komau a fabulous, invisible bird which steals people .
and their possessions. See Reyes, El Folklore Filipino, p. 40. Manila, 1899.

RITUALISTIC AND ExpLANATORY MytTus 187

to hunt. When they reached the forest, they caught two deer and they
went to the place where they singed and divided those deer which they
had caught. While they were sitting there, the komau came to them
and said, ““How many have you?” They answered, ‘‘Two.” The
komau said, “I have two also. Sayenis here.” The people said, “We
do not know about Sayen, where he is.” Then Sayen came out and
killed the komau.

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

1 A powerful spirit.

188 TRADITIONS OF THE TINGUIAN

the people, he went under the house to the chickens’ place. The
people said to themselves, ‘‘ We will put a fish trap there, because Sayen
after fighting goes in the chicken coop.”” They put a trap under the
house by the coop. Sayen came in the town again to fight. After
fighting he went under the house and he went into the trap, and the
people caught and killed him.

This all happened not very long ago.

60

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

61

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

When the alan got home, she saw the baby dead in the water.

1 See p. 14.

RITUALISTIC AND EXPLANATORY MyrtTus 189

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

62

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

63

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

64

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

65
A lazy man was planting corn in the high land. He would plant a
few seeds and then put his planting stick in the ground and lean back
on it. After a while the stick grew there and was a tail, and the man
became a monkey‘

-1In the Bagobo version of this tale, a ladle becomes the monkey’s tail. See
BENeEDIcT, Journal American Folklore, Vol. XXVI, 1913, p. 21.

190 TRADITIONS OF THE TINGUIAN

66

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

67

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

68 *

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

69
A mother had a very lazy boy who could do nothing. One day she
went away to get something, and she put a big basket over the boy.
When she came home, she took the basket up, but instead of the boy
there was a bird which flew away, crying “‘sigakok, sigakok, sigakok,”’
—‘‘lazy, lazy, lazy.” And so that bird is called sigakok.

70
A long time ago there was a young man who cut all the trees in a
little wood. When he had cut up them, he burned them, and he planted
rice in the field. Ina few days the rice was ready to cut and the young

1 A story accounting for the origin of the kdlau, a bird.
2 See page 10, note I.

RITUALISTIC AND EXPLANATORY MytTus IgI

man went to find a girl for him to marry. He found a girl in the other
town. He married her and he took her with him to his home. When
they got home the man said to his wife, “Let us go to see our rice.”
They went to see the rice. At midday they went home. The next
day the man sent his wife to go to cut the rice. When she got to the
rice, she thought to herself that she could not cut itina month. Said
she to herself, ‘I want to be a bird.” She lay down on the floor ina
little house that the man had made. She put her hat over her to be
her blanket. Then she became a bird which we call kakok now. Her
cloth became her feathers. In the morning the man went with some
rice for his wife to eat. When he got there, he could not see his wife.
He walked and walked, but he did not find her, then he came to the
little house. He saw his wife’s hat, and he picked it up. The bird
flew away, crying “‘kakok, kakok.”’

; 71

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

the spirit always keeps clean.!

7
7

1 The cave is situated in the mountains, midway between Patok and Santa Rosa.

192 TRADITIONS OF THE TINGUIAN

72

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

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

73
Once then sun and moon fought. The sun said, ‘‘ You are moon, not
so good; if I give you no light, you are no good.”” The moon answered,
“You are sun and very hot. I am moon and am better. The women
like me very much, and when I shine they go out doors to spin.” Then
the sun was very angry and took some sand and threw it on the moon,
and that is why there are dark places on the moon now.

74

In the old time, a man went with others to get heads. They were
gone very, very long, and the man’s daughter, who was little when he
went away, was grown up and beautiful when he returned. When he
got to the gate of the town, his daughter went to hold the ladder for him
to come in.' The man did not recognize his daughter, and when he
saw her holding the ladder for him, he threw his arms around the ladder
and seized and kissed her. The girl was very sorrowful because her
father had not recognized her and had misunderstood her intentions; so

1 The old custom was that when a party returned from a head hunt the women
went to the gate and held ladders in a A so the men did not pass through the gate;
or they laid them on the ground and the men jumped over them.

RITUALISTIC AND EXPLANATORY MytTus 193

she went home and said to her mother, “‘It is better now that I become
a coconut tree, to stand close by our house.’”’ In the morning the
man and his wife missed the girl, and when they looked out doors, there
stood a fine coconut tree close to the house; so they knew that she had
changed to the tree.

- 75

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

76

Hundreds of years ago there were two people who were husband
and wife. Their names were Tagdpen and Gidben, and they had only
one son whose name was Soliben. Those people came from Ilocos
Norte; they came down to Vigan to pass a while, then came into the
Abra river. When they were in Banodng, they sailed on a raft in the
Abra river to come up to Langiden. When they reached that town,
they stopped there to stay a short time, because Tag4pen went to the
town to give thoughts to the people there and to give a nice face to the
girls. When Tagdpen was in the town, in Langiden, his son Soliben was
weeping on the raft by his mother. “Sleep, sleep, sleep, my dear son,
because your father is not here yet; it-to-tes, it-to-tes, so sleep my son,
do not weep,” said his mother, whose name is Gid4ben. When Tagdpen
came back from the town of Langiden, they began to sail again until
they came to Pidigan. When they reached the town of Pidigan, they
stopped there because Tag4pen went to the town to give a nice face to
the ladies and girls. Then his son wept again, ‘‘Oh, dear son, sleep,
sleep, sleep; oh, dear son, sleep, sleep, sleep, for your father is not here
yet. When hecomes back, he will get bananasfor youtoeat. It-to-tes,
it-to-tes, it-to-tes, sleep, Soliben, sleep, my son; do not weep; your
father will give you to eat,”’ said the mother. Inashort time Tagdpen

1 The river emerges from Abra through a narrow pass in the mountains.

194 TRADITIONS OF THE TINGUIAN

came back from the town and they sailed to come up. When they
reached the mouth of the Sinalang river, they came up in the river;
they sailed up here; this is the river of Sinalang town (Patok). “We
go there to give the people some nice face and good thoughts, so they
will be very wise.”. When they arrived in Sinalaiig town, they left
their raft in the river and went upinthe town. When they reached the
town, every person went to them to give their regards. Tagdpen and
his wife with her son stayed in a little house we call balaua; they lived
there teaching many dalengs! and bagayos' of the Tinguian people.

1 Songs.

FABLES

77
THE TURTLE AND THE MONKEY

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

The turtle dried his meat and sold it to the other monkeys, and
when he had finished selling he went under the house and hid beneath a
coconut shell. When all the monkeys had eaten the turtle cried,
“They eat their relative.” Then the monkeys heard, but could not see.
The turtle called many times until at last they found him beneath the
coconut shell. They agreed to kill him with the axe, but the turtle
laughed and pointed to the marks on his back. The monkeys believed
him when he said he had often been cut by his father and grandfather;
so they did not cut, but went to get fire. ‘You cannot kill me with

1 A similiar incident is found in the Northern Celebes and among the Kenyah of
Borneo. See BezMER, Volksdichtung aus Indonesien, p. 304. (Haag, 1904.) Hose
and McDouGa t., Pagan Tribes of Borneo. Vol. II, p, 148, London, 1912.

195

196 TRADITIONS OF THE TINGUIAN

that. Do you not see that my back is almost black from burning.”
‘* Ay-ay,’’ said the monkeys, “‘let us tie a stone to his waist and drown
him in the lake.” The turtle cried and begged them to spare him, but
the monkeys did not know that the water was the cause of his living,
for it was his home. They threw him in the lake and when they had
watched a long time, they saw him float on the water and he was holding
alarge fish. Then all the monkeys tied stones to their waists and dived
in the lake to catch fish. They did not float in the lake, but they died.
Only a pregnant monkey was left, but the turtle came and drowned her
also.*

78

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

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

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

1 A variant of this tale is told by the Bagobo of southern Mindanao. See BENE-
Dict, Journal of American Folklore, Vol. XXVI, 1913, p. 59.

* The gold or silver wire worn by women or men about their necks.

FABLES 197

79

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

80

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

81

The five fingers were brothers. The other four sent the little
thumb to get posel. He went to get, but when he got there, the posel
said, “‘Kiss me, for I have a good odor to you.” So the thumb kissed
him, and his nose stuck to the bamboo. The others could not wait so
long, so they sent the first finger to get. When he got there, he saw
the thumb, and said, ‘‘What are you doing?” ‘I am smelling this
posel, for it has a good smell.”’ Then the first finger smelled and his
nose was caught. The others could not wait, so they sent the second

1 A little bird.
2 A kind of bamboo.

ae ae RE oe, |
é

198 TRADITIONS OF THE TINGUIAN

finger and it happened the same. Also the third, and he also became
fast. Then little finger went and when he saw the others, he said,
“You are very crazy,” and he cut them loose.

82!

Carabao met loson® in the river. ‘‘You are very slow,” said the
carabao. ‘‘No, I can beat you in a race,” said loson. “Let us try,”
said the carabao. So they started torun. When the carabao reached
a long distance, he called, “‘Shell,”” and another shell lying by the river
answered, ‘‘Yes.” He ran again and again, and every time he stopped

to call, another shell answered. At least the carabao ran until he
died.

ih 83

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

84*
A mosquito came to bite a man. The man said, ‘‘You are very

little and can do nothing to me.”” The mosquito answered, “‘If you had
no ears, I would eat you.”

85

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

86

A man went to the other town. When he got there, the people were
eating Jabon.° Heasked them what they ate, and they said pangaldanen

1 For other versions of this tale see p. 29, note 3.
2A shell.

3 A shell.

4 See p. 29, note 4, for Borneo parallel.

5 See p. II.

6 Bamboo sprouts.

FABLES — 199

(the bamboo ladder is called “‘aidan’’). He went home and had
nothing to eat but rice, so he cut his ladder into small pieces and cooked
all day, but the bamboo was still very hard. He could not wait longer,
so called his friends and asked why he could not make it like the people
had in the other town. Then his friends laughed and told him his mis-
take.
87

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

88

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

89?

There was a man named Dogidog who was very lazy and very poor.
His house was small and had no floor, only the boards to put the floor
on. He went to the forest to cut bamboo with which to make a floor,
and he carried cooked rice with him. When he got there he hung the
rice in a tree and went to cut the bamboo. While he was gone, a cat
came and ate the rice, so when the man got hungry and came to eat, he
had no rice, so he went home. The next day he went to cut again, and
when he had hung the rice in the tree, the cat came to eat it. The third
day he went again and hung the rice in the tree, but fixed it in a trap;
then he hid in some brush and did not cut bamboo. The cat came to
eat the rice and was caught. Then the man said, “I will kill you.”

1 The fruit of a wild vine.
2 The chief incidents in this tale resemble those in the Sea Dayak story of Sim-
pang Impang. See Hose and McDouGAa t_, Pagan Tribes of Borneo, Vol. II, p. 144
- (London, 1912.)

200 ‘ TRADITIONS OF THE TINGUIAN

*‘No,”’ said the cat, ‘do not killme.” ‘Alright, then I take you home
to watch my house,” said the man. Then he took the cat home, and
tied it near the door of his house and went away. When he came
back, the cat had become a cock.

““Now I go to the cock fight at Magsingal,’’! said Dogidog, and he
put his rooster under his arm and started for the place. He was cross-
ing a river when he met a crocodile. ‘‘Where are you going, Dogi-
dog?” said the crocodile. ‘‘To the cock fight at Magsingal,”’ said the
man. ‘‘Wait, I go with you,” said the crocodile. Then they went.
Soon they metadeer. ‘‘Where are you going, Dogidog?”’ said the deer.
“To the cock fight at Magsingal,” said the man. ‘Wait, I go with
you,” said the deer. Then they went again. In the way they met.
Bunton.” ‘Where are you going?” saidit. ‘To Magsingal to the cock
fight,” said the man. ‘‘Wait, I go with you,” said the mound. Then
they went again and soon they met a monkey. ‘‘ Where are you going,
Dogidog?” said the monkey. ‘‘To the cock fight at Magsingal,” said
the man. ‘Wait, I go with you,” said the monkey. Then they went
until they reached the place where was the fight in Magsingal.

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

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

Dogidog had very much money and he bought two horses to carry
the sacks of silver to his house. When he got near to the town, he tied

1 A town in Ilocos Sur.
2 A mound of earth raised by the ants.

FABLES 201

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

gO

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

gI

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

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

1Same idea is held by the Ilocano. See Reyes, El Folklore Filipino, p. 34.
Manila, 1889. See also p. 29, note 7.

ABSTRACTS

I

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

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

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

202

ABSTRACTS 203

2

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

3

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

204 TRADITIONS OF THE TINGUIAN

betel-nuts and learn they are related and that both possess magical
power.

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

4

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

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

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

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

5

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

ABSTRACTS 205

reaches ocean. Is carried across by a carabao which at once informs
its master of the girl’s presence.

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

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

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

6

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

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

7

Aponitolau dons his best garments, takes his headaxe and spear, and
goes to fight. When he reaches the spring which belongs to the ten-
headed giant Giambélan, he kills all the girls, who are there getting

206 TRADITIONS OF THE TINGUIAN

water, and takes their heads. The giant in vain tries to injure him.
Spear and headaxe of Aponitolau kill the giant and all the people of his
town and cut off their heads. Heads are sent in order to hero’s town —
giants’ heads first, then men’s, and finally women’s. On return jour-
ney Aponitolau is followed by enemies. He commands his flint and steel
to become a high bank which prevents his foes from following. Upon
his arrival home a great celebration is held; people dance, and skulls
are placed around the town.

8
Aponitolau and his wife decide to celebrate Sayang, but he goes first

to take the head of old man Ta-ddan. He uses magic and arrives at.

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

9

Ayo is hidden by her brother, but meets Dagdagalisit, who is fish-
ing, and becomes pregnant. Child pops out between third and fourth
fingers when Ayo has her hand pricked. Baby objects to first name; so
is called Kanag. Milk from Ayo’s breasts falls on her brother’s legs
while she is lousing him, and he thus learns of the child. He deter-
mines to build a balaua and invite all people, so he may learn who the
father is. Sends out oiled betel-nuts to invite the guests and when one
refuses to attend they grow on him or his pet pig. Dagdagalisit attends
wearing only a clout of dried banana leaves. Brother of Ayo is enraged
at her match and sends her and the baby away with her poor husband.
When they arrive at her new home, Ayo finds her husband a handsome

bul

ABSTRACTS 207

man who lives in a golden house, and whose spring has gravel of gold and
agates. They summon their relatives to celebrate balaua with them.
While Ayo’s brother is dancing, her husband cuts off his head, but he
is brought back to life. Ayo’s husband pays her parents for her, but
half the payment vanishes when her mother raises eyebrows. Husband
again completes payment. They chew betel-nut and the quids of the
children go to those of their parents. Dagdagalisit’s parents learn he
is a miscarriage child who was cared for by the alan (spirits).

1ae)

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

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

II

When Aponitolau goes to visit his cousin, he finds him celebrating
Sayang. He is incensed because no invitation has reached him, so sits
in shade of tree near the spring instead of going up to the village. He
finds the switch lost by Aponibolinayen. He is induced to attend the
ceremony, where he meets with an old enemy, and they fight. The
hawk sees the struggle and reports the death of Aponitolau to his sister.
She sends her companions to avenge the death and they kill many
people before they learn that the hawk was mistaken. Aponitolau
restores the slain to life. He agrees to fight his enemies in two months.
Before he goes to battle he summons the old men and women, and has
them examine a pig’s liver and gall. The omens are favorable. Dur-
ing the fight he becomes thirsty and his headaxe supplies him with water.

208 TRADITIONS OF THE TINGUIAN

He stops the slaughter of his enemies when they. agree to pay him one
hundred valuable jars. The jars and heads of the slain take them-
selves to his home. A celebration is held over the heads, and skulls are
exhibited around the town.

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

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

I2

Pregnant woman expresses desire for fruit of bolnay tree. Her

husband asks what it is she wishes, and she falsely tells him fish roe.
He uses magic to catch all fish in the river, and selects one with roe,
releases others. She throws it to the dogs, and tells husband it is the
liver of a deer she needs. He secures it, but when it likewise is fed to
the dogs, he changes self into an ant and hides near wife until he learns
her real wish. He secures the bolnay fruit, but upon his return allows
his sweethearts to get all but a small piece of it.. His wife eats the bit
left and desires more. She quarrels with husband, who in rage drags
her to the bolnay tree and places her in a hole. Her child Kanag is
born when an itching spot between her third and fourth fingers is
pricked. Child grows with each bath. He agrees to go with other boys
to fight. Plants a Jawed vine which is to keep his mother informed as
to his condition. Child’s father is with war party, but does not recog-
nize son. It rains continually so party cannot cook; but the spirit
helpers of child’s mother feed him, and he shares food with companions.
They plan ambush near enemies’ town. Kanag cuts off head of a pretty ©
girl; his companions kill an old man and woman. They return home

ABSTRACTS 209

and hold dance around the heads. When Kanag dances, earth trembles,
coconuts fall, water from river enters the town, and the fish lap his
feet. His father is jealous and cuts off his head. His mother sees
lawed vine wilt and knows of son’s death. Informs her husband he has
killed son. She restores Kanag to life and they leave. Husband tries
to follow, but magic growth of thorns in trail prevents. He is finally
reconciled to his family and has former sweethearts killed.

13

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

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

210 TRADITIONS OF THE TINGUIAN

all people in town. Slaughter is so great the father swims in blood, but
son stands on it. Both return home and hold a great celebration over
the heads.

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

iy

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

15

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

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

ABSTRACTS 2II

16

Ayo gives birth to three little pigs. Husband is ashamed, and
while wife is at the spring he places the animals in a basket and hangs
it ina tree. Basket is found by old woman, Alokot4n, who takes it
home. Pigs soon turn into boys. When grown they go to court the
girls while they spin. Ayo hears of their visits and goes where they are.
Milk from her breasts goes to their mouths and thus proves her to be
their mother.

They celebrate balaua. Ayo puts one grain of rice in each of twelve
jars and they are at once filled with rice. Betel-nuts summon the
people to attend the ceremony. The old woman Alokot4n attends and
the whole story of the children’s birth and change to human form comes
out.

17

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

18

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

212 TRADITIONS OF THE TINGUIAN

for him. The payment for the girl is valuable things sufficient to fill
balaua eighteen times, and other gifts in her new home.

19

Kanag is lead by his hunting dog to a small house in the jungle.

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

20

Kanag’s sweetheart desires the perfume of Baliw4n and promises to
fulfill his desires if he secures it for her. Gives him arm beads from
left arm in token of her sincerity.

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

a. sae
ee SS,
ars

ABSTRACTS 213
2I

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

of the jars.

22

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

214 TRADITIONS OF THE TINGUIAN

23

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

24

When the husband of Dolim4man pricks an itching spot between
her third and fourth fingers, a baby boy pops out. Child who is called
Kanag grows each time he is bathed. While his wife is away the father
puts child on a raft and sets it afloat on the river. Child is rescued by
old woman Alokotan, who is making a pool in which sick and dead are
restored to health. Boy plays on nose flute which tells him about
his mother, but he does not understand. Plays on bunkaka with same
result. Mother who.is searching her child passes by while he is playing.
Milk from her breasts goes to his mouth, and she recognizes him. They
stay with old woman despite pleading of husband.

25

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

ABSTRACTS 215

balaua three times with valuable gifts, in payment for her. Half of
gifts vanish, when her mother raises her eyebrows, and are replaced.

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

26

The mother of Dumand4gan negotiates marriage for her son with
Aponibolinayen. Brother of girl puts her in his belt and carries her to
place where agreement is made. When they reach gate of town, young
girls offer them cakes, in order to take away bad signs seen on road.
Boy’s parents pay for girland they marry. She gives birth to son named
Asbinan. He marries Asigowan, but his jealous concubines cause her
to cut her finger and she dies. Her body is placed in a tabalang on
which a rooster sits, and is set afloat on the river. Crowing of the cock
causes old woman Alokot4n to rescue the corpse. She places it in her
magic well and the girl is again alive and beautiful. She returns to
her husband as a bird; is caught by him and then resumes own form.

27
Baby of four months hears his father tell of his youthful exploits.
Decides to go on head hunt despite protests of parents. Is detained
on his trip by young alan girls. Finally reaches Igorot town and by
means of magic kills all the people and takes their heads. Heads take
themselves to his home. On way back he plays bamboo jew’s harp and
it summons his brothers to come and see him. They chew betel-nut
and make sure of relationship. Continuing his journey, he is twice
lost. Finds an unknown sister hiding among Jawed vines. Puts her in
his belt and carries her home. Upon his arrival a celebration is held
and the new found brothers and sister, who had been stolen by alan,
are restored to parents.
28

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

29
Asbinan refuses to eat until his father secures fish roe. He then

demands Chinese dishes from the coast town of Vigan. When these
are supplied, he eats, and then demands the love charm which his father

216 TRADITIONS OF THE TINGUIAN

used when a young man. He goes to the place where the maidens are
spinning, and when one offers to give him a light for his pipe, he blows
smoke in her face. The charm acts and she becomes ill. He con-
vinces her people that the only way she can be cured is by marrying
him. Her parents accept payment for the girl.

30

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

31

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

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

IT

32
The Ipogau who are trying to celebrate Sayang make errors. The
spirit Kadaklan and his wife instruct them to go and watch the Sayang
at Sayau. They do as bidden and after learning all the details return
home and perform the ceremony. The chief spirits are pleased and
cause the lesser spirits to attend the ceremony when summoned by the
medium. ‘The sick improve.

33
The people who are conducting the Dawak ceremony fail to do it
properly. Kaboniyan (a spirit) goes down and instructs them. After
that they are able to cure the sick.

ABSTRACTS 217

34

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

35

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

36

The spirit In4wen, who lives in the sea, sends her servants to spread
sickness. They kill many people who fail to make the Sangdsang
ceremony. A man is disturbed at night by barking of dogs, goes to
door and meets a big spirit which has nine heads. Spirit tells him how
to make the offering in Sangésang. He follows directions and spirits
carry gift to their mistress. She mistakes the blood of a rooster for
that of human beings. Is displeased with the taste and orders spirits
to stop killing.

37

The spirit Magan4wan sends his servants to secure the blood of a
rooster mixed with rice. People see many snakes and birds near gate
of town. They make the ceremony Sangdsang and offer blood and
rice. The servants of Magandwan carry the offering to him. He takes
it in his mouth and spits it out, and in the same way the sickness is
removed from the mortals.

38

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

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

218 TRADITIONS OF THE TINGUIAN

39

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

40

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

4I

Dayap4n, who has been ill for seven years, goes to bathe. The
spirit Kaboniyan enters her body and instructs her how to perform
healing ceremonies. He also teaches her how to plant and reap, and
she in turn teaches the Tinguian. While she is bathing she ties a cock
and dog by the waterside. The dog eats the cock, and thus death comes
into the world.

42

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

43

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

44

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

45

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

me
a)

ABSTRACTS 219

46
The spirit Ibwa visits a funeral and is given some of the juices,
coming from the dead body, to drink. Since then he always tries to
eat the body of the dead unless prevented. He is accompanied by
another evil spirit whose embrace causes the living to die.

47
A widow leaves the town before the period of mourning for her
husband is past. The spirit appears first to the daughter-in-law and is
fed by her, then asks for his wife. He goes to the place where she is
watching the corn and sleeps with her. She apparently becomes
pregnant, but fails to be delivered, and dies.

48
Two men agree to hunt carabao the following morning. In the
night one dies, but the other not knowing this leaves the town and
goes to the appointed place. He meets the spirit of the dead man, and
only saves his life by running his horse all the way home.

49

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

50
A man, whose brother has just died, goes to hunt. He begins to cut
up the game when his brother’s spirit appears. He feeds it, but food
comes out of its anus as fast as it eats. He flees and is pursued by the
spirit until, by chance, he runs among alangtin bushes. The spirit dis-
likes the bush and leaves.
51
The people fail to put the banal vine and iron on the grave. An evil
spirit notices the omission and steals the body.

52
A man goes to hunt his carabao in the mountains. He fails to
plant branches at his head before he sleeps. A spirit expectorates on
him, and he soon dies.

220 TRADITIONS OF THE TINGUIAN

53

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

54

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

55

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

56

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

a7

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

58
The dead wife of Baluga harvests his rice during the nighttime.
He hides and captures her. They go together to the spirit town, in the
ground, and secure her spirit which is kept in a green bamboo cup. As
they are returning to the ground they are pursued, but Baluga cuts the
vine on which their pursuers are climbing. When they reach home,
they hold a great celebration.

ABSTRACTS 221

59
An alan takes the afterbirth and causes it to become a real child
named Sayen. Afterbirth child marries a servant, thinking he has
married her mistress. Learns he is deceived, and causes death of his
wife; then kills many people in the town of the girl who has deceived
him. She gets him to desist, and after he revives some of the slain
marries him. People of neighboring town are troubled by the komau,
an evil spirit, who always causes the death of as many people as the
hunters have secured deer. Sayen kills the komau. He fights with the
great spirit Kaboniyan. Neither is able to overcome the other, so they
become friends. They fight together against their enemies. Sayen
often changes himself into a fish or chicken, and hides after a fight.
This is observed by people who set a trap and capture him. He is
killed.
60
A man while in the woods hears the alan near him. He feigns death
and the spirits weep for him. They put gold and beads on the body.
He springs up and seizes the offerings. ‘They demand the return of one
bead; he refuses, and the spirits burn his house.

61

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

62

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

63

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

222 TRADITIONS OF THE TINGUIAN

64
A man finds his rice field disturbed even though well fencedin. He
hides and in middle of night sees some big animals fly into it. He
seizes one and cuts off its wings. The animal turns out to be a mare
which is pregnant and soon has male offspring. The place where the
wings once grew are still to be seen on the legs of all horses.

65
A lazy man, who is planting corn, constantly leans on his planting
stick. It becomes a tail and he turns into a monkey.

66

A boy is too lazy to strip sugar cane for himself. His mother
in anger tells him to stick it up his anus. He does so and becomes a
monkey.
67
A lazy girl pretends she does not know how to spin. Her com-
panions, in disgust, tell her to stick the spinning stick up her anus. She
“does so and at once changes into a monkey.

68

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

69
A mother puts a basket over her lazy son. When she raises it a bird
flies away crying “sigak6k”’ (lazy).

7O
A young man who owns a rice field gets a new wife. He leaves her
to harvest the crop. She is discouraged over the prospect and wishes
to become a bird. Her wish is fulfilled, and she becomes a kakok.

71
The dog of Ganoway chases a deer into a cave. The hunter follows
and in the darkness brushes against shrubs which tinkle. He breaks
off some branches. Cave opens again on the river bank, and he finds
his dog and the dead deer at the entrance. He sees that fruits on the

ABSTRACTS 223

branches he carries are agate beads. Returns, but fails to find more.
His townspeople go with him to seek the wonderful tree, but part of the
cave is closed by the spirit Kaboniyan who owns it.

72
The jar Magsawi formerly talked softly, but now is cracked and
cannot be understood. In the first times the dogs of some hunters
chased the jar and the men followed, thinking it to be a deer. The
jar eluded them until a voice from the sky informed the pursuers how
it might becaught. The blood of a pig was offered, as the voice directed,
and the jar was captured.
73
The sun and moon fight. Sun throws sand in moon’s face and makes
the dark spots which are still visible.

74

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

75

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

76

A man named Tag4pen, of Ilocos Norte, with his wife and child goes
up the Abra river onaraft. They stop at various towns and Tagapen
goes up to each while his wife comforts the child. They finally reached
Patok where they go to live in the balaua. They remain there teaching
the people many songs.

III

77

A turtle and a monkey go to plant bananas. The turtle places his
in the ground, but the monkey hangs his in a tree. Soon the tree of
the turtle has ripe fruit, but the monkey has none. Turtle asks mon-
key to climb and secure the fruit. Monkey eats all but one banana,

————

224 TRADITIONS OF THE TINGUIAN

then sleeps in the tree. Turtle plants sharp shells around the tree and
then frightens monkey which falls and is killed. Turtle sells his flesh
to other monkey and then chides them because they eat their kind.
Monkeys catch turtle and threaten first to cut and then to burn him.
He deceives them by showing them marks on his body. They tie weight
to him and throw him into the water. He reappears witha fish. Mon-
keys try to imitate him and are drowned.

78

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

79

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

80
A frog, which is attached to a hook, lures a fish so that it is caught.

81

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

82

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

ABSTRACTS 225

83
A crab and a shell go to get wood. The crab pulls the rope on his
load so tightly that he breaks his big legs and dies. The shell finds his
friend dead and cries until he belches his own body out of the shell and
he dies.

84
A mosquito tells a man he would eat him were it not for his ears.

85
A messenger goes to negotiate a marriage. When he arrives he sees
the people nodding their heads as they suck meat out of shells. He
returns home without stating his mission, but reports an acceptance.
Girl’s people are surprised when people come for pakdlon.

86

A man sees people eating bamboo shoots, and is told they are eating
pagaldanen. He understands them to say aldan —“‘ladder,’’ so he goes
home and cooks his bamboo ladder. Is ridiculed by his friends.

87
A man with heavily laden horse asks the length of a certain trip.
Boy replies, “If you go slowly, very soon; if you go fast, all day.”” The
man hurries so that coconuts keep falling off the load and have to be
replaced. It is dark when he arrives.

88

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

89

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

226 TRADITIONS OF THE TINGUIAN

90
A spirit lets a man take his poncho which makes him invisible. He
goes to his wife who recognizes his voice and thinks him dead. He
takes off poncho and appears before her.

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

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