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Field  Museum  of  Natural  History 

Publication  i8o 

Anthropological  Series  Vol.  XIV,  No.  i 


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.  Dorsey 
Curator,  Department  of  Anthropology 


m--- 


T~) 


Chicago 
1915 


Field  Museum  of  Natural  History 

Publication  i8o 

Anthropological  Series  Vol.  XIV,  No.  i 


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.  Dorsey 
Curator,  Department  of  Anthropology 


Chicago 
1915 


(\--t. 


1^5?^- 


i^S 


CONTENTS 

Page 

Preface 3 

Introduction 5 

Tales  of  the  Mythical  Period 33 

Ritualistic  and  Explanatory  Tales 171 

Fables 195 

Abstracts 202 


PREFACE 

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

While  not,  in  all  cases,  giving  a  literal  rendering,  I  have  endeavored 
to  follow  closely  the  language  of  the  story-tellers  rather  than  to  offer  a 
poHshed  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  meagemess  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  imiform  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  imacquainted  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 
ciilture  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  Ufe,  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  gHmpse  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 

wotdd  be  of  greatest  value,  but  imfortunately  very  little  material  for 
such  a  study  is  available.  Under  the  circiunstances  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  reHgious 
beliefs  of  the  present  day  that  it  is  unlikely  they  will  be  foimd,  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  reHgious  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.  Ciimmings,  imder  whose 
liberal  endowment  the  field  work  was  carried  on.  His  constant  interest 
made  possible  the  gathering  of  the  extensive  Philippine  collections  now 
in  the  Museiun,  and  it  is  a  matter  of  deep  regret  that  he  did  not  Hve 
to  see  all  the  results  of  his  generosity  made  available  to  the  reading 
public. 

Fay-Cooper  Cole, 

Assistant  Curator  of  Malayan  Ethnology. 
Chicago,  January,  1915. 


TRADITIONS  OF   THE  TINGUIAN 

A  STUDY  IN  PHILIPPINE  FOLK-LORE 
INTRODUCTION 

For  the  purposes  of  our  study,  the  tales  have  been  roughly  divided 
into  three  parts.  The  first,  which  deals  with  the  mythical  period,  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- 
coimt  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  dlams  from  various 
meditmas  in  widely  separated  towns  and  has  fotmd  them  quite  uniform 
in  text  and  content.  The  explanatory  tales  were  likewise  secured  from 
the  mediimis,  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  imder  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  Pagatipanan  cJ^*  and  Langa-an  9  *  of  Kada- 
layapan;  is  the  husband  of  Aponibolinayen.    Appears  tuider  the 

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

^  See  page  29. 

'  The  initial  portion  of  some  of  these  names  is  derived  from  the  respectful  term 
apo — "sir,"  and  the  attributive  copulate  nl;  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,  Uterally  "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. 

*  cf — male.      9 — female. 


Introduction  7 

following  names:   (a)  Ligl,  (b)  Albaga  of  Dalaga,  (c)  Dagdaga- 
lisit,  (d)  Ingiwan  or  Kagkagakag,  (e)  Ini-init,  (f)  Ling-giwan,  (g) 
Kadayadawan,  (h)  Wadagan,  (i)  Awig  (?) 
II,  Aponlgawanl.    Sister  of  Aponitolau  and  wife  of  Aponibalagen. 

III.  Aponlbolinayen.    Daughter  of  Pagbokasan  ^  c?  and  Ebang  9  of 
Kaodanan.    Wife  of  Aponitolau. 

Appears  as  (a)  Ayo,  (b)  Dolimaman  (?). 

IV.  Aponibalagen.     Brother  of  Aponlbolinayen,  and  husband  of 
Aponlgawani;  also  appears  as  Awig. 

V.  Kanag.    Son  of  Aponitolau  and  Aponlbolinayen.    Appears  as 

(a)  Kanag  kabagbagowan,  (b)  Balokanag,  (c)  Dumanau,  (d) 

Ilwlsan,  (e)  also  at  times  is  identified  with  Dumalawi,  his  brother. 

VI.  Dapilisan,  wife  of  Kanag. 

VII.  Dagolayan.     Son   of  Aponibalagen  and  Aponlgawanl.     Also 

appears  as  Dondonyan  of  Bagonan  —  the  blood  clot  child. 
VIII.  Alokotan.    An  old  woman  who  acts  as  a  medium.    Her  home  is 
at  Nagbotobotan,  where  the  rivers  empty  their  waters  into  the 
hole  at  the  edge  of  the  world. 
IX.  Gawlgawen  &.    A  giant  who  owns  the  orange  trees  of  Adasin. 
X.  Glambolan  c?.    A  ten-headed  giant. 

XI.  Gaygayoma.     A  star  maiden  who  marries  Aponitolau.     The 
daughter  of  Bagbagak  c? ,  a  big  star, —  and  Sinag  ?  ,  the  moon — . 
XII.  Tabyayen.    Son  of  Aponitolau  and  Gaygayoma.    Half  brother 
of  Kanag. 

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

XIV.  Asibowan.    The  maiden  of  GEgEnawan,  who  is  related  to  the 
spirit  Kabonlyan.    The  mistress  of  Aponitolau. 

In  consequence  of  modem  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, 

^  Occasionally  the  storytellers  become  confused  and  give  Pagbokasan  as  the  father 
of  Aponitolau. 

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

We  learn  that  each  village  is  situated  near  to  a  river  or  waterway 
by  the  banks  of  which  shallow  wells  are  dug,  and  there  we  find  the  wom- 
en gathering  imder  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.  7  6) .  About  the  town  is  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  comer  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). 


^  Only  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.  loi), 
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  for  ceremonies  he  may  add  a  short  coat  or  jacket.  A 
headband,  sometimes  of  gold,  keeps  his  long  hair  in  place,  and  for  very 
special  events  he  may  adorn  each  hair  with  a  golden  bead  (pp.  74,  76, 
81). 

The  cotton  skirts  of  the  women  reach  from  the  waist  to  the  knees; 
the  arms  are  covered  with  strands  above  strands  of  beads,  while  strings 
of  agate  beads  surroimd  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  moimtain  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.  loi).  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,  vmless  it  is  the  busy  season,  the  village  activities 
are  practically  suspended,  and  we  see  the  balaua  filled  with  men,  asleep 
or  loimging,  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 


^  The  only  possible  exception  to  this  statement  is  the  mention  of  a  carabao  sled 
on  p.  150,  and  of  Aponltolau  and  Aponlbolinayen  riding  on  a  carabao  p.  S^* 


lo  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  HUed 
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  annoimce  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  fi  lends  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  Uquor  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  incHned  toward  one 
another  until  they  meet  at  the  top.  Returning  warriors  enter  the  village  by  cUmbing 
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  ftmiished  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  rettim  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  iadek  (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 

^  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- 
DouGALL,  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 
description  see  article  by  author  in  Philippine  Journal  of  Science,  Vol.  Ill,  No.  4, 
1908,  p.  208. 

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

^  See  Philippine  Journal  of  Science,  Vol.  Ill,  No.  4,  1908,  pp.  206,  ff. 


12  Traditions  of  the  Tinguian 

(p.  73).  Should  the  house  or  anj^thing  in  it  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  abiHty  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.  Ill),  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  Aponltolau,  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.  1 20). 
Gawlgawen,  we  are  told,  is  accompanied  to  a  pakdlon  by  eighteen  yoimg 
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  nimiber  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 

^  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  talapUap,  and  on  it  offers  food.  To  call  their  attention  she 
frequently  strikes  the  ground  with  the  daktdak  —  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  mediimi,  and  the 
description  of  her  method  of  stmimoning  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  Alokotdn  (p.  106).  The  Dawak  is 
also  held  in  order  to  stop  the  flow  of  blood  from  Aponltolau'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  hasi^  (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 


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

'  The  night  preceding  the  greatest  day  of  the  Sayang  ceremony. 
'  Runo,  a  reed. 

*  See  p.  II,  note  3. 

*  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  ^is  that  of  to-day, i.e.,  the  person  who  serves  always  drinks  before 
passing  it  to  others  (p.  156). 

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

Of  the  ceremonies  connected  with  death  we  learn  very  little  except 
that  the  women  discard  their  arm  beads,  the  mourners  don  old  clothing, 
and  all  wail  for  the  dead  (pp.  44,  90).  Three  times  we  are  told  that  the 
deceased  is  placed  on  a  tabalang,  or  raft,  on  which  a  live  rooster  is  fastened 
before  it  is  set  adrift  on  the  river.  In  the  tales  the  raft  and  fowl  are  of 
gold,  but  this  is  surprising  even  to  the  old  woman  Alokotdn,  past  whose 
home  in  Nagbotobotdn  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  banbandyo^  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. 
*  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  Gaygayoma,  who, 
Aponitolau  assures  his  wife,  is  a  spirit.  When  this  girl  comes  down  to 
steal  sugar-cane  she  takes  off  her  star  dress  and  appears  as  a  beautiful 
maiden;^  she  becomes  enamored  with  Aponitolau  and  takes  him  to  the 
sky,  where  he  lives  with  her.  They  have  a  child,  who  later  marries  in 
Kadalayapan  and  thereafter  stays  below.  Upon  the  occasion  when 
Aponitolau  visits  his  first  wife  and  fails  to  return  to  the  sky  at  the  ap- 
pointed time,  a  great  company  of  stars  are  sent  to  fetch  him,  with  orders 
to  devoiu*  him  if  he  refuses  to  obey  (p.  109,  ff.) . 

In  the  first  tale  Aponitolau  himself  appears  as  "the  sim,"  "the  man 
who  makes  the  sun,"  as  "a  roimd  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- 

*  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). 


1 6  Traditions  of  the  Tinguian 

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

These  people  enjoy  unusual  relations  with  inanimate  things,  and  we 
find  them  conversing  with  spears  and  with  jars.^  In  one  case  the  latter 
appear  to  be  pastured  like  animals,  and  sturound  Aponltolau  when  he 
goes  to  feed  them  with  lawed^  leaves  and  salt  (p.  51).  Weapons  weep 
blood  and  oil  when  taken  down  for  the  ptupose  of  injiuing  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  stunmons  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  Adasin^  (p.  90);  at  the  bidding  of  Dalondgan  a  spider  spins  a 
web  about  the  town  (p.  1 24) ;  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.  loi)/  Diuing  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  ^  to  its  home,  where  it  forces  him  to  marry  a  woman 
it  had  previously  captured  (p.  92).  In  one  instance  an  animal  gives 
birth  to  a  himian  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  bom  as  pigs,  but  later 
assume  human  form  (p.  116).  Kanag  becomes  a  snake  when  he  tries  to 
secure  the  perfume  of  Baliwdn,  but  is  restored  to  human  form  when  he 

^  The  Dusun  of  Borneo  have  tales  of  talking  jars.  Evans,  Journal  Royal 
Anthro.  Inst.,  Vol.  XLIII,  1913,  pp.  426-427.  See  also  Cole  and  Laufer,  Chinese 
Pottery  in  the  Philippines  {Pub.  Field  Museum  of  Nat.  Hist.,  Vol.  XII,  No.  i,  p.  li  ff., 
1912). 

» Piper  sp. 

*  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. 

*  Tales  of  animals  who  assist  mortals  are  found  in  all  lands ;  perhaps  the  best 
known  to  European  readers  is  that  of  the  ants  which  sorted  the  grain  for  Cinderella. 
See  also  Evans,  Jour.  Royal  Anthro.  Inst.,  Vol.  XLIII,  1913,  p.  467,  for  Borneo; 
Tawney's  Kathd  Sarit  Sdgara,  pp.  361  fif.,  Calcutta,  1880,  for  India. 

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

*  A  simihar  incident  is  cited  by  Bezemer  (Volksdichtung  aus  Indonesien).  See  also 
the  Bagobo  tale  of  the  Kingfisher  (Benedict,  Jour.  American  Folklore,  Vol.  XXVI, 
1913.  P-  53). 


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  hiU  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.  As  a  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  tiims  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 
grotmd.  From  these  come  many  people  who  are  his  neighbors,  and  one 
of  whom  he  marries  (p.  121).  The  course  of  natiure  is  changed:  A  field 
is  planted  in  an  instant;  the  crops  matiure  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  Idlling  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). 

^  The  magic  flight  has  been  encountered  in  the  most  widely  separated  parts  of 
the  globe,  as,  for  instance,  India  and  America.  See  Tawney,  Kathd  Sarit  Sagara, 
pp.  361,  367  ff.  and  notes,  (Calcutta,  1880);  Waterman,  Jour.  American  Folklore, 
Vol.  XXVII,  1914,  p.  46;  Reinhold  Kohler,  Kleinere  Schriften,  Vol.  I,  pp.  171,  388. 

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

*  Similar  incidents  are  to  be  found  among  the  Ilocano  and  Igorot;  in  Borneo; 
in  Java  and  India.  See  Reyes,  Folklore  Filipino,  p.  34,  (Manila,  1889);  Jenks, 
The  Bontoc  Igorot,  p.  202,  (Manila,  1905) ;  Seidenadel,  The  Language  of  the  Bontoc 


i8  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 
Aponlbolinayen  (p.  44).  At  a  word  of  command  the  spears  and  head- 
axes  of  the  people  of  Kadalayapan  and  Kaodanan  go  out  and  kill  great 
nimibers  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  appHed  to  the 
wounds,  or  the  victim  is  placed  in  a  magic  well,  but  the  common  method 
is  for  the  hero  "to  whip  his  perfimie, "^  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  "Uke  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,  p.  491,  541.  flf,  (Chicago,  1909);  Evans,  Journal  Royal  Anthro.  Inst., 
Vol.  XLIII,  1913,  p.  462;  Ling  Roth,  Natives  of  Sarawak  and  British  North  Borneo, 
Vol.  I,  p.  319;  Tawney,  Kathd  Sarit  S^gara,  Vol.  II,  p.  3,  (Calcutta,  1880);  Beze- 
MER,  Volksdichtung  aus  Indonesien,  p.  49,  (Haag,  1904). 

^  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  oS  the  trees  at  the  edge  of  the  town."  Again  in  tale  20,  Kanag  breaks 
the  perfume  of  Baliwdn  oflf  a  tree. — The  use  of  sweetly  scented  oil,  in  raising  the 
dead,  is  found  in  Dayak  legends.  See  Ling  Roth,  The  Natives  of  Sarawak  and 
British  North  Borneo,  Vol.  I,  p.  314. 

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

*  This  power  of  transforming  themselves  into  animals  and  the  like  is  a  commrn 
possession  among  the  heroes  of  Dayak  and  Malay  tales.  See  Ling  Roth,  The 
Natives  of  Sarawak  and  British  North  Borneo,  Vol.  I,  p.  312;  Perham,  Journal 
Straits  Branch R.,  Asiatic  Society,  No.  16,  1886;  Wilkinson,  Malay  Beliefs,  pp.32,  59 
(London,  1906). 


Introduction  ip 

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  imtil  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 
thimder  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  sectu-ethem,  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. 

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

*  See  p.  24,  note  i. 


20  Traditions  of  the  Tinguian 

Comparison  of  the  Reconstructed  Culture  with  Present 
Day  Conditions. —  Before  passing  to  a  consideration  of  the  tales  in  the 
last  two  divisions  of  our  material,  it  may  be  well  to  compare  the  life  and 
beliefs  of  these  "people  of  the  first  times"  with  those  of  the  living  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  foimd  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.^  The  Bontoc 
type  of  dwelling  with  its  groimd  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  pictiu"e 
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,  assimies  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  agriculttire. 

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

^  The  present  capital  of  Ilocos  Sur. 

^  See  p.  10,  note  i. 

'  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  pa3niient  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  htmian 
beings ;  but  in  a  lesser  measiure  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  accoimts  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  accotmt  of  a  head  celebration  seen  in  the  village  of 
Lagangilang  —  from  which  ten  of  these  tales  were  collected  —  will  be 


^  Paul  P.  de  La  Gironiere,  who  visited  the  Tinguian  in  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  haH-plaited 
sleeve.     La  Gironiere,  Twenty  Years  in  the  Philippines,  pp.  108  flf. 

2  See  Cole  and  Laufer,  Chinese  Pottery  in  the  Philippines  {Pub.  Field  Museum 
of  Natural  History,  Vol.  XII,  No.  i). 

*  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  referred  to.^  It  is  important 
to  note  that  this  account,  as  well  as  those  secured  from  many  warriors  of 
the  present  generation,  offers  some  striking  differences  to  the  procedure 
in  the  olden  days,  particularly  as  regards  the  disposal  of  the  skulls.  The 
tales  tell  of  the  heads  being  placed  on  the  sagang^  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  imtil  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  Httle  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  foiu"  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 

^  See  p.  21,  note  i. 

'  See  p.  10,  note  i. 

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

*  See  Cole,  Distribution  of  the  Non-Christian  Tribes  of  Northwestern  Luzon 
{American  Anthropologist,  Vol.  II,  No.  3,  1909,  pp.  340,  341). 

*  See  p.  12. 

'  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  powerfiil.  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  imthinkable  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  estabHshed  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 


^  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. 

»Seep.  II. 

*  An  Ifugao  myth  gives  sanction  to  the  marriage  of  brother  and  sister  under 
certain  circumstances,  although  it  is  prohibited  in  every  day  life.  Beyer,  Philippine 
Journal  of  Science,  Vol.  VIII,  1913,  No.  2,  pp.  100  ff. 

*  As  opposed  to  the  spirit  mate  of  Aponltolau. 


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  imiform  throughout  the  whole  Tinguian  belt  that  it 
seems  improbable  that  it  has  grown  up,  except  through  a  long  period  of 
time.  At  this  point  it  is  interesting  to  note  that  at  many  ceremonies  it 
is  necessary  to  construct  a  small  raft  called  tal-talababong,  or  talabong, 
to  place  offerings  in  it,  and  set  it  adrift  on  the  stream,  in  order  that  any 
spirits  who  have  been  prevented  from  attending  the  ceremony  may  still 
secure  their  share.^ 

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  gold  with  this  duty.  This  has  its  coimterpart  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 

^  According  to  Ling  Roth,  the  Malanaus  of  Borneo  bury  small  boats  near  the 
graves  of  the  deceased,  for  the  use  of  the  departed  spirits.  It  was  formerly  the 
custom  to  put  jars,  weapons,  clothes,  food,  and  in  some  cases  a  female  slave  aboard 
a  raft,  and  send  it  out  to  sea  on  the  ebb  tide  "in  order  that  the  deceased  might  meet 
with  these  necessaries  in  his  upward  flight."  Natives  of  Sarawak  and  British  North 
Borneo,  Vol.  I,  p.  145,  (London,  1896).  For  notes  on  the  funeral  boat  of  the 
Kayan,  see  Hose  and  McDougall,  Pagan  Tribes  of  Borneo,  Vol.  IL  p-  35- — Among 
the  Kulaman  of  southern  Mindanao  an  important  man  is  sometimes  placed  in  a 
coflEin  resembling  a  small  boat,  which  is  then  fastened  on  high  poles  near  to  the  beach. 
Cole,  Wild  Tribes  of  Davao  District,  Mindanao  (Pub.  Field  Museum  of  Natural  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  them  adrift  on  the  river.  See  Jenks,  The  Bontoc 
Igorot,  p.  203,  (Manila,  1905);  Seidenadel,  The  Language  of  the  Bontoc  Igorot, 
p.  502  ff.,  (Chicago,  1909), 


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 
appHed  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  mediiun  of  birds, 
thiinder,  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  groimd  and  releases  his  wife  AgEmEm." 

This  brings  us  to  a  most  interesting  question,  namely:  Are  the  chief 
actors  in  our  tales  to  be  considered  as  celestial  beings  and  spirits,  or  as 
himian  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  us  in  tale  fourteen,  which  was  recorded  in 
Patok,  a  valley  town  in  which  the  sun,  moon,  and  stars  are  now  regarded 
as  "lights  "  belonging  to  the  spirit  Kadaklan.  Here  we  find  that  Apon- 
itolau marries  the  star  maid  Gaygayoma,  who  is  the  daughter  of  the  big 
star  Bagbagak,  and  Sinag  —  the  moon.    In  this  same  tale  Aponibo- 

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

'  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  AponiboUnayen  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. 

Dining  the  Sayang  ceremony  held  in  San  Juan,  a  certaia  man  and 
woman,  who  are  then  called  Iwaginan  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  ch  .racters  of  the  tales  appear  in  the 
ceremonies,  while  a  hst  of  more  than  one  himdred  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  Hfe  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. 

*  For  a  discussion  of  this  class  of  myths,  see  Waterman,  Jour.  Am.  Folklore, 
Vol.  XXVII,  1914,  p.  13  ff.;  LowiE,  ibid.,  Vol.  XXI,  p.  loi  flF.,  1908;  P.  W,  Schmidt, 
Grundlinien  einer  Vergleichung  der  Religionen  und  Mythologien  der  austronesischen 
Volker,  (Wien,  19 10). 


Introduction  27 

complex  and  the  reason  for  doing  many  acts  now  seems  to  be  entirely 
lost,  yet  the  one  explanation  "kadailyan" — custom  —  is  siifficient  to 
satisfy  any  Tinguian.  Other  acts,  as  well  as  the  possession  of  certain 
things,  are  explained  by  mjrths,  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  dlams,  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  Kabonlyan 
taught  the  Tinguian  to  do  this  in  the  same  manner  that  he  performs  it. 
In  the  Pala-an^  dlam  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  dlams, 
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. 

M5rths  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  dlams,  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  befaUs  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. 

M5^hs  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- 


^  See  p.  13,  note  5. 

^  The  Pala-an  is  third  in  importance  among  Tinguian  ceremonies. 


28  Traditions  of  the  Tinguian 

ever,  it  is  the  intent  and  use  rather  than  the  form  of  these  stories  which 
has  caused  them  to  be  included  in  this  division,  for  they  give  the  people 
authority  for  certain  beliefs  and  conceptions  which  they  hold.  Tale 
56  gives  us  a  glimpse  of  the  prevalent  idea  of  the  abode  of  the  dead,  where 
the  spirits  lead  much  the  same  sort  of  life  as  they  did  while  alive,  but  we 
secure  quite  a  different  picture  of  this  realm  from  the  Baluga  ^  tale,  in 
which  the  home  of  the  deceased  is  said  to  be  in  the  groimd  while  the 
"life"  of  the  dead  woman  is  kept  in  a  bamboo  cup.  This  last  accoimt 
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 
mourning,  which  appear  in  connection  with  the  origin  of  the  kalau} 

With  few  exceptions  the  myths  of  this  division  correspond  to  present 
beliefs;  the  spirits  are  those  known  to-day;  the  towns  mentioned  are  now 
existing  or  their  former  locations  are  well  known.  They  have  thus  the 
appearance  of  being  of  more  recent  origin  than  those  of  the  first  divi- 
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  made  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  yotmg  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  ofiFered  only  as  a  possible  explanation,  for  little  is  known  of  the  beliefs 
of  this  group  of  Igorot. 

'See  p.  14,  note  2. 

*  Tale  68. 


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  pakdlon  —  a  very  necessary  part 
of  the  Tingman  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  foimd  in  the  islands  toward  the  south.  WhUe  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 


^HosE  and  McDougall,  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  Bayliss,  {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). 

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

*  Tale  No.  89. 

«  Hose  and  McDougall,  The  Pagan  Tribes  of  Borneo,  Vol.  II,  pp.  144-146. 

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


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  accoimt  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),^  the  magic  flight 
(P-  1S)^  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  Httle  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  imconsciously,  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  Tingiiian  society,  where  custom  still 


1  Ratzel,  History  of  Mankind,  Vol.  I,  Book  II.  Graebner,  Methode  der 
Ethnologic,  Heidelberg,  191 1;  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. 

*  Stories  of  magic  growth  are  frequently  found  in  North  America.  See  Kroeber, 
Gross  Ventre  Myths  and  Tales  {Anthropological  Papers  of  the  Am.  Mus.  of  Nat.  Hist., 
Vol.  I,  p.  82);  also  LowiE,  The  Assiniboin  (ibid.,  Vol.  IV,  Pt.  i,  p.  136). 

*  Other  examples  of  equally  widespread  tales  are  noted  by  Boas,  Indianische 
Sagen,  p.  852,  (Berlin,  1895) ;  L.  Roth,  Custom  and  Myth,  pp.  87  flf.,  (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  siidameri- 
kanischen  Urvolker,  pp.  77  ff. ;  Ehrenreich,  Die  allgemeine  Mythologie  und  ihre 
ethnologischen  Grundlagen,  p.  270. 


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  role 
in  the  mythology,  are  not  to  be  identified  as  those  of  native  make  but 
are  ancient  Chinese  vessels  dating  back  at  least  to  the  fourteenth  and 
perhaps  even  to  the  tenth  century.^ 

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  manufactiu-e  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  tbeir  mediimis, 

^  Cole  and  Laufer,  Chinese  Pottery  in  the  Philippines  (Publication  Field 
Museum  of  Natural  History,  Anthropological  Series,  Vol.  XII,  No.  i,  Chicago,  1913). 

*  Nieuwenhuis,  Kunstperlen  und  ihre  kulturelle  Bedeutung  (Int.  Arch,  fiir 
Ethnographic,  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  imderstand  such  conflicts  as  we  have  al- 
ready noted  in  regard  to  the  place  held  by  thimder  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  mjrthology  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. 

^Philippine  Journal  of  Science,  Vol.  Ill,  No.  4,  1908,  pp.  197-21 1. 


TALES   OF   THE   MYTHICAL   PERIOD 

"We  go  to  take  greens,  sister-in-law  Dinay,  perhaps  the  siksiklat^ 
will  taste  good.  I  have  heard  that  the  siksiklat  is  good,"  said  Aponlbo- 
linayen.  They  went  to  get  her  siksiklat.  When  they  arrived  at  the  place 
of  small  trees,  which  they  thought  was  the  place  of  the  siksiklat,  they 
looked.  Aponlbolinayen  was  the  first  who  looked.  As  soon  as  she  began 
to  break  off  the  siksiklat  which  she  saw  she  did  not  break  any  more,  but 
the  siksiklat  encircled  and  carried  her  up.  When  they  reached  the  sky 
(literally  "the  up"),  the  siksiklat  placed  her  below  the  alosip^  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  sim,  because  that  was  his  work 
in  the  daytime.  And  the  next  day  Aponlbolinayen  saw  him,  who  went 
out  of  his  house,  because  he  went  again  to  make  the  sun.  And  Aponlbo- 
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. 

*  A  vine  the  new  leaves  of  which  are  used  for  greens. 

*  Antidesma  ghesaembilla  Gaertn. 
'  Rare  beads. 

*  Larger  beads  than  oday. 

*  Shallow  wells  are  dug  in  the  sands,  near  to  the  river. 

*  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.  He  saw  his  house,  which  appeared  as  if  it  was  burning,  not 
slowly.  He  went  home  because  it  appeared  as  if  his  house  was  burning. 
When  he  arrived  at  his  house,  it  was  not  burning,  and  he  was  surprised 
because  it  appeared  as  if  there  was  a  flame  at  the  place  of  his  bed.  When 
he  was  in  his  house,  he  saw  that  which  was  like  the  flame  of  the  fire,  at  the 
place  of  his  bed,  was  a  very  pretty  lady. 

Soon  he  cooked,  and  when  he  had  finished  to  cook  he  scaled  the  fish, 
and  when  he  had  finished  scaling  he  cut  it  into  many  pieces,  and  he  made 
a  noise  on  the  bamboo  floor  when  he  cut  the  fish.  The  woman  awoke, 
who  was  asleep  on  his  bed.  She  saw  that  the  man  who  cut  the  fish  was  a 
handsome  man,  and  that  he  dragged  his  hair.^  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,  was  empty.  He  was  looking  continually, 
but  he  did  not  find  her.  When  he  could  not  find  her,  he  ate  alone,  and 
when  he  finished  eating  he  washed,  and  when  he  finished  washing  the 
dishes  he  put  away,  and  when  he  had  finished  putting  away  he  went  to 
the  yard  to  get  a  fresh  breath. 

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

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

When  it  became  afternoon,  Ini-init  went  to  his  home,  and  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. 

^  i.e.,  it  was  so  small.  The  idea  that  roosters  produce  unusually  small  eggs  is 
still  held.  The  same  conception  is  found  in  Javanese  folk-lore.  Here  the  "rooster's 
egg"  or  its  substitute — the  Kemiri  nut — is  placed  in  the  granary  to  cause  an  increase 
in  the  supply  of  rice.     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  Aponlbolinayen  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  qtiickly  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  shotdd  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.  Aponlbolinayen  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  qtiid,  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. 
Aponlbolinayen  was  next  to  tell  her  name.  "My  name  is  Aponlbolinayen, 
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.     Aponlbolinayen  staid  alone  in  the  house,  and  in  the 

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

^  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 
AponiboHnayen,  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 
AponiboHnayen  replied,  "  I  cook  for  us  both  to  eat,"  and  the  siui  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.  AponiboH- 
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  wiU  not  become  soft,  and  I  do 
not  think  it  will  become  good,"  said  Ini-init.  AponiboHnayen  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,  tiun  to  fish.  AponiboHnayen  said,  "You  hiury  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  AponiboHnayen  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  AponiboHnayen  how  she  made  the  stick  into  fish,  and  AponiboH- 
nayen said,  "  Do  not  trouble  yourself,  perhaps  you  know  about  the  rich 
woman  who  practices  magic  in  Kaodanan,"  and  Ini-init  said,  "Yes,  I 
know  the  rich  woman  who  practices  magic  in  Kaodanan,  who  sometimes 
has  much  power,  who  changes,  who  has  no  equal."  AponiboHnayen  said, 
"Why  do  you  still  ask  if  you  know?"  "  I  ask  because  I  want  to  be  sure, 
even  though  I  know  you  have  much  power,"  said  Ini-init.  "If  that  is 
true,  do  not  ask  again,"  she  said.  Not  long  after  while  they  were  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.  AponiboHnayen  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 

^  See  p.  17,  note  3. 


Tales  of  the  Mythical  Period  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 
yo\i  order  to  throw  away,  that  which  serves  the  purpose  to  which  we 
put  it,  even  though  you  cook  many  sticks?"  "  If  you  value  it,  hang  it  on 
the  hanger,  and  you  come  and  eat." 

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

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


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  Pagatipanan,  let  us  make  balaua^  and 
invite  our  relatives  who  are  sorrowing  for  Aponibolinayen,"  and  Pagati- 
panan said,  "We  shall  make  halaua  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.  "I  do  not  know  where  I  got  it,  and  I  did 
not  feel,"  she  said.  When  they  could  not  compel  her  to  tell  where  she 
secured  the  baby,  "Ala,  we  make  halaua  to-morrow,"  said  the  father  and 
mother. 

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

^  See  p.  10,  note  i. 
2  See  p.  9. 

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

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


Tales  of  the  Mythical  Period  39 

to  approach,  the  old  woman  Alokotan  simimoned  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  simimon  him.  Perhaps 
he  made  Aponibolinayen  pregnant,  because  the  siksiklat  took  her  up 
when  they  went  to  gather  greens  —  she  and  her  sister-in-law,  who  is 
Dinay." 

They  commanded  the  betel-nuts,  and  they  oiled  them,  and  sent 
them.  Not  long  after  the  betel-nut,  whom  they  sent,  arrived  above,  who 
went  to  call  Ini-init.  And  the  betel-nut  said,  when  he  arrived,  "Good 
morning.  Sun,  I  do  not  tarry.  The  reason  of  my  visit  is  that  Ebang  and 
Pagatipanan,  who  make  halaua,  send  me.  If  you  do  not  wish  to  come,  I 
will  grow  on  your  head."  The  svm  said,  "Grow  on  my  head,  I  do  not 
wish  to  go."  The  betel-nut  jimiped  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  oflE  my  big  pig  and  I  come."  The  betel-nut  got 
off  the  pig. 

Not  long  after  they  went  and  Pagatipanan  carried  the  baby  near  to 
the  gate.  When  Ini-init  and  the  betel-nut  approached,  the  baby  was 
happy  and  he  went  to  be  carried  by  Ini-init.  When  they  arrived  at  the 
festival  place,  the  people  saw  that  he  who  carried  the  baby  rolled  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  halaua  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  roimd.  After  that  Pagatipanan  said, 
"Ala!  now  our  halaua  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  halaua,  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  talafntap.^  When  it  became  afternoon  the  old  woman  Alokotan 
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 
to  invite.  Aponibolinayen  said,  "I  will  use  magic,  so  that  you,  betel -nut, 
may  reach  the  town  of  our  relatives  so  that  you  invite  all  of  them.  When 
there  is  one  who  will  not  come,  you  grow  on  their  knees,  as  long  as  they 
do  not  come."  Not  long  after  they  made  Libon''  in  the  beginning  of  the 
night. 

Those  betel-nuts,  whom  they  sent  to  invite,  arrived,  those  which 
they  sent  to  invite  their  relatives.  They  did  not  wish  to  go  to  make 
balaua.  The  betel-nuts  who  went  to  invite  them  said,  "If  you  do  not 
wish  to  come,  I  will  grow  on  your  knee."  Pagatipanan  said,  "You 
grow,"  and  the  betel-nut  grew  on  his  knee,  and  it  became  high  and  he 
was  in  pain.  "Ala!  you  get  off  my  knee,  and  you  go  on  my  pig,"  he 
said,  and  the  betel-nut  went  truly  on  his  pig  and  it  squealed.  "You 
get  off  my  pig,  and  we  will  come,"  he  said,  and  the  betel-nut  truly  got 
ofiE  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  Pagatipanan.    And  the  people  who  lived  in 


1  See  p.  1 1  ff. 

*  Certain  varieties  of  bamboo  and  reeds. 
» See  p.  13. 

*  See  p.  13,  note  i. 

^  The  rice  used  in  this  ceremony  is  pounded  in  a  certain  manner,  by  many  women 
who  sing  as  they  work. 
« See  p.  18. 
^  See  p.  13,  note  2. 
'  See  p.  12. 


Tales  of  the  Mythical  Period  41 

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

"A/a/  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  Pagbokasan,  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  ^  so  that  we  can  dance. ' '  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  Asindamdyan  dance. 
When  Aponitolau  and  Asindamdyan  finished  dancing  he  made  to  dance 
Dinay  of  Kabisllan,  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  Dalonagan  of  Kabisl- 
lan danced,  and  when  they  finished  to  dance,  Iwaginan  made  Dagapan 
and  Indiapan  dance.  When  they  had  finished  dancing  Gintsban  and 
Agyokan  were  next.  And  the  beads  of  GintEban  were  jars,  which  struck 
together  while  they  danced.    Next  were  Iwaginan  and  Kindi-ifian  who 


^  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. 

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

*  See  p.  6. 

'  Copper  gong. 

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

*  Kanag  was  the  baby  bom  from  Aponibolinayen 's  finger.  Mentioned  earlier  in 
story. 


42  Traditions  of  the  Tinguian 

was  the  wife  of  Ilwlsan  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  — 
nialayo,  tadogan,  and  ginlasan}  And  when  he  had  given  all  the  pajonent 
they  played  again  on  the  gansas  for  one  month  and  they  danced. 

When  one  month  passed,  they  went  home  —  their  relatives  whom 
they  had  invited.  They  said,  "Ala!  now  Aponitolau  and  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  Balokanag  (i.e.,  Kanag  —  their  son) 
was  large.     It  is  said. 

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


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

Not  long  after  they  arrived  at  the  spring  of  Algaba  of  Dagala,  and 
the  people  who  dipped  water  from  the  spring  were  there.  "You  people 
who  are  dipping  water  from  the  spring,  where  is  a  shallow  place  where 
we  can  cross?"  "Where  is  the  shallow  place  where  we  can  cross  you 
say,  rich  men,  perhaps  you  are  enemies,"  said  the  women  who  were  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 

^  Names  of  dififerent  kinds  of  jars. 


Tales  of  the  Mythical  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  Dagala?"  "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  Dalonagan  and 
his  companion  went  up  to  the  town  and  the  defensive  fence,  which  was 
made  of  boa  constrictors,  did  not  notice  them  for  the  snakes  slept. 
Not  long  after  they  arrived  at  the  balaua.  "  Wes,  "  they  said,  and  the  old 
woman  alan^  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- 


^  Poles  on  which  the  heads  of  enemies  are  displayed. 
*  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  Dalonagan  went  to  climb  and  when  he  secured  two 
mangoes  he  went  down.  "We  go  now."  "I  will  go  with  you  for  I 
wish  to  see  Aponibolinayen,"  said  Algaba.  He  said  to  his  mother 
alan,  "You,  mother,  do  not  feel  anxious  concerning  me  while  I  am 
gone,  for  I  want  to  go  and  see  the  sick  lady  who  so  desires  the  mango 
fruit.  Watch  for  enemies  who  come  inside  the  town."  "Yes,  do  not 
stay  long,"  said  his  mother  alan. 

Not  long  after  they  went  and  when  they  were  in  the  middle  of  the 
way  Algaba  said,  "Is  it  far  yet?"  "It  is  near  now,"  they  answered. 
"I  use  my  power  so  that  the  sick  woman,  for  whom  they  came  to  get 
fruit,  will  feel  very  ill  and  nearly  die,"  said  Algaba  to  himself.  Not 
long  after,  truly  they  almost  arrived.  When  they  reached  the  well,  he 
asked  again,  "Is  it  still  far?"  but  he  knew  that  the  well  belonged  to 
Aponibolinayen.  "It  is  near  now;  she  owns  this  well,"  they  said. 
Not  long  after  they  entered  the  gate  of  the  town.  "I  use  my  power  so 
that  Aponibolinayen  will  die,"  he  said,  and  she  truly  died.  "Why  is 
Aponibolinayen  dead?  The  mango  fruit  which  we  went  to  get  is  worth- 
less now,"  they  said.  "Perhaps  she  is  the  one  they  are  wailing  for," 
said  Algaba  of  Dagala.  When  they  reached  the  ladder,  "The  mango 
fruit  which  you  went  to  get  is  no  good  at  all,"  said  Aponibalagen  to 
them.  "Yes,  it  is.  I  came  because  I  wish  to  see  her,"  said  Algaba  of 
Dagala.  "If  it  is  possible  for  you  to  bring  her  to  life,  please  do  so," 
said  Aponibalagen  to  him,  and  took  him  inside  of  the  house.  Algaba 
looked  at  her,  and  she  was  a  lady  without  an  equal  for  beauty.  Not 
long  after  he  took  the  body  in  his  arms.  "I  use  my  power  so  that  when 
I  whip  my  perfume^  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. "  "I  use  my  power 
so  that  when  I  whip  my  perfume  she  will  wake  up,"  and  she  woke  up. 
"Wes,  how  long  my  sleep  was!"  said  Aponibolinayen,  for  she  was  alive 
again.  "  How  long  I  sleep !  you  say.  You  have  been  dead,"  said  Algaba, 
and  Aponibolinayen  looked  at  him  and  she  it  saw  was  not  Aponibalagen 
who  held  her  in  his  arms.  "Why,  Aponibalagen,  do  you  detest  me? 
Another  man  is  holding  me,"  she  said,  and  she  arose  from  his  arms,  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 

^  See  p.  i8,  note  i. 


Tales  of  the  Mythical  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  Aponlbolinayen  could  sit  up  straight,  and  she  wanted 
to  leave  Algaba,  but  he  took  her.  When  Aponlbolinayen  looked  at  her 
ring  she  saw  it  was  not  her  own.  "Why  have  I  another  ring?"  she 
asked,  and  she  caught  the  hand  of  Algaba  for  he  wanted  to  take  her. 
"Give  me  my  ring.  It  is  not  good  for  you,  for  it  looks  like  copper. 
Take  your  ring,  for  it  is  really  gold,"  said  Aponlbolinayen.  "No, 
this  is  good,  for  I  did  not  take  it  from  your  finger.  The  spirits  wanted 
it  to  come  to  my  finger.  Oiu:  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  Aponlbolinayen.  "Then  you  learn,"  said  Algaba. 
Not  long  after  he  made  her  chew  and  he  gave  to  her.  "Now, lady,  whom 
I  visit  you  tell  your  name  first,"  he  said.  "No,  because  I  am  ashamed, 
as  a  woman  to  tell  my  name  first."  Not  long  after  he  said,  "  My  name  is 
Algaba  of  Dagala.  I  have  looked  in  all  parts  of  the  world  for  a  wife,  but 
I  did  not  find  anyone  like  you,  and  now  I  have  found  you,  and  I  want 
you  to  be  married  to  me."  "My  name  is  Aponlbolinayen  of  Kaodanan, 
sister  of  Aponibalagen  who  are  son  and  daughter  of  Ebang  and  Pag- 
bokasan,"  said  Aponlbolinayen.  Not  long  after  they  laid  down  their 
quids  and  they  were  rows  of  agate  beads  which  have  no  holes.  Algaba 
said,  "It  is  good  for  us  to  be  married."  So  they  were  married  and  they 
went  to  Dagala.  As  soon  as  they  arrived  in  Dagala,  "Mother,"  he  said 
to  his  mother  alan,  "now  we  are  going  to  take  you  to  Kadalayapan, 
because  I  have  fotmd  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  Aponlbolinayen  commanded  people  to  poimd  rice, 
and  others  to  get  betel-nuts  which  were  covered  with  gold.  So  they 
tndy  made  Sayang}  Not  long  after  when  it  became  evening  they 
made  Libon}  "The  best  for  us  to  do  is  to  invite  Aponibalagen,  and 
all  the  people  of  Kadalayapan  and  some  other  places,"  said  Algaba. 
Not  long  after  they  sent  the  betel-nuts  which  were  covered  with  gold 
to  invite  their  relatives.  Some  of  the  betel-nuts  they  sent  to  Kaodanan. 
"  Sir,  come  to  Dagala,  because  Aponlbolinayen  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. 

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

"You  people  who  are  dipping  water,  where  is  the  trail  which  leads 
to  the  house  of  Algaba  of  Dagala?"  they  said.  "Follow  the  head  poles; 
they  are  along  the  road  to  his  house,"  said  the  women  who  were  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 
Aponlgawani  to  the  house,  and  they  cut  the  betel-nut  in  pieces.  As  soon 
as  they  cut  it  in  pieces,  "The  best  way  to  do  is  for  you  to  tell  your  name 
first,  because  we  came  to  visit  you,"  said  Pagatipanan  to  Algaba.  "  No, 
old  man,  you  tell  your  name  first,"  said  Algaba.  Not  long  after,  "My 
name  is  Pagatipanan  who  am  the  Lakay^  of  Kadalayapan."  Not  long 
after,  "  My  name  is  Pagbokasan  who  is  the  father  of  Aponibalagen  of 
Kaodanan."  Not  long  after,  "My  name  is  Algaba  who  is  the  son  of  an 
alan  who  has  deformed  feet,^  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  Pagbokdsan." 
Not  long  after,  "My  name  is  Aponlgawani  of  Kadalayapan  who  has  no 
brother,  so  that  when  some  enemies  come  into  our  town  I  dress  in  the 
bark  of  trees."    Not  long  after,  "  My  name  is  Aponibolinayen  who  is  the 


^  A  powerful  spirit. 

*  The  head  man  of  a  Tinguian  village. 

'  See  p.  14. 


Tales  of  the  Mythical  Period  47 

sister  of  Aponlbalagen,"  As  soon  as  they  told  their  names,  they  laid 
down  their  betel-nut  qtiids.  The  quids  of  Algaba  and  Aponlgawani 
both  went  to  the  quid  of  Pagatipanan,  also  the  quids  of  Aponlbalagen 
and  Aponibolinayen  went  to  the  quid  of  Pagbokasan.  Then  Aponlga- 
wani stood  up.  "You  are  so  strange, Algaba, you  are  my  brother.  I  am 
so  glad  that  I  have  a  brother  now.  You  are  bad  for  you  let  the  enemies 
come  into  Kadalayapan,"  she  said.  "Excuse  me  for  I  was  far  from 
Kadalayapan  and  did  not  see;  it  is  our  custom  for  some  of  us  to  go  to 
fight,"  said  Algaba.  "The  best  way  to  do,  Aponltolau,^  is  for  you  to  go 
back  with  us  to  Kadalayapan,"  said  Aponlgawani.  "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,  Aponlbalagen  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  and  she  put  one  earring  inside  of  a  little  jar  and  it 
was  filled  with  gold.  Aponitolau  lifted  his  eyebrows  and  half  of  the  gold 
disappeared,  so  Ebang  put  another  earring  in  the  pot  and  it  was  full 
again.  "Ala!  when  it  becomes  evening  you  come  and  bring  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  mothter  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  soon  as  they 
made  all  the  payment  they  went  home. 

(Told  by  Mano,  a  woman  of  Patok.) 

3 

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

^  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  giri  who  was  washing  her  hair. 
He  went  and  sat  down  on  her  skirt;  and  the  pretty  giri  told  him  not  to  cut 
her  in  many  places  so  she  would  not  need  to  doctor  the  wounds.  "If  I 
were  an  old  enemy  I  would  have  killed  you  at  the  first.  It  is  bad  for  us 
to  talk  when  we  do  not  know  each  other's  names.  Let  us  chew  betel-nut," 
said  Aponltolau.  "No,  for  it  is  not  my  custom,"  said  the  giri.  But 
Aponitolau  compelled  her  to  chew  betel -nut  with  him.  "You  tell  your 
name  first,"  he  said  to  her.  "No,  it  is  not  good  for  me  to  tell  my  name 
first,  for  I  am  a  woman.  You  are  a  man.  You  tell  your  name  first." 
So  Aponitolau  said,  "My  name  is  Aponltolau  of  Kadalayapan  who  am 
the  son  of  Langa-an  and  Pagatipdnan,  who  came  here  to  wash  my  hair. 
It  is  good  fortime  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  Aponltolau  was  very  sorry  and  he  went  back  home  without 
washing  his  hair.  As  soon  as  he  arrived  where  Langa-an  was  sitting  he 
said  to  her  "Mother,  when  I  arrived  at  the  well  by  the  river  I  met  a 
pretty  girl  whose  name  was  Gimbangonan,  the  daughter  of  It-tonagan  of 
Natpangan.  We  chewed  betel-nuts  and  told  our  names,  but  as  soon  as 
she  told  her  name  she  disappeared  and  I  could  not  see  her.  She  said  that 
she  lived  in  Natpangan.  I  want  to  marry  her.  Will  you  go  and  arrange 
the  pakdlon?"^  So  Langa-an  went  at  once  and  got  her  hat  which  was  as 
large  as  the  salakasak^  for  she  saw  that  Aponitolau  was  sorrowful. 
When  she  took  her  hat  it  clucked.'  "Why  does  my  hat  cluck  when 
I  take  it  down?  I  think  they  do  not  like  you,  Aponitolau,"  said  Langa-an. 
"  No,  you  go  and  try."  So  Langa-an  went  again  to  get  her  hat  and  again 
it  clucked,  but  nevertheless  she  took  it  and  went.  When  she  was  in  the 
middle  of  the  way  the  head  of  the  hat  which  was  like  a  bird  swung  and 
made  Langa-an  turn  her  head  and  it  clucked  again.  Langa-an  sat  down 
by  the  trail  and  wondered  what  would  happen.  Not  long  after  she  went 
on  again  and  she  met  Asindamayan  near  the  ford.  She  asked  where  the 
ford  was  and  when  Asindamayan  told  her,  she  spread  her  belt  on  the 
water  and  it  ferried  her  across.  Not  long  after  she  reached  the  other  side 
of  the  river,  and  she  inquired  for  the  house  of  Gimbangonan.  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." 

^  See  p.  II . 

»  A  big  bird. 

'  A  bad  sign.     See  p.  19,  note  i  for  omens. 


Tales  or  the  Mythical  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,  "Wes" 
for  she  was  tired  and  Aponitolau  heard  her  and  he  went  and  inquired 
what  was  the  matter.  His  mother  answered  that  they  had  agreed  on  the 
marriage  and  the  next  day  he  could  go  and  marry  Gimbangonan. 

As  soon  as  the  next  day  came  they  prepared  jars  of  basi,^  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  yotu-  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- 

^  Sugar  cane  rum. 
^  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  Uhlihayan  returned  and  they  said,  "We  did  not 
get  the  betel-nuts  which  you  desired  for  we  found  a  pretty  toy  among  the 
branches  of  the  tree."  Aponitolau  took  the  branch  of  the  tree  which 
shone  as  if  covered  with  fire  and  he  put  a  blanket  on  it  and  many  pillows 
around  it.  As  soon  as  they  had  again  commanded  the  liblibayan  to  get 
the  betel-nuts  they  went  and  soon  they  arrived  with  the  fruit.  They 
oiled  the  betel-nuts  and  sent  them  to  every  place  in  the  world  and  if 
anyone  refused  to  come  they  were  to  grow  on  their  knees.  Not  long  after 
the  betel-nuts  went  to  the  different  towns  and  invited  all  the  people. 

When  they  arrived  they  danced  and  Aponitolau  looked  at  them 
to  see  if  the  woman  he  met  at  the  river  was  there,  but  she  was  not  among 
them,  and  he  wondered  what  had  become  of  the  woman,  for  the  betel- 
nuts  had  gone  to  all  parts  of  the  world.  Aponitolau  went  into  the  house 
for  he  was  sorrowful,  and  he  laid  down  near  the  blankets  and  he  noticed 
that  the  blankets  appeared  as  if  on  fire  and  he  was  frightened.^  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  halaua  so  I  might  find  you.  You  cannot  escape  from  me  now  for  I 
shall  hold  yoiu"  hand.  Let  us  chew  betel-nut."  So  they  chewed  and 
Aponitolau  said,  "My  name  is  Aponitolau  of  Kadalayapan  who  is  the 
son  of  Langa-an  and  Pagbokasan  to  whom  you  told  a  lie  for  3^ou  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  otu*  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.^    When  Aponitolau  thought 

1  Lesser  spirits. 
^  See  p.  35,  note  i. 
*  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  lawed  ^  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  Aponlbolinayen,  but  no 
one  answered  him  and  he  was  surprised.  So  he  hurried  to  the  house 
and  he  saw  that  Aponlbolinayen  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  hanawEs  she  said, 
"Wes."  When  he  whipped  his  perfimae  daglmonau  she  awoke.  When 
he  whipped  his  perfimie  altkadakad  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  kiU  Aponibolinayen?"  "I  went  to  kill  her  for  you 
do  not  care  for  me  any  more."  "  I  do  not  like  you,  for  you  are  a  very  big 
woman.  Every  time  you  step  the  floor  is  broken.  If  you  come  again 
to  Kadalayapan  I  will  cut  your  head  off.  Do  not  come  again  to  harm 
Aponibolinayen."  He  went  home  to  Kadalaj^apan  and  he  divorced 
Gimbangonan. 

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

^  Piper  sp. 

^  See  p.  18,  note  i. 


52  Traditions  of  the  Tinguian 


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

Not  long  after,  while  they  were  talking  he  saw  Asibowan  break 
the  fish  stick  and  put  it  in  the  pot  and  he  watched  to  see  what 
woidd  become  of  the  stick.  He  saw  that  it  became  a  fish,^  She 
called  often  for  Aponitolau  to  come  and  eat  and  he  went  and  he  said, 
"  I  want  to  wait  imtil  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  himgry.  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 

^  See  p.  17,  note  3. 


Tales  of  the  Mythical  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 's  names . ' '  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  yotir  name  first,"  said  Aponitolau. 
"No  it  is  not  good  for  a  woman  to  tell  her  name  first,  so  you  must  tell 
your  name,"  said  Asibowan.  Not  long  after,  "My  name  is  Aponitolau  of 
Kadalayapan  who  is  the  son  of  Langa-an  and  Pagatipanan,  who  goes 
to  find  a  pretty  girl  who  has  power  like  me,"  said  Aponitolau.  "My 
name  is  Asibowan  of  GEgEnawan,  who  lives  alone  in  the  field,  who  has 
no  neighbors  for  this  is  my  fortime,"  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  halaua. 

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  halaua.  "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 

*  A  powerful  spirit. 

*  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- 
bokasan,^  and  Pagbokasan  went  outdoors.  "Are  you  here  Aponitolau? 
We  had  sought  you  for  a  long  time,  but  did  not  find  you.  None  of  our 
animals  are  left  alive,"  said  Pagbokasan.  "Why  did  you  search  for 
me?  I  told  Sinogyaman  and  Sinagayan  that  I  was  going  to  fight.  Did 
they  not  tell  you?"  said  Aponitolau.  "We  thought  that  ^''ou  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.^  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."  AponiboUnayen  did  not  wish  to  chew,  but 
when  Aponitolau  urged  her  she  chewed  and  they  told  their  names.  "  My 
name  is  Aponitolau  of  Kadalayapan  who  is  the  son  of  Pagbokasan  and 
Langa-an."  "My  name  is  Aponibolinayen  of  Kaodanan  who  is  the 
sister  of  Aponibalagen  who  put  me  at  the  place  close  to  the  spring  of 
Lisnayan,  for  he  does  not  wish  anyone  to  see  me,  but  you  have  found  me. 
Not  long  after,  while  they  were  talking,  Aponibolinayen  used  magic  so 
that  she  vanished  and  she  went  among  the  betel-nuts  on  the  branch  of 
the  tree.  "Where  did  the  girl  go?  I  did  not  see  her  when  she  vanished," 
said  Aponitolau  to  himself.    Not  long  after  he  went  home  with  his  head 

^  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 
prettiest  girls  were  always  protected  from  the  sunlight  in  order  that  their  skin  might 
be  of  light  color.  These  girls  were  called  lala-am — those  within.  It  is  not  thought 
they  remained  constantly  within  doors. 


Tales  of  the  Mythical  Period  55 

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

On  the  second  night  he  went  again  to  Lisnayan  and  he  used  his 
power  so  that  all  the  young  girls,  were  hot  again  so  that  they  went  to  the 
spring.  When  he  looked  up  where  there  were  many  betel-nuts  he  saw 
Aponibolinayen  taking  a  bath.  "I  did  not  see  you  when  you  left  me 
Aponibolinayen,"  said  Aponitolau.  "Now  I  am  going  to  take  you 
home."  "No,  do  not  take  me  for  my  brother  will  hate  me.  I  do  not 
want  to  go  to  your  house."  He  took  her  to  his  town  of  Kadalayapan  and 
he  sent  his  mother  to  Natpangan  to  tell  Aponibalagen  that  Aponibolina- 
yen was  in  Kadala^^apan.  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,  Atmt?"  "What  are  you  coming  here  for?  you  say.  I  come 
bcause  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  AponiboHnayen  was 


56  Traditions  of  the  Tinguian 

in  Kadalayapan,  and  Aponibalagen  was  surprised  and  his  heart  jumped. 
"I  went  to  hide  Aponibolinayen  in  Lisnayan  so  that  no  one  would  see 
her,  but  now  someone  has  found  her."  So  Langa-an  gave  them  the 
engagement  present^  and  she  asked  how  much  they  must  pay  as  the 
marriage  price.  "You  must  fill  the  halaua  nine  times,"  they  answered. 
So  Langa-an  filled  the  halaua  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  Aponltolau,  and  she  said,  "The  engagement  and  marriage  gifts 
were  accepted." 

In  the  afternoon  they  began  to  make  Sayang}  Not  long  after  the 
old  woman  Alokotan,  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  poimded  rice  for 
them.  As  soon  as  they  finished  poiuiding  rice  she  commanded  her 
lihlihayan  ^  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  Llhon} 

Asibowan  was  anxious  to  chew  betel-nut  and  she  went  to  search  for 
one  in  the  comer  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  Aponlto- 
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  jiimped  on  the  head  of  her  pig  and  it 
grew  very  high,  and  the  pig  squealed.  "Get  off  from  my  pig  and  I  will 
come,"  said  Asibowan.  Late  in  the  afternoon  they  saw  her  below  the 
talagan}  "Asibowan  is  here  now,  Aponibolinayen,  come  and  see  her," 
said  Aponltolau.  So  Aponibolinayen  came  and  she  took  her  to  their 
house,  and  Iwaginan  took  two  skirts  and  he  made  them  dance.  He  danced 
first  with  Asibowan  before  he  made  the  others  dance  and  his  wife 


'  See  p.  II. 

*  See  p.  12. 

*  See  p.  13,  note  i. 

*  See  p.  14,  note  2. 
"  See  p.  13,  note  2. 

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


Tales  of  the  Mythical  Period  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  gansas.  Not  long  after  Asibowan 
wished  to  go  back  home.  "Now  I  am  going  home,  Aponibolinayen,  for 
no  one  is  watching  my  house."  "No,  do  not  go  yet,  for  someone  wants 
to  marry  your  daughter  Binaklingan."  "I  must  go  now,  you  take  care 
of  her."  So  she  went  back  home  and  they  did  not  see  her.  As  soon  as 
the  Sayang  was  over  Dina-ogan  was  engaged  to  Binaklingan.  Soon  he 
paid  the  marriage  price,  and  it  was  the  balaua  filled  nine  times  with 
valuable  things. 

Not  long  after  all  the  people  went  back  to  their  homes,  and 
Aponibalagen  was  left  alone  and  he  acted  as  if  he  was  drunk,  but  he  was 
not  drunk.  He  laid  down  in  the  balaua,  and  Aponibolinayen  covered 
him  with  blankets.  Not  long  after  Aponigawani  went  outdoors  for  she 
felt  hot,  and  Aponibalagen  peeped  at  her.  Not  long  after  she  went  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." 
"I  came,  because  I  saw  you  when  I  was  lying  in  the  balaua.  He  sat  down 
beside  her  and  tried  to  cut  a  betel-nut  for  her  to  chew.  "We  will  chew 
betel-nut  so  we  can  tell  our  names,"  said  Aponibalagen.  She  took  the 
betel-nut  and  they  chewed.  "You  tell  your  name  first,  for  you  live  here." 
"  No  it  is  not  good  for  me  to  tell  my  name  first,  for  I  am  a  woman.  You 
are  the  first."  "  My  name  is  Aponibalagen  who  is  the  brother  of  Aponi- 
bolinayen who  is  the  son  of  Pagbokasan  of  Kaodanan."  "My  name  is 
Aponigawani  who  is  the  sister  of  Aponitolau  who  is  the  daughter  of 
Pagatipanan  and  Langa-an." 

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

*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.) 


Mother  Dinawagan  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  bast  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  Dinawagan  said 
that  she  cotild  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.^' 

Dinawagan  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.  n. 


Tales  of  the  Mythical  Period  59 

jar  hilihili  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 
halaua  was  filled.  Not  long  after  they  ate  and  when  they  had  finished 
they  went  to  the  yard  and  they  played  on  gansas  and  danced.  Iwaginan 
took  the  skirts  and  gave  one  to  Nagten-ngaEyan  of  Kapanikiyan  and 
they  danced.'  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  danc3  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,  kanltol,  inka,  inka,  inkantol." 

As  soon  as  they  finished  dancing  the  people  said,  "The  best  thing 
to  do  is  to  go  home,  for  we  have  been  here  three  months  now."  "We  will 
take  Aponibolinayen"  said  Dinawagan  to  the  people  who  Hved  in  the 
same  town  with  her  and  she  spoke  to  Aponibalagen.  So  they  prepared 
rice  and  coconut  soaked  together  and  wrapped  in  leaves,  and  a  cake 
made  of  rice  flour  and  coconut  shaped  Hke  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 


^  Each  type  of  jar  has  its  special  name. 

^  See  p.  12. 

^  This  was  the  iadek.    See  p.  11,  note  3. 


6o  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  Taodan  with  him  to  the  spring.  So  Aponibalagen  cut  off  his 
head  and  he  made  a  spring  and  the  water  from  it  bubbled  up  and  the 
body  became  a  big  tree  called  Alangigan  ^  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  Indiapan  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  Indiapan  had  told  her.  Not 
long  after  Dinawagan  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 
imcover  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 

^  Similiar  ideas  appear  in  tales  from  Borneo.     See  p.  15,  note  i. 

'  Ilangilang. 

'  It  is  still  considered  a  bad  sign  if  anything  falls  or  breaks  at  a  wedding. 

*  Apparently  Gawigawen  had  not  been  present  at  the  pakdlon.  Such  a  condition 
frequently  exists  nowadays. 

*  See  pp.  12,  128. 


Tales  of  the  Mythical  Period  6i 

and  mother  ate.  When  Gawigawen  went  to  Aponlbolinayen  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  Aponlbolinayen  was  in  the  middle  of  the  jungle  she  met  a  wild 
rooster  which  was  crowing.  "Where  are  you  going  Aponlbolinayen?"  it 
said  to  her.  "Why  are  you  walking  in  the  middle  of  the  jungle?"  and 
Aponlbolinayen  said,  "I  came  here  for  I  am  running  away  from  my 
husband  for  I  do  not  want  to  be  married  to  him  for  he  has  three  noses." 
"No,  Gawigawen  is  a  handsome  man.  I  often  see  him,  for  this  is  where 
he  comes  often  to  snare  chickens.  Do  not  believe  what  Indiapan  said 
to  you,  for  she  is  crazy,"  said  the  rooster.  Not  long  after  she  walked  on 
and  she  reached  the  place  of  many  big  trees  and  the  big  monkey  met  her 
and  said,  "Where  are  you  going,  Aponlbolinayen?"  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  Indiapan  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."  Aponlbolinayen  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.  Aponl- 
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  Aponlbolinayen  saw  a  big  orange  tree  with  much 
fruit  on  it.  The  carabao  said,  "Wait  here  while  I  eat  grass  and  I  will 
return  soon."  Aponlbolinayen  said,  "Yes,"  but  the  carabao  went  to  the 
place  of  the  man  who  owned  him  and  said,  "Come  over  here,  for  there  is 
a  good  toy  for  you."  And  Kadayadawan  of  Pintagayan  said,  "What  is 
it?"  "Come,  hurry,"  said  the  carabao.  So  he  combed  his  hair  and 
oiled  it  and  put  on  his  striped  coat  and  his  clout  and  belt,  and  he  took  his 
spear  and  he  rode  on  the  carabao's  back.  Not  long  after  Kadayadawan 
saw  the  pretty  girl  in  the  orange  tree  and  he  said,  "How  pretty  she  is!" 
And  the  carabao  said,  "That  is  the  toy  I  told  you  about." 

When  they  reached  the  orange  tree  Aponlbolinayen  heard  him  when 
he  stuck  his  spear  in  the  groimd  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 
their  names.  ' '  My  name  is  Kadayadawan  of  Pintagay an  who  is  the  son  of 
ana/aw."^  "My  name  is  Aponibolinayen  of  Natpangan,  who  is  the  daugh- 
ter of  Pagbokasan  and  Ebang,  who  is  the  sister  of  Aponibalagen."  Their 
betel-nut  quids  became  agate  beads  and  Kadayadawan  said  to  her,  "Ala, 
it  is  good  for  us  to  marry.  I  am  going  to  take  you  home."  So  he  took 
her  to  his  home  and  he  was  good  to  his  carabao,  because  it  had  found 
him  a  pretty  woman.  When  they  reached  the  house  he  put  her  in  a 
room,  and  the  Ati^  commanded  the  soldiers  to  call  Kadayadawan. 
When  they  reached  the  yard  of  Kadayadawan 's  house  they  called 
"Good  morning."  And  he  looked  out  of  the  window  and  said,  "What  do 
you  want?"  "We  came,  because  the  king  wants  you  and  we  came  to  get 
you."  So  they  started  and  went.  When  they  arrived  where  the  king 
was,  "Why  Kadayadawan  have  you  a  pretty  girl  in  your  house?  Every 
night  I  notice  that  your  house  appears  as  if  it  were  burning."  "No, 
I  have  not,"  answered  Kada^^adawan.  "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  Pintagay  an  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  gre\^ 
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. 

2  King  or  ruler. 

'  This  seems  to  be  a  late  unconnected,  intrusion  into  the  tale.     The  ati  and 
soldiers  are  entirely  foreign  to  the  Tinguian. 
*  See  p.  12. 


Tales  of  the  Mythical  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."  So  they  went.  They  arrived  at  the  same  time  as  Gawiga wen 
of  Adasin  and  they  met  near  to  the  river.  Not  long  after  Kadayadawan 
saw  them  by  the  river  and  he  sent  the  betel-nuts  to  carry  the  people 
across  the  river.  When  they  were  in  the  middle  of  the  river  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  Kadaj^adawan 
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-ngE3^an  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  aroiind  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 
untn  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- 


^  This  incident  is  frequently  found  in  these  tales.     It  also  occurs  in  Javanese 
literature.     See  Bezmer.     Volksdichtung  aus  Indonesien,  p.  47.     (Haag,  1904). 
*  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  Aponlbolinayen.  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  Aponlbolinayen  and  their  father  arrived  there. 

(Told  by  Magwati  of  Lagangilang.) 


There  was  a  woman  whose  name  was  Ginambo  of  Gomgonan,  who 
went  to  fight  Aponlbolinayen  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 
Aponlbolinayen  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  Aponlbolinayen.  "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  Aponlbolinayen  hurried 
to  take  her  spear.  "What  are  you  so  noisy  for,  women  like  Aponlbolina- 
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  Aponlbolinayen,  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  Gonlgonan,  "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  ^^^thout  fail." 

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


Tales  of  the  Mythical  Period  65 

Aponlbolinayen  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  Gonl- 
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  Aponlbolinayen  who  stood  on  a  high  rock.  When 
they  started  toward  Aponlbolinayen  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  Aponlbolinayen.  "Yes,  because 
all  our  weapons  are  gone,"  they  said. 

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

Ginambo  went  home  alone  to  her  town.  "Why  areyoualone?"  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  Aponlbolinayen."  "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  Ginawan  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  Ginawan.  "If  that  is  what  you  say, 
we  will  go,"  said  the  people.  So  they  went  and  they  walked  and  walked 
until  they  reached  the  spring  at  Kadalayapan.  Ginawan  said,  "You 
women  who  are  dipping  water  from  the  spring,  to  whom  does  it  belong?" 
"To  Aponigawani,"  they  said.  Ginawan  said,  "Ala,  you  go  and  tell 
your  bravest  that  we  fight  with  steel  weapons."  The  women  who  dipped 
water  from  the  well  said,  "We  do  not  know  who  is  the  bravest,  whom 
we  should  tell,  for  Aponigawani  has  no  brother."  They  went  up  to  the 
town,  and  said,  "Uncle  Pagbokasan  the  place  about  the  spring  is  filled 
with  enemies."  Then  Aponigawani  was  in  a  hurry  to  go.  "Do  not  gO' 
you  will  kill  somebody,"  said  her  father.  "No,  father,  the  spring  will 
be  lost  and  then  what  can  we  do?  Father,  I  am  a  woman  and  since  I 
have  no  brother,  perhaps  it  is  my  fortune  to  fight,  for  you  are  weak."' 

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

*  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  Ginawan,"  they  said.  "Ala,  you  begin  and  see 
what  you  can  do,"  said  Aponigawani  who  stood  on  a  high  stone  and 
she  stood  with  her  hands  on  her  hips  while  they  threw  their  weapons. 
"Now,  I  am  next,"  she  said.  "You,  my  spear,  when  I  throw  you,  kill 
at  once  seven  and  six;  and  you,  my  headaxe,  cut  off  their  heads  from  the 
left  and  right  sides,  from  in  back  and  in  front."  When  Aponigawani  had 
killed  all  of  them  except  Ginawan  and  she  had  all  their  weapons,  Gina- 
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  Ginawan  went 
home  alone.  Not  long  after  that  the  month  which  they  had  agreed  on 
came. 

"Now,  mother,  go  and  make  cakes  and  after  that  I  will  go  to  fight," 
said  Aponibolinayen.  "Do  not  go,"  said  her  mother  Ebang  of  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  Ginawan  of  Nagtinawan,"  said  Aponigawani  to 
her  mother  Langa-an  of  Kadalayapan. 

Bye  and  bye  Aponibolinayen  who  was  walking  in  the  middle  of  the 
road,  stopped  because  she  was  tired.  Aponigawani  was  also  walking 
and  when  she  looked  up  she  saw  a  woman  to  whom  none  compared,  and 
she  was  startled,  and  she  said,  "Here  is  a  woman  who  looks  like  me. 
I  do  not  like  to  approach  her  who  looks  like  me,  yet  I  am  ashamed  not 
to  do  so,  for  she  has  seen  me,"  she  said.  "Good  morning,"  said  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 

^  See  p.  54,  note  2. 


Tales  of  the  Mythical  Period  67 

exchanged  quids.  And  the  quid  which  had  been  chewed  by  Aponlgawani 
was  covered  with  agate  beads  which  are  called  pinogalan,  and  the  quid  of 
Aponibolinayen  was  covered  with  gold.  Aponlgawani  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  bom.  "Now,  my  friend, 
we  are  going  to  tell  our  names."  "Yes,"  said  each  one,  and  they  told 
their  names.  "I  am  Aponibolinayen  of  Kaodanan  who  has  no  brother, 
and  Ginambo  of  Gonigonan  came  to  fight  against  me  and  the  month  in 
which  we  agreed  to  fight  has  come,  so  I  go  meet  her."  "  I  go  also  to  the 
town  of  Ginawan  of  Nagtinawan,  because  the  month  which  we  agreed 
on  has  arrived,  my  name  is  Aponigawani  of  Kadalayapan  who  also  has 
no  brother."  "If  that  is  what  you  are  going  to  do,  we  will  go  first  to 
Gonigonan,  then  we  will  go  to  the  town  of  Nagtinawan,"  said  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  Aponlgawani. 

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

Lingiwan  of  Nagtangpan  was  in  bed  in  his  house.  "Sir,  you  are  so 
happy  in  your  bed  in  your  house,  your  sister  went  to  fight  and  the  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  Linglwan  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  Dangdanga^^an  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  Dangdangayan  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  mil  go  to  Nagtinawan  which  is  the  town  of  Ginawan,  with 
whom  Aponlgawani  agreed  to  fight  this  month."  After  that,  "You 
plunder  and  heads  go  before  us  to  Kadalayapan,  when  you  arrive  at  the 
gate  you  divide  equally  and  part  of  you  go  to  Kaodanan."  So  they  went 
to  Nagtinawan.  When  they  arrived  in  Nagtinawan,  "You  Ginawan  of 
this  town  now  the  agreed  month  is  here."  "How  are  you  Gindwan? 
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. 

'  See  p.  63,  note  i. 


Tales  of  the  Mythical  Period  69 

enemies.  ''Please  spare  me,  and  if  you  wish  marry  me,"  said  Ginawan. 
*'If  that  is  what  you  say  we  will  kill  you  last,"  but  they  did  not  kill  her. 

After  that  they  went  home  and  sent  all  the  heads  before  them  and 
also  the  plimder.  After  that  they  arrived  in  Kaodanan.  "Good  after- 
noon, Uncle,"  said  Dangdangayan  to  old  man  Pagbokasan.  "Come  up 
the  ladder,"  he  said.  "You  go  and  cook  so  that  these  boys  may  eat," 
he  said.  After  that,  "You  go  and  get  one  jar  of  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  Pagbokasan  said  to  them.  "This  is 
reserved  for  Aponibolinayen  to  drink  when  she  returns  from  fighting." 

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

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

^  Head  man. 

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


70  Teaditions  of  the  Tinguian 

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

As  soon  as  they  arrived  there  the  families  who  made  the  halaua  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  AponlgawanI  were  with  them, 
because  they  arrived  at  the  same  time.  So  the  old  man  Pagatipanan 
said,  "Ala,  cousin  Pagbokasan  now  we  are  going  to  chew  betel-nut  to 
see  if  those  two  young  men  who  took  home  AponlgawanI  are  our  rela- 
tives," and  old  man  Pagbokasan  agreed.  So  they  cut  the  betel-nut 
which  was  covered  with  gold  for  them  to  chew  and  as  soon  as  they  cut 
the  nut  they  all  chewed,  and  they  all  spat.  The  spittle  of  Linglwan 
went  to  the  splittle  of  Pagatipanan,  and  the  spittle  of  AponlgawanI, 
went  there  also.  The  spittle  of  Dangdangayan  went  to  the  spittle  of 
Pagbokasan  and  that  of  Aponibolinayen  also,  and  thus  they  found  out 
that  they  were  relatives.  Pagbokasan  was  surprised,  for  he  did  not  know 
that  he  had  a  son,  and  Ebang  took  her  son,  and  she  carried  him  as  if  he 
was  a  baby.  And  Linglwan  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  gansas  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  Linglwan  finished  dancing  Iwaginan  took 
the  skirts  from  them  and  he  gave  one  to  Gintoban  and  the  other  to 
Ilwlsan,  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 

^  See  p.  41,  note  2. 


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

After  one  month  passed  Lingiwan  said  to  his  father  Pagatipanan, 
"You  go  and  make  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  Salaksak^  and  her  new 
skirt.  As  soon  as  she  dressed  she  started  and  went.  When  she  arrived 
i  in  Kaodanan  Pagbokasan  was  lying  down  in  his  foaZaMa.  "Good  morn- 
ing," she  said  to  him.  Pagbokasan  was  a  in  hurry  to  sit  up  and  he  said 
to  her,  "I  am  glad  to  see  you,  what  are  you  coming  here  for  in  the  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." 
Pagbokasan  took  her  to  his  house  and  said  to  his  wife,  "Here  is  cousin 
Langa-an  who  came  to  see  us."  So  Ebang  told  him  that  he  should  get 
some  old  basi  for  them  to  drink. 


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  basi  and  each  of  them  drank,  and  they  were  all 
drunk,  and  Langa-an  said,  "I  like  to  hear  from  you  if  you  wish  Lingiwan 
to  be  a  son.  Soon  Pagbokasan  and  Ebang  agreed.  They  decided  on  the 
day  for  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  Pagbokasan  and  Ebang  urged  me  to  drink  much  basi,  so  I  was 
scarcely  able  to  get  home,  that  is  why  I  slept  on  the  porch."  "Mother, 
you  go  into  the  house,  do  not  sleep  on  the  porch."  So  she  went  in  and 
Lingiwan  asked  her  the  result  of  her  visit  to  Kaodanan.  "They  accepted 
you  and  we  agreed  to  make  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  and  basi  jars.  When  they  arrived  there  Pagbokasan,  who 
was  the  father  of  Aponibolinayen,  and  the  other  people  were  already  there 
and  had  cooked  many  caldrons  of  rice  and  meat.  Pagbokasan  took  the 
gansa^  and  he  commanded  someone  to  play  and  the}'-  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  Pagbokasan,  "Now  that  the  pakdlon  is  over  we 

^  Copper  gong. 

*  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  Aponlbolinayen,  because  Lingiwan  wants  her  now."  Pagbo- 
kasan  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  Aponlbolinayen  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  Aponlbolinayen  and 
Lingiwan  are  married,  we  will  think  first."  Not  long  after  the  day  on 
which  they  agreed  to  take  Lingiwan  to  Aponlbolinayen  came,  and  he 
carried  one  jar.^  As  soon  as  they  arrived  there  they  made  the  rice  cere- 
mony.^ When  the  ceremony  was  over  Pagatipanan  and  Langa-an  and 
the  others  went  home  and  left  Lingiwan. 

As  soon  as  they  arrived  in  Kadalayapan  Langa-an  asked  Aponigaw- 
ani if  she  wanted  Dangdangayan  to  be  her  husband.  Aponigawani 
said,  "If  you  think  it  is  good  for  me  to  be  married  now,  and  you  think  he 
is  a  good  man  for  my  husband  it  is  all  right,  for  he  has  magical  power 
like  us."  As  soon  as  the  agreed  month  passed  the  parents  of  Dangdang- 
ayan came  to  ask  if  they  wished  the  marriage.  They  prepared  a  num- 
ber of  bast  jars  for  them  to  drink  from  when  they  should  arrive.  When 
they  arrived  there  Pagatipanan  was  prepared  and  he  met  them  with  the 
bast  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,  Abaldyan,^  we 
want  to  know  if  you  wish  Dangdangayan  to  be  married  to  Aponigawani. 
We  will  have  a  good  time  during  pakdlon,"  they  said.  After  that  Langa- 
an  and  Pagatipanan  said,  "Now  the  meal  is  ready.  We  are  going  to  eat 
first  and  after  that  you  will  hear  what  we  say."  Arid  Pagbokasan  and 
Ebang  did  not  wish  to  eat  for  they  were  in  a  hurry  and  only  went  to  hear 
if  they  wished  Dangdangayan  to  be  the  husband  of  Aponigawani.  "If 
you  do  not  wish  to  come  and  eat  with  us,  we  do  not  want  Dangdangayan 
to  be  married  to  Aponigawani,"  they  said.  Then  they  all  went  to  eat. 
After  they  ate,  "Ala  now  that  we  have  finished  eating  you  excuse  us, 
for  we  want  to  know  if  you  wish  Dangdangayan  to  be  married  to 
Aponigawani."  Langa-an  and  Pagatipanan  said,  "You  will  come  next 
month,  we  will  make  pakdlon."  So  they  went  home  and  Dangdangayan 
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 

^  The  groom's  gift. 
*  See  p.  II,  note  5. 

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


74  Traditions  of  the  Tinguian 

Dangdangayan  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.  Lingl- 
wan  and  Aponlbolinayen  had  their  golden  house,  which  the  alan  had 
given  them.  The  people  agreed  on  how  much  they  should  pay  for  the 
pakdlon,  and  Pagatipanan  and  Langa-an  said,  "Pay  just  the  same  as  we 
paid  for  Aponlbolinayen  when  Lingiwan  married  her."  "  If  that  is  what 
you  say,  it  is  all  right,"  they  said.  And  Ebang  used  magic  so  that  the 
halaua  was  five  times  full  of  jars  which  are  malayo,  tadogan,  and  ginlasan. 
So  the  halaua  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  Pagbokasan  and  Ebang  said,  "Ala,  now 
that  the  pakdlon  is  over  let  us  take  Aponlgawanl,"  Langa-an  answered, 
"If  you  make  extra  payment  you  can  take  Aponigawani  now,"  and 
Dangdangayan  said  to  his  mother,  "If  they  want  the  extra  payment, 
ask  them  how  much. ' '  Langa-an  replied, ' '  Another  five  times  the  halaua 
full,"  and  Ebang  said  to  her  son,  "We  have  to  pay  again  the  halaua 
five  times  full."  "That  is  all  right  mother  I  have  many  jars  which  my 
alan  mother  gave  me,"  so  they  gave  the  extra  jars  which  they  asked.  As 
soon  as  they  gave  all  the  jars  they  took  Aponigawani  of  Kaodanan  with 
them.  As  soon  as  they  arrived  they  made  a  big  party,  and  they  invited 
the  alan.  As  soon  as  the  alan  arrived  at  the  party  they  danced  and  gave 
more  presents  to  them.  After  that  the  alan  and  the  other  people  went 
home  and  Aponigawani  and  Dangdangayan  had  their  own  house  which 
the  alan  gave  them.    This  is  all. 

(Told  by  Lagmani  of  Patok.) 


Aponltolau  told  Aponlbolinayen  that  they  would  go  to  the  river  to 
wash  their  hair.  Not  long  after  Aponlbolinayen  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  Aponltolau  said  to  Aponlbolinayen,  "Will 
you  comb  my  hair?  I  am  anxious  to  go  to  fight."  So  Aponlbolinayen 
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  amhosau}  Aponlbolinayen  got  them  and  Aponltolau  dressed 
up.    As  soon  as  he  was  dressed  he  took  his  shield,  his  headaxe,  and  spear, 

1  Piper  sp. 

^  A  headband  of  beads  or  gold. 


Tales  of  the  Mythical  Period  75 

and  went.  He  struck  the  side  of  his  shield,  and  it  sounded  Hke  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  Glambolan.  In  a  short  time  he  arrived  at  the  well 
of  Giambolan.  He  met  the  young  girls  who  were  dipping  water  from  the 
well.  He  killed  all  of  them  with  his  headaxe  and  spear.  Not  long  after 
he  cut  off  their  heads  and  he  went  up  to  the  town  and  directly  to  the 
house  of  Glambolan.  When  he  arrived  at  the  house,  he  said,  "Good 
morning,  Giambolan.  Go  and  get  your  shield,  headaxe  and  spear,  and 
boar's  tusk  armlet  for  we  are  going  to  fight  here  in  your  yard."  Giam- 
bolan 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  Giambolan  said,  "Yes." 
Aponitolau  commanded  his  headaxe  and  spear  to  go  to  Giambolan's 
side  as  soon  as  he  threw  them;  so  Giambolan  laid  down  and  the  headaxe 
went  and  cut  off  Giambolan's  ten  heads. 

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

^  See  p.  17,  note  i. 


76  Traditions  or  the  Tinguian 

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

(Told  by  Magwati  of  Lagangilang.) 

8 

Aponibolinayen  and  Aponitolau  were  anxious  to  make  Sayang,^  so 
Aponitolau  asked  Aponibolinayen  about  his  clout  and  his  striped  belt. 
"Well,  you  go  and  get  them,  for  I  am  going  to  get  the  head  of  the  old 
man  To-odan  of  Kalasjilgan  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-odan  of  Kalaskigan."  Soon  after  he 
arrived  in  Kalaskigan.  When  he  arrived  at  the  yard  beside  the  halaua  ^ 
the  old  man  was  lying  down.  The  old  man  saw  him  and  said,  "Eb,  I 
have  a  man  to  eat."  And  Aponitolau  said,  "You  will  never  eat  me.  Go 
and  get  your  headaxe  and  spear,  for  you  must  fight  with  me.  I  will 
take  your  head  before  I  make  Sayang.''  The  old  man  was  angry  and 
he  stood  up  and  went  to  get  his  headaxe  and  spear.  "You  are  the  only 
person  who  ever  came  in  my  town.  Go  on,  and  throw  your  spear,  if  you 
are  brave,"  said  To-odan.  "If  I  am  the  first  to  throw  my  spear  you  will 
never  have  a  chance  to  throw  yours,  for  I  will  kill  you  at  once.  You 
better  throw  yours  first,"  said  Aponitolau.  The  old  man  was  angry,  and 
he  threw  his  spear.  But  his  spear  glanced  off  from  the  body  of  Aponi- 
tolau, for  he  used  his  power  so  that  everything  glanced  away  from  his 
body.  The  old  man  To-odan  ran  toward  him  and  tried  to  cut  off  his 
head,  but  the  headaxe  could  not  cut  Aponitolau,  and  the  old  man  To- 

'  See  p.  12. 


Tales  of  the  Mythical  Period  77 

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

Not  long  after  Aponitolau  went  back  home  and  Don  Carlos  of  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  Indiapan  was  dipping  water  from  the 
well,  and  Don  Carlos  spoke  to  her.  "  Is  this  the  well  of  Aponibolinayen?" 
Indiapan  said,  "Yes."  "Will  you  go  and  tell  her  to  come  here  and  see 
what  I  have  to  sell?"  Indiapan  went  up  to  the  town  and  said  "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  Indiapan  went  back  to  the 
well  and  said  to  Don  Carlos  "Aponibolinayen  does  not  wish  to  come,  and 
she  does  not  wish  to  buy  what  you  have  to  sell."  So  he  pondered  what 
he  should  do.  "  The  best  thing  for  me  to  do  is  to  go  to  their  house  to  get 
a  drink."  So  he  went  up  to  the  town  and  said,  "Good  morning,  Aponi- 
bolinayen, will  you  give  me  some  water  to  drink?  For  a  long  time  I  have 
wished  to  drink  your  water."  Aponibolinayen  answered,  "Why  did 
you  come  from  the  well?  Why  did  you  not  drink  while  you  were  there?" 
"I  did  not  drink  there,  for  I  wished  to  drink  of  your  water."  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. 

2  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, 
Fihpino,  p.  50,  (Manila,  1889);  Skeat  and  Blagden,  Pagan  Races  of  the  Malay 
Peninsula,  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.  Aponltolau  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  Aponlto- 
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?" 
"I  don't  know.  No  one  came  in."  Not  long  after  Aponltolau  went  up 
into  the  house.  "Now,  Aponibolinayen,  I  have  taken  the  head  of  the 
old  man  To-odan  of  Kalaskigan.  You  command  the  people  to  begin  to 
pound  rice,  for  we  will  make  Sayang." 

Not  long  after  Aponltolau  saw  a  flame  of  fire  in  the  rice  granary  and 
he  said,  "Wh}^  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  the}^  arrived  with  the  fruit 
they  oiled  them  and  Aponltolau  said,  "Tell  me  whom  we  shall  invite 
beside  our  relatives  in  the  other  towns."  And  Aponibolinayen  told  him 
to  invite  Don  Carlos  of  Kabaiganan,  for  she  wished  always  to  see  him. 
So  they  sent  a  betel-nut  to  go  and  get  Don  Carlos,  and  they  sent  one  to 
the  old  woman  Alokotan  of  Nagbotobotan  and  Awig  of  Natpangan  and 
other  towns. 

Not  long  after  the  betel-nut  reached  the  place  where  Don  Carlos  lived 
and  it  met  his  spirit  helpers.  As  soon  as  the  betel-nut  reached  Don  Carlos, 
"Aponltolau  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  Aponltolau  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  Aponltolau  tried  the  belt  on  him  and  it  was  all  right.  So 
Aponltolau  gave  him  the  belt  and  he  got  a  golden  chair  and  he  put  it  in 
the  middle  of  the  party  and  made  Don  Carlos  sit  on  it.  All  of  the  people 
were  dancing  and  Aponltolau  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  Aponltolau  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  aloslp  ^  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  cro-w4ng."  So  they  went  where  they 
had  heard  the  rooster.  "We  go  and  drink,"  said  Aponibolinayen.  Not 
long  after  they  reached  the  place  where  Sillt  (one  kind  of  lightning)  and 
the  dog  Ktmat^  guarded.  SUU  and  the  dog  were  sleeping  and  did  not 
see  them  go  inside  of  the  town.  Soon  they  arrived  in  the  yard  of  the 
golden  house  of  Balbalaoga  of  Dona  and  they  were  ashamed  to  ask  for 
water  to  drink,  for  they  were  naked.  So  they  went  to  the  balaua  and 
slept,  for  they  were  tired. 

While  they  were  sleeping,  Balbalaoga  saw  them  in  his  balaua,  and  he 
was  surprised,  because  no  one  was  permitted  to  enter  the  town,  for  Silit 
and  the  dog  prevented.  He  said,  "What  is  the  matter  of  the  guards 
that  they  did  not  see  those  people  enter  the  town?  Perhaps  they  are  my 
relatives."  So  he  took  some  clothes  to  the  fca/awa  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  ciu"e  so  much."  Balbalaoga  said,  "If  I 
were  an  enemy  I  would  have  killed  you  while  you  slept.  We  are  going  to 
chew  betel-nut  and  see  who  you  are."  So  he  cut  a  betel-nut  and  gave  to 
them,  and  their  spittle  was  like  agate  beads.  So  he  took  them  up  into 
his  golden  house  and  told  his  mother  alan  to  give  them  some  clothes. 
Not  long  after  they  drank  bast,  after  they  had  finished  eating.  All  the 
alan  were  drunk  and  the  mother  of  Balbalaoga  of  Dona  said  to  them, 
"Aponibolinayen,"  Balbalaoga  is  your  brother,  for  he  was  the  after-birth 
of  Awig,  which  they  put  in  the  tabalang  which  they  sent  down  the  stream.  * 
So  I  picked  him  up,  for  I  had  no  child  to  inherit  all  my  things."  Not 
long  after  they  knew  that  they  were  brother  and  sister  Balbalaoga 
asked  his  sister  why  they  came  to  Dona  without  clothes.  She  said, 
"Aponitolau  is  jealous  of  Don  Carlos  and  he  cut  off  his  head,  and  the 
head  jumped  to  my  breasts,  so  we  were  frightened,  and  ran  away.  That 
is  why  we  came  here.  I  did  not  know  I  had  a  brother  who  lived  here." 
The  head  still  hung  to  the  breasts  of  Aponibolinayen,  but  they  had  not 
seen  it  before,  for  she  had  covered  it.    As  soon  as  she  showed  it  to  Balba- 


1  Antidesma  ghesaembilla  Gaertn. 
-  Ordinary  lightning. 
^  See  p.  24,  note  i. 


8o  Traditions  of  the  Tinguian 

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

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

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

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

Not  long  after  Aponitolau  heard  that  Aponibolinayen  was  with  her 
brother  in  Dona.  He  went  to  follow  her,  for  he  intended  to  live  with  her 
again.  Ebang  and  Pagbokasan  took  Balbalaoga  and  Aponibolinayen 
to  Kaodanan,  and  they  used  their  power  so  that  all  the  things  which 
the  alan  had  given  to  Balbalaoga  went  to  Kaodanan.  Not  long  after 
the  house  and  the  other  things  which  the  alan  had  given  went  to  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  Balbalaoga  of  Dona.  After  that  all  the  people  went 
to  attend  their  halana.  In  that  time  Balbalaoga  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  Balbalaoga 
did  not  go  back  to  Dona.    The  alan  flew  away  after  he  was  married. 

(Told  by  Magwati  of  Lagangilang). 


Tales  of  the  Mythical  Period  8i 

9 

Ayo  went  to  the  spring.  When  she  went  she  met  Dagdagallsit,  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- 
olayan  will  be  his  name,"  The  baby  shook  his  head,  so  they  gave 
him  the  name  Kanag. 

Awig  went  to  wash  his  hair  in  the  spring.  When  he  finished  washing 
his  hair  he  went  home.  When  he  reached  his  house  he  made  Ayo  louse 
him.  While  Ayo  was  lousing  him  the  milk  from  her  breasts  dropped  on 
Awig's  legs.  "Why,  Ayo,  does  the  milk  from  your  breasts  drop  on  my 
legs?"  he  asked.  He  sat  up  and  asked  them  many  times  until  they 
brought  the  baby.  When  they  brought  the  baby,  "We  are  going  home 
to  Natpangan  now,  because  it  does  not  do  me  any  good  to  try  and  hide 
you,"  He  took  them  home  and  soon  he  made  a  bamboo  bench  by  the 
gate  of  the  town  where  the  people  passed  when  they  went  to  the  well, 
and  he  placed  the  baby  on  it.  Then  they  built  balaua,  for  he  wanted  to 
see  the  father  of  the  baby.  Not  long  after  he  commanded  some  one  to  go 
and  get  betel-nuts  and  he  oiled  them.  He  sent  them  to  go  and  invite  all 
the  people  in  the  world.  When  they  arrived  none  of  them  wanted  the 
baby  to  recognize  them.  When  the  baby  did  not  go  to  any  of  them,  he 
sent  someone  to  get  a  betel-nut  to  send  to  Dagdagallsit  whom  they  had 
not  invited.  As  soon  as  the  betel-nut  arrived  at  the  place  where  Dag- 
dagallsit lived  "Dagdagallsit  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- 
llsit 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  Aponlbolinayen,"  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  Dagdagallsit  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.  i8. 


82  Traditions  of  the  Tinguian 

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

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

When  the  people  from  the  different  towns  arrived  by  the  spring  in 
KabEnbEnlan  they  were  surprised  because  all  the  stones  of  the  spring 
were  of  gold.  Not  long  after  they  went  up  to  the  town.  Next  day 
Awigand  Aponlgonay  started  to  go.  "Ala,  Aponlgonay,  take  rice  so  that 
we  may  cook  it  in  KabEnbEnlan,  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  KabEnbEnlan  they  saw  the 
beautiful  spring  whose  stones  were  all  gold.  The  gravel  which  they  used 
to  wash  the  pottery  with  was  all  agates  which  have  no  holes  through 

^  Another  name  for  Aponitolau. 


Tales  of  the  Mythical  Period  83 

them.  "1  do  not  think  that  Dagdagahsit  has  a  spring  Hke  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 
sav/  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  Aponltolau^  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 
halaua.  And  Aponibolinayen  used  her  power  and  the  balaua  was  full 
again. 

Not  long  after  they  chewed  betel-nut  and  the  quid  of  Langa-an  and 
Pagatipanan  and  the  quids  of  Dagdagalisit  went  together,  and  the  quid 
of  Pagbokasan  and  Ebang  went  to  the  quid  of  Aponibolinayen  and  Awig, 
and  Langa-an  and  Pagatipanan  changed  the  name  of  Dagdagalisit  to 
Ligi.  "Ala,  now  mother  old  alan  do  not  feel  sorry,  for  we  take  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  m.y  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  Ligl  (Dagdagalisit)  is  now  known  by  his  true  name. 
*  See  p.  54,  note  2. 


84  Traditions  of  the  Tinguian 

10 

Aponlbalagen  went  to  put  Apombolinayen  in  Kabwa-an,  where  no 
one  could  see  her.  As  soon  as  they  arrived  at  the  ocean  they  rode  on  the 
crocodiles  to  Kabwa-an.  When  they  arrived  there  Aponlbalagen  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, 
Aponlbalagen  left  an  old  woman  with  Aponibolinayen  and  Alama-an, 
and  Sinogyaman  and  Indiapan,  and  he  went  back  home,  and  he  said  to 
them,  "Do  not  be  afraid  to  sta}^,  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  siirprised,  and  he  went 
to  see  it,  and  the  crocodiles  all  slept  while  he  crossed  the  ocean.  When 
he  reached  the  spring  he  said,  "How  pretty  the  well  is.  I  think  the 
girl  who  owns  this  well  has  magical  power,  and  that  she  is  pretty  also." 
So  he  went  to  the  house  and  said,  "Good  afternoon."  Alama-an  was 
cooking,  and  she  said,  "Good  afternoon."  She  looked  at  him  from  the 
window,  and  she  saw  that  he  was  a  fine  looking  man.  She  did  not  tell 
Aponibolinayen,  but  she  had  him  go  up  the  ladder.  The  old  woman  who 
took  care  of  them  asked  why  she  did  not  tell  her  and  Aponibolinayen. 
Alama-an  said  she  did  not  know  what  she  was  doing  when  she  had  him 
go  up.  So  the  old  woman  went  to  ask  him  what  he  came  for.  He  said, 
"I  just  took  a  walk  and  I  did  not  know  how  to  get  home,  for  there  was 
a  very  high  bank  in  the  way,  so  I  came  across  the  ocean  to  learn  the  other 
way  back  home.  While  I  was  still  on  the  ocean  I  saw  this  big  golden 
house.  I  came  here,  for  I  was  very  tired,  for  it  is  more  than  one  month 
since  I  left  Kabilabilan."  "Ala,  you  Alama-an  go  and  cook  some  food 
for  this  young  man,"  said  the  old  woman,  and  Alama-an  went  truly,  and 
when  she  finished  cooking,  the  old  woman  called  him  to  eat.  The  young 
man  said  he  did  not  wish  to  eat  imless  one  of  the  ladies  who  never  went 
outdoors  ^  ate  with  him.  "Alama-an  is  the  girl  who  never  goes  outdoors," 

» 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  Indiapan.  As  soon 
as  she  went  outdoors  to  the  place  where  the  young  man  was,  "No,  that 
is  not  the  girl  I  want.  There  is  one  prettier  still.  I  will  not  go  to  eat." 
The  old  woman  became  angry  and  said,  "If  you  are  not  hungry  and  do 
not  wish  to  eat  that  is  all  right.  I  have  offered  three  young  girls  to  eat 
with  you,  but  if  you  do  not  wish  to  eat  with  them  I  do  not  care."  When 
the  old  woman  and  the  three  girls  had  eaten  they  gave  him  a  place  to 
sleep,  and  they  slept  also. 

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

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

*  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 
miarry  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  yotn*  name." 
Not  long  after,  "My  name  is  Ingiwan,  the  son  of  alan,  of  Kabilabilan, 
who  did  not  find  a  way  to  go  home,  but  who  found  you."  "  My  name  is 
Aponibolinayen,  who  is  the  sister  of  Aponlbalagen  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  foimd  the  way  home. 

Not  long  after  Aponlbalagen  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  Mythical  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  Aponlbolinayen  was,  so 
all  of  them  might  louse  him.  While  Aponlbolinayen  was  lousing  her 
brother  the  milk  from  her  breasts  dropped  on  his  legs,  and  Aponibalagen 
was  surprised,  and  he  said,  "What  have  you  done,  Aponlbolinayen." 
She  tried  to  rub  it  off  from  his  leg.  "  No,  do  not  rub  it  off;  what  is  that?" 
" I  do  not  know,  brother.  I  guess  I  am  sweating,  for  I  am  hot."  "No, 
I  do  not  believe  you,  I  think  someone  has  been  here."  He  called  the 
old  woman  and  asked  her.  "You,  grandmother,  did  you  see  a  man  who 
came  here?  Do  not  tell  a  lie."  "Why?"  asked  the  old  woman.  But  she 
knew  that  Aponlbolinayen  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.  Go  away." 
The  crocodiles  were  afraid  and  they  said,  "If  that  is  what  you  say  we  will 
go."  So  they  went.  Aponibalagen  went  back  to  the  house  and  whipped 
the  girls.  "We  will  go  back  now  to  Kaodanan.  I  thought  it  was  good 
for  you  to  be  here,  but  you  have  done  wrong."  So  he  took  them  back 
to  Kaodanan  and  they  made  halaua  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 
lihlibayan  ^  got  betel-nuts  which  were  covered  with  gold,  and  they  oiled 
them  and  sent  them  to  invite  the  people  in  all  parts  of  the  world.  So  the 
betel -nuts  went. 

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


1  See  p.  18,  note  2. 
^  See  p.  30,  note  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  Kagkagakag  appeared  the 
baby  was  happy  and  wanted  to  go  to  him.  So  Aponibalagen  gave  the 
boy  to  him  and  all  the  people  were  surprised  that  Aponibolinayen  had 
wanted  him.  Not  long  after  they  danced,  and  when  they  had  finished 
Aponibalagen  said  to  Aponibolinayen,  "Take  off  all  your  things  and  go 
to  Kagkagakag."  Aponibolinayen  did  not  wish  to  go,  for  he  was  not  the 
same  man  she  was  with  before,  but  her  brother  made  her  go,  and  he  said, 
"Kagkagakag,  take  her  to  your  town."  So  he  took  her  to  his  town,  and 
when  they  reached  the  gate  Aponibolinayen  was  crying,  but  he  said  to 
her,  "Do  not  feel  bad,  I  am  the  man  who  came  to  Kabwa-an.  That  is 
why  the  boy  wants  me,  for  I  am  his  father."  Aponibolinayen  did  not 
believe  him,  but  when  they  arrived  at  the  spring  of  Kabilabilan  she 
was  surprised  to  see  that  the  stones  were  of  gold,  and  the  fruits  of  the 
trees  were  of  gold  and  were  beads,  and  she  said  to  Kagkagakag,  "Why  do 
we  come  here?  It  is  shameftd  for  us  to  be  seen  by  the  man  who  owns 
this."  Kagkagakag  laughed  at  her.  "If  you  do  not  believe  that  I  am 
your  husband,  you  watch."  And  he  went  to  take  a  bath,  and  the  mud 
all  washed  off,  and  she  saw  that  he  was  the  man  who  was  with  her 
before  in  Kabwa-an .  So  they  went  up  to  the  town,  and  the  alan  who  cared 
for  Ingiwan  was  glad  to  see  them. 

Not  long  after  they  made  balaua,  for  they  wished  to  call  Aponibalagen 
so  that  he  would  not  always  feel  badly  about  them.  Not  long  after  they 
sent  the  betel-nuts  to  stimmon  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 
halaua. 

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


Tales  of  the  Mythical  Period  89 

dancing  in  the  yard  and  Aponlbalagen  shook  their  hands.  "Kagkaga- 
kag,  if  you  had  come  as  you  are  now  to  my  halaua  I  would  not  have  been 
bad  to  my  sister."  Kagkagakag  laughed  at  them  and  they  all  chewed 
betel -nut. 

While  they  were  chewing  Langa-an  and  Pagatipanan  went  to  them 
and  they  said,  "We  came  to  chew  betel-nut  also  to  see  if  we  are  related 
to  you."  Kagkagakag  gave  them  betel-nut,  and  when  they  chewed  they 
found  out  that  they  were  relatives  and  they  called  Kagkagakag,  Aponi- 
tolau,  and  he  paid  the  marriage  price  for  Aponlbolinayen.  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  oto  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  Aponlbalagen  married  Aponlgawanl,  and 
he  paid  the  same  as  Aponitolau  had  paid  for  Aponlbolinayen, 

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


II 

"I  go  to  visit  my  cousin  Gawigawen  of  Adasin,"  said  Aponitolau. 
He  pushed  his  raft  until  he  reached  Pangasinan.  At  the  spring  he  asked 
the  women  if  his  cousin  Aponlbolinayen  was  there.  "She  is  not,  because 
she  went  to  celebrate  Sayang}  Did  you  not  get  the  invitation  of  Gawiga- 
wen of  Adasin?"    "No,"  said  Aponitolau. 

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

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

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

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

^  See  p.  12. 


90  Traditions  of  the  Tinguian 

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

Dalinmanok  of  Dalinapoyan  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  Dagolayen  long  ago  said, 
'Dalinapoyan,  Dagala,  and  also  Dagopan  became  wooded.'  Then 
Dalinmanok  became  angry;  he  looked  like  a  courting  cock  and  seized 
Aponltolau  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  Aponlgawani. 

"Cousin  Dtunalagan,  Cousin  Ag}^okan;  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,  Aponl- 
tolau, and  see  if  you  know  the  men  who  are  destroying  the  town." 
Aponltolau  truly  looked.  "Why,  Cousin  Dumalagan  and  Cousin 
Agyokan,  do  you  destroy  the  town?"  "Because  the  hawk  reported  to 
Aponlgawani  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  heads  and  their  bodies; 
you  join  all,"  he  said.  "I  will  spit  once  and  they  will  appear  as  if  they 
were  not  cut  at  all.  I  will  whip  my  perfume  which  is  banowEs,  they 
quickly  breathe.  I  whip  my  perfume  which  is  alikadakad  (clatter) ,  and 
they  quickly  stand  up.  I  whip  my  perfume  which  is  dagimonau  {monau 
—  just  awakened)  and  they  quickly  recover."^  "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  Aponlgawani,  for  she  believed  the  hawk  when  it  told  her  Aponi- 
tolau was  dead.  "  No,  I  am  not  dead,  but  when  two  months  have  passed 
I  shall  go  to  fight  Dalinmanok  and  his  companions." 

^  As  a  sign  of  mourning. 
2  See  p.  i8,  note  i. 


Tales  of  the  Mythical  Period  91 

"When  you  went  to  sail,  did  you  not  find  the  switch  which  belongs 
to  Aponlbolinayen?  They  are  now  making  a  ceremony  to  find  it." 
"It  is  here,  that  which  I  picked  up  in  the  shade  of  the  pa'mlo-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.  Aponltolau  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  Aponltolau,"  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  Aponl- 
tolau was  thirsty  his  headaxe  turned  slantwise  and  water  blue  as  indigo 
flowed  off  it  freely. 

"  Dumpoga  of  Dagala,  Ligi  of  Madagltan,  Ligl  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 
iadogan."  They  agreed.  They  rolled  the  jars  which  they  took  down 
to  the  river  and  there  were  among  them  doldoll  and  ginaang^  and  the 
jars  were  glad,  for  they  had  formerly  belonged  to  Dagolayen,  the  grand- 
father of  Aponltolau,  but  had  been  stolen.  After  that  Aponltolau  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  Aponltolau  followed.  After  they  arrived  they 
danced  with  the  heads  and  in  a  short  time  put  them  on  the  sagang.^ 

"Now,  Aponlgawani,  bring  me  the  switch  of  Aponlbolinayen,  for  I 


1  See  p.  19,  note  i. 

^  See  p.  42. 

^  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  an  enemy.  "Does  the  old  enemy  bring  greetings?"  asked  Aponi- 
tolau. Then  they  went  up  into  the  house  and  he  leaned  against  the 
comer  pole.  Aponibolinayen  looked  at  Aponitolau  and  his  good  looks 
seemed  to  climb  the  comer  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?"  she  asked.  "I  passed  through  the  crack  in  the 
wall,"  said  Aponitolau;  and  after  that  they  laid  together.  When  it 
was  early  morning  Aponibolinayen  sent  him  away,  for  she  feared  her 
brother  might  come. 

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


^  See  p.  17. 

*  An  insect. 


Tales  of  the  Mythical  Period  93 

him  to  marry  GintEban."^  Then  he  was  seized  by  Balau  and  was 
carried  to  Baboyan.  "Now  Aponitolau,  you  must  marry  GintEban 
who  hved  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  Alokotan  went  to  feed  the  pigs,  but 
Kanag  threw  his  top  and  it  broke  her  jar.  "Pa-ya,"  said  the  old 
woman,  "the  son  is  brave;  when  you  go  to  rescue  yoiu:  father  who  Balau 
captured,  it  will  not  be  my  pot  toward  which  you  act  brave."  Kanag 
cried,  "You  said,  mother,  that  Dumanagan  is  my  father,  but  there  is 
another  who  is  my  father  —  Aponitolau  whom  Balau  stole."  Then 
Aponibolinayen  cried,  "How  bad  you  are,  old  woman!  We  should  have 
exchanged  for  your  jar  if  you  had  not  told  him  of  his  father." 

"You  must  make  me  sweets,  for  I  go  to  get  my  father,"  he  said. 
"If  he  was  seized,  you  who  are  little  will  be  also,"  said  his  mother,  but 
he  insisted.  Then  she  used  magic  and  secured  for  him  the  headaxe 
used  by  his  father  when  he  was  a  little  boy,  and  she  made  him  sweets. 
He  started  and  went,  and  his  mother  planted  a  lawed  vine  by  their 
hearth.^  "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. 

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

^  GintEban  was  a  woman  from  Baygan  (Vigan)  who  had  been  captured  by  the 
bird. 

2  See  p.  18. 

*  See  p.  96,  note  3. 


94  Traditions  of  the  Tinguian 

truly  took  home  Apomtolau,  and  GintEban,  who  Hved  in  Baygan.  In 
a  short  time  they  arrived  in  Kadalayapan  and  Kanag's  mother  was 
there,  because  Aponlgawani  had  taken  her  home.  "Now  we  are  mar- 
ried forever,  Aponitolau,"  said  GintEban  who  Hved  in  Baygan.  "No, 
for  AponlboHnayen  is  his  wife,"  repHed  Aponlgawani.  "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."  AponlboHnayen  stepped  first  and  there  was  nothing  broken. 
GintEban  followed  and  all  those  clay  dishes  which  she  stepped  on  were 
broken.  Then  she  went  home  to  Baygan  and  after  that  Aponitolau 
and  AponlboHnayen  were  married. 

12 

"I  am  anxious  to  eat  the  fruit  of  the  holnay  tree^  of  Matawitawen," 
said  AponlboHnayen.  "What  is  that?"  said  Ligl.  "I  am  anxious  to 
eat  fish  roe,  I  said."  "Bring  me  a  fish  net  and  I  wiU  go  and  get  some," 
said  Ligl.  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.  "Aponl- 
boHnayen, come  and  get  the  fish  roe  which  3^ou  desire,"  he  said.  She 
went  to  get  it  from  him.  She  did  not  cook  it,  but  put  it  on  the  bamboo 
hanger  above  the  fire.  Ligi  went  to  the  balaua  and  when  AponlboHna- 
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,  AponlboHnayen?  I 
think  you  threw  away  the  fish  roe,"  he  said  to  her.  "I  dropped  one 
of  them." 

AponlboHnayen  went  again  to  the  room  and  she  said  again  that 
she  wished  to  eat  the  fruit  of  Matawitawen,  and  Ligl  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  caUed  AponlboHnayen,  "Come  and  get  the  liver, 

^  A  fruit  tree. 


Tales  of  the  Mythical  Period  95 

which  you  wish  to  eat."  Aponlbolinayen  said  to  him,  "Put  it  in  the 
rattan  hanger."  Ligi  went  back  to  the  balaua,  and  AponiboHnayen 
used  magic  so  that  Ligl  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  Aponl- 
bolinayen what  was  the  matter.  "One  small  piece  of  Hver  which  I  did 
no.  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  Aponlbolinayen  was  saying,  for  he  suspected  that 
she  was  not  telling  him  the  truth.  As  soon  as  he  arrived  in  the  crack 
Aponlbolinayen  repeated  her  wish  to  eat  the  holnay  fruit  of  Matawitawen, 
and  Ligi  became  a  man  again  and  appeared  to  her.  "Why  did  you  not 
tell  the  truth,  Aponlbolinayen?"  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  holnay  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  Aponlbolinayen,  but 
give  to  us  also."  So  he  gave  them  all  he  had.  "The  baby  inside  of 
AponiboHnayen,  which  desires  the  holnay,  is  not  your  child,  but  is  the 
child  of  Maobagan,"  said  his  sweethearts,  and  when  they  had  eaten  all 
of  the  fruit  Ligi  went  home  with  nothing  but  the  sack.  He  gave  the 
sack  to  AponiboHnayen,  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."  AponiboHnayen  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  holnay  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  AponiboHnayen  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  yoiir  Httle  finger."     Not  long  after  the  Httle  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  yoiur  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  soimds  came  from. 
As  soon  as  he  arrived  at  the  place  where  the  boys  were  swimming 
Dagolayan  saw  him.  "Who  is  that  boy?"  he  said  to  his  companions, 
and  the  little  boy  went  near  to  them.  "Why,  this  boy  looks  like  my 
imcle  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 
Matawitdwen.  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  Dagolayan  started  early  in  the  morning  to  go  to  see  Kanag,  and  it 
seemed  as  if  a  thousand  men  struck  their  shields.  Kanag  heard  the 
soimd  of  the  shield.  "Who  are  the  boys  with  Dagoldyan  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  Ligl  thought  that  Dagoldyan 
had  many  companions.  As  soon  as  they  arrived  where  Ligi  was  waiting 
for  them,  "Where  did  you  get  the  other  boy  who  is  with  you?"  he  said 
to  Dagolayan.  He  answered  that  he  met  him  where  they  were  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- 


»  See  p.  18. 

*  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,  Kathd  Sarit  Sdgara  (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 
Dagolayan  did  not  cook  anything,  for  everything  was  damp.  The 
spirit  helpers  of  AponlboUnayen  always  fed  Kanag,  and  Ligi  and 
Dagolayan  ate  with  him,  "What  is  the  matter  of  this  boy  who  is  the 
son  Df  alan?  He  has  something  to  eat.  I  do  not  believe  that  his  mother 
alan  knows  how  to  prepare  good  food,"  said  Ligi,  angrily. 

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

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


98  Traditions  of  the  Tinguian 

live  he  saw  her.  "How  angry  you  were,  Ligl;  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  Ligl  followed  them.  As  soon  as  they  arrived  at  the  spring  of 
Matawitawen  Aponibolinayen  used  her  power.  "I  use  my  power  so 
that  Ligl  cannot  see  us,  and  the  trail  will  become  filled  with  thorns."^ 
Not  long  after  Ligl  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.  Ligl  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  Aponltolau  and  Aponi- 
bolinayen. Aponltolau  laid  down  in  their  balaua  and  Aponibolinayen 
was  in  the  house  and  she  had  a  headache.  "I  am  anxious  to  eat  the  fruit 
of  the  orange  tree  which  belongs  to  Gawigawen  of  Adasen,"  said  Aponi- 
bolinayen, Aponltolau  heard  her.  "What  is  that?"  he  said  to  her. 
"I  am  anxious  to  eat  the  biw^  of  Matawitawen."  "Give  me  a  sack 
and  I  will  go  to  get  it,"  said  Aponltolau,  and  he  went.  As  soon  as 
Aponltolau  filled  the  sack  with  biw  he  went  back  home.  As  soon  as  he 
arrived  in  their  house,  "Here  is  the  fruit  you  wished,  AponlboUnayen. 
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  Aponltolau  went  to  put  the  fruit  on  the  hanger 
above  the  fire  and  he  laid  down  again  in  the  balaua. 

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

^  See  p.  18,  note  i. 
2  See  p.  17,  note  i. 
» A  fruit. 


Tales  of  the  Mythical  Period  99 

soon  as  she  ate  she  vomited  and  so  she  threw  them  away.  "What  is 
the  matter,  AponiboHnayen;  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- 
boHnayen. 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 
AponiboHnayen,  and  he  laid  down  in  the  balaua  again,  and  AponiboHna- 
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,  AponiboHnayen?  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,  AponiboHnayen,"  said  Aponitolau.  "I  am  anxious  to 
eat  a  deer's  liver,  I  said."  So  Aponitolau  caUed  his  dogs  and  he  went 
to  hunt  deer.  As  soon  as  he  arrived  on  the  mountain,  "Ala,  my  black 
dog,  do  not  catch  a  deer  unless  it  is  in  the  low  grass.  Ala,  my  dog  Boko, 
do  not  catch  deer  unless  it  is  in  a  level  field."  Not  long  after  his  dogs 
caught  deer,  and  he  took  out  their  livers.  As  soon  as  he  took  out  the 
liver  he  spat  on  the  places  he  had  cut,  and  the  deer  ran  away  again. 
Not  long  after  he  went  back  home.  As  soon  as  he  arrived,  "Here  is 
the  liver  which  you  wanted.  Come  and  take  it."  "Put  it  in  the 
kitchen.  I  will  go  and  fix  it  when  my  head  does  not  hurt."  Aponitolau 
put  it  in  the  kitchen  and  he  went  to  the  balaua  again.  When  Aponi- 
tolau was  in  the  balaua,  AponiboHnayen  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."  AponiboHnayen  said, 
"I  threw  away  what  I  did  not  eat,  for  I  did  not  eat  all  of  it."  " Do  not 
throw  them  away,  for  bye  and  bye  I  will  eat,  for  it  is  hard  to  go  and  get 
them." 

Not  long  after  she  went  again  to  the  room,  and  Aponitolau  thought 
that  AponiboHnayen  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  AponiboHnayen 
was  lying.  Not  long  after  AponiboHnayen  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 


loo  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  lawed  vine,  and  he  went  back  home.  He  planted  the 
vine  by  the  hearth.  "Make  some  cakes  for  my  provision  on  the 
journey."  "No,  do  not  go,  Aponitolau,"  said  Aponibolinayen.  "Make 
some,  for  if  you  do  not  I  wiU  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  lawed  leaves  wilted  he  was 
dead.^    So  he  went. 

As  soon  as  he  arrived  at  the  well  of  Gimbangonan  aU  the  betel-nut 
trees  bowed,  and  Gimbangonan  shouted  and  aU  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  Alokotdn 
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  Alokotdn.  "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  Hghtning.  "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  Stlit 
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." 


^  See  p.  96,  note  3. 

2  Lightning  which  is  accompanied  by  a  loud  crash  of  thunder. 

'  See  p.  19,  note  I. 


Tales  of  the  Mythical  Period  ioi 

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

Soon  the  chief  of  the  spiders  went  to  him:  "What  are  you  feeling 
sorry  about,  Aponitolau?"  "I  feel  sorry  because  I  cannot  climb  up  the 
bank  and  go  into  the  town."  "Do  not  feel  sorry.  You  wait  for  me 
while  I  go  up  and  put  some  thread  which  you  can  hold,"  said  the  chief 
of  the  spiders.^  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  sorrowfiil,"  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?"    "I  ate  all  of  it." 

Gawigawen  took  him  where  the  oranges  were  and  Aponitolau  saw 

^  See  p.  i6. 


I02  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, 
"  If  you  are  a  brave  boy,  you  go  and  get  your  father  whom  Gawigawen  of 
Adasen  has  inherited."  And  Kanag  went  back  to  their  house  crying, 
"I  did  not  have  a  father,  you  said,  mother,  but  the  old  woman  said  he 
was  inherited  by  Gawigawen,  when  he  went  to  get  the  orange  fruit. 
Now  prepare  provisions  for  me  to  take,  for  I  am  going  to  get  my  father." 
Aponibolinayen  said  to  him,  "  Do  not  go  or  Gawigawen  v^dll  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 

^  See  p.  30,  note  3. 


Tales  of  the  Mythical  Period  103 

father  is  dead.  I  hope  you  secure  him,  for  you  have  a  good  sign,"  said 
Alokotan.  So  Kanag  went  on  in  a  hurry.  Not  long  after  he  arrived 
at  the  place  where  the  thunder  was  and  it  said,  "Where  are  you  going, 
little  boy?"  "I  am  going  to  follow  my  father  in  Adasen."  "Go  and 
stand  on  the  high  stone  and  see  what  your  sign  is."  So  he  went.  As 
soon  as  he  stood  on  the  high  stone  the  thunder  rolled,  but  Kanag  did 
not  move  and  the  thunder  was  surprised."  "Go  at  once;  I  think  you 
can  get  your  father  whom  Gawlgawen  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  Gawlgawen  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 
Gawlgawen  of  Adasen  that  he  must  prepare  for  I  am  going  to  fight  with 
him."  So  all  the  women  ran  to  the  town  and  told  Gawlgawen  that  a 
strange  boy  was  at  the  spring.  Gawlgawen  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  halaua  and  house  of  Gawlgawen  of  Adasen. 
Not  long  after  he  had  arrived  he  saw  that  the  roof  of  his  house  and  halaua 
was  of  hair  and  around  his  town  were  heads,  and  Kanag  said,  "This  is 
why  my  father  did  not  return.  It  is  true  that  Gawlgawen  is  a  brave 
man,  but  I  think  I  can  kill  him." 

As  soon  as  Gawlgawen  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  Gawlgawen  laughed  at  him  and  said,  "One  of 
my  fingers  will  fight  you.  You  will  not  go  back  to  your  town.  You 
will  be  like  your  father."  Kanag  said,  "We  shall  see.  Go  and  get  your 
arms  and  we  will  fight  here  in  the  yard  of  your  house,  Gawlgawen 
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, 


I04  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, 
"I  whip  my  perftmie  alakadakad  and  directly  he  will  stand  up."  So 
his  father  stood  beside  him.  After  that  he  whipped  his  perftraie  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  long  I  slept."  "I  am  your 
son.  'How  long  I  slept,'  you  said.  You  were  dead  and  Gawigawen 
inherited  you.  Take  my  headaxe  and  cut  off  the  remaining  head  of 
Gawigawen."  So  he  took  the  headaxe  of  Kanag  and  went  to  the  place 
where  Gawigawen  stood.  When  he  struck  the  headaxe  against  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. 

^  See  p.  i8,  note  I, 


Tales  of  the  Mythical  Period  105 

Aponlbolinayen  went  to  look  at  the  lawed  vine  behind  the  stove  and 
it  looked  like  a  jungle  it  was  so  green,  so  she  believed  that  her  son  was 
alive.  Not  long  after  all  the  heads  arrived  in  Kadalayapan  and  Aponl- 
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  aHve  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  with  it.  They 
used  their  power  so  that  the  baby  grew  fast  and  it  was  a  girl,  and  they 
taught  her  how  to  make  dawak}  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. 
^  Spirits. 

'  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. 


io6  Traditions  of  the  Tinguian 

cannot  go  to  Sudipan  ^  when  no  one  is  making  halaua,  for  I  always  make 
dawak  as  the  anitos  taught  me.  If  I  come  in  Sudipan  when  no  one  is 
making  halaua  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  halaua 
for  he  wanted  his  sister  to  see  them.  "We  just  made  halaua.  How 
can  we  make  halaua  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  halaua,  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  halaua  at 
once."     So  they  made  halaua,  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  halaua.  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  simimon  you  to  their 
halaua,  for  they  are  anxious  to  see  you.  So  Agten-ngaEyan  told  the 
anitos  that  a  betel-nut  which  was  covered  with  gold  had  come  to  take 
her  to  Aponltolau  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 


^  The  spirit's  word  for  world. 

^  A  small  bench  made  for  the  use  of  spirits  and  visiting  mortals. 


Tales  of  the  Mythical  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  hanandyo  ^ 
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  made  a  little 
golden  house  for  her  to  live  in,  but  I  have  brought  her  back,  for  all  the 
young  men  are  fighting  about  her."  The  anitos  were  glad  that  she  was 
back  with  them  and  they  gave  Kanag  more  power,  so  that  when  he 
should  go  to  war  he  would  always  destroy  his  opponents.  Agten- 
ngaEyan  used  to  go  and  teach  the  women  how  to  make  dawak  when 
anyone  made  balaua,  so  that  she  taught  them  very  well  how  to  make 
dawak.     This  is  all. 

(Told  by  a  medium  named  Magwati  of  Lagangilang.) 

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


1  See  p.  105. 

^  See  p.  63,  note  i. 

^  The  term  used  is  al-Ugan — the  high  watch  house  in  the  fields. 


io8  Traditions  of  the  Tinguian 

Not  long  after  Gaygayoma  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  Bitbit6wen'  let  us  go 
and  get  the  sugar  cane,  for  Gaygayoma  is  anxious  to  chew  it,"  saidBagba- 
gak.  Not  long  after  they  went.  As  soon  as  they  arrived  where  the  sugar 
cane  was,  they  went  inside  of  the  bamboo  fence  and  some  of  them 
secured  the  beans  which  Aponibolinayen  had  planted.  The  stems  of 
the  bean  pods  were  gold,  and  they  got  five  of  them.  Most  of  them  got 
one  stalk  of  sugar  cane.  As  soon  as  they  secured  them  they  went  back 
up.  When  they  arrived  Gaygayoma  chewed  one  of  the  sugar  cane 
stalks  and  she  felt  happy  and  well,  and  she  saw  the  beans  with  the 
golden  stems  and  she  cooked  and  ate  them. 

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

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


^  One  of  the  big  stars. 

^  A  different  kind  of  star. 

^  Reduplicated  form  of  bit6wen= many  stars. 


Tales  of  the  Mythical  Period  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  Aponltolau  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  Aponltolau  heard  the  cane  being  broken.  Soon 
he  saw  the  biggest  of  them  which  looked  like  a  big  flame  of  fire  fall  into 
the  field.  Not  long  after  he  saw  one  of  the  other  stars  at  the  edge  of 
the  fence  take  off  her  dress,  which  was  like  a  star,  and  he  saw  that  she 
looked  like  the  half  of  the  rainbow,  and  the  stars  which  followed  her  got 
the  sugar  cane  which  they  wished.  They  chewed  it  by  the  fence  and 
they  watched  to  see  if  anyone  was  coming.  Aponltolau  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  Aponltolau  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  Aponltolau  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  Aponltolau  who  am 
the  husband  of  Aponlbolinayen  of  Kadalayapan."  "My  name  is 
Gaygayoma  who  am  the  daughter  of  Bagbagak  and  Sinag,*  up  in  the 
air,"  said  the  woman.  "Ala,  now  you,  Aponltolau,  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."  Aponltolau  was  frightened,  for  he  knew  that  the 
woman  who  was  talking  was  a  spirit.  "  If  that  is  what  you  say,  and  you 
do  not  wish  me  to  go  and  see  Aponlbolinayen  and  you  wish  to  be  married 
to  me,  it  is  all  right,"  said  Aponltolau  to  her.     Not  long  after  the  stars 


^  See  p.  15,  note  2. 

*  The  spirits'  name  for  mortals. 

^  The  moon. 


no  Traditions  of  the  Tinguian 

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

As  soon  as  they  arrived  he  saw  one  of  the  stars  come  to  the  place 
where  they  were,  and  it  was  a  very  big  star,  for  it  was  Bagbagak. 
"Someone  is  coming  where  we  are,"  said  Aponitolau  to  Gaygayoma. 
"Do  not  be  afraid;  he  is  my  father,"  said  Gaygayoma.  "Those  stars 
eat  people  if  you  do  anything  wrong  to  them."  Not  long  after  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  Gaygayoma  five  months  she  had  him  prick 
between  her  last  fingers  and  a  little  baby  popped  out,  and  it  was  a 
beautiful  baby  boy.  "What  shall  we  call  our  son?"  said  Aponitolau. 
"We  are  going  to  call  him  Tabyayen,  because  it  is  the  name  of  the 
peopl^who  used  to  live  above,"  said  Gaygayoma.  So  they  called  him 
Tabyayen,  and  they  used  their  power  so  that  the  baby  grew  all  the  time. 
Soon  he  was  big.  After  three  months,  "Now  Gaygayoma,  let  me  go 
back  down  and  see  Aponibolinayen  of  Kadalayapan.  I  think  she  is 
searching  for  me.  I  will  retiun  soon,  for  you  two  are  my  wives,"  said 
Aponitolau,  but  Gaygayoma  would  not  let  him  go.  "Ala,  let  me  go  and 
I  will  retiuTi  soon,"  he  said  again.  "Ala,  you  go,  but  you  come  back 
here  soon.  I  will  send  the  stars  to  eat  you  if  you  do  not  wish  to  return," 
said  Gaygayoma  to  him.  "Yes,"  he  said.  Not  long  after  he  rode 
again  in  the  galong-galong,  and  the  stars  followed,  and  they  went  down, 
Aponitolau  wanted  all  of  them  to  go  to  Kadalayapan,  but  he  went 
alone  and  the  stars  and  Gaygayoma  and  the  boy  went  up. 

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


^  A  sort  of  enclosed   seat  in   which   babies   are    suspended  from   the   house 
rafters. 


Tales  of  the  Mythical  Period  hi 

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

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

After  he  had  lived  with  her  eight  months  he  said,  "Now,  I  am  going 
to  leave  you,  for  our  son  Tabyayen  is  large.  If  you  will  not  let  me  take 
our  son  Tabyayen  down,  he  can  stay  up  here  with  you."  "You  may  go 
now,  but  you  cannot  take  our  son.  You  will  return  here,"  said  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  Gaygayoma  had  given  birth,  and  they  called  the  boy 
Kanag. 


112  Traditions  of  the  Tinguian 

Not  long  after  Aponitolau  went  to  take  Tabya3''en  from  above  and 
Gaygayoma  was  very  glad  to  see  him.  When  they  were  talking  he 
said,  "  Now  I  am  going  to  take  Tabyayen  down,  for  I  want  hitn  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  anyw^ay.  I  think  Gaygayoma  saw  them  pla\dng 
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  Ltbon,  ^  and  they  invited  Gaygayoma  and  all  their  relatives  from 
the  other  towns  and  they  danced  for  one  month.  Then  the  people  from 
the  other  towns  went  home.  As  soon  as  all  the  people  had  gone  home 
Aponitolau  went  to  take  back  the  boy  to  his  mother  Gaygayoma. 

When  they  arrived  where  Gaygayoma  lived  he  gave  the  boy  to  her 
and  he  staid  there  three  days.  After  three  days  he  went  back  home,  and 
he  said,  "  I  am  going  now,  but  I  will  come  back  in  a  few  days,  for  I  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  Gaygayoma  let  him  go  down  and  she 
said,  "Yes,  you  may  go,  but  you  come  back  sometimes."  "It  is  good 
that  Tabyayen  came  down  and  made  Sayang  with  us."  Then  he  went 
down  again.  When  he  arrived  down  Aponibolinayen  was  glad  to  see 
him,  for  she  feared  he  would  not  return  to  Kadalayapan.  Not  long 
after  they  arranged  for  Kanag  to  be  married,  and  as  soon  as  Kanag 
was  married  they  arranged  for  Tabyayen  also  and  he  lived  down  below 
and  Gaygayoma  always  staid  above. 

(Told  by  Lagmani,  a  man  of  Domayko.) 

15 

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

^  See  p.  13,  note  2. 


Tales  of  the  Mythical  Period  113 

go  to  Indiapan,  for  I  have  no  time,"  answered  Aponibolinayen.  "If 
you  have  no  time,  give  it  to  me  then,"  said  Aponitolau.  AponiboHnayen 
was  angry  and  went  to  get  it  for  him.  "What  is  the  matter  that  you 
cannot  go  and  get  it  yourself?"  As  soon  as  he  got  it  Aponitolau  went 
to  Indiapan. 

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

^  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  Indiapan,  and  Ginalingan  went 
with  them. 

As  soon  as  they  arrived  in  Kadalayapan  Aponlbolinayen  said  to 
Ginalingan,  "What  is  best  for  us  to  do  for  Aponitolau's  finger?"  Gina- 
Imgan  said,  "We  cannot  do  an3rthing.  I  told  Indiapan  that  Kabkabaga- 
an  loves  Aponltolau  and  even  if  I  make  dawak  we  can  do  nothing,  for 
Kabkabaga-an  is  one  of  the  greatest  spirits."  Not  long  after  Aponl- 
tolau had  become  a  very  little  man  and  Ginalingan  stopped  making 
dawak,  and  she  went  home  to  Pindayan.  Aponltolau  became  like  a 
hair.  Not  long  after  he  disappeared.  "You  are  good,  Indiapan,  for 
Aponltolau  disappeared  in  your  house."     So  they  cried  together. 

Not  long  after  Aponlbolinayen  went  back  home  and  Aponltolau 
was  up  in  the  air.  He  sat  below  a  tree  in  a  wide  field,  and  he  looked 
around  the  field.  Not  long  after  he  saw  some  smoke,  so  he  went.  As 
soon  as  he  came  near  to  the  smoke  he  saw  that  there  was  a  house  there. 
"I  am  going  to  get  a  drink,"  he  said.  As  soon  as  he  arrived  in  the 
yard  he  said,  "Wes,  "  for  he  was  tired,  and  Kabkabaga-an  saw,  from 
the  window  of  her  house,  that  it  was  Aponltolau.  "  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  3'ard,  for  Kabkabaga-an  could  not 
make  him  go  up.  Not  long  after  she  went  to  cook.  As  soon  as  she 
cooked  she  called  Aponltolau  and  he  said  to  her,  "You  eat  first.  I 
will  eat  with  3^our  husband  when  he  arrives."  "No,  come  up.  I  think 
he  will  arrive  very  late."  Not  long  after  he  went  up,  for  he  was  himgry, 
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  Llgl.^  "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,  Aponltolau,  for  otir  son  Tabyayen  is  a  companion  for 
me."  "If  you  say  that  I  must  go  home,  I  will  take  Tabyayen  wdth 
me,"  said  Aponltolau.  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  Daldalipato  lived,  he  said,  "How  are  you, 
Kabkabaga-an?    What  do  you  want?"     "What  do  you  want,  you  say. 


Aponltolau. 
■  The  name  means  "sparks  of  fire." 


Tales  of  the  Mythical  Period 


"5 


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  Aponlbolinayen  also  went  outdoors.  "Why, 
there  is  Aponitolau.  I  think  he  has  returned  from  the  home  of  Kab- 
kabaga-an." Aponlbolinayen  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.  Aponlbolinayen  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 
Aponlbolinayen  went  down  to  the  yard  and  took  them  up  into  the 
house. 

Not  long  after  Aponitolau  said  to  Aponlbolinayen,  "We  will  make 
halaua  and  we  will  invite  Kabkabaga-an.  I  think  that  is  why  the  boy 
cried."  Aponlbolinayen  said,  "Yes,"  and  they  truly  made  Sayang. 
Not  long  after  they  made  Llbon  ^  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  Aponlbolinayen  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  halaua.  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  pakdlon  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 


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


ii6  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 
Aponlbolinayen  had. 

(Told  by  Angtan  of  Lagangilang.) 

i6 

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

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

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

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


^  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  117 

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  Aponlgawanl. 
"Good  morning,  my  sons,"  she  replied.  "What  do  you  come  here  for, 
boys?"  "What  do  you  come  here  for,  you  say.  Aunt;  we  come  to  take  a 
walk,  for  we  are  anxious  to  see  you,"  they  said.  "That  is  good.  Where 
did  you  come  from?"  said  Aponlgawanl.  "We  came  from  Nagboto- 
botdn  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 
Nagbotobotdn.  Aponigawani  and  Aponibalagen  did  not  want  to  let 
them  go  until  they  had  eaten  breakfast.     The  three  boys  went  even 


ii8  Traditions  of  the  Tinguian 

though  they  did  not  want  them  to  go.  As  soon  as  they  reached  Nag- 
botobotan  the  old  woman  Alokotan  asked  them  where  they  had  been, 
and  she  was  very  angry  with  them.  "Do  not  be  angry  with  us,  mother, 
for  we  want  to  take  a  walk;  we  were  not  lost."  "Where  did  you  go, 
then?"  "We  went  to  Kaodanan  to  see  the  pretty  girls  who  never  go 
out  doors,  but  we  did  not  find  any.  We  found  some  young  girls  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  Alokotdn 
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  yoimg  boys  would  not  call  her  mother.  So  Aponibolinayen 
pressed  her  breasts  and  the  milk  from  her  breasts  went  into  Kanag's 
mouth,  and  when  she  pressed  again  the  milk  went  into  the  mouth  of 
Dumalawi,  and  when  she  pressed  her  breasts  the  third  time  the  milk 
went  to  the  mouth  of  Ogogibeng.  So  Aponibolinayen  was  sure  that 
they  were  her  sons.  The  little  boys  asked  her  why  it  was  that  the  milk 
from  her  breasts  went  into  their  mouths.  "  I  pressed  my  breasts  to  make 
sure  that  you  are  my  sons.  I  am  surprised  that  you  have  become  men, 
for  you  were  little  pigs.  That  is  why  you  must  call  me  mother,  not 
aunt.  For  a  long  time  I  have  searched  for  you,  and  when  I  heard  that 
you  were  talking  with  the  young  girls  last  night,  I  came  to  look  for  you." 
So  the  boys  believed  that  she  was  their  mother.  "Why  did  we  grow 
up  in  Nagbotobotdn  with  our  mother  Alokotan,  if  you  are  truly  our 
mother?"     "  I  think  she  found  you  and  took  you  away,  for  she  is  a  good 


Tales  of  the  Mythical  Period  119 

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

As  soon  as  they  arrived  home  AponiboHnayen  said  to  Aponitolau, 
"Here  are  our  sons  whom  I  found.  They  said  that  they  came  from 
Nagbotobotdn  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  places,  to  invite 
them.  As  soon  as  one  of  the  betel-nuts  arrived  in  Nagbotobotan  it 
said,  "Good  afternoon,  old  woman  Alokotan.  I  cannot  stay  long. 
Aponibolinayen  and  Aponitolau  sent  me  to  invite  you  to  attend  their 
Sayang."  "I  cannot  go,  for  I  am  searching  for  my  three  sons."  "If 
you  do  not  come  I  will  grow  on  your  knee."  "You  go  first  and  I  will 
follow,  but  I  cannot  stay  there  long."  Not  longafter  all  thepeople  from 
the  other  towns  arrived  and  they  danced  until  the  old  woman  Alokotan 
arrived.  The  three  young  boys  went  to  hide  when  Alokotan  arrived. 
Not  long  after  when  the  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  Alokotan  was  glad  to  see  them. 
"Where  have  you  been,  my  sons?"  "We  came  to  this  town  and  we 
intended  to  go  back  to  Nagbotobotdn,  but  our  mother  Aponibolinayen 
saw  us  and  she  detained  us,  for  she  was  sure  that  we  are  her  sons.  She 
pressed  her  breasts  and  the  milk  came  into  our  mouths."  The  old 
woman  Alokotan  was  surprised  and  she  went  to  Aponibolinayen  and 
Aponitolau  and  talked  with  them.  "Are  you  sure  those  boys  are  your 
sons?  They  are  my  sons.  They  grew  up  with  me."  "Yes,  we  are 
sure  that  they  are  my  sons,  for  the  milk  from  my  breasts  went  to  their 
mouths.  I  am  surprised  that  they  have  become  men,  for  they  were 
three  pigs.     I  searched  for  them  a  long  time.     That  is  why  I  was  sur- 

^  See  p.  17,  note  3. 


12  o  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 
Alokotan.  Aponibolinaj^en  was  surprised  and  she  asked  Aponitolau  if 
he  saw  someone  hang  the  Httle  pigs  in  the  tree  while  she  was  washing  her 
hair.  Aponitolau  laughed,  ''I  did  not  see  anyone  get  them."  One  of 
the  women  had  seen  Aponitolau  hang  them  in  the  tree  and  she  told 
Alokotan  that  Aponitolau  had  hung  them  up.  Alokotan  hated  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  ::howed  them  his 
hands  and  they  said,  "You  are  not  Kanag,  but  you  are  Ligi,  and  we  do 
not  wish  you."     Ligi  was  very  angry  and  he  went  back  home. 

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

^  Aponitolau. 


Tales  of  the  Mythical  Period  121 

''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  Aponlbolinayen  finished  eating  they  said, 
"If  you  do  notwish  to  eatwe  will  go  to  seeour  little  housein  thefields." 
"We  wi^l  go  and  fix  it  so  we  will  have  some  protection  during  the  rainy 
season,"  said  Aponitolau.  So  they  went  truly.  As  soon  as  they  arrived 
at  the  little  house  in  their  farm,  "Dig  up  the  jar  of  basi^  which  I  biuied 
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  Aponlbolinayen, 
"for  you  think  he  loves  your  concubines,"  Aponitolau  went  to  lie 
down  in  their  balaua  and  Aponlbolinayen  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." 

^  Sugar  cane  rum. 


122  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  Dalonagan,  do  not  be  surprised,  for  I  want  to  marry  your  daughter 
Dapilisan."  "If  you  marry  our  daughter,  your  father  and  mother  will 
be  greatly  ashamed,"  said  Dalonagan.  Kanag  said  to  them,  "My 
father  and  mother  did  not  want  me  and  they  will  not  interfere."  So 
they  were  married. 

"The  best  way  for  us  to  do,  Dapilisan,  is  for  us  to  make  Sayang,'' 
said  Kanag.  So  Dapilisan  commanded  someone  to  go  and  get  the 
betel-nut  fruit  which  was  covered  with  gold.  Not  long  after,  "Ala, 
you  betel-nuts  which  are  covered  with  gold  come  here  and  oil  yourselves, 
and  go  and  invite  all  the  people  to  come  and  attend  our  Sayang."  So 
the  betel-nuts  oiled  themselves  and  they  went  to  invite  the  people  in  the 
different  towns.  Not  long  after  they  went.  One  of  the  betel-nuts  went 
to  Kadalayapan,  and  one  went  where  Kanag's  sweetheart  lived.  Some 
of  them  went  to  Pindayan  and  Donglayan,  which  is  the  home  of  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  in  it.  She  picked  it  up  and  tried  to  cut  it.  "  Do  not  cut  me, 
for  I  came  to  invite  you,  for  Kanag  and  his  wife  Dapilisan  sent  me  to 
simimon  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  Mythical  Period  123 

crocodiles  would  not  cany  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  Aponltolau  was,  and  he  stood  on  its  back  and  it  took 
him  to  the  other  side  of  the  river. 

When  they  all  sat  down  beside  the  river,  Dalonagan  said,  "What 
shall  we  use  for  the  alawig,^  for  your  father  and  mother?"  *'The 
singed  pig,  for  it  is  the  custom  of  the  people  in  Kadalayapan,"  said 
Kanag  to  his  mother-in-law.  "Go  and  get  some  of  the  pigs  and  singe 
them,"  said  Dalonagan  to  him.  Not  long  after  he  singed  the  pigs  and 
he  carried  them  to  the  people,  and  his  wife  Dapilisan  carried  one  little 
jar  which  looked  like  a  fist,  filled  with  basi.  As  soon  as  the  woman  who 
was  making  Sayang  had  finished  the  dlani^  near  by  the  well,  Dapilisan 
made  the  people  drink  the  hasi  which  she  carried.  Each  person  drank 
from  a  golden  cup  filled  with  hasi  from  out  of  the  little  jar  which  looked 
like  a  fist,  and  one  third  of  the  hasi  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  Aponltolau  of 
Kadalayapan,"  said  the  man  who  looked  like  he  was  crazy.  "My 
name  is  Aponibolinayen."  As  soon  as  they  had  told  their  names  Kanag 
was  the  next  and  he  said,  "My  name  is  Kanag  Kabagbagowan  who  was 
carried  by  the  big  storm."  "  My  name  is  Dapilisan,  who  is  the  daughter 
of  Bangan  and  Dalonagan,  who  is  the  wife  of  your  son  Kanag,  for  whom 
you  did  not  make  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  halaua  was  nearly  fin- 
ished, but  the  people  were  still  dancing.  "Now  my  dbalayan^  Dalo- 
nagan, we  are  going  to  pay  the  marriage  price  according  to  the  custom," 
said  Aponibolinayen.  "  Our  custom  is  to  fill  the  halaua  nine  times  with 
the  different  kind  of  jars."  So  Aponibolinayen  said,  "Ala,  you  alan  ^ 
who  live  in  the  different  springs  and  banandyo  ^  of  Kaodanan  and  you 
lihlibayan,^  go  and  get  the  jars,  malayo  and  tadogan,  sumadag  and  gin- 
lasan  and  addeban  and  gmntan,  which  Kanag  must  pay  as  the  marriage 
price  for  Dapilisan."  As  soon  as  she  had  commanded  they  went,  and 
they  filled  the  halaua  nine  times,  and  Aponibolinayen  said  to  Dalonagan, 

^  See  p.  41,  note  2. 
2  See  p.  27. 
'  See  p.  17,  note  3. 
*  See  p.  73,  note  3. 
^  Lesser  spirits. 


124  Traditions  of  the  Tinguian 

"I  think,  now  that  we  have  paid  the  marriage  price,"  and  Dolonagan 
said,  "  No,  there  is  more  still  to  pay."  "All  right,  if  we  still  owe,  tell  us 
and  we  will  pay."  So  Dalonagan  called  her  big  pet  spider  and  said, 
"You,  my  pet  spider,  go  around  the  town  of  Kalasklgan  and  spin  a 
thread  as  you  go,  on  which  Aponlbolinayen  must  string  golden  beads." 

When  the  spider  had  put  a  thread  aroimd  the  town  Dalonagan  said 
to  Aponlbolinayen,  "Now,  you  put  golden  beads  on  the  spider's  thread 
which  surrounds  the  town."  Aponlbolinayen  again  commanded  the 
liblihayan,  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 
surroimded  the  town.  Not  long  after  they  arrived  and  they  strung  the 
beads  on  the  thread.  As  soon  as  they  finished,  Dalonagan  hung  on 
the  thread  to  see  if  it  would  break.  Dapilisan  said,  "Ala,  you  thread 
of  the  spider  be  strong  and  do  not  break,  or  I  shall  be  ashamed."  Truly, 
the  thread  did  not  break  when  Dalondgan  hung  on  it.  "Ala,  my  abal- 
ayan,  is  there  any  other  debt?"  asked  Aponlbolinayen,  and  Dalonagan 
said,  "No  more."  When  the  halaua  was  over  the  people  who  went  to 
attend  the  Sayang  went  home,  and  Aponlbolinayen  said  to  Kanag, 
"Now,  we  wiU  take  you  back  to  Kadalayapan,  and  he  replied,  "No,  for 
I  wish  to  live  here."  When  they  could  not  take  him  to  Kadalayapan, 
Aponlbolinayen  said  to  Aponltolau,  "  I  am  going  to  stay  here  with  him," 
but  Aponltolau  would  not  let  her  stay,  but  took  her  back. 

(Told  by  Angtaxi  of  Lagangilang). 

i8 

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

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

"I  am  going  to  the  well,"  said  Aponigawani  of  Natpangan.  As 
soon  as  she  arrived  she  binned  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  Mythical  Period  125 

"I  am  going  to  the  well,"  said  the  alan  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. 

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

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

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

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


^  See  p.  54,  note  2. 
^  See  p.  10,  note  i. 


126  Traditions  of  the  Tinguian 

When  all  the  spears  and  headaxes  of  Glambolan  were  lost,  the  boys 
tnily  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  Glambolan,"  they  said.  "Not  long  after  Glambolan  laid  down. 
"You,  my  headaxe,  cut  off  the  heads  of  Glambolan  at  one  blow,"  they 
said.  So  the  ten  heads  were  cut  off .  "You,  my  spear  and  headaxe,  go 
and  kill  aU  the  people  in  the  houses  of  the  town,  who  live  with  Glam- 
bolan," 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  Glambolan. 
You,  heads  of  the  women,  separate,  and  you,  heads  of  Glambolan,  go  first, 
and  you,  storm,  carry  the  house  of  Glambolan.  You  go  near  to  our 
house  in  Dagapan." 

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

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

"You  alan  who  look  like  me,  we  will  go  and  see  Ilwisan  and  make 
him  go  into  the  house,  for  he  has  returned  from  fighting."  Not  long 
after  they  made  him  climb  the  sangap  ^  so  he  could  talk  with  the  star, 
it  was  so  high.  Ilwisan  did  not  climb,  but  he  jumped  over  the  ladder 
and  he  did  not  touch  it.  "You,  alan,  take  down  the  gansas  for  we  are 
going  to  have  a  big  party,  for  we  have  come  back  from  fighting."  So 
the  alan  took  down  the  gansas  and  they  danced.  "You  send  your 
people  to  go  and  invite  oiur  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  halaua  where  Aponitolau  of 
Kadalayapan  was  lying  down,  "Good  morning,"  they  said.  "How 
are  you,"  said  Aponitolau.  "I  came  here  because  Ilwisan  of  Dagapan 
sent  me  to  get  you,  for  they  make  a  big  party,  for  they  have  returned 
from  fighting."  "This  is  the  first  time  I  have  heard  of  a  town  called 
Dagapan,"  said  Aponitolau.  "You  people  who  live  with  me,  come 
with  me  and  we  all  will  go  to  Dagapan,  because  Ilwisan  will  make  a  big 
party,  for  he  has  returned  from  fighting;  all  you  ladies  who  stay  in  the 
house  come  also." 

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

^  See  p.  10,  note  2. 


Tales  of  the  Mythical  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  Dagapan.  When  they  arrived  at  the  spring  of  Ilwlsan  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  bast  and  gave  the  drink  to  them.  When 
they  had  all  drank  they  took  them  up  to  the  town.  Not  long  after, 
when  they  arrived  in  the  town,  they  sat  down,  and  Aponitolau  and  the 
other  people  took  the  gansa,  and  Iwaginan  took  the  alap^  and  they 
danced  first  with  Aponibolinayen.  As  soon  as  they  finished  dancing 
they  took  out  of  their  belts  the  girls  who  never  go  out  doors,  and  they 
joined  the  people.  The  girl  whom  Aponibolinayen  took  out  of  her  belt 
was  Daliknayan,  and  the  girls  whom  Aponigawani  took  out  of  her  belt 
were  Indiapan,  and  Alama-an,  and  the  girl  whom  Danay  of  Kabisilan 
took  out  of  her  belt  was  Asigtandn,  and  the  girl  whom  Gimbagonan 
took  out  of  her  belt  was  Dalonagan.^  As  soon  as  they  had  taken  the  girls 
out  they  made  them  sit  in  one  row  and  the  circle  of  people  was  very 
bright,  because  of  the  girls,  for  they  were  all  pretty.  After  that  Iwagi- 
nan made  Daliknayan  and  Dalonagan  and  Alama-an  and  Asigtanan 
dance  with  Ilwisan  of  Dagapan.  When  they  had  danced  across  the 
circle  five  times  they  stopped.  As  soon  as  they  finished  dancing 
Iwaginan  made  Aponitolau  dance  with  Danay  of  Kabisilan.  When 
Aponitolau  stamped  his  feet  as  he  was  dancing  all  the  fruit  of  the 
coconut  trees  fell  down.  After  they  finished  Balogagayan  and  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 
Dondonyan  was  the  son  of  Aponigawani.  She  said,  "The  reason  that 
we  made  your  son  come  to  life  was  that  we  might  have  someone  to  give 
our  things  to,  for  we  have  no  children  to  inherit  them."  "If  that  is  so 
we  are  going  to  change  their  names.  Ilwisan  will  be  Kanag  Kabag- 
bagowan,"  said  Aponitolau.  "Dondonyan  will  be  Dagolayen,  who  is 
a  rich  man."  "Now  it  is  two  months  since  we  came  here  and  we  go 
home,"  they  all  said.    As  soon  as  they  agreed,  the  alan  gave  them 


^  The  cloth  used  in  dancing.     See  p.  11. 
*  See  pp.  63,  note  I. 


128  Traditions  of  the  Tinguian 

valuable  things.  Aponltolau  used  his  power  and  the  golden  house  of 
Kanag  which  the  alan  gave  him  was  pulled  up  and  went  to  Kadalayapan 
and  the  gold  house  of  Dondonyan  went  to  Natpangan.  Aponlgawanl 
used  her  power,  and  when  it  became  morning  Kanag  cried  because  his 
golden  house  of  Dagapan,  which  was  the  clan'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  mother,  "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  Aponlbolinayen  took  the  golden 
beads,  which  look  like  the  moon,  to  use  as  an  engagement  present.  Not 
long  after  Aponlbolina5^en  and  Aponltolau  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  pakdlon  came  they  summoned  all  the  people,  and 
so  they  went,  and  some  of  them  went  first.  "You,  my  jar,  biltbilt, 
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). 

'  See  p.  12. 


Tales  of  the  Mythical  Period  129 

19 

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

"Ey-Ey-kota,  my  puppy,  Ey-Ey,  my  fat  dog,  do  not  catch  anything 
until  we  reach  the  middle  of  the  wood,  which  is  the  place  where  the 
anteng  tree  grows."  Not  long  after  while  he  was  walking  the  puppy 
went  into  the  jungle  and  it  barked  in  the  wood.  He  went  to  reach  it. 
When  he  arrived  he  saw  that  what  the  puppy  barked  at  was  a  very 
small  house  by  the  resin  tree.  He  went  up  to  the  house.  Wanwanyen- 
Aponibolinayen  went  to  hide  under  the  hearth  and  Kanag  did  not  go 
out  of  the  house  until  the  girl  appeared.  One  night  had  passed,  then 
the  girl  who  owned  the  house  appeared.  He  saw  that  she  was  a  beauti- 
ivl  girl  and  they  talked.  "It  is  not  good  for  us  to  talk  tmtil  we  know 
oiu"  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  goodforme  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  Wanwany en- Aponibolinayen.  "My  name  is  Dumanau,  who  is  the 
son  of  Aponibolinayen  and  Aponitolau  of  Kadalayapan."  "My  name 
is  Wanwany  en- Aponibolinayen,  who  is  the  daughter  of  an  alan  in 
Matawatawen.  When  they  put  down  their  quids,  they  laid  in  good 
order  as  agates  with  no  holes  in  them.  "We  are  close  relatives,  and  it 
is  good  for  us  to  be  married."     So  they  married. 

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

^  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  to  chew  it.  "  Father, 
go  and  get  the  sugar  cane  for  us  to  chew,"  they  said.  Dumanau  went, 
and  he  advised  Wanwanyen-Aponibolinayen  to  fasten  the  door  while 
he  was  gone.  "If  anyone  comes  do  not  open  the  door."  He  went, 
and  Dumanau's  father  and  mother  were  frightened,  because  the  little 
house  was  by  their  dwelling,  for  there  was  no  little  house  there  before. 
As  soon  as  Dumanau  arrived  in  the  house  of  his  father  and  mother  they 
were  surprised,  for  they  had  searched  for  him  three  years.  They  asked 
where  he  had  been,  and  he  said  he  had  found  a  wife  in  the  wood  when 
he  had  staid  for  three  years.  He  told  his  mother  that  she  must  not  go 
to  his  house  and  say  bad  words  to  his  wife.  So  Dumanau  went  to  the 
place  of  the  sugar  cane,  and  his  mother  went  to  the  house  and  said  bad 
words  to  his  wife.  "Open  the  door,  you  bad  woman,  who  has  no  shame. 
You  are  the  cause  of  my  son  being  lost,  and  we  spent  much  time  to 
find  him.  What  did  you  come  here  for,  worthless  woman?"  said  Aponi- 
bolinayen.  Wanwanyen-Aponibolinayen  did  not  answer  her.  Not 
long  after  Dumanau  arrived  at  their  house  and  Wanwanyen  said  to  him, 
"  It  is  true  what  I  told  you.  I  told  you  not  to  go  and  you  did  truly,  and 
yoiu"  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.  Dtunanau  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. 

Dtmianau  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 

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


Tales  of  the  Mythical  Period  131 

on  his  hip.  When  the  iahalang  arrived  in  Nagbotobotdn,  "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 
Alokotdn  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 
Alokotan  ran  very  fast.  "Are  you  tabalang  from  Kaodanan?"  The 
tabalang  hesitated  a  little.  "Are  you  tabalang  of  Kadalayapan?" 
"Yes,"  said  the  tabalang  and  stopped;  so  she  went  inside  of  the  tabalang 
and  she  took  the  body  to  her  house.  She  was  afraid  of  the  tabalang, 
because  it  was  made  of  gold  and  she  was  surprised  because  the  woman 
who  was  inside  was  beautiful  and  there  was  no  one  to  compare  with  her. 
As  soon  as  they  arrived  to  her  house,  "I  whip  perfimie  alikadakad  and 
make  her  wake  up  directly."  "I  whip  my  perfimie  banau-Es  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-Aponlbolinayen.  The  old  woman  Alokotan  took  her 
inside  of  the  house.  "  '  How  long  my  sleep,'  you  say,  and  you  were  dead. 
There  is  the  tabalangthey  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 
Dimianau,  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  imison.  "Where 
are  you  going,  lone  man  who  is  carrying  the  babies?"  "  'Where  are  you 
going,'  you  say,  women.  I  am  following  Wanwanyen-Aponibolinayen 
whom  I  put  inside  the  tabalang  for  she  was  dead.  Did  you  see  the 
tabalang  pass  here?"  said  Dumanau.  "It  passed  by  here  long  ago. 
Perhaps  it  is  in  Nagbotobotan  now."  "Ala,  I  leave  you  now,  women, 
and  I  go  and  follow."     "Yes,"  answered  the  women. 

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


^  The  Tinguian  believe  that  the  rivers  and  waters  finally  empty  over  the  edge  of 
the  world  at  a  place  known  as  Nagbotobotdn. 
^  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-Aponlbolinayen,  so  that  I  may  take 
her  home,"  said  Dumanau,  and  the  old  woman  Alokotan  did  not  bring 
her  out  because  she  did  not  believe  that  he  was  the  husband  of  Wan- 
wanyen-Aponlbolinayen; so  she  used  magic,  and  when  she  found  that 
he  was  the  husband  of  Wanwanyen  she  said,  "She  is  over  there.  I  hid 
her."  So  she  went  to  get  her  and  Dumanau,  was  joyful,  for  he  saw  Wan- 
wanyen alive  again.  "Ala,  now  grandmother  old  woman  Alokotan, 
how  much  must  I  pay,  because  you  saved  my  wife  Wanwanyen?" 
"That  is  all  right,  no  pay  at  all.  That  is  why  I  stay  in  this  place  so  as 
to  watch  and  see  if  any  of  my  dead  relatives  pass  by  my  house  and  I 
make  them  alive  again.  If  you  were  not  my  relative  I  would  have  let 
her  go."  So  Dumanau  thanked  her  many  times  and  they  went  back 
home. 

Not  long  after  they  arrived  in  Kadalayapan.  "The  best  for  us  to 
do,  Wanwanyen-Aponlbolinayen,  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-Aponlbolinayen. "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  Llbon}  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  Aponigawanl,  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-Aponlbolinayen. 
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 

^  See  p.  13,  note  2. 


Tales  of  the  Mythical  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}  Aponigawanl  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  Diunanau 
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  Aponltolau,  who  is  the  son 
of  Pagbokasan  and  Langa-an,  who  is  the  brother  of  Aponigawani,  whose 
son  is  Dumnau."  "My  name  is  Dumanau,  who  is  the  son  of  Aponl- 
tolau and  Aponibolinayen  of  Kadalayapan."  "My  name  is  Aponi- 
gawani of  Kaodanan,  who  is  the  wife  of  Aponibalagen,  who  has  no  sister." 
"My  name  is  Aponibolinayen  of  Kadalayapan,  who  is  the  wife  of 
Aponitolau,  whose  son  is  Dumanau."  "My  name  is  Wanwanyen- 
Aponibolinayen,  who  is  the  daughter  of  an  alan  of  Matawatawen." 
When  they  had  told  their  names  the  quid  of  Wanwanyen-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  oiu*  daughter;  it  is  best  for  you  now  to  pay 
the  marriage  price,  nine  times  full  the  balatia,"  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  Dimianau  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. 

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

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


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

Not  long  after  Dagolayan  arrived  in  Kadalayapan,  and  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 

^  A  jar. 


136  Traditions  of  the  Tinguian 

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

Not  long  after  Kanag  thought  he  would  go  to  the  river  where  the 
people  took  their  baths.  So  he  went.  Not  long  after  Langa-ayan  was 
anxious  to  wash  her  hair,  so  she  went  to  the  river  and  washed  it,  and 
Do-ansowan  washed  his  hair  first  and  Langa-ayan  helped  him,  for  he 
was  her  husband.  As  soon  as  she  had  washed  his  hair,  he  said  to  her, 
"I  am  going  to  the  town."  So  he  went  and  left  Langa-ayan  alone  by 
the  river  washing  her  hair.  When  she  had  washed  her  hair  she  washed 
her  arm  beads.  While  she  was  washing  her  upper  arm  beads  she  heard 
a  great  commotion  in  the  river,  and  soon  after  a  big  serpent  appeared 
on  the  other  bank.  Langa-ayan  saw  that  it  was  a  big  serpent  and  she 
was  so  frightened  that  she  started  to  run,  but  the  serpent  said  to  her, 
"Do  not  run,  my  aunt,  I  am  not  a  real  serpent,  for  I  was  a  young  boy 
before."  So  Langa-ayan  stopped  and  asked  him  why  he  had  become  a 
great  serpent.  "Because  I  went  to  Hang  to  see  the  pretty  girl,  and  she 
told  me  that  if  I  coiild  get  the  perfume  of  Baliwdn  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  Bali  wan  I  could  smell  the  perfume,  and  when  I 
reached  the  tree  I  climbed  it  and  I  tried  to  break  the  stem  which  held 
the  perfimie,  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  perftraie  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,  imcle."  "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  yoimg  boy  again?"     "  If  he  will  go  into 


Tales  of  the  Mythical  Period  137 

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

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

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

(Told  by  Angtan  of  Lagangilang.) 

21 

"Goto  watch  our  langpadan,  ^  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  Mythical  Period  139 

Aponltolau  took  the  rice  and  meat  and  started  for  the  field  where  their 
son  was.  When  Aponltolau  appeared  Kanag  took  his  llpl  nuts  and  he 
played,  and  the  mountain  rice  which  he  went  to  watch  was  not  injured. 
As  soon  as  Aponltolau  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  Aponltolau  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  Aponl- 
tolau went  to  take  him  food  again  and  as  soon  as  Kanag  saw  him  he 
took  his  game  and  went  to  play.  When  Aponltolau  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.  Aponltolau  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, 
"I  am  not  hungry  yet."  When  Aponltolau  could  not  make  him  eat 
he  went  home  again,  and  Kanag  used  magic  and  he  became  a  lah'Eg} 

Aponltolau  said  to  Aponlbolinayen,  "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  Aponl- 
bolinayen. "You  must  cook  and  we  will  eat,  and  then  I  will  go  and  get 
him."  Aponlbolinayen  went  to  cook.  As  soon  as  she  finished  cooking 
they  ate  and  after  that  Aponltolau  took  some  rice  and  meat  for  Kanag  to 
eat.  Aponlbolinayen  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."  Aponltolau  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  Aponltolau  arrived  in  Kada- 
layapan  he  said  to  Aponlbolinayen,  "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  Aponltolau  started  out  to  fight.  He  took  his  spear, 
headaxe  and  shield,  and  he  went.     When  he  was  near  the  gate  of  the 

^  The  omen  bird. 
"^  See  p.  19,  note  i. 


I40  Traditions  of  the  Tinguian 

town,  Kanag  gave  the  bad  sign.  "Go  back,  father,  for  you  have  a  bad 
sign,"  said  the  Httle  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  Httle  bird  gave  him  a  good  sign,  so  he  went.  The  Httle 
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  stimmon  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 
simimoned  aU  the  people  to  prepare,  for  Aponitolau  wished  to  fight  all 
of  them.  The  people  were  siirprised  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  3^ou."  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 

^  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  Aponltolau  said  to  Kanag,  "Come  down,  Kanag.  Do  not 
stay  always  in  the  tops  of  trees.  Come  and  see  the  pretty  girls  and  see 
if  you  want  to  marry  one  of  them.  Come  and  get  the  golden  cup  and 
put  hasi  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 
Aponltolau  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."^ 
Aponlbolinayen  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  Aponlbolinayen  and  Aponl- 
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- 


^  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  Aponltolau  and  Aponibolinayen  of  Kadalayapan,  who 
did  not  like  him,  and  they  sent  him  to  watch  their  mountain  rice,  and  he 
became  a  bird  which  is  a  labEg."  "My  name  is  Dapilisan,  who  is  the 
daughter  of  Bangan  and  Dalonagan  of  Kabno-angan."  After  that  the 
girl  was  in  a  hurry  to  go  home,  for  she  was  afraid  her  father  and  mother 
would  see  her,  for  they  did  not  know  that  she  had  gone  to  the  well.  She 
did  not  want  Kanag  to  go  with  her  to  the  town,  but  he  did  not  want  to 
leave  her,  and  the  sun  shone  in  the  east.  The  girl  went  home  and  Kanag 
followed  her. 

Not  long  after  they  approached  the  town  and  Bangan  was  in  the 
yard  of  their  house,  and  Dalonagan  was  looking  out  of  the  door.  Not 
long  after  she  saw  them.  "  What  is  the  matter  with  Dapilisan?  A  boy 
is  with  her  as  she  returns  from  the  well,"  said  Dalonagan.  Bangan  was 
surprised  and  he  did  not  believe  it,  for  their  daughter  never  went  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 
care  of  me.  When  I  was  in  the  wood  the  helpers  met  me  and  said  'Wait 
for  us  here  while  we  go  to  find  you  a  toy,'  and  I  scarcely  waited,  but 
finally  waited,  and  they  made  all  the  pretty  girls  go  to  the  well,  for  they 
felt  hot,  so  your  daughter  Dapilisan  went  to  take  a  bath.  When  the 
helpers  saw  her  they  came  to  tell  me  and  I  did  not  wish  to  go,  but  they 


Tales  of  the  Mythical  Period  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  Dalonagan  said 
to  him,  "I  wondered  why  my  daughter  went  to  the  well.  I  did  not 
believe  that  Dapilisan  was  there,  and  I  am  afraid  that  your  father  and 
mother  will  not  like  our  daughter  Dapilisan,  for  they  did  not  send  an 
engagement  present  to  us."  Kanag  said  to  him,  "This  is  why  I  came 
here,  and  they  sent  their  spirit  helpers  with  me  to  find  a  pretty  girl  to 
marry,  so  I  will  not  go  down.  They  will  be  glad  when  they  know  that 
I  am  here  and  want  to  marry  your  daughter."  So  Bangan  and  his  wife 
sent  someone  to  call  Aponitolau  and  Aponlbolinayen,  and  to  tell  them 
that  Kanag  was  in  Kabno-angan.  Before  the  messenger  arrived  in 
Kadalayapan  Aponitolau  and  Aponlbolinayen  knew  that  Kanag  was  in 
Kabno-angan,  for  the  spirit  helpers  went  to  them  when  Kanag  went  with 
the  girl  to  the  town.  Aponlbolinayen  and  Aponitolau  were  ready  to  go  to 
Kabno-angan  before  the  messenger  arrived  in  Kadalayapan.  They  went 
there  directly,  and  they  took  many  things  to  be  used  in  the  wedding. 

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

(Told  by  Magwati  of  Lagangilang.) 

22 

"I  am  going  to  take  a  bath,"  said  Ligl,  so  he  went.     "I  am,  going  to 
take  a  bath,"  said  Gamayawan  also.     As  soon  as  she  arrived  in  the 


i44  Traditions  of  the  Tinguian 

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

As  soon  as  Ligi  arrived  by  his  house  he  went  at  once  to  the  halaua 
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.  "Do  not  grieve;  it  will  appear  bye  and  bye,"  said  his 
mother. 

When  Gamayawan  arrived  in  her  town  of  Magsiliwan :  "You  alan 
who  live  with  me,  look  at  my  toy  which  I  found  by  the  river,"  she  said, 
and  was  very  happy,  and  the  alan  truly  looked  at  it  and  it  was  the 
balangai  of  Ligl,  and  they  all  laughed.  "What  are  3^ou  laughing  for?" 
said  Gamayawan  to  them?  "We  laugh  because  we  are  happy,  because 
it  is  beautiful,"  said  the  alan.  Not  long  after  Gamayawan  had  a  baby. 
Not  long  after  she  gave  birth.  "What  are  we  going  to  do?  I  am  about 
to  give  birth  to  a  child,"  she  said.  "The  best  thing  for  us  to  do  is  for 
us  to  get  a  thorn  and  stick  your  little  finger."  So  they  truly  stuck  her 
finger,  and  the  little  baby  popped  out  like  popped  com.^  "What  are 
we  going  to  name  it?"  they  said.  "The  best  name  is  Galinginayen,  for 
it  is  the  name  of  the  ancestor  of  the  people  who  live  in  Kadalayapan," 
said  the  alan.  Gamayawan  gave  him  a  bath  and  he  grew  about  one 
span,  for  she  used  her  magic.  Not  long  after  the  baby  was  large,  for 
she  always  used  her  magic  when  she  bathed  him.^  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  halaua  of  Ligi  they  saw  him  there 


^  A  band  of  leaves  worn  about  the  head. 
*  See  p.  i8,  note  2. 
'  See  p.  30,  note  3. 


Tales  of  the  Mythical  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  Ligl,  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  Gamayawan.  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  Gamayawan  used  her  power 
again  so  that  all  the  people,  even  though  they  were  working,  slept  again, 
and  so  they  slept  truly;  then  they  went  to  the  town  and  they  left  the 
boy  beside  Ligi  who  was  sleeping  in  the  balaua.     As  soon  as  they  were 

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


146  Traditions  of  the  Tinguian 

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

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

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

^  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  Ligl.  "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, 

^  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  Ligl. 

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  Gamayawan.  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  wotdd  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  haladon  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 
haladon  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  haladon." 
Not  long  after  they  went  to  get  Gimbagonan  and  Iwaginan  was  anxious 

1  See  p.  23. 


Tales  of  the  Mythical  Period  149 

to  get  her  head,  but  she  asked  his  pardon  and  she  went  to  cure  Aponl- 
bolinayen.  As  soon  as  she  made  Aponlbolinayen  drink  of  her  medicine, 
she  was  at  once  aHve  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 

"Tikgl,  tikgi,  Ligl,  if  you  want  us  to  cut  rice  for  you,  we  will  come 
to  work  with  you,"  said  the  Hkgi  birds,  "Because  we  like  to  cut  your 
rice  amast,  which  is  mixed  with  alomdskl  in  the  place  of  Domayasl." 
Ligl  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  tikgl."  But 
they  still  asked  until  he  let  them  cut  his  rice.  "Ala,  Ligl,  even  if  we  are 
tikgl  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  Ligl  that  we  shall 
come  when  the  rice  is  ripe,  we  will  go  home  and  come  again,"  said  the 
tikgl.     Not  long  after  they  went  home. 

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

Five  days  later,  Ligi  went  back  to  his  rice  field  and  the  tikgt  went 
also,  and  they  arrived  at  the  same  time.  "Tikgi,  tikgi,  Ligi,  Ala,  now 
we  have  come  to  cut  your  rice  amasl  which  is  mixed  with  alomdskl  in 
the  place  of  Domayasi,"  said  the  tikgl.  "Come,  tikgl,  if  you  know  how 
to  cut  rice,"  said  Ligi.  Not  long  after  the  tikgl  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  tikgl.  So  the  rice  cutters  and  bands  worked  alone  and  Ligi 
went  home  when  he  had  shown  them  where  to  cut  rice.  He  advised 
the  tikgl  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  tikgl.  Ligi  was  surprised.  "What  did  you 
do,  you  tikgl?  You  have  nearly  finished  cutting  my  rice  alomdskl  in 
the  place  of  Domaydsi,"  he  said.  "  'What  did  you  do',  you  say,  and  we 
cut  it  with  our  rice  cutters."  "Now  you  tikgl,  I  am  ashamed  to  separate 
the  payment  for  each  of  you.  You  take  all  you  want,"  said  Ligi,  so  the 
tikgl  took  truly  one  head  of  rice  for  each  one.     "Now,  Ligi,  we  have 


150  Traditions  or  the  Tinguian 

taken  all  we  can  carry,"  said  the  tikgl.  "All  right  if  that  is  all  you  want, 
help  yourself,"  said  Ligl,  "and  you  come  again."  After  that  the 
t^kg^  flew  and  took  with  them  one  head  of  rice  each. 

After  the  tikgl  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  Ligl  used  his  power  so  that  it  again  became  morn- 
ing. As  soon  as  it  became  day  the  tikgl  went  and  Ligl  went  also  and  they 
arrived  at  the  same  time.  "Tikgl,  tikgi,  Ligi,  can  we  cut  your  rice 
which  is  amasl  mixed  with  alomdskl  in  the  place  of  Domaydsi?"  "Are 
you  here  now,  tikgl?"  said  Ligl.  "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  tikgl,"  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  tikgl.  So  Ligi 
went  home. 

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

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

Not  long  after  he  built  balaua  and  made  Sayang,  and  he  invited  all 
the  tikgl.  As  soon  as  the  people  whom  Ligi  invited  arrived  the  tikgl 
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  tikgl  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-dsl  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  tikgl  who  come  to  cut 


Tales  of  the  Mythical  Period  151 

rice  for  me.  Now  that  you  are  not  tikgl  I  would  like  to  marry  you." 
"It  is  true  that  I  am  the  tikgl  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  arrived  in  Kadalayapan  the  people  whom  Ligl  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 
VT-as.  The  qmd  of  Ebang  and  Pagatipanan  and  the  quid  of  Aponl- 
bolinayen  (the  tikgl)  went  together.  The  quid  of  Langa-an  and  Pag- 
bokasan  went  to  the  quid  of  Ligl  and  thus  they  knew  who  Aponibolin- 
ayen  was.  Ebang  and  Pagatipanan  were  surprised  that  she  was  their 
daughter,  and  they  called  her  Aponibolinayen,  and  they  called  Ligi 
Aponitolau.  As  soon  as  they  found  out  who  she  was,  Ligl  gave  the 
payment  to  the  relatives  of  Aponibolinayen.  As  soon  as  he  made  the 
payment,  they  played  the  gansas  and  danced  for  three  months.  As 
soon  as  the  balaua  was  over  all  the  people  went  home  and  Aponibo- 
linayen's  father  asked  her  where  she  had  been.  She  said  she  had  been 
in  the  hana-dsl  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.) 

24 

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

Not  long  after  Dolimaman  said  to  Wadagan,  "Take  care  of  the  boy 

^  See  p.  17. 

^  A  powerful  spirit. 
^  See  p.  30,  note  3. 


152  Traditions  or  the  Tinguian 

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

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

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

1  A  sort  of  tuning  fork  made  of  bamboo. 


Tales  of  the  Mythical  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  Itpl  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- 
lay  an.  "  If  that  is  what  you  say  we  will  go,"  said  Kanag.  So  they  went 
to  the  place  where  Dolimaman  was  and  the  milk  from  her  breasts  went 
to  Kanag's  mouth.  "Here  is  my  son  now,"  said  Dolimaman  who  was 
lying  down  and  she  sat  up.  "What  is  the  matter  of  this  woman,  she 
called  me  her  son  and  she  is  not  my  mother,"  said  Kanag.  "Where  is 
your  mother  then?"  said  Dolimaman.  "  My  mother  is  in  Nagbotobotan 
and  her  name  is  Alokotdn,"  said  the  boy.  "Ala,  let  us  go.  Where  is 
Nagbotobotan?  Guide  me,"  said  Dolimaman.  As  soon  as  they 
arrived,  she  said,  "Good  morning,  my  Aunt."  "Good  morning  also," 
said  Alokotan.  "My  son  is  with  you,"  said  Dolimaman.  "Yes,  your 
son  is  with  me,  because  I  met  him  by  the  river  near  the  well."  "How 
much  must  I  pay  you,  my  Aunt,  because  you  found  him  and  he  has 
staid  with  you,"  said  Dolimaman  to  the  old  woman.  "I  do  not  wish 
anything,  for  my  reason  for  taking  him  was  so  that  I  might  have  some- 
one to  inherit  my  possessions,  because  I  have  no  child."  "That  is  not 
my  mother,"  said  Kanag  to  Alokotan,  and  she  replied,  "Yes,  that  is 
yoiu"  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  Nagbotobotan.  They  saw  that  it  was  a 
big  house  all  made  of  gold,  and  they  placed  it  near  to  the  house  of 
Alokotan.  Not  long  after  Wadagan  made  balaua,  because  he  could  not 
find  his  family  in  their  golden  house. 

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


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 
Alokotan.  "How  are  you,  my  Aunt?"  She  said,  "We  are  well."  And 
he  asked  her  if  she  had  seen  the  little  raft  pass  by  and  she  said,  "Yes, 
it  passed  by  here  and  I  took  it."  So  they  made  him  go  upstairs  and 
when  he  got  up  there  he  saw  Dolimaman  and  Kanag,  and  Kanag  did 
not  know  his  father.  "You  call  me  father,  for  you  are  my  son,"  said 
Wadagan  to  him.  "No,  you  are  not  my  father,"  said  Kanag.  "If 
you  do  not  wish  to  call  me  so,  then  I  will  go  home,  and  we  will  leave  you 
here.  Let  us  go  Dolimdman.  If  Kanag  does  not  like  me  it  is  all  right," 
said  Wadagan.  "I  don't  like  you,  for  you  sent  me  away,"  said  Kanag. 
"Go  back  home,  we  are  going  to  stay  here,"  said  Dolimaman.  So 
Wadagan  went  back  home  and  he  went  everywhere  and  Dolimaman, 
Kanag  and  Dagolayan  staid  in  Nagbotobotan. 
(Told  by  Madomar  of  Riang.) 

25 

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

Not  long  after  they  went  to  the  place  where  the  mountain  rice  grew, 
and  he  went  to  station  her  in  the  high  watch  house.  He  commanded 
her  to  climb,  and  when  she  was  in  the  middle  of  the  ladder  she  was 
afraid,  for  she  nearly  fell  down,  it  was  so  high.  Not  long  after  she 
reached  the  watch  house.  When  she  looked  down  it  seemed  as  if  her 
eyes  fell  down  it  was  so  high.  "Ala,  you  my  daughter  Linongan  live 
here  and  watch  our  rice,  I  will  come  to  see  you.  Do  not  show  yourself 
if  anyone  comes,"  said  Awig  to  her  and  he  went  home  to  Natpangan. 
"Ala,  you  are  so  happy  now,  Awig,  for  you  cannot  see  our  daughter 
Linongan,"  said  his  wife  Aponlbolinayen,  and  Awig  laid  down  in  the 
balaua  and  Aponlbolinayen  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  Mythical  Period  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,  yotmg  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  lawed  and  it  was  green  and  flourishing.  Not  long  after  Awig  saw 
the  blood  below  the  watch  house.  "Perhaps  this  is  the  blood  of  my 
daughter.  I  am  going  to  see  if  they  have  killed  her."  He  climbed  up, 
and  when  he  got  up,  the  body  and  head  were  not  there,  so  he  went  down. 
As  soon  as  he  got  down  he  sat  and  he  bent  his  head,  "What  can  I  do? 
Where  am  I  going  to  go  to  find  my  daughter?"  he  said.  Not  long  after 
he  took  a  walk.  When  he  reached  the  jungle  he  looked  at  the  big  high 
tree.  ["We  can  see  all  over  the  world  from  the  high  trees."  This 
was  a  side  remark  by  the  story-teller.J  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  wiU  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 

^  See  p.  96,  note  3. 


156  Traditions  of  the  Tinguian 

of  the  poison  tree.  As  soon  as  he  seciired  it  he  spHt  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 
beautifiil,  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  hasi,  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  hasi  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,  coiild  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 

^  The  word  is  probably  used  in  the  Igorot  sense  as  "celebration."  In  the  Tin- 
ginan  dialects  kanyau  means  "taboo."  ' 

*  See  p.  17,  note  I. 


Tales  or  the  Mythical  Period  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  Nagbotobotan,  "Good  morning,"  they 
said,  "What  are  you  coming  for  you  spirits,"  said  old  woman  Alokotan. 
"What  are  you  coming  for  you  say? '  Awig  sent  us  to  call  you  and  take 
you  to  Natpangan,  for  you  to  speak  to  the  cut  on  their  daughter,  for  the 
alzados  killed  her  when  they  sent  her  to  watch  the  mountain  rice." 
"That  is  why  those  people  are  bad,  for  when  they  have  only  one  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  Alokotan  to  them.  Awig  and  Aponibolinayen 
did  not  answer  for  they  were  ashamed.  When  the  old  woman  had 
j&nished  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  at  once.  "I  use  my  power  so  that  when  I  use  my 
perfume  allkadakad  (sound  of  walking  or  moving)  she  will  at  once  make 
a  movement."  When  she  snapped  her  perfume  Linongan  moved  at 
once.  "I  use  my  power  so  when  I  snap  my  perfume  banawEs  she  will 
blow  out  her  breath!  When  she  snapped  her  perftmie,  she  at  once 
breathed  a  long   breath.     "Wes  how  terrible  my  sleep  was,"  said 

^  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  oiu"  relatives  Hve  and 
invite  them,  and  if  they  do  not  wish  to  come  you  grow  on  their  knees." 
So  the  betel-nuts  went. 

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

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


Tales  of  the  Mythical  Period  159 

they  made  pakdlon.  "Ala,  now,  sister-in-law,  how  much  will  we  pay?" 
said  Dinowagan  to  Aponlbolinayen.  "The  balaua  three  times  full  of 
jewels,"  said  Aponlbolinayen,  "Ala,  yes,  sister-in-law,"  she  replied. 
So  she  used  her  magic  and  the  balaua  was  three  times  full  of  jewels,  and 
Aponlbolinayen  raised  her  eyebrows  and  half  of  the  things  in  the  balaua 
disappeared,  and  Dinowdgan  used  her  power  again  and  filled  the  balaua. 
"Ala,  stop  that  is  enough  to  pay  for  our  daughter,"  said  Aponlbolinayen. 
"I  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  Dinowagan  to  Awig  and  Aponlbolinayen.  As  soon  as 
Dinowagan  and  her  companions  went  home.  "Ala,  my  wife  we  go  to 
Pindayan  to  see  our  mother  Dinowagan,"  said  Iwaginan.  "Yes,  if 
that  is  what  you  say  we  will  go,"  said  Linongan.  Not  long  after  they 
asked  Awig  and  Aponlbolinayen,  "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  Dinowagan  was  surprised,  for  she  was  more  beautiful 
than  before.  ' '  I  made  the  magic  pool  and  cured  the  cut  in  her  side  which 
I  saw,"  he  said.  Not  long  after  when  they  had  been  two  days  in 
Pindayan,  they  went  to  Natpangan. 

26 

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

When  the  day  agreed  on  came,  Aponibalagen  put  Aponlbolinayen 
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 

^  See  p.  63. 


i6o  Traditions  of  the  Tinguian 

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

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

Not  long  after  Aponibolinayen  was  very  anxious  to  eat  biw  fruit  of 
Tagapolo.  So  Dumanagan  went  to  get  it  for  her.  He  arrived  where 
the  biw  was  and  he  got  some,  and  in  a  short  time  he  returned  to  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  AsigOwan  of  Nagwatowatan  noticed  the  braveness  of 
Asbinan  she  made  balaua,  and  she  commanded  the  people  to  pound 
rice.  Not  long  after  she  commanded  the  betel-nuts  to  go  and  invite 
their  relatives.  The  betel-nuts  went  to  all  the  towns  in  the  world  and 
invited  all  the  people.  The  next  day  they  oiled  the  gansas  and  the 
people  played  them  and  all  the  people  who  heard  them  danced  for  they 
liked  the  sound  of  them  very  much.  So  Asbinan  went  to  attend  the 
balaua.  All  the  people  arrived  at  the  place  by  the  spring  and  a  big 
storm  came  and  wet  all  of  them.  Not  long  after  the  people  who  lived 
in  the  same  town  as  Asigowan,  which  was  the  town  of  Nagwatowatan, 
went  to  meet  them  at  the  spring,  to  give  them  dry  clothes.  They 
changed  their  clothes  and  went  up  to  the  town.  As  soon  as  they  all 
danced  Asbinan  saw  AsigOwan  and  he  wanted  to  marry  her.  So  he 
gave  her  betel -nut  to  chew  and  they  told  their  names,  and  when  they 
had  told  their  names  their  quids  showed  that  it  was  good  for  them  to 
marry.  The  father  and  mother  of  Asigowan  were  GagElagatan  and 
Dinowagan,  but  she  lived  with  the  alan.  Her  father  and  mother  did 
not  know  her  until  she  made  balaua  and  Asbinan  did  not  know  her  imtil 
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  woiild  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 

^  See  p.  24,  note  I. 


Tales  of  the  Mythical  Period  i6i 

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  beautifiil 
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 
Alokotdn  was  there  and  Asigowan  told  Asbinan  that  she  was  the  woman 
who  gave  her  life  again,  so  they  treated  her  very  good  and  the  old 
woman  Alokotan  gave  them  all  her  property,  and  all  the  people  who 
went  to  attend  the  party  were  very  glad. 
(Told  by  Masnal  of  Abang.) 

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

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

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


1 62  Traditions  of  the  Tinguian 

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

Not  long  after  he  arrived  at  the  town  where  the  tattooed  Igorot 
lived,  and  they  were  so  many  they  looked  like  locusts.  He  used  his 
power,  "You,  my  headaxe  and  my  spear,  go  and  fight  with  the  tattooed 
Igorot,  and  kill  all  of  them."  As  soon  as  the  tattooed  Igorot  heard 
what  he  said,  they  said,  "Why,  do  you  brave  baby  come  to  fight  with  us 
for,  you  are  very  young?  Now  you  cannot  return  to  3^our  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  yotir  mother's  womb?" 
"  'How  does  it  happen?'  you  say.  I  heard  my  father  saying  that  when 
he  was  young  he  went  to  all  parts  of  the  world  in  all  the  towns,"  said 
Ibago  wa  Agimlang  to  Adolan. 

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

^  The  Tinginan  always  refer  to  the  Igorot  as  alzado. 


Tales  of  the  Mythical  Period  163 

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

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

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

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

^  Head  man. 


164  Traditions  of  the  Tinguian 

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

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

There  was  a  man  named  Asbinan  who  was  the  son  of  Ayo,  but  the 
old  woman  Alokotan  took  care  of  him,  "Ala,  my  grandmother  Alo- 
kotan,  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  yoimg  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. 
^  See  p.  54,  note  2. 


Tales  of  the  Mythical  Pejiiod  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  disHke  me,  but  be  patient  with  me."  So  her  mother  said, 
"Pretty  Ayo,  I  think  you  heard  what  she  said.     Be  patient." 

Not  long  after  Ayo  and  Alokotan  went  back  to  Kadalayapan. 
When  they  arrived  there,  Asbinan  asked  them  the  result  of  their  mission. 
"Did  they  wish  me  to  marry  their  daughter  Dawinisan?"  His  mother 
replied,  "They  said  that  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 
his  stomach.  He  said,  "Ana,  mother,  I  am  going  to  die,  for  my  stomach 
suffers  greatly,"  and  he  said  to  the  alan,  "Ala,  you  alan,  tell  her  that 
she  must  look  out  of  the  window  to  see  me."  The  alan  said  to  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,  I  am  ashamed.  You  look  at  him  and  then 
you  rub  his  stomach."  The  alan  told  Asbinan  that  Dawinisan  would 
not  look  at  him,  and  he  would  not  let  the  alan  rub  his  stomach.  He 
said,  "If  Dawinisan  does  not  want  to  look  at  me  from  the  window,  and 
if  I  die  it  is  her  fault,  for  I  came  here  because  of  her." 

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

^  See  p.  14. 


i66  Traditions  of  the  Tinguian 

the  boy's  stomach,  and  directly  Asbinan  sat  up.  Dawlnlsan  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. 
"Dawlnlsan,  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."  Dawlnlsan  replied,  "Ala,  go  and  tell 
your  mother  that  if  they  have  everything  we  want  and  will  pay  what 
we  want,  you  can  marry  me."  Asbinan  said,  "Yes,"  and  he  went  to 
his  grandmother  Alokotan.  "Ala,  my  grandmother  Alokotdn,  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  addzban  and  ginlasan,  Asbinan  can  marry 
our  daughter."  Alokotan  and  the  others  replied,  "Ala,  if  that  is  what 
you  say  it  is  all  right,  and  we  can  pay  more."  So  Alokotdn  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,  Alokotdn  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  pakdlon  was  finished. 

29 

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


Tales  of  the  Mythical  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!  AgbEn,  my  loving  son,  go  to  eat,"  said  Ayo.  "Mother  — 
pretty  Ayo  —  I  do  not  wish  to  eat  when  we  have  no  fish  roe."  After 
that  Ligi  went  to  his  friends  who  use  the  big  fish  net  in  the  ocean.  "Ala, 
my  friends,  search  fish  roe,  for  my  son  Asbinan  wishes  to  eat."  They 
went  to  examine  the  bellies  of  nine  baskets  of  fish,  but  there  was  no  roe. 
He  went  to  his  friends  who  fish  in  the  river.  "Ala,  friends  secure  fish 
roe  which  my  son  wishes  to  eat."  Soon  after,  "How  much  do  I  pay?" 
"You  do  not  pay,  for  this  is  the  first  time  you  have  come  to  buy,"  said 
those  friends  who  fish  in  the  river,  "AgbEn,  my  child,  come  and  eat." 
"Mother,  pretty  Ayo,  I  do  not  wish  to  eat  the  fish  roe  when  there  is  no 
dolang,^  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,  yoimg  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  Tiningbsngan  stubbed  her 
toe  she  stopped  and  Sinobyaman,  who  was  the  prettiest,  was  the  one 
on  whom  he  blew  his  smoke  (a  part  of  the  love  charm).  She  vomited 
and  her  eyes  were  filled  with  tears,  and  after  that  they  went  home,  all 
those  who  spun  together. 

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

"Ala,  aunt,  I  cannot  cure  her  unless  we  are  married."  Then  they 
decided  on  the  day  for  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. 


^  A  low  box-like  table  used  by  the  Ilocano. 

^  Certain  charms  are  still  used  by  lovers  to  aid  them  in  their  suits. 


i68  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  Iwanen,  I  am  going  to  leave  you  here.  Keep 
your  honor  as  a  person  of  wealth.  Perhaps  some  one  will  entice  you 
and  we  two  will  be  ashamed  before  the  people  of  our  town." 

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

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

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

1  Pangasinan  is  a  province  midway  between  Abra  and  Manila. 
^  See  p.  19,  note  i. 
'  A  spirit. 


Tales  of  the  Mythical  Period  169 

see  my  sister,  who  is  Imbangonan,  whom  you  shall  take  for  wife,  who 
camiot  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  qmds  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  basi  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  basi.  Soon  it  became  night  and  they 
ate  and  drank  in  the  night  and  they  became  drunk,  and  they  all  slept 
in  one  room.  The  people  saw  the  beads  on  their  arms  and  the  jeweler 
awakened  them  and  put  them  in  another  room  so  they  did  not  sleep  in 
the  same  room  with  the  others  and  he  said,  "  I  thought  you  were  princes, 
for  you  dress  like  princes,  but  when  I  saw  yoiu:  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 

^  Jars. 


170  Traditions  of  the  Tinguian 

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

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

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

(Told  by  Talanak  of  Manabo.) 


RITUALISTIC  AND  EXPLANATORY  MYTHS 

The  Ipogau^  are  making  Sayang.^  "Why  do  not  those  Ipogau  who 
are  making  Sayang  start  the  halaua^  correctly?"  said  the  spirits  above. 
Those  anitos  ^  who  are  married,  who  are  Kadaklan  and  AgEmEm,^  say, 
"It  is  better  that  you  carry  the  pig."  Then  truly  they  carried  the  pig 
up  the  river,  those  two  Ipogau  who  are  married.  "Ala!  you  walk  and 
walk  until  you  arrive  at  Sayau,  for  a  person  who  lives  there  is  making 
Sayang,"  said  the  spirits.  After  that  they  arrived,  those  who  are 
married  who  carried  the  pig,  at  the  place  of  the  man  who  made  Sayang. 
"Where  are  you  going?"  asked  the  man  of  Sayau  of  those  who  carried 
the  pig.  "We  came  to  see  how  you  make  Sayang,  for  we  have  not  yet 
learned  how  to  make  Sayang  correctly,"  said  those  who  are  married. 
"Ala!  watch  what  I  am  doing  and  imitate."  They  watched  what 
he  did  when  he  made  Sayang,  and  he  did  everything.  He  made  balag, 
sagoyab,  aligang,  they  made  also  tangpap,  they  made  adagang,  balabago, 
and  what  is  needed  for  al-lot?  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  dlam 
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 

^  This  diam  is  recited  by  the  medium  when  the  spirit  house  known  as  balaua 
is'built.     See  also  page  12. 
^  Spirit  name  for  Tinguian. 

*  The  greatest  of  Tinguian  ceremonies. 

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

*  Spirits. 

^  Kadaklan  is  the  most  powerful  of  the  spirits.     AgEmEm  is  his  wife. 
^  The  names  of  small  buildings  or  shrines  elected  for  various  spirits. 
^  Chanted  by  the  medium  while  making  oflferings  in  the  Dawak  ceremony  which 
is  ma  le  for  the  cure  of  minor  illnesses,  such  as  fever,  etc. 

*  1 :  powerful  spirit. 

171 


172  Traditions  of  the  Tinguian 

looking  down  on  those  who  make  dawak.  Kabonlyan  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. 

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  tgam,  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?"  "We  are  all  sick  who  live  in  the  same  place,"  said 
those  sick  ones.  "That  is  true,  and  the  cause  of  your  sickness  is  that 
they  (the  spirits)  laid  down  their  Igam  on  you.  It  is  best  that  you  make 
Pala-an,  since  you  have  received  their  Igam,  for  that  is  the  cause  of  your 
illness."  After  that  they  made  Pala-an  and  they  recovered  from  their 
sickness,  those  who  lived  in  the  same  place.  (Here  the  medium  calls 
the  spirits  of  Dadaya  by  name  and  then  continues.)  "Now  those  who 
live  in  the  same  place  make  bright  again  those  igam  which  you  left  in 
their  house.     Make  them  well  again,  if  you  please." 

35' 
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  dlam  recited  during  the  Pala-an  ceremony. 

2  The  east. 

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

*  Spirit  name  for  Tinguian. 

^  See  p.  171,  note  2. 

^  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  Myths  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?  How  can 
I  get  them?"  When  he  raises  the  mother  and  the  baby,  they  go  (back) 
into  the  ground.  After  that  Kabonlyan  above,  looking  down  (said), 
"What  can  you  do?  The  spirits  of  Ibal  in  DaEm  are  the  cause  of  their 
trouble.  It  is  better  that  you  go  to  the  home  of  your  parents-in-law, 
and  you  go  and  prepare  the  things  needed  in  Ibal^,"  said  Kabonlyan. 

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

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

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  it  is  morning  and  the  spirits 
are  going  to  the  river  to  see  what  the  people  have  offered  to  the  old 
woman,  who  is  Indwen  (mother).  If  they  do  not  find  anj^hing,  they 
will  say,  "All  the  people  in  this  town  shall  die,"  and  then  they  will  go 
on  to  another  place. 

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

1  The  ceremony. 

^  Dlam  recited  during  the  Sangdsang  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  Sangdsang  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." 

"You  whom  I  send,  go  to  the  place  where  our  relatives  live  in 
Sudipan,"^  said  Maganawan  of  Nagbotobotdn,  "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  Sangdsang,"  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 
Maganawan  of  Nagbotobotan  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 
Maganawan  of  Nagbotobotdn.  After  that  it  is  as  if  nothing  had 
happened  to  the  family. 


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

"  Spirit  name  for  the  earth 
^  See  p.  172,  note  4. 
*  See  p.  22,  note  3. 


Ritualistic  and  Explanatory  Myths  175 

Tlie  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 
stk'Et.^  Stk'Et  went.  "Why  do  we  have  a  bad  sign?  We  remove  the 
poles,"  said  the  Ipogau,  and  they  removed  that  there  might  be  no 
bad  sign.  The  deer  went  to  call  when  they  were  digging  where  they 
removed  those  poles  which  they  made  stand.  "We  remove  again  the 
poles,"  said  the  Ipogau,  and  they  removed  again.  When  they  were 
digging,  where  they  made  to  stand  those  poles  which  they  removed, 
the  wild  pig  went  to  grunt.  They  removed  again  the  poles  which  make 
the  house. 

As  before,  the  snake  went  to  climb  the  pole  with  which  they  made 
the  house,  and  they  removed  again.  When  they  were  digging  again 
where  they  made  the  poles  stand  with  which  they  made  the  house,  the 
labEg^  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 
salaksdk  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  Kabonlyan,  "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  Kabonlyan.  "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 
Kabonlyan  answered,  "How  can  you  become  cured  of  your  sickness 
when  you  have  a  bad  sign  for  that  which  you  made  —  yoiu"  house? 
The  reason  of  yoiu"  sickness  is  because  you  do  not  make  Sangdsang.^' 
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. 

^  Chanted  when  the  ceremony  is  made  to  remove  a  bad  sign. 

2  An  omen  bird. 

*  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  Sangdsang,  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.  "What  can  you  do  if  I  am  not?"  said  the 
floor  to  those  cross  supports  who  are  quarreling.  "What  can  you  do 
if  I  am  not?"  said  the  wall  to  the  floor  boards  who  are  quarreling. 
"What  can  you  do  if  I  am  not?"  said  the  beams  to  the  wall  boards  who 
are  quarreling.  "What  can  you  do  if  I  am  not?"  said  the  pongo'^  to 
the  beams  who  are  quarreling.  "What  can  you  do  if  I  am  not?"  said 
the  daplai^  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  salabdwan^  to  those  end  poles  who  are 
quarreling.  "What  can  you  do  if  I  am  not — who  am  legpet?"  said 
those  legpet  to  those  salabdwan.  "Though  you  are  legpet,  you  can  do 
nothing  if  I  am  not,"  said  the  gakot,  "because  you  fall,"  said  the  gakot 
to  the  legpet  who  are  quarreling.  "And  what  can  you  all  do  if  I  am  not, 
who  am  grass?  you  all  decay  if  I  am  not,"  said  the  grass  (roof)  to  those 
who  are  quarreling.  "Therefore  we  are  all  the  same  use  to  the  house 
of  the  Ipogau;  we  will  unite  otir  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. 

The  great  spirit  lives  in  the  sky,  and  he  is  carrying  the  goods  of  the 
people.  He  says  to  himself,  "To  whom  shall  I  give  these  goods  which 
I  am  carrying?     I  shall  take  them  to  the  earth."     He  looked  down  on 

^  Dtam  recited  during  the  Sangdsang  ceremony  held  to  remove  continued  mis- 
fortunes. 

^  Several  native  names  which  have  no  exact  English  equivalents  are  used  here. 

*  Woven  bamboo  used  on  ceilings. 

*  This  dtam  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  Myths  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." 

41 

Dayapan  was  a  woman  who  lived  in  Ka-alang.  For  seven  years  she 
was  sick.  She  went  to  the  spring  to  bathe  and  while  she  was  in  the 
water  a  spirit  sent  by  Kadaklan^  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  holo  (bamboo)  and  weave  it  into  talapitap.^  Take  lono 
and  holo  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  niimber  of  nights  (i.e.,  on  the  first  night 
one  basket  of  cooked  rice  on  the  talapitap;  the  second  night,  two;  and 
so  on) .  When  you  finish  the  time  you  will  know  how  to  make  dawak  * 
and  to  call  all  the  spirits,  and  you  will  teach  the  people  how  to  do 
dawak." 

When  she  finished  the  dawak,  the  spirit  sent  her  to  wash  in  the 
river  as  a  sign  that  she  had  finished  Sayang.  He  told  her  to  get  a  dog 
and  a  cock.  She  went  to  the  river  and  she  tied  the  cock  and  the 
dog  by  the  water,  and  while  she  was  gone,  the  dog  killed  the  cock. 
Dayapdn  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 


^  No  one  is  allowed  to  enter  the  town  after  the  ceremony  begins. 
2  The  most  powerful  of  all  spirits. 

*  See  p.  13. 

*  See  p.  13,  note  i. 

*  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. 

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

42 

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

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  Roth, 
The  Natives  of  Sarawak  and  British  North  Borneo,  Vol.  I,  p.  309  fE. 
^  A  small  spirit  house  built  during  the  bawl  ceremony. 
'  A  kind  of  grass. 
*  Account  concerning  the  guardian  stones  at  Patok. 


Ritualistic  and  Explanatory  Myths  179 

with  oil,  a  headaxe,  a  spear,  and  a  small  jar  of  hasi,  when  you  go  to 
the  tree."  He  did  as  he  was  bidden,  and  when  he  reached  the  tree  the 
finding  ^  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  Kabonlyan  said, 
and  when  they  made  balaua,  or  were  sick,  or  went  to  fight,  they  did  this. 
They  ate  of  the  pig,  they  played  the  gansas  and  danced.  All  who  obeyed 
were  always  well,  but  one  man  who  urinated  on  the  stones  became 
crazy. 

One  day  when  the  people  were  preparing  to  go  and  fight  against 
Manabo,^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. 

One  night  a  man  saw  a  woman,  who  wore  a  black  cloth,  walking 
near  the  finding.  When  she  would  not  speak  to  him,  he  cut  her  in  the 
thigh  with  his  holo.'^  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  it  is  now.     The  man  soon  died  of  smallpox. 

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 

^  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,  to  account  for  a  peculiar  knifelike  cut  in  one  of 
the  guardian  stones  outside  the  village. 

*  Large  knife. 

^  Account  of  the  securing  of  the  guardian  stones  at  Lagayan,  Abra. 


i8o  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  AkOp,  who  has  a  large  head, 
long  slim  arms  and  legs,  but  no  body. 

Kabonlyan  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  saloy<?t^  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.  Ill,  No.  4,  1908, 
pp.  210-11. 

2  A  ceremony  held  while  the  body  is  still  in  the  house. 
^  A  grass  which  is  eaten. 

^  Taboo.  A  fire  is  kept  burning  at  the  grave  and  at  the  foot  of  the  house  ladder 
for  ten  nights  following  the  burial.  During  this  time  the  members  of  the  family  and 
near  relatives  must  remain  close  to  home. 

^  A  barrio  of  Patok. 


Ritualistic  and  Explanatory  Myths  i8i 

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  btiry  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  I  am  your  husband."  The  Ibwa  took  the  two  ears  of  the  dead 
man;  he  ate  one  and  gave  the  other  to  the  woman  to  chew,  like  betel- 
nut,  to  see  the  sign.  The  sign  of  the  saliva  was  good.  He  made  the 
woman's  two  breasts  into  one  in  the  center  of  her  chest.  He  took  her 
to  his  house. 

50 

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

There  were  two  brothers,  and  one  died.  The  other  went  to  hunt 
and  killed  a  deer.  While  he  had  it  over  the  fire  to  singe,  his  dead 
brother's  spirit  came  to  him.  ^  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 

^  A  rope  lasso. 

^  An  evil  spirit. 

^  People  in  the  house  with  the  dead  and  the  relatives  must  observe  the  kanyau 
(taboo)  for  ten  days  or  they  will  meet  the  spirit  of  the  dead  person  and  it  will  harm 
them. 


i82  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  in  a  town.  They  buried  him  under  the  house. 
They  did  not  put  hanaU  and  a  plow  iron  over  the  grave.  The  Ibwa 
went  there  and  saw  there  was  no  hanal  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. 

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  ptdled  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.) 


^  Smilax  vicaria  Kunth. 

^  The  name  by  which  the  Tinguian  designate  themselves. 

*  Blumea  balsamifera  D.  C. 


Ritualistic  and  Explanatory  Myths  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  kamhaya,^  had  not  gone 
to  sleep  when  two  spirits  came  near  and  saw  him  under  the  blanket. 
One  turned  to  the  other  and  said,  "Here  we  have  something  to  eat,  for 
here  is  a  little  pig.  Then  that  man  took  the  blanket  from  the  other  man 
and  put  his  blanket  in  its  place,  and  the  spirits  came  and  ate  that  man. 
So  we  know  it  is  bad  to  use  that  kind  of  blanket  when  you  go  where 
the  spirits  can  get. 

55 
A  man  and  woman  had  a  beautiful  daughter  whom  they  always 
kept  in  the  house.^  One  day  while  they  were  away  in  the  fields,  the  girl 
went  outside  to  pound  rice.  While  she  pounded,  the  spirit  Bay  on  who 
lives  in  the  sky  came  to  see  her.  He  was  like  a  fresh  breeze.  Then 
the  girl  was  like  a  person  asleep,  for  she  could  not  see  nor  hear.  When 
she  awoke  in  the  sky,  she  dropped  her  rice  pounder  so  that  it  fell  near 
her  home  and  then  the  people  knew  she  was  above.  Bayon  changed 
her  two  breasts  into  one  large  one,  which  he  placed  in  the  middle  of  her 
chest.  When  her  parents  made  Sayang,  the  mediums  called  Bayon 
and  his  wife  to  come.  They  still  come  when  some  one  calls  them  in  the 
Sayang.    The  woman's  name  is  Lokadya. 

56 

In  the  first  times  men  went  to  the  mountains  to  hunt  deer  and  hogs. 
One  man  kept  his  dog  in  the  open  land  outside  of  the  forest,  to  wait  for 
the  game.  While  he  waited  there  with  his  dog,  the  big  bird  Banog  came 
to  take  him  away;  and  it  flew  with  him  over  the  mountains  near  to 
Licuan.^  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 


^  A  blanket  with  red  or  yellow  stripes  which  resemble  the  markings  on  a  young 
wild  pig. 

^  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  layog  ^  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,  I  am  dead."  Her  husband  wanted  to  touch  her  hand 
and  his  wife  gave  only  her  shortest  finger.  Her  husband  said,  "Wait 
a  while  for  me,  I  will  go  with  you."  His  wife  said,  "If  you  go  to  our 
house,  take  the  white  chicken  and  you  will  see  the  footmarks  of  the  cow 
and  pigs."  He  followed  the  footmarks,  and  while  he  was  walking  he 
saw  his  wife  washing  in  the  river,  under  the  tree.  She  said,  "You  come 
and  I  go  with  you  to  own  town  (i.e.,  spirit  town),  and  I  will  put  you 
in  the  rice  bin,  because  the  people  in  the  town  will  want  to  eat  you  in 
the  nighttime;  but  if  they  come  in  the  nighttime,  you  must  take  some 
of  the  feathers  of  the  chicken  and  throw  at  them,  and  I  will  bring  you 
something  to  eat." 

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

57 

The  father  of  Siagon  ^  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. 
^  See  p.  ID,  note  i. 
^  Spirit  name  for  Tinguian. 

*  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  Myths  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.  Dahoya  came  out 
from  the  ground.  She  went  to  cut  the  rice  for  him.  The  next  morning 
he  went  to  cut  the  rice  again.  He  saw  the  rice  had  been  cut,  but  he 
did  not  know  who  cut  it.  He  went  home  again  before  dark  and  went  to 
cut  the  rice  again  the  next  morning.  He  saw  again  the  rice  cut  by 
Dalioya,  but  he  did  not  yet  know  who  cut  it.  He  said  to  himself,  "I 
must  wait  for  the  person  who  comes  to  cut  my  rice."  After  dark  his 
wife  came,  and  Baluga  lay  down  very  still;  when  Dalioya  walked  near 
him,  he  waked  up  and  caught  her.  Dalioya  said,  "  Let  me  go."  Baluga 
said,  "No,  I  will  not  let  you  go."  She  said,  "If  you  come  with  me  to 
get  my  life,  I  will  be  very  glad."  "Yes,"  said  he.  Then  they  went 
down  in  the  ground  where  is  the  spirit's  home.  When  they  got  there 
the  spirits  were  sleeping.  Dalioya  said,  "Take  that  green  bamboo  cup, 
because  they  put  my  life  in  it.  Baluga  took  it  and  they  went  up  on  the 
ground.  One  spirit  waked  up  and  said,  "There  are  Baluga  and  his 
wife  walking  in  our  vine  way."  All  the  spirits  ran  to  catch  them. 
When  the  spirits  were  going  up  in  the  vine,  Baluga  cut  the  vine  with  his 
bolo.  The  spirits  fell  down.  Baluga  and  his  wife  went  home.  As 
soon  as  they  reached  their  home,  they  made  a  party.  There  were  many 
people  there  on  that  big  day.  They  were  drinking  bast,  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  Danipan  who  lives  in  Kadalayapan,  but  she 
did  not  wish.  She  hid;  so  Sayen  married  her  servant,  thinking  she  was 
Danipan.     The  name  of  the  servant  was  LaEy.     Sayen  took  her  home. 

^  See  p.  28,  note  2. 
'^  See  p.  14. 


1 86  Traditions  of  the  Tinguian 

They  had  one  baby.  One  day  Sayen  was  making  a  plow  under  the 
house.  LaEy  was  in  the  house  with  her  baby.  She  was  singing  in  the 
house  to  her  baby.  "Sayen  thinks  I  am  Danipdn,  but  I  am  LaEy, 
LaEy  no  aglagE-lE-gEy-lEy."  Sayen  heard  the  song  and  said  to 
himself  that  his  wife  was  not  Danipan.  He  went  up  into  the  house  and 
said,  "Take  off  yoiu"  upper  arm  beads,  and  in  the  morning  you  will  go 
to  the  fields  with  your  baby,  because  I  will  go  there  to  plow."  She  said, 
"Yes."  In  the  morning  he  went  there.  He  went  to  cut  down  the  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  and  he 
married  Danipan  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  Myths  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.  Sayen  is  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  BEnbEn  and  said,  "Are  you  a  brave 
man,  Sayen?  You  are  brave,  because  you  killed  the  komau."  Sayen 
said,  "Yes,  I  am  a  brave  man."  Kabonlyan  said,  "If  you  are  a  brave 
man,  I  will  meet  you  in  that  place  at  a  distance."  Sayen  said,  "Yes." 
Kabonlyan  told  him  the  day  when  he  would  meet  him,  and  Sayen  was 
to  stay  in  the  lower  place  and  Kabonlyan  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  Kabonlyan." 
Kabonlyan  called  to  him,  "Are  you  there,  Sayen?"  "I  am  here," 
said  Sayen.  "Are  you  a  brave  man?"  said  Kabonlyan  to  Sayen. 
Sayen  said,  "Yes."  Kabonlyan  said  to  him,  "Catch  this,"  and  he 
threw  his  spear.  Sayen  caught  the  spear.  It  was  as  big  as  a  large 
tree.  Kabonlyan  asked,  "Did  you  catch  it?"  "Yes,"  said  Sayen. 
"Here  is  again,"  said  Kabonlyan,  and  threw  his  headaxe.  Sayen 
caught  it.  "Did  you  catch  it,  Sayen?"  said  Kabonlyan.  Sayen  said, 
"Yes."  The  axe  was  as  large  as  the  end  roof  of  a  house.  Kabonlyan 
said,  "Here  is  again,"  and  threw  his  shield.  Sayen  caught  it  again. 
"Did  you  catch  it,  Sayen?"  Sayen  said,  "Yes."  Kabonlyan  said, 
"Here  is  again,"  and  threw  a  very  big  stone.  Sayen  caught  it.  " Did 
you  catch  it,  Sayen?"  said  Kabonlyan.  Sayen  said,  "Yes,"  and 
Kabonlyan  said  to  him,  "Wait  for  me,  I  come  down  to  you."  When 
Kabonlyan  got  there,  he  and  Sayen  fought  face  to  face  and  they  got 
tired,  because  Kabonlyan  could  not  beat  Sayen,  and  Sayen  could  not 
beat  Kabonlyan.  Sayen  said,  "I  take  my  headaxe,  because  I  am  very 
tired."  Kabonlyan  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  coiild  be  a 
chicken  or  a  fish.     When  he  came  with  Kabonlyan  to  the  town  to  fight 

^  A  powerful  spirit. 


1 88  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  man  refused.  When  he 
reached  home  his  house  was  biurned,  but  he  still  had  the  bead. 

61 

Two  men  went  to  hunt  wild  pig.  They  killed  one,  but  had  no  fire 
to  singe  it,  so  one  man  climbed  a  tree  to  see  if  he  could  see  where  was  a 
fire.  He  saw  a  little  fire  at  a  distance  and  went  to  get  it.  When  he  got 
where  the  fire  was,  he  saw  it  was  in  the  house  of  an  alan.  He  was  very 
much  afraid,  but  he  went  up  and  saw  the  alan,  who  had  a  baby,  was 
asleep.  He  walked  very  quietly,  but  the  alan  woke  up  and  said,  "What 
do  you  want?"  "I  want  fire,  for  we  have  killed  a  little  wild  pig." 
"Do  not  say  little  pig,  but  larger,"  said  the  alan.  "Larger,"  said  the 
man,  for  he  was  afraid.  "Do  not  say  larger,  but  big,"  said  alan. 
"Big."  "Do  not  say  big,  but  very  big,"  said  the  a/aw.  "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. 

^  See  p.  14. 


Ritualistic  and  Explanatory  Myths  189 

Then  she  went  to  find  the  men.  They  had  chmbed  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 

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

64 

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

65 

A  lazy  man  was  planting  com  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.^ 

1  In  the  Bagobo  version  of  this  tale,  a  ladle  becomes  the  monkey's  tail.  See 
Benedict,  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  with  it.  "Beat  it  out,"  they  said.  Then  she  asked, 
"What  shall  I  do  with  it  then?"  "  Put  it  in  a  betel  leaf  on  a  stick  and 
spin  it."  Again  she  asked,  "How  shall  I  spin  it?"  "If  you  do  not 
know  how  to  spin,  put  the  stick  up  your  anus."  She  did  so,  and  became 
a  monkey.    After  that  there  were  many  monkeys. 

68^ 

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  restmie  the  forms  of  men.  Some  of  the 
men's  wives  had  just  died,  and  they  had  bark  bands  on  their  heads,  as 
is  the  Tinguian  custom.  When  these  became  birds,  their  heads  were 
white;  but  those  of  the  others  were  black,  and  so  they  are  to  this  day. 

69 

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

70 

A  long  time  ago  there  was  a  young  man  who  cut  all  the  trees  in  a 
little  wood.  When  he  had  cut  up  them,  he  burned  them,  and  he  planted 
rice  in  the  field.     In  a  few  days  the  rice  was  ready  to  cut  and  the  yovmg 

1  A  story  accounting  for  the  origin  of  the  kdlau,  a  bird. 

2  See  page  10,  note  i. 


Ritualistic  and  Explanatory  Myths  191 

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

71 

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

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  insufl&cient  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) 
himted  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  cotild  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  captiured  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 

^  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  Myths  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  Tagapen  and  Giaben,  and  they  had  only 
one  son  whose  name  was  Soliben.  Those  people  came  from  Ilocos 
Norte;  they  came  down  to  Vigan  to  pass  a  while,  then  came  into  the 
Abra  river.  When  they  were  in  Banoang,  they  sailed  on  a  raft  in  the 
Abra  river  to  come  up  to  Langiden.  When  they  reached  that  town, 
they  stopped  there  to  stay  a  short  time,  because  Tagdpen  went  to  the 
town  to  give  thoughts  to  the  people  there  and  to  give  a  nice  face  to  the 
girls.  When  Tagapen  was  in  the  town,  in  Langiden,  his  son  Soliben  was 
weeping  on  the  raft  by  his  mother.  "Sleep,  sleep,  sleep,  my  dear  son, 
because  your  father  is  not  here  yet;  it-to-tes,  it-to-tes,  so  sleep  my  son, 
do  not  weep,"  said  his  mother,  whose  name  is  Giaben.  When  Tagapen 
came  back  from  the  town  of  Langiden,  they  began  to  sail  again  until 
they  came  to  Pidigan.  When  they  reached  the  town  of  Pidigan,  they 
stopped  there  because  Tagapen  went  to  the  town  to  give  a  nice  face  to 
the  ladies  and  girls.  Then  his  son  wept  again,  "Oh,  dear  son,  sleep, 
sleep,  sleep;  oh,  dear  son,  sleep,  sleep,  sleep,  for  your  father  is  not  here 
yet.  When  he  comes  back,  he  will  get  bananas  for  you  to  eat.  It-to-tes, 
it-to-tes,  it-to-tes,  sleep,  Soliben,  sleep,  my  son;  do  not  weep;  your 
father  will  give  you  to  eat,"  said  the  mother.     In  a  short  time  Tagapen 

^  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  Sinalang  town,  they  left 
their  raft  in  the  river  and  went  up  in  the  town.  When  they  reached  the 
town,  every  person  went  to  them  to  give  their  regards.  Tagapen  and 
his  wife  with  her  son  stayed  in  a  little  house  we  call  balaua;  they  lived 
there  teaching  many  dalengs  ^  and  hagayos  ^  of  the  Tingman  people. 

^  Songs. 


FABLES 

n 

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 
tiirtle.  "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  tiirtle  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  jimiped,  and  the  shells 
pierced  his  side  so  that  he  died. 

The  tiu-tle  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  tiutle  cried, 
"They  eat  their  relative."  Then  the  monkeys  heard,  but  coiild  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 

^  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  McDouGALL,  Pagan  Tribes  of  Borneo.  Vol.  II,  p,  148,  London,  1912. 

19s 


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 
a  large  fish.  Then  all  the  monkeys  tied  stones  to  their  waists  and  dived 
in  the  lake  to  catch  fish.  They  did  not  float  in  the  lake,  but  they  died. 
Only  a  pregnant  monkey  was  left,  but  the  tiirtle  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  coiild  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  tiurtle.  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. 


^  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  haliniogan  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,"  saidthe  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. 

*  A  kind  of  bamboo. 


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. 

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  to  run.  When  the  carabao  reached 
a  long  distance,  he  called,  "Shell,"  and  another  shell  lying  by  the  river 
answered,  "Yes."  He  ran  again  and  again,  and  every  time  he  stopped 
to  call,  another  shell  answered.  At  least  the  carabao  ran  until  he 
died. 

83 

A  crab  and  kool  ^  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  foimd  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  lahon.^     He  asked  them  what  they  ate,  and  they  said  pangaldanen 

^  For  other  versions  of  this  tale  see  p.  29,  note  3. 

2  A  sheU. 

3  A  sheU. 

*  See  p.  29,  note  4,  for  Borneo  parallel. 

^  See  p.  II. 

^  Bamboo  sprouts. 


Fables 


199 


(the  bamboo  ladder  is  called  "aldan").  He  went  home  and  had 
nothing  to  eat  but  rice,  so  he  cut  his  ladder  into  small  pieces  and  cooked 
all  day,  but  the  bamboo  was  still  very  hard.  He  could  not  wait  longer, 
so  called  his  friends  and  asked  why  he  could  not  make  it  like  the  people 
had  in  the  other  town.  Then  his  friends  laughed  and  told  him  his  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  hiu*- 
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  tiurner  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." 

^  The  fruit  of  a  wild  vine. 

^  The  chief  incidents  in  this  tale  resemble  those  in  the  Sea  Dayak  story  of  Sim- 
pang  Impang.  See  Hose  and  McDougall,  Pagan  Tribes  of  Borneo,  Vol.  II,  p.  144 
flf.     (London,  1912.) 


200  Traditions  of  the  Tinguian 

"No,"  said  the  cat,  ''do  not  kill  me."  "Alright,  then  I  take  you  home 
to  watch  my  house,"  said  the  man.  Then  he  took  the  cat  home,  and 
tied  it  near  the  door  of  his  house  and  went  away.  When  he  came 
back,  the  cat  had  become  a  cock. 

"Now  I  go  to  the  cock  fight  at  Magsingal," ^  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  met  a  deer.  "Where  are  you  going,  Dogidog?"  said  the  deer. 
"To  the  cock  fight  at  Magsingal,"  said  the  man.  "Wait,  I  go  with 
you,"  said  the  deer.  Then  they  went  again.  In  the  way  they  met 
Bunton.^  "Where  are  you  going?"  said  it.  "To  Magsingal  to  the  cock 
fight,"  said  the  man.  "Wait,  I  go  with  you,"  said  the  mound.  Then 
they  went  again  and  soon  they  met  a  monkey.  "Where  are  you  going, 
Dogidog?"  said  the  monkey.  "To  the  cock  fight  at  Magsingal,"  said 
the  man.  "Wait,  I  go  with  you,"  said  the  monkey.  Then  they  went 
until  they  reached  the  place  where  was  the  fight  in  Magsingal. 

ThecrocodilesaidtoDogidog,  "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  uTestle,  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 

^  A  town  in  Ilocos  Sur. 

^  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. 

90 

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

91 

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

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


^  Same  idea  is  held  by  the  Ilocano.     See  Reyes,  El  Folklore  Filipino,  p.  34. 
Manila,  1889.     See  also  p.  29,  note  7. 


ABSTRACTS 


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


Abstracts  203 


Aponibolinayen  who  is  very  ill  expresses  a  desire  for  mangoes  which 
belong  to  Algaba  of  Dalaga.  Her  brother  dispatches  two  men  with 
presents  to  secure  them.  One  carries  an  earring,  the  other  an  egg.  On 
way  egg  hatches  and  soon  becomes  a  rooster  which  crows.  They 
spread  a  belt  on  the  water  and  ride  across  the  river.  When  they  bathe, 
the  drops  of  water  from  their  bodies  turn  to  agate  beads.  Find  way  to 
Algaba's  house  by  following  the  row  of  headbaskets,  which  reaches  from 
the  river  to  his  dwelling.  Defensive  fence  around  the  town  is  made 
up  of  boa  constrictors,  which  sleep  as  they  pass.  Algaba  seizes  his 
spear  and  headaxe  intending  to  kill  the  visitors,  but  weapons  shed  tears 
of  oil.  He  takes  other  weapons,  but  they  weep  tears  of  blood.  He  then 
makes  friends  of  the  intruders.  Learning  their  mission  he  refuses  their 
gifts,  but  gets  fruit  and  returns  with  them  to  their  town.  On  way  he 
uses  magic  and  causes  the  death  of  Aponibolinayen.  He  takes  her  in 
his  arms  and  restores  her  to  life.  While  she  rests  in  his  arms,  their 
rings  exchange  themselves.  They  chew  betel-nuts  and  tell  their  names. 
The  quids  tiun  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- 
riage price  is  paid  later. 


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  leam  they  are  related  and  that  both  possess  magical 
power. 

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

4 

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


The  enemies  of  Aponlbolinayen,  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. 

Aponlgawani  has  a  similar  experience  with  her  enemies.  A  month 
later  the  two  women  meet  as  they  go  to  continue  the  fight  against  their 
foes.  They  chew  betel-nut,  and  quid  of  Aponlbolinayen  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  Aponlgawani  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.  Aponlbolinayen  marries  brother  of  Aponl- 
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  Giambolan,  he  kills  all  the  girls,  who  are  there  getting 


2o6  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-odan.  He  uses  magic  and  arrives  at 
once  where  foe  lives.  They  fight  and  Ta-odan  is  beheaded.  While 
Aponitolau  is  gone,  an  Ilocano  comes  to  town  and  tries  to  visit  his  wife. 
She  at  first  refuses  to  see  him,  but  when  he  returns  a  needle  she  has 
dropped  he  puts  a  love  charm  on  it.  She  then  receives  him  into  house. 
He  remains  until  Aponitolau  returns,  then  leaves  so  hastily  he  forgets 
his  belt  of  gold.  Woman  hides  belt  in  rice  granary,  but  it  reveals  self 
by  shining  like  fire.  Aponitolau  is  suspicious  and  determines  to  find 
owner.  As  guests  arrive  for  the  celebration,  he  tries  belt  on  each  until 
he  finds  right  one.  He  cuts  off  his  head  and  it  flies  at  once  to  his  wife's 
breasts  and  hangs  there.  She  flees  with  her  children.  They  reach 
town,  which  is  guarded  by  two  kinds  of  lightning,  but  they  are  asleep 
and  let  them  pass.  They  sleep  in  the  balaua  and  are  discovered  by  the 
owner  of  the  place,  who  turns  out  to  be  an  afterbirth  brother  of  the 
woman.  He  removes  the  head  of  the  dead  Ilocano  from  her  breasts. 
Betel-nuts  are  sent  to  summon  their  father  and  mother,  who  are  sur- 
prised to  learn  of  their  afterbirth  son.  He  retiu*ns  home  with  them. 
Aponitolau  fails  to  be  reconciled  to  his  faithless  wife. 

9 

A^^o  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 


Abstracts  207 

man  who  lives  in  a  golden  house,  and  whose  spring  has  gravel  of  gold  and 
agates.  They  summon  their  relatives  to  celebrate  halaua  with  them. 
While  Ayo's  brother  is  dancing,  her  husband  cuts  off  his  head,  but  he 
is  brought  back  to  life.  Ayo's  husband  pays  her  parents  for  her,  but 
half  the  payment  vanishes  when  her  mother  raises  eyebrows.  Husband 
again  completes  payment.  They  chew  betel-nut  and  the  quids  of  the 
children  go  to  those  of  their  parents.  Dagdagalisit's  parents  learn  he 
is  a  miscarriage  child  who  was  cared  for  by  the  alan  (spirits) . 

10 

Aponlbalagen  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.  Aponlbalagen  learns  of  child  when 
milk  from  sister's  breasts  falls  on  him.  He  takes  her  home  and  pre- 
pares to  celebrate  halaua.  Oiled  betel-nuts  are  sent  to  siimmon  guests. 
They  grow  on  knees  of  those  who  refuse  to  attend.  Ingiwan,  poorly 
clad,  appears  at  the  ceremony  and  is  recognized  by  the  child  but  not 
by  its  mother.  Girl's  brother,  in  rage,  sends  her  away  with  the  stranger. 
He  assumes  own  form  and  proves  to  be  handsome  and  wealthy.  When 
they  celebrate  halaua,  they  chew  betel-nut  and  thus  learn  who  are  his 
true  parents. 

II 

When  Aponltolau  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  Aponltolau  to  his  sister. 
She  sends  her  companions  to  avenge  the  death  and  they  kill  many 
people  before  they  learn  that  the  hawk  was  mistaken.  Aponltolau 
restores  the  slain  to  life.  He  agrees  to  fight  his  enemies  in  two  months. 
Before  he  goes  to  battle  he  simimons  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  v.dth  water. 


2o8  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  rettu-n  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. 

12 

Pregnant  woman  expresses  desire  for  fruit  of  holnay  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  holnay  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  holnay  tree  and  places  her  in  a  hole.  Her  child  Kanag  is 
born  when  an  itching  spot  between  her  third  and  fourth  fingers  is 
pricked.  Child  grows  with  each  bath.  He  agrees  to  go  with  other  boys 
to  fight.  Plants  a  lawed  vine  which  is  to  keep  his  mother  informed  as 
to  his  condition.  Child's  father  is  with  war  party,  but  does  not  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  Gawlgawen.  Her  husband  asks  her  what  it  is 
she  desires  and  she  replies  falsely;  first,  that  she  wishes  a  certain  fruit, 
then  fish  roe,  and  finally  deer  liver.  He  secures  each,  taking  the  roe 
and  liver  out  of  the  fish  and  deer  without  causing  their  death.  Each  of 
the  articles  makes  the  woman  vomit,  so  her  husband  knows  that  she  is 
not  satisfied.  Transforming  self  into  a  centipede  he  hides  until  he 
learns  her  real  wish.  Arms  self  and  starts  on  perilous  mission,  but  first 
plants  lawed  vine  in  house.  By  condition  of  vine  wife  is  to  know  of  his 
safety  or  death. 

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


2IO  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. 

14 

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

15 

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

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


Abstracts  211 

16 

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

They  celebrate  halaua.  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  Alokotd,n  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 
Dumalawl's  father,  are  carried  across  river  on  the  back  of  a  crocodile. 
Animal  at  first  dives  and  refuses  to  carry  him,  but  finally  does  so.  All 
drink  from  a  small  jar  which  still  remains  a  third  full.  Parents  of 
Dumalawi  pay  the  usual  marriage  price  for  girl,  but  her  mother  insists 
on  more.  Has  spider  spin  web  around  the  town,  and  groom's  mother 
has  to  cover  it  with  golden  beads. 

18 

While  two  women  are  bathing,  blood  from  their  bodies  is  carried 
down  stream.  Two  alan  secure  the  drops  of  blood  and  place  them  in 
dishes.  Each  drop  turns  into  a  baby  boy.  Boys  go  to  fight  and  kill 
many  people  at  the  spring.  They  challenge  a  ten-headed  giant.  He 
is  unable  to  injure  them,  but  their  weapons  kill  him  and  his  neighbors. 
Heads  of  the  victors  take  themselves  to  homes  of  the  boys.  A  storm 
transports  the  giant's  house.  Boys  trample  on  town  of  the  enemy  and 
it  becomes  like  the  ocean.  They  use  magic  and  reach  home  in  an  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 
halaua  eighteen  times,  and  other  gifts  in  her  new  home. 

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 
halaua  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  halaua 
filled  nine  times  with  jars.  Girl's  mother  raises  eyebrows  and  half  of 
jars  vanish.  Balaua  is  again  filled.  Guests  dance  and  feast.  Part 
of  marriage  price  given  to  guests. 


20 

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

Kanag  and  a  companion  set  out  on  mission  but  are  warned,  first  by 
a  jar  and  later  by  a  frog,  not  to  continue.  They  disregard  the  advice 
and  go  on.  They  reach  the  tree  on  which  perfimie  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 halaua  he  returns  the  bracelet  to  his  former  sweetheart.  His 
parents  fill  the  halaua  nine  times  with  valuable  articles,  in  pajonent  for 
his  bride. 


Abstracts  213 

21 

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  bom  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.  Llgl  determines  to  learn  who 
mother  of  child  is ;  sends  out  oiled  betel -nuts  covered  with  gold  to  invite 
all  people  to  a  Sayang.  When  stimmoned,  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.  Ligl  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  Ligl  pay  the  usual  marriage  price  for  the  girl. 

24 

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

25 

Awig  sends  his  daughter  to  watch  the  mountain  rice.  She  stays  in 
a  high  watch  house,  but  is  found  by  tattooed  Igorot,  who  cut  her  body 
in  two  and  take  her  head.  Father  goes  to  seek  her  murderers,  but  first 
plants  a  lawed  vine  in  the  house;  by  its  condition  his  wife  is  to  know  of 
his  safety  or  death.  He  climbs  high  tree  and  looks  in  all  directions. 
Sees  Igorot,  who  are  dancing  around  the  head  of  his  daughter.  He  takes 
juice  from  the  poison  tree  and  goes  to  the  dance,  where  he  is  mistaken 
for  a  companion.  He  serves  liquor  to  others  and  poisons  them.  Takes 
daughter's  head  and  starts  home.  Is  followed  by  four  enemies.  Uses 
magic  and  causes  cogon  field  to  burn,  so  foes  are  delayed.  Repeats  this 
several  times  and  finally  escapes.  He  joins  head  and  body  of  his  daugh- 
ter, and  old  woman  Alokotan  puts  saliva  on  cuts  and  revives  her. 
Old  woman  places  four  sticks  in  the  ground  and  they  become  a  halaua. 
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 

halaua  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  Dumandgan  negotiates  marriage  for  her  son  with 
Aponibolinayen.  Brother  of  girl  puts  her  in  his  belt  and  carries  her  to 
place  where  agreement  is  made.  When  they  reach  gate  of  town,  young 
girls  offer  them  cakes,  in  order  to  take  away  bad  signs  seen  on  road. 
Boy's  parents  pay  for  girl  and  they  marry.  She  gives  birth  to  son  named 
Asbinan.  He  marries  Asigowan,  but  his  jealous  concubines  cause  her 
to  cut  her  finger  and  she  dies.  Her  body  is  placed  in  a  tabalang  on 
which  a  rooster  sits,  and  is  set  afloat  on  the  river.  Crowing  of  the  cock 
causes  old  woman  Alokotdn  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  stunmons  his  brothers  to  come  and  see  him.  They  chew  betel-nut 
and  make  sure  of  relationship.  Continuing  his  journey,  he  is  twice 
lost.  Finds  an  unknown  sister  hiding  among  lawed  vines.  Puts  her  in 
his  belt  and  carries  her  home.  Upon  his  arrival  a  celebration  is  held 
and  the  new  found  brothers  and  sister,  who  had  been  stolen  by  alan, 
are  restored  to  parents. 

28 

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

29 

Asbinan  refuses  to  eat  until  his  father  secures  fish  roe.  He  then 
demands  Chinese  dishes  from  the  coast  town  of  Vigan.  When  these 
are  supplied,  he  eats,  and  then  demands  the  love  charm  which  his  father 


2i6  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  Hght  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  marr)dng 
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  Kabonlyan.  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. 

II 

32 

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

33 
The  people  who  are  conducting  the  Dawak  ceremony  fail  to  do  it 
properly.     Kabonlyan  (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  sun  down.  When  he  reaches  the  agreed  spot,  he  finds  only 
their  hats;  he  looks  down  and  sees  them  in  the  ground.  He  tries  in 
vain  to  get  them  out.  The  spirit  Kaboniyan  instructs  him  to  perform 
the  Ihal  ceremony.     He  does  so  and  receives  his  wife  and  child. 

36 

The  spirit  Inawen,  who  lives  in  the  sea,  sends  her  servants  to  spread 
sickness.  They  kill  many  people  who  fail  to  make  the  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  Sangdsang.  He  follows  directions  and  spirits 
carry  gift  to  their  mistress.  She  mistakes  the  blood  of  a  rooster  for 
that  of  human  beings.  Is  displeased  with  the  taste  and  orders  spirits 
to  stop  killing. 

37 

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

38 

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

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


2i8  Traditions  of  the  Tinguian 

39 

The  dififerent  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  Hve  in  the  house 
are  again  in  good  health. 

40 

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

41 

Dayapdn,  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  tiim  teaches  the  Tinguian.  While  she  is  bathing  she  ties  a  cock 
and  dog  by  the  water  side.  The  dog  eats  the  cock,  and  thus  death  comes 
into  the  world. 

42 

Girl  who  lacks  certain  organs  is  ashamed  to  marry.  She  is  sent  by 
her  mother  to  cause  lameness  to  people  who  pass.  A  man  who  falls 
victim  to  her  magic  is  only  ciured  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  to  the  gate  of  the  village,  where  they  have  since  remained 
as  guardians. 


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  com  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  ruiming  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  hanal  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  ta 
plant  branches  at  his  head  before  he  sleeps.  A  spirit  expectorates  on 
him,  and  he  soon  dies. 


2  20  Traditions  of  the  Tinguian 

53 

Two  men  who  have  to  sleep  in  the  mountains  make  beds  of  sobosob 
leaves.  In  the  night  they  hear  the  e\dl  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  jiunps  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  dtu-ing 
the  night,  he  repels  them  by  throwing  feathers.  Feathers  become 
exhausted,  and  he  is  forced  to  return  home. 

57 
A  man  encounters  a  large  being,  which,  from  its  odor,  he  recognizes 
as  the  spirit  of  a  dead  man.     He  runs  to  get  his  friends,  and  they  find 
the  spot  trampled  like  a  carabao  wallow. 

58 
The  dead  wdfe  of  Baluga  harvests  his  rice  dtuing  the  nighttime. 
He  hides  and  captiures  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  rettu-ning  to  the  ground  they  are  piursued,  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  seciired  deer.  Sayen  kills  the  komau.  He  fights  with  the 
great  spirit  Kabonlyan.  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  bum  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  sectire  a  jar  of  beads  and  a  jar  of  gold. 

62 

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

65 

A  lazy  man,  who  is  planting  com,  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  cr)dng  "sigak6k"  (lazy). 

70 

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

71 

The  dog  of  Ganoway  chases  a  deer  into  a  cave.  The  hunter  follows 
and  in  the  darkness  brushes  against  shrubs  which  tinkle.  He  breaks 
off  some  branches.  Cave  opens  again  on  the  river  bank,  and  he  finds 
his  dog  and  the  dead  deer  at  the  entrance.     He  sees  that  fruits  on  the 


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. 

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

73 

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

74 

A  man  who  went  with  a  war  party  is  away  so  long  that  he  does  not 
recognize  his  daughter  when  he  retiurns.  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  Tagdpen,  of  Ilocos  Norte,  with  his  wife  and  child  goes 
up  the  Abra  river  on  a  raft.  They  stop  at  various  towns  and  Tagdpen 
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. 

Ill 

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  biirn  him. 
He  deceives  them  by  showing  them  marks  on  his  body.  They  tie  weight 
to  him  and  throw  him  into  the  water.  He  reappears  with  a  fish.  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  piu-sued  by  the  man.  The  turtle  enters  the  house  and  hides 
under  a  coconut  shell.  When  the  man  sits  on  the  shell  the  turtle 
calls.  He  cannot  discover  source  of  noise  and  thinks  it  comes  from  his 
testicles.  He  strikes  these  with  a  stone  and  dies.  The  turtle  and 
the  lizard  see  a  bees'  nest.  The  lizard  hastens  to  get  it  and  is  stung. 
They  see  a  bird  snare  and  turtle  claims  it  as  the  necklace  of  his  father. 
Lizard  runs  to  get  it  but  is  caught  and  killed. 

79 

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

80 

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


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  captiured  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  siuprised  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. 


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

89 

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


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. 

91 

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


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