Tales of the Mythical Period (part 2)

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

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

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

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

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

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

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

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

Līgī 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 Līgī went to the house. Not long after he arrived in the house he saw the breasts of the Agta twinkle like stars, and Līgī took the sharp knife and cut the skin off from the Agta. As soon as he had cut off all of the black skin, he threw it out of the window. He lifted her up and put her on a good mat, and all the people who went to attend balaua went to where the skin had fallen, for they thought it was the child who had fallen, and they saw it was the skin of the Agta. They were surprised.

Not long after Iwaginan was anxious to go home. “Ala, now, cousin Līgī, 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 Aponībolinayen and I am going to marry this woman,” said Līgī.

Not long after Iwaginan went back home. As soon as they arrived in Pindayan he divorced Gimbagonan, and he went to marry Aponībolinayen. So truly he married Gamayawán. As soon as the pakálon was over, he paid the marriage price. Next evening Iwaginan and Aponībolinayen 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 Aponībolinayen 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 Aponībolinayen. “How cunning you are, Iwaginan! You told us she was not here, and she is here,” said the alan. “If we had known that Aponībolinayen was by the river we would have eaten you, for we wanted to take her,” they said. “No,” said Iwaginan, and they went home. A day later he took Aponībolinayen to Pindayan and Gimbagonan prepared the baladon poison, because she wanted to kill Iwaginan. As soon as he and Aponībolinayen 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 Aponībolinayen, and it had baladon poison on it. She gave also to Iwaginan, but it had no poison on it. As soon as they chewed the betel-nut Aponībolinayen died. Not long after Iwaginan sharpened his headaxe and spear, for he intended to cut off Gimbagonan's head. They went to get a medium to make the ceremony for Aponībolinayen, and when the medium was making the ceremony she said, “Aponībolinayen cannot be cured unless Gimbagonan comes to cure her, for she used the poison which is baladon.” Not long after they went to get Gimbagonan and Iwaginan was anxious to get her head, but she asked his pardon and she went to cure Aponībolinayen. As soon as she made Aponībolinayen drink of her medicine, she was at once alive again. Not long after Gimbagonan went back to her house, and when she went back Iwaginan said to her, “Do not do that.” “You are not good, Iwaginan. I do not know why you divorced me,” she said.

23

“Tikgī, tikgī, Līgī, if you want us to cut rice for you, we will come to work with you,” said the tikgī birds, “Because we like to cut your rice amasī, which is mixed with alomáskī in the place of Domayásī.” Līgī 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 tikgī.” But they still asked until he let them cut his rice. “Ala, Līgī, even if we are tikgī 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 Līgī that we shall come when the rice is ripe, we will go home and come again,” said the tikgī. Not long after they went home.

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

Five days later, Līgī went back to his rice field and the tikgī went also, and they arrived at the same time. “Tikgī, tikgī, Līgī, Ala, now we have come to cut your rice amasī which is mixed with alomáskī in the place of Domayásī,” said the tikgī. “Come, tikgī, if you know how to cut rice,” said Līgī. Not long after the tikgī 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 tikgī. So the rice cutters and bands worked alone and Līgī went home when he had shown them where to cut rice. He advised the tikgī to cut rice until afternoon, and they said, “Yes, Līgī, when it is afternoon you truly come back.” “Yes,” said Līgī.

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

After the tikgī left Līgī 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 Līgī used his power so that it again became morning. As soon as it became day the tikgī went and Līgī went also and they arrived at the same time. “Tikgī, tikgī, Līgī, can we cut your rice which is amasī mixed with alomáskī in the place of Domayásī?” “Are you here now, tikgī?” said Līgī. “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 tikgī,” said Līgī. “Yes, we are going to cut and you do not need to stay here. You can go home if you wish,” said the tikgī. So Līgī 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 Līgī went to the fields to see them. As soon as he arrived there, “We have finished all the rice, Līgī,” 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 Līgī. “Why do you blame us, Līgī?” “Because since you came I have had headaches.” After that Līgī went home to see the rice granary.

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

Not long after he built balaua and made Sayang, and he invited all the tikgī. As soon as the people whom Līgī invited arrived the tikgī came also and they flew over the people and they made them drink basi. Not long after they became drunk. “Now Līgī 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 tikgī and always fly.” Not long after they went home and Līgī followed them. He left the people in the party and he watched where they went, and they went to the bana-ásī tree and Līgī went to them and he saw them take off their feathers and put them in the rice granary and Līgī said to them, “Is that what you become, a girl; sometimes you are tikgī who come to cut rice for me. Now that you are not tikgī I would like to marry you.” “It is true that I am the tikgī 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 Līgī had invited were still there and were dancing. The father and mother of Līgī were surprised and so they chewed betel-nut so as to find out who the lady was. The quid of Ebang and Pagatipánan and the quid of Aponībolinayen (the tikgī) went together. The quid of Langa-an and Pagbokásan went to the quid of Līgī and thus they knew who Aponībolinayen was. Ebang and Pagatipánan were surprised that she was their daughter, and they called her Aponībolinayen, and they called Līgī Aponītolau. As soon as they found out who she was, Līgī gave the payment to the relatives of Aponībolinayen. 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 Aponībolinayen's father asked her where she had been. She said she had been in the bana-ásī tree where Kabonīyan had put her, and they were surprised for they did not know when Kabonīyan had taken her from them. After that they used magic and the house where Aponībolinayen 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 Dolīmáman. They were sitting together in the middle of the day, and Dolīmáman 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 Dolīmáman said to Wadagan, “Take care of the boy while I go to the well,” and Wadagan said, “Yes.” As soon as Dolimáman arrived at the well Wadagan made a little raft and Kanag went to the place where he was working and asked, “What is that for father?” “‘What is that for,’ you say. I am going to make it for your toy.” Not long after he said, “My son go and change your clothes and as soon as you change your clothes I will see you.” When Kanag went to change his clothes his father was watching for him. He said, “My dear son, now we will follow your mother to the well.” So they went, but they did not go to the place where Dolimáman was. They went to the east of Dolimáman, and Wadagan said, “Ala, Kanag, go on the raft which I have just made, and I will drag it up stream with a rope.” Kanag did not want to, but his father lifted him and put him on the new raft. As soon as he put him on the raft he pushed it out into the current and then he went back home.

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

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

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

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

(Told by Madomar of Riang.)

25

There was a man Awig and Aponībolinayen, 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 Aponībolinayen, and Awig laid down in the balaua and Aponībolinayen laid down in the room.

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

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

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

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

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

When the spirits arrived in Kaodanan the old woman Alokotán arrived also. As soon as she arrived she went at once where Linongan was lying. “Ala, you Aponībolinayen and Awig this is your pay, for although you have only one daughter you sent her to the mountain field,” said the old woman Alokotán to them. Awig and Aponībolinayen did not answer for they were ashamed. When the old woman had finished to talk to them she put saliva around the cut on Linongan and caused it to join. When she finished joining it, “I use my power so that when I snap my perfume which is called dagimonau (‘to wake up’) she will wake up at once.” When she snapped her perfume Linongan woke up at once. “I use my power so that when I use my perfume alīkadakad (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 banawᴇs she will blow out her breath!” When she snapped her perfume, she at once breathed a long breath. “Wes how terrible my sleep was,” said Linongan. “‘How terrible my sleep’ you say. The tattooed alzados nearly inherited you. I went to follow you because they took you to their town and they danced with your head,” said Awig.

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

Not long after the people whom they invited came to the place where they made balaua and they all danced. The companion of Ilwīsan of Dagápan in dancing was Alama-an. When Ilwīsan stamped his feet the earth rumbled. When he looked up at Alama-an he said, “How terrible is the love of the ladies toward me; she thinks that I love her,” but he wished to dance with Linongan. When they finished dancing, Asigtanan and Dondonyán of Bagtalan danced next. When Dondonyán shook his foot the world smiled and it rained softly. When they finished dancing, Iwaginan and Linongan, who never goes outdoors, danced. When Iwaginan stamped his feet, all the coconuts in the trees fell, and when Linongan moved her toes in dancing all the tattooed fish came to breathe at her feet for the water covered the town when they danced. When they were still dancing the water flowed, only a little while, and it was only knee deep, “Ala, you Iwaginan and Linongan, stop dancing because we are deluged,” said Awig and the old woman Alokotán. They stopped dancing and the water went down again from the town. “How terrible are the people who are like Kabonīyan 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. Aponībolinayen said, “We do not wish that our daughter be married yet,” but Awig agreed. “Why do you agree, Awig, do you not like our only daughter?” said Aponībolinayen. “I like her, but it is better for her to be married. He seems to have power. Don't you know that a girl has many dangers? It is better for her to be married, because she is the only daughter we have,” said Awig. Not long after they made pakálon. “Ala, now, sister-in-law, how much will we pay?” said Dinowágan to Aponībolinayen. “The balaua three times full of jewels,” said Aponībolinayen. “Ala, yes, sister-in-law,” she replied. So she used her magic and the balaua was three times full of jewels, and Aponībolinayen raised her eyebrows and half of the things in the balaua disappeared, and Dinowágan used her power again and filled the balaua. “Ala, stop that is enough to pay for our daughter,” said Aponībolinayen. “I pay now.” “Yes,” they said. “Now that we have made the payment we will go home,” said Dinowágan. “If you do not let us take Linongan to Pindayan, Iwaginan will live here and I will come to visit them,” said Dinowágan to Awig and Aponībolinayen. As soon as Dinowágan and her companions went home. “Ala, my wife we go to Pindayan to see our mother Dinowágan,” said Iwaginan. “Yes, if that is what you say we will go,” said Linongan. Not long after they asked Awig and Aponībolinayen, “You go, but do not stay long,” they said. “Yes,” they answered.

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

26

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

When the day agreed on came, Aponībalagen put Aponībolinayen 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 Kindī-ingan, and they did not like her either. As soon as Kindī-ingan returned they sent Aponīgawanī. When she arrived at the gate of the town they were very glad and Dumanágan thought that Aponībalagen had used his power so that the sweets, made of rice, were not in the basket until Aponīgawanī went to meet them at the gate of the town.

Not long after they went up to the gate of the town and they agreed on the marriage price when Dumanágan should marry Aponībolinayen. 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 Aponībalagen and his people went back home also.

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

As soon as Asigōwan of Nagwatowátan noticed the braveness of Asbinan she made balaua, and she commanded the people to pound rice. Not long after she commanded the betel-nuts to go and invite their relatives. The betel-nuts went to all the towns in the world and invited all the people. The next day they oiled the gansas and the people played them and all the people who heard them danced for they liked the sound of them very much. So Asbinan went to attend the balaua. All the people arrived at the place by the spring and a big storm came and wet all of them. Not long after the people who lived in the same town as Asīgowan, which was the town of Nagwatowátan, went to meet them at the spring, to give them dry clothes. They changed their clothes and went up to the town. As soon as they all danced Asbinan saw Asigōwan 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 Asigōwan were Gagᴇlagatan and Dinowágan, but she lived with the alan. Her father and mother did not know her until she made balaua and Asbinan did not know her until the balaua, then he married her at once.

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

(Told by Masnal of Abang.) 27

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

“Mother Dinowágan put the rice in the pot which looks like the rooster's egg, so that I eat rice, for I go to fight the tattooed Igorots,” said Ībagō wa Agimlang who was four months old. “Do not go my son Agimlang your feet are too young and your hands look like needles they are so small. You just came from my womb.” “Oh, mother, Dinowágan, do not detain me for it will make me heavy for fighting,” said Agimlang. As soon as he finished eating, “Mother Dinowágan and father Dagilagatan let me start, and give me the little headaxe and spear and also a shield, for I am going to walk on the mountain Daōláwan.” Not long after he started. As soon as he arrived on top of the mountain Daōláwan 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 Ībagō wa Agimlang who just came from your mother's womb?” said the alan. “‘What, are you here?’ you say young alan, whose toes on your feet are spread out. I am going to fight with the tattooed Igorot,” said Ībagō 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 Ībagō wa Agimlang. “If I return from war, I will invite you to attend my big party,” he said to them, and so he went.

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

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

Not long after he gave him betel-nut and they chewed. As soon as they finished chewing they told their names, and Adolan told his name first and Ībagō 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 Ībagō wa Agimlang. “Ala, you go first and I will go to see our brother,” said Adolan.

Not long after Ībagō wa Agimlang started to go and he lost his way, and he went through the mountain rice clearing of Kabangowᴇyan, 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 Ībagō 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 Ībagō 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 Ībagō 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 Īgōwan 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 Ībagō wa Agimlang.

“Now, brother, we are going to chew betel-nut, and see if we are truly relations,” said Dalīwagenan (Ībagō wa Agimlang), and he called Adolan, Īgōwan, and all his brothers and sisters, and his father and mother. He gave them betel-nut to chew, and Dagilagatan and Dinowágan told their names first and Iwaginan was the next, and then Adolan and then Īgōwan, 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 Īgōwan and Ginalingan (Inaling) went to the quids of Iwaginan and Adolan. “Oh, my son, Īgōwan and my daughter Ginalingan, I thought that I did not have any more my daughter and son and that the alan had taken. We did not feed you rice,” said the old woman Dinowágan. “Ala, my son, Agimlang, do not feel sorry, because you heard what your father Dagilagatan said to you, because you met your brothers and sister who are Īgōwan and Ginalingan,” said the old woman Dinowágan. After that they danced for about nine months. After that Īgōwan and Adolan and Iwaginan went home and they did not let Ginalingan go back home.

As soon as Īgōwan 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 Īgōwan, and all the alan went to his Sayang, and the alan were surprised that Dagilagatan and Dinowágan knew that Īgōwan and Ginalingan were their son and daughter, so they asked them. They said that Ībagō 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 Īgōwan's Sayang was over the alan gave all their valuable things to him, and also those who had taken Ginalingan. As soon as they had given them all their things the alan flew away and Dinowágan and her husband took their sons and daughters to Pindayan. 28

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

Not long after Ayo and Alokotán went back to Kadalayapan. When they arrived there, Asbinan asked them the result of their mission. “Did they wish me to marry their daughter Dawīnīsan?” His mother replied, “They said that Dawīn-isan does not wish to be married yet; so we came back home.” When he knew that they did not wish him for a son-in-law, for they did not give any reason, he thought and he said, “My mother, hand me my golden cup, for I am going away.” So his mother gave it to him. As soon as he arrived in the yard of Dawīnīsan, he said, “Good morning, Dawīnīsan, will you look out of the window at me?” Dawīnīsan 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.” Dawīnīsan 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 Dawīnīsan, “Come and look at him; he wants you to see him. He says that his stomach is ill.” But Dawīnīsan 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 Dawīnīsan would not look at him, and he would not let the alan rub his stomach. He said, “If Dawīnīsan 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.” Dawīnīsan did not wish the alan to leave her, and she said, “Ala, bring him up on the porch and I will see him.” The alan took him up on the porch, and she went to look at him. When she saw that he was a handsome boy, she said, “I am ashamed, for I did not think he was a rich and handsome boy.” When she saw that the boy appeared to be suffering greatly she went into the house; she changed her dress and went out on the porch, and she looked like the sunshine. When she reached the porch, she rubbed the boy's stomach, and directly Asbinan sat up. Dawīnīsan 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 Dawīnīsan. “Dawīnīsan, 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. Dawīnīsan 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.” Dawīnīsan replied, “Ala, go and tell your mother that if they have everything we want and will pay what we want, you can marry me.” Asbinan said, “Yes,” and he went to his grandmother Alokotán. “Ala, my grandmother Alokotán, what shall we do? Dawīnīsan 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 Dawīnīsan 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 addᴇban and ginlasan, Asbinan can marry our daughter.” Alokotán and the others replied, “Ala, if that is what you say it is all right, and we can pay more.” So Alokotán used magic and the balaua was filled nine times with the things they wished, and there were more golden deer than jars. The father and mother and relatives of the girl said, “Asbinan and our daughter Dawīnīsan can be married now.” When the pakálon was over, Alokotán used magic and she said, “I use my power so that they will not know that they are transferred to Kadalayapan,” and all the houses went to Kadalayapan. Not long after the people who went to attend the pakálon found that they were in Kadalayapan and they were surprised, and the people from the other towns went home when the pakálon was finished.

29

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

“Ala! Agbᴇn, 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 Līgī 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. “Agbᴇn, 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 Līgī went and got the cup and the dish from the Chinese store.

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

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

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

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

30

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

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

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

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

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

“Good morning, maiden who takes water in the shady place of the leaves which grow, which are stripped off in the middle of the place of betel-nuts, which bear fruit which anyone gathers. I come to drink with you the water which looks like oil,” said Tolagan. “If you are the old raider cut me only once so that I have less to heal,” (she said). “No, I am not the old raider, for I live in Baliwanan and I go to the south to Pangasinan.” “Do not continue the journey, for you have a bad sign. The birds skimmed past in front of you, also in the rear and the sides. 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 Kabonīyan 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 Baīngan 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 Baīngan, “you go and see my sister, who is Imbangonan, whom you shall take for wife, who cannot belt herself unless there are nine belts. She is in the middle of the place of the betel-nuts.”

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

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

31

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

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

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

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

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

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

(Told by Talanak of Manabo.)

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.

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. Bezemer, Volksdichtung aus Indonesien, p. 29, (Haag, 1904).

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

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

The meaning of this passage is not clear.

See p. 17, note 3.

See p. 10, note 1.

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.

See. p. 11 ff.

Certain varieties of bamboo and reeds.

See p. 13.

See p. 13, note 1.

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.

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. During 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 born from Aponībolinayen's finger. Mentioned earlier in story.

Names of different kinds of jars.

Poles on which the heads of enemies are displayed.

The alan are lesser spirits. See p. 14.

See p. 18, note 1.

See pp. –.

A powerful spirit.

The head man of a Tinguian village.

See p. 14.

Algaba is renamed Aponītolau.

See p. 11.

A big bird.

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

Sugar cane rum.

The groom's gift.

Lesser spirits.

See p. 35, note 1.

See p. 42, note 1.

Piper sp.

See p. 18, note 1.

See p. 17, note 3.

A powerful spirit.

See p. 30, note 3.

See p. 12.

See p. 7, note 1.

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.

See p. 11.

See p. 12.

See p. 13, note 1.

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.

See p. 11.

See p. 17.

See p. 11.

Each type of jar has its special name.

See p. 12.

This was the tadek. See p. 11, note 3.

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

Ilangilang.

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

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

See pp. , .

A minor spirit.

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.

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

See p. 15.

Kadayadawan is re-named Aponītolau by his new-found parents.

A powerful spirit.

See p. 54, note 2.

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 1.

Head man.

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

See p. 41, note 2.

A bird.

Copper gong.

See p. 59, note 1.

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

The groom's gift.

See p. 11, note 5.

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

Piper sp.

A headband of beads or gold.

See p. 17, note 1.

See p. 12.

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

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

Antidesma ghesaembilla Gaertn.

Ordinary lightning.

See p. 24, note 1.

See p. 18.

Another name for Aponītolau.

See p. 41, note 2.

Līgī (Dagdagalīsit) is now known by his true name.

See p. 54, note 2.

See p. 54.

See p. 18, note 3.

See p. 18, note 2.

See p. 30, note 3.

See p. 14, note 2.

Another name for Ingiwan, who is really Aponītolau.

See p. 12.

As a sign of mourning.

See p. 18, note 1.

See p. 19, note 1.

See p. 42.

See p. 10, note 4.

See p. 17.

An insect.

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

See p. 18.

See p. 96, note 3.

A fruit tree.

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, Kathá Sarit Ságara (Calcutta, 1880, Vol. I, p. 86); Parker, Village Folk-Tales of Ceylon.

See p. 18, note 1.

See p. 17, note 1.

A fruit.

See p. 96, note 3.

Lightning which is accompanied by a loud crash of thunder.

See p. 19, note 1.

See p. 16.

See p. 30, note 3.

See p. 18, note 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.

The spirit's word for world.

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

See p. 105.

See p. 63, note 1.

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

One of the big stars.

A different kind of star.

Reduplicated form of bitówen—many stars.

See p. 15, note 2.

The spirits' name for mortals.

The moon.

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

See p. 13, note 2.

See p. 13.

Aponītolau.

The name means “sparks of fire.”

See p. 13, note 2.

See p. 56, note 6.

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.

See p.17, note 3.

Aponītolau.

Sugar cane rum.

See p. 41, note 2.

See p. 27.

See p. 17, note 3.

See p. 73, note 3.

Lesser spirits.

See p. 54, note 2.

See p. 10, note 1.

See p. 10, note 2.

The cloth used in dancing. See p. 11.

See p. 63, note 1.

See p. 12.

Another name for Kanag.

A raft. See p. 24, note 1.

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

See p. 18, note 1.

See p. 13, note 2.

See p. 41, note 2.

A jar.

Mountain rice.

The omen bird.

See p. 19, note 1.

See p. 10, note 1.

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

A band of leaves worn about the head.

See p. 18, note 2.

See p. 30, note 3.

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

See p. 13.

Negrito. It was Gamayawán disguised.

See p. 23.

See p. 17.

A powerful spirit.

See p. 30, note 3.

A sort of tuning fork made of bamboo.

See p. 96, note 3.

The word is probably used in the Igorot sense as “celebration.” In the Tinguian dialects kanyau means “taboo.”

See p. 17, note 1.

See p. 18, note 1.

See p. 63.

See p. 24, note 1.

This story does not belong to the cycle proper.

See p. 34, note 2.

See p. 14.

The Tinguian always refer to the Igorot as alzado.

Head man.

This story does not belong to the cycle.

See p. 54, note 2.

See p. 14.

A low box-like table used by the Ilocano.

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

Pangasinan is a province midway between Abra and Manila.

See p. 19, note 1.

A spirit.

Jars.