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EXCHANGE 315 34

STUDY

OF

TINGUIAN

FOLK-LORE

BY

FAY-COOPER

COLE

Submitted

in partial fulfilment of the requirements for the Degree of Doctor of Philosophy, in University the Faculty of Philosophy, Columbia

CHICAGO

VITA
FAY-COOPER
Born

COLE
Educated University,
1903.

Plainwell, Michigan,

August

8, 1881.

California, Northwestern
University. PUBLICATIONS:
The

University,

Chicago

of Southern Berlin University, Columbia

at University

B. S. Northwestern

University,

Tinguian.

Philippine Journal

of Science,

Vol. Ill, No.

Distribution of the Non-Christian Vol. II, No.

The
3. 1909.

Tribes of Northwestern

4. Luzon.

1908. Am. Anthro.,

Bagobo

Chinese No.
I.

Gulf. Philippine Journal ofScience, Vol. VI, No. 3. 1911. of Davao Nat. Hist., Vol. XII, Pottery in the Philippines. Pub. Field Mus.
1912.

Chicago, Tribes
2.

Wild XII, No.

District, Mindanao. of Davao Chicago, 1913. of the

Tinguian.

Pub.

Field Mus.

Nat.

Hist., Vol.

Traditions

Pub.

Field Mus.

Nat.

Hist., Vol. XIV,

No.

I.

Chicago,

1915.

55

STUDY
paper

IN
is based
on

TINGUIAN
a

FOLK-LORE

This

published
appearing

by

collection of Philippine folk-tales recently History.1 The material the Field Museum of Natural

in that publication was gathered by the writer during a stay tribe inhabiting of sixteen months with the Tinguian, a powerful pagan districts of Abra, Ilocos Sur, and Norte, of Northern the mountain Luzon.
In social organization, government, manner of house building, many other details of material culture this tribe differs radically

and from

the

neighboring

Igorot.

Observation

has

also led

me

to

the

conclusion that the religious organization and ceremonies of this people have reached a higher development the near-by than is found among

decreases as we penetrate that this complexity toward the In the main the folk-tales are closely assointerior or to the south. ciated the religious beliefs of the present day, and hence it seems with their present unlikely that they will be found, in anything approaching
tribes, and
far outside the districts dominated by this tribe. Nevertheless, isolated incidents corresponding to those of neighboring peoples, or even of distant lands, occur several times. form, In the following pages
an

attempt

has been

made

to bring together

in the myths, and to contrast the culture of this people, as it appears hope to it to present day conditions and beliefs. In this way we may a better idea gain a clearer insight into their mental life,and to secure of the values they attach by actual observation us
to certain of their activities than
or

is afforded

by direct inquiry.

It is also possible that

the tales may give us a glimpse of the early conditions under which this of the people developed, of their life and culture before the advent European.

is here made to As will appear later, a part of an reconstruct actual historical period. is evidently very to which the material old ; later introductions have assumed dates may be assigned places of great approximate
It should be noted
at the outset

that

no

attempt

"

"

importance

; while the stories doubtless

owe

much

nations to the creative imagi-

of successive

story

tellers.

1 Field Traditions of the Tinguian. Chicago,.(Pub. Anthro. Series, Vol. No. I. 1915.)

Museum

of

Natural

History,

311446

For the purposes of our study, the tales have been roughly divided into three parts. The first, which deals with the mythical period, contains thirty-one tales of similar type in which the characters are for the most part the same, although the last five tales do not properly fitinto

myths, the for the origin of or way of conducting objectof which seems for the belief in certain spirits and sacred various ceremonies; for the existence of the sun, moon, and other natural phenomena; objects;
to be to account

the cycle, and the concluding story of Indayo is evidently told in the form of the older relations. In the second division are the ritualistic and explanatory

recent

account

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 important beliefs and ceremonies are, 'so far as is the most common and

known,

unaccompanied
are

by any

tales, yet

are

known

to all the population,

and

preserved almost
three

without

change

from

generation

to generation.

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

Division

contains

the ordinary

of the folk-tales are considered as the property of the tellers, but only those of the third division are well known to the people in general. Those of the firstsection are seldom heard except during the dry
when the people gather around bonfires in various parts of the the latter to spin cotton, the village. To these go the men and women, former to make fish nets or to repair their tools and weapons. In such
season

None

gathering there are generally fellows"with these tales. Such

a

the fact that he knows

who entertain their is not paid for his services, but a person "the stories of the firsttimes" makes him a welcome
one or more

persons

addition to the company estimation of his fellows. The

and gives him

an

enviable position in the

purely ritualistictales, called diams, are learned word by word by the mediums,1 as a part of their training for their positions, and are only recited while an animal is being stroked with oil preparatory to its being sacrificed,or when some other gift is about to be presented to the The writer has recorded these diams from various superior beings. in widely separated towns and has found them quite uniform mediums in text and content. The explanatory tales were likewise secured from
Men or women During through whom the superior beings talk to mortals. their language and actions. ceremonies the spirits possess their bodies and govern in their calling, the mediums When take part in the daily activities of not engaged the village.
1

from old men or the mediums, and women who "know frequently The stories of the last division are the most already indicated,
are

the customs." heard and, as

told by all. It is evident

even

to the casual reader

more that these show much evidence of outside influence than do the indeed, appear to have been recently borrowed from the others; some, neighboring christianized Ilocano.1

TALES
RECONSTRUCTION
actors
occur

OF
OF
THE

THE

MYTHICAL
"

PERIOD

CULTURE.

with great frequency, These latter appear under a variety of names, two or more titles parts. individual in a single tale. To avoid often being used for the same confusion a list of the fourteen principal actors and their relationships
are
some

In the first division certain while others always take the leading

given

in the accompanying conflicts in the use of names,

myths

table.

It will appear that there are but when it is realized that the first

twenty-six

which

six story tellers coming than the disagreement is surprising. As a matter as much variation between the accounts of the same those gathered
from different towns.
OF

up the cycle proper were make secured from from four different towns, the agreement rather

of fact there is quite narrator as between

TABLE

LEADING

CHARACTERS2
3

I. Aponitolau.
layapan;

9 Son of Pagatipanan cT3 and Langa-an is the husband Appears of Apombolinayen.

names:

of Kadaunder the

following

lisit, (d)Ingiwan

Kadayadawan,
II. Aponigawanl.

(a)Ligi, (b)Albaga of Dalaga, (c)DagdagaLing-glwan, (g) or Kagkagakag, (e)Ini-init,(f) A (i) wig (?) (h)Wadagan,

Sister,of Aponitolau and wife of Apombalagen. 4 Daughter 9 of III. Apombolinayen. of Pagbokasan c? and Ebang Wife of Aponitolau. Kaodanan. Appears
1

as

Ayo, (b)Dolimaman (a)

(?).

See page 26. is derived from the respectful term The initialportion of some of these names "sir" and the attributive copulate nl; thus the original form of Aponitolau apo However, the story-tellers Apo nl Tolau, literally Sir, who is Tolau." probably was quently into their component to divide the names do not now parts, and they freappear he did so, for this reason appear in such names corrected the writer when Following this explanation it is possible that the name the text as single words. be derived from Apo nl bolan yan, literally"Sir (mistress)ho Apombolinayen may w but bolan generally refers to the space of time between the is place where the moon"; is itself. The proper term for moon rather than to the moon phases of the moon have seen is the mother of Gaygay6ma a star, slnag, which we and is clearly differentiated from Apombolinayen.
2
"

"

"

"

female. 9 cT male. Occasionally the storytellersbecome of Aponitolau.

3
" "

confused and give Pagbokasan

as

the father

IV. Aponibalagen.
Apomgawam; V. Kanag.
Son

of Aponlbolinayen, and also appears as Awig. of Apomtolau and Aponibolinayen.

Brother

husband

of
as

Appears

(a) Kanag
Ilwlsan,

kabagbagowan,

(b) Balokanag,

(c) Dumanau,

(d)

VI. VII.

his brother. (e) also at times is identified with Dumalawi, Dapilisan, wife of Kanag. Dagolayan. Son of Apombalagen Also and Apomgawam.
appears
as

Dondonyan Anpld
woman

of Bagonan
who
acts

"

VIII. Alokotan.

as

the blood clot child. Her home a medium.

is

IX.

X. XI.

their waters into the where the rivers empty hole at the edge of the world. Gawlgawen the orange trees of Adasin. cT. A giant who owns Giambolan d\ A ten-headed giant.
at Nagbotobotan,

Gaygayoma. daughter

star

XII.

of Bagbagak Tabyayen. Son of Aponitolau

who maiden a big star, c?,

"

marries Aponitolau. 9 , the moon and Smag Gaygayoma.

The
"

and

Half brother

XIII.

of Kanag. Kabkabaga-an.

A powerful

female spirit who

fallsin love with

Aponitolau. XIV. maiden of GEgEnawan, who is related to the The mistress of Aponitolau. spirit Kaboniyan. In consequence of modern rationalism there is a tendency on the Asibowan. The of
a as

part

purely

to consider these tales considerable number of the Tinguian but the mass stories and the characters as fictitious, of the

people hold them to be true anclspeak of the actors as "the people who For the present we shall take their point of lived in the first times." " as it appears view and shall try to reconstruct the lifein "the firsttimes

in the tales.
The principal actors
our

live in Kadalayapan
"

and

Kaodanan,1

towns

which Kanag

above Sudlpan
"

trying to explain the desire ofchief story teller when in the air, to go down and get fruit us were assures somewhere At other times these places are referred to as the earth (p.
"

i4i).2

"

the term

by which

spirits are
as

while the actors are referred to earth its location it was Tinguian. Whatever home

supposed Ipogau
"

to call the present

for the spiritname like the present place much

of this people. sky, the chief abode of spirits and celestial land, and the heroes of the tales are pictured as bodies, was above the

The

The

town

of Natpangan

is several times mentioned

as

though

it was

the

same

as

Kaodanan.
2

The figures in parentheses guian, Traditions of the Tinrefer to pages in the volume Pub. Field Mus. Nat. Hist., Vol. XIV, No. i. Chicago, 1915.

The ascending to visit the upper realms. for the most part those known were to-day. been well known, as Dagopan and while mention of in Pangasinan San Fernando is made

trees, plants, and

The
some

ocean

appears

animals to have

places in Luzon,

with

which

such the people of

to-day We

are

not

at all familiar

(p.89, 168).

learn that each village is situated near to a river or waterway by the banks of which shallow wells are dug, and there we find the women gathering under the shade of the trees, dipping up water to be carried to their homes, washing their hair, and taking their and combing They seldom go singly, for enemies are apt to be near, baths (p.

48).

and unless several alarm and Leading

secure

in the company it will be impossible to spread the help in case of attack (p.
are

43).

the spring to the village are bamboo poles on which In cases where the warriors the heads of enemies are displayed (p. 43). have been especially successful these trophies may surround the whole About the town is a defensive wall, generally of bamboo, settlement (p.

up from

76).

but in Within

some

cases are

made
many

up

raised high above the ground, while the thatching is of grass. Ladders lead up least to littleporches, from which doors open into the dwellings. .At in addition to that used by part of the houses have a cooking room are the family, while structures containing a ninth room, several times mentioned In one

this inclosure

entirely of gigantic snakes houses. The bamboo floors are

(p.43).

(pp.43,
corner

52,

85).
room

is a box containing blankets, above which are pillows and mats used by members of the household and iron caldron lies on the floor, while numerous Chinese jars an guests; A hearth, made up of a bed of ashes in which stones are stand about.

of the living

Above it is a bamboo food hanger, while near sunk, is used for cooking. by stand jars water and various cooking pots. Food baskets, coconut of shell cups, and dishes, and a quantity of Chinese plates appear when the meal
wonderful is served, while the

Cups of gold, of glass is not unknown. jars,nd plates appear at times, but seem to be so rare as to a
use

as small buildings known balaua (p. 43),which are erected for the spirits during the greatest of inside the enclosure are the rice drying plots and the ceremonies, and still
are numerous

(pp.33, 98, 102, excite comment Scattered through the village

105).

granaries, the latter raised high above the ground so as to protect their from moisture (pp. contents 150). About the town at will, while half-starved pigs and chickens roam hunting dogs prowl about below the kitchens and fight for morsels which drop from above (p. 99). Carabao but in the cycle proper no mention
are

kept and used

as

food
them

(p.101),
as

is made

of using

work

animals.1 Game, especially deer and wild chickens, and fish are added but the staple appears to be to the domestic supply of food (p.So), betel-nuts, and oranges, sugar cane, mountain rice. Beans, coconuts,
tobacco
33, 107, 121, 138). also cultivated (pp. The Clothing is scanty but nevertheless receives much attention. wear poorest of the men when in clouts of banana leaf, and the women, danger of capture, don skirts of bark ; but on most occasions we find the
are

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,
man

wearing

8:).
The
cotton

the

arms

of agate 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 (pp.39, 43, 124). metal are several times mentioned The
tales afford
us a

the waist to the knees; are covered with strands above strands of beads, while strings beads surround the neck or help to hold the hair in place. To

skirts of the

women

reach from

glimpse of the daily life. In the early morning the chilly mountain air drives the people from their mats to the yard, light, part of As it becomes where they squat about the fires (p.

132).

begin pounding out the rice from its straw and husks (p. 144), (p.101). In planting water while others depart for the springs to secure time husband and wife trudge together to the fields,where the man the
women

plants the seeds or cuttings, and his wife assists by pouring on water the village activities (p.107). In midday, unless it is the busy season, are asleep with men, practically suspended, and we see the balaua filled

be playing about with tops or disk-like lounging, while children may As it becomes cooler, the town again takes on life; lipi seeds (p. 139). blankets or prepare food, the older women in the houses the women weave
or or feed the chickens and pigs (p. while the workers from the fields, 93), hunters with their dogs and game, add to the general din and excitement bonfires ifit be in the dry season, on, (p.80). When night comes

spring up in different parts of the village,and about them the girls and women the men and boys, to lounge and gather to spin. Here also come A considerable portion of the man's time is taken up in talk (p.

117).

ready preparation for or actual participation in warfare (p.74). We have alit advisable for danger of enemies makes seen that the constant to the village spring. One tale informs to go in parties, even the women
1

The

on

p. 150, and

is the mention of a carabao sled only possible exception to this statement tions and Apombolinayen riding on a carabao p. 51. Tradiof Aponitolau the Tinguian. (Pub. Field Museum, vol. xiv, No. i; Chicago, 1915.) of

us

of a girlwho is left alone to guard the rice fieldand is promptly killed by the alzado;1 another states that "all the tattooed Igorot are enemies"

(PP-43, i55, 161).

is a potent cause for the loss of relations or townspeople of hostile raids; old feuds may be revived by taunts; but the chief incentive "a to be known as man appears to be the desire for renown, who goes to Revenge fight in the enemies' towns" (pp. 59). 90, Warriors sometimes go in parties, sometimes
alone, but generally in and kill young girls who

couples (p.67). At times they lie in ambush 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 their presence to the enemy strike their shields as they go and announce (p.103). In five of the tales the heroes challenge their opponents and It is only when their then refuse to be the first to use their weapons. foes have

tried in vain to

them injure

that they enter

the conflict. In

of such cases whole towns are wiped out of existence and a great number heads and a quantity of jars and other booty is sent back to the towns Peace is restored in one instance by the payment of the victors (p.

104)
.

of

of valuable jars(p.91). number Upon the return of a successful war party, the relatives meet

them

at

the gate of the town

tions and compel them to climb the sangap;2 then invitato come are sent out to friends and relatives in neighboring towns they arrive at and aid in the celebration of the victory (p.140). When the entrance of the village they are met by the townspeople, who offer
liquor and then conduct
to the music
on

them

dance stuck

of gansas
4

they feast and (p.i26).3 Finally the captured heads are them where

to the houses

the sagang

and

are

in number, surround neighbors does not appear visitors The

are
use

cient placed by the gate, the spring, and, if suffithe town (p.140). Taking the heads of one's
common, a

to be

yet

cases

are

mentioned

where

treacherously

killed at

dance

(pp.78, 83).

In one case the victims are of poison5 is twice mentioned. killed by drinking liquor furnished by the father of the girl about whose head they are dancing (pp.148,

156).

Bamboo

spears appear

to be used, but

we

are

explicitlytold that they

tribes. of the wilder head-hunting Ladders are placed on each side of the town gate and are inclined toward one they meet at the top. Returning warriors enter the village by climbing another until descending the other, never through the gate. the one up and
1

A term

applied to any

3 4
5

Copper

gongs.

seems

poles which pass through the foramen magnum. The use of poisoned darts This poison is placed in the food or drink. to this people. to have been known never

Sharpened

bamboo

or

arrows

fought
axes,

and there with steel weapons, spears, and knives (pp.65, 76,
appears

are

frequent references to head-

120).

Marriage

generally

to be negotiated

youth

at his suggestion

(p.128).

by the mother of the At times both his parents go to the

after many preliminaries broach the subject of their mission (p.128). The girl'speople discuss the proposition, and if they favorable they set a day for the pakdlon are a celebration at which

girl's home,

and

"

the price to be paid for the bride is decided upon (p. 49). The parents small present, such of the groom then return home after having left some The paas a (p. jar or an agate bead, as a sign of engagement kdlon

I28).1

few days later at the girl'shome, and for this event her a quantity of food (p.72). On the agreed day the people prepare Those who close friends and relatives of both families will assemble. for the groom carry jarsand pigs, either in part payment accompany is held
a

the bride,

food for the company (pp.72, 128). The first hours are spent in bargaining over the price the girl should bring, but ing when this is settled a feast is prepared, and then all indulge in danc? is made a portion is distriWhen buted the tadek (p. the payment
or

to

serve

as

59)

the girl'srelatives (pp. 72, 74),but her parents retain The groom the greater part for themselves.3 cannot yet claim his bride, he is allowed to take her immediately case kdlon although in one after the paamong

for the privilege (p. by making a special payment 74). A few goes to the girl's home nights later the groom carrying with him an The cusjar with which he makes the final payment (p. empty tomary

73).

4 rice ceremony follows and he is then entitled to his bride tells (p.73). Should the house or anything -in it break at this time, it foremisfortune for the couple, hence precautions are taken lest such a sign should, by accident, be given (p.60).

In all but two with his people.

the girl and her husband go to live mentioned In the firstinstance their failure to do so raises a protest;
cases

in the second, the girl'sparents those of the grcom, daughter (pp.138,

and

this may

importance more than of much explain their ability to retain their

are

159).

1 A similar custom is found among See HOSE the Kayan of Borneo. and McDOUGALL, Pagan Tribes of Borneo, Vol. II, p. 171 (London, 1912). 2 In this dance a man Keeping enter the circle,each holding a cloth. and a woman imperceptible movetime to the music', they approach ments each other with almost 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 Science, Vol. Ill, No. 4,

of

1908, p. 208.
3

The

formerly was custom p. 126 (Manila, 1899).

practised by the Ilocano.

See REYES,

Folklore Filipino,

See Philippine Journal

of Science,

Vol. Ill, No. 4, 1908, pp. 206, ff.

floor the bride reaches her future home, she sits on the bamboo her. The slats which she covers with her legs stretched out in front of are counted and a string of agate beads, equal in length to the combined becomes a fullmember of the width of the slats,is given to her. She now When
to be under the orders of her mother-in-law family and seems (p.60). for the marriage of near The tales give constant relatives. sanction his cousin,1 while we frequently meet with Dumanau, are we told, marries

such statements "They saw or

relatives and it is good for us to be married," that they were related and that both possessed magical
as,

"We

are

power, so they were with his sweetheart

married and have

(p.35)."

reproach,
may

marry

has deserted him, apparently a wife who also accept to be raised to a seems without loss of prestige (p.64). No objection having two wives so long as one of these is an inhabitant of the upman per

another for payment

live It appears that a man may children by her, yet leave her, and, without He better fitted to be his wife (p.

54).

world
he cannot when
a

(p.in), but
marry
women

we

find Kanag

telling his former

two

her since he is now married to another lay claim to Aponitolau, as their husband,
to her former

sweetheart that Again, (p.

138)
.

test and

the loser returns

home

(p.94).

they undergo However,

from having several concubines (p. this rule does not prevent a man 120). is accompanied to a pakdlon by eighteen young Gawlgawen, are we told, 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 during the progress of which known as Sayang, ceremony
small structures by their names
"

seems a

to be

the largest known

as are

balaua

"

are

of number built. Judging

"spirit houses" The

and descriptions, we as they are to-day.

in justified

considering them

so use

are details of the extended Sayang ceremony nowhere given, but rice, for At its beginning many is made plain : people pound much After in the offerings and for food, and da-eng2 is danced (p.
"

40).

the Li bon

of betel-nuts covered with the gold, to those whose presence is especially desired (p.62). When guests arrive at the village spring or gate they are offered food or drink, rice, after and then while they dance they are sprinkled with water or

invitations

are

sent out, by

means

term

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

The

and

sisters. It takes take part. and women of men sacred dance in which a number is accompanied by the singing of the participants. place only at night and 3 The night preceding the greatest day of the Sayang ceremony.
2

(p. note 2). A medium 41 all go up to the town who knows the bamboo a customs mat, and desires of the spirits constructs which is known To call their attention she it offers food. as talapltap,and on
which

frequently strikes the ground with the dakidak split sticks of bamboo lono l (p. and 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 2 seems to be
"

the

in special favor (pp. 41, 59). One tale tells us that the Sayang
one

was

held immediately

following

head hunt ; and another, that Aponitolau went out to get the head of an before he started this ceremony (pp.69, 76);however, the old man
conclusive that it is related to warfare. are told that Kanag's half sisteris a medium, and the description of her method the spirits tallieswith that of of summoning At the Sayang ceremony is called to perform the Dawak? to-day. she
means

evidence is by no On page 105 we

The Dawak Alokotan (p. is with the assistance of the old woman 106). also held in order to stop the flow of blood from Aponltolau's finger is that made in order to (p.113). The only other ceremony mentioned find a lost switch (p.

91).

strongly brought out in our material. important, is the necessity of offering liquor and food, both to strangers and to guests (p. 58). Refusal is so keenly resented that in one instance a couple decline to allow their daughter

Certain well-known customs The first,and apparently most

are

emissaries rejectthis gift (p.73). Old whose quarrels are closed by the tender of food or drink, and friendships are by the drinking of basi* (p. People meeting for the cemented
to marry
a man

134).

first time, and even friends who have been separated for a while, chew betel-nut together and telltheir names and places of residence. We are repeatedly told that itis necessary to chew the nut and make known their
names, us

for "we

cannot

tellour

"

names

unless

we

chew,

do not know we each other's names when people etiquette is followed at this time: old men precede the younger; before the women are the home town, the visitors; and men of always liquor to the The conduct of A wig when he serves (pp. 45,

if we

and "it is bad for talk." A certain

133).

the person who alzados5 is that of to-day, i.e., passing it to others (p.

serves

always

drinks before

156).

1
2 3

Runo,

a reed. See p. 8, note 2. A short ceremony more

held for the

cure

of fever and

minor

ills. It also forms

part of the
4
5

extensive rites.
rum.

A sugar-cane See p. 7, note

I.

10

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
of a dance is deeply chagrined his wife severely, because she insists on dancing before and chides he has invited all the others to take their turns (p. 70). Greediness is causes the death of his concubines reproved in children and Aponitolau meal
comes

before he

in

(p.52).

The

master

whose

false tales had led him

to maltreat

his wife
man a

ness (p.116). Unfaithfulhis wife and he refuses to

seems

for to be sufficientjustificationa

to abandon

killher admirer (p. 78); but Kanag appears as attack his father who has sought his life (p.

hero when

121).
we

Of the ceremonies connected discard their arm that the women

with death beads, the

and all wail for the dead (pp.44, 90). deceased isplaced 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 Alokotan, past whose to the old woman gold, but this is surprising even home

learn very littleexcept don old clothing, mourners Three times we are told that the

in Nagbotobotan
to this time in

all these rafts must

our

go

(p.131).

reconstruction of the lifeof "the firsttimes" have mentioned nothing impossible or improbable to the present day we Tinguian, although, as we shall see later, there are some ences striking differpurposely left the description of the people and their practice of magic to the last,although their magical est practices invade every activity of their lives,for it is here that the greatand have variations from present conditions apparently These people had intimate relations with some especially with the tiblibayan,1 who the evil spirits known servants, with
appear
as
occur.

Up

in customs

ideas.

We

of the lesser spirits, to be littlemore than their

l

banbandyo,1

(p. 123).
spirits who

The

people but have wings and can fly; their toes are at the back of their feet and their fingers from their wrists." The several references to them in point backwards " cate indithe tales such as "you alan girlswhose toes on your feet turn out
as

alan, just mentioned, are live in the forests: "They are

and with the alan to-day considered as deformed

large
as

they
are

were

so

addressed as dives down into the water where the alan live (p. but in general 148), finer than those of the people to be similar to but much their homes seem These spirits appear time after time of Kadalayapan and Kaodanan. as the foster mothers of the leading characters: Generally they secure
a

considered in the firsttimes (p.161). Some of them "you- alan of the springs," and in one instance a man

drop of menstrual

blood,

miscarriage, them

to the real parents,

1

change

the afterbirth, and all unknown into children and raise them
or

Lesser spirits.
ii

foster children are pictured as living in houses of gold springs, the pebbles of which are of gold or beads;1 the situated near set the pots while dipping water are big plates places where the women dishes form the stepping stones leading up to the or dishes, while similar

(p.83).

These

Articles of gold are found in the dwellings and valuable jars are When true relationships of these children are established numerous. the to their blood parents, carrying with them these riches, they always go
house. of wonder which are a source The people of Kadalayapan the celestialbodies. Sinag the moon
" "

and comment and Kaodanan

(pp.43, 64).
have many

big star Bagbagak appears as and father of the star maiden Gaygayoma, who, Aponitolau assures his wife, is a spirit. When down to this girl comes steal sugar-cane she takes off her star dress and appears as a beautiful
The

dealings with the husband of

maiden;2

with Aponitolau and takes him to the she becomes enamored sky, where he lives with her. They have a child, who later marries in Kadalayapan Upon the occasion when and thereafter stays below. pointed visits his firstwife and fails to return to the sky at the aptime, a great company stars are sent to fetch him, with orders of to devour him if he refuses to obey (p. 109, ff
.

Aponitolau

In the firsttale Aponitolau

himself appears

.)

as

"the

sun,"

"the

man

who

which rolls," but when it is he apparently established that he is the son of a couple in Kadalayapan 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
makes

the

sun,"

as

"a

round

stone

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 spiritKabkabagaabove

by

an,

whom

ning, with thunder and lightin the beings (p. ; which appear at times not unlike human 100) but eighth relation the two kinds of lightning are pictured as dogs who guard the town of Dona.
These people

he marries and by whom he has hero and his son Kanag converse this

son

(p.114).

In

some

stances in-

enjoyunusual

find them

conversing

relations with inanimate In with spears and with jars.3 one

Borneo.

things, and we case the latter

Journal

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

See EVANS,

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

1909).

Dusun The have tales of talking jars. EVANS, Journal Royal* of Borneo Anthro. Inst., Vol. XLIII, See also COLE and LAUFER, Chinese 1913, pp. 426-427. Nat. Hist., Vol. XII, No. I, p. 11 ff., Pottery in the Philippines (Pub. Field Museum

of

1912).
12

like animals, and surround Apomtolau when he goes to feed them with lawed1 leaves and salt (p.51). Weapons weep blood and oil when taken down for the purpose of injuring sons certain perflute, when A nose by a youth, tells him of his (p. played
appear
to be pastured

43).

mother's plight of its owner

(p.152), while a bamboo (p.162). Animals and

hawk

Jew'sharp
birds
are

summons

ers the broth-

with them: The fight at Adasin2 (p. web about the town labors assigned him

and the bidding of Dalonagan a spider spins a 90);at is enabled to fulfill (p. the and Apomtolau

flies away

frequently in communication the news spreads of the

124);

giant only through the aid of spiders, ants, and flies(p.ioi).3 During certain dances the water from the town and fish come the river flows over up and bite the feet of the Crocodiles are leftto guard the sister of Apombalagen, dancers (p.

by

the ten-headed

59).

and when they failto explain their negligence they are whipped and sent by their master (p.87). A great bird is pleased with Apomtolau away 4 to itshome, where it forces him to marry a woman and carries him away
instance an animal gives previously captured (p.92). In one birth to a human child; a frog laps up the spittle of Apomtolau, and as a result becomes pregnant5 and gives birth to a maiden who is taken it had
away
sons assume secure

Another the spirits (p. account states that the three 105). born as pigs, but later are and Apombolinayen of Aponitolau Kanag form (p.1 human becomes a snake when he tries to
by

16).

the perfume of Bali wan, bathes in a magic well (p.

many

137).

but is restored to human form when he These and other mysterious happenings,
own an

of which

befall them;

explained as being due to their thus Ingiwan, wliile walking, is confronted by

are

not

volition, impassable

hill and is compelled to cross the ocean, where he finds his future wife, but upon his return the hill has vanished (p.86). In other instances selves themthe finger rings of people meeting for the first time exchange

(p.92).
and alights she becomes
1 2

The

headband
a

on

the skirt of
pregnant,

of Ligi fliesaway without his knowledge girlwho is bathing in the river. As a result the facts become known Ligi is recog-

and when

Piper sp.
Bagobo

tales relate that in the beginning plants, animals, and rocks could talk Folklore, Vol. XXVI, Journal American See BENEDICT, 1913, p. 21. with mortals. 3 found in all lands; perhaps Tales of animals who are the best assist mortals is that of the ants which sorted the grain for Cinderella. known to European readers Jour. Royal Anthro. Inst., Vol. XLIII, See also EVANS, 1913, p. 467, for Borneo; Katha Calcutta, 1880, for India. TAWNEY'S Sarit Sagara, pp. 361 ff.,
4

play
6

an

birds of gigantic size, often known Fabulous the Indian under important part in the beliefs of the Peninsular Malays.

term

garuda,

Volksdichtung A similiar incident is cited by BEZEMER aus ( the Bagobo tale of the Kingfisher (BENEDICT, Jour. American
P-

Indonesien) See also Folklore, Vol. XXVI,

.

53)13

nized
powers

as

the child's father (p. 144). It seems are responsible for these occurrences,

probable that the superior for in at least one instance

the great spirit Kabomyan steals a maiden and turns her into a flock of birds, who talk with and assist the owner of a rice field (p.151). While they thus appear to be to a certain extent under the control of the spirits and to be surrounded by animals and inanimate things with intelligence and speech, the people of these "first times" possess Time and space are annihilated, for at their nature: great power over or (p.150), they are transported to a place at once will daylight comes At their command Kanag creates in an instant (p. people appear:

human

92).

betel-nut trees, then

cuts
come

ground.

From

these

he marries (p. of whom 121). in is planted in an instant; the crops mature and fruits take themselves to the store-house
turns
axe

on the the fruit into bits, which he sows many people who are his neighbors, and one The course A field of nature is changed:

into

a as

hill which
a a

impedes

serves

ferry

across
or a

upon

to carry

person

is created by killing an
word; broken
a

old

150). (p.75), while a belt or heada body of water (p.84). A storm is called building to a distance (p. and a spring 121), ? Prepared food appears at a man (p.60)
pursuers1

few days, and the grain A strike-a-light (p.

a

stick when and

a

served

cooked becomes a fish,and though it is repeatedly it always appears ready for service at meal time

small jar containing a single grain of rice supplies an abundance food; another jar no larger than a fist furnishes drink for a of a company remains a third full; while a single earring fills pot and still with gold3

(p.33);

(pp.47,
easy
as

119,

123).

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 causes (p. the death of at and Albaga while still a distance

Quiteas

"

"

145)

the spears and headword of command axes go out and kill great and Kaodanan of the people of Kadalayapan numbers of the enemy, and the heads and booty take themselves in or-

Aponibolinayen

(p.44).

At

1 in the most The magic flight has been encountered widely separated parts of Katha Sarit Sagara, See TAWNEY, the globe, as, for instance, India and America. Folklore, Jour. American WATERMAN, pp. 361, 367 ff. and notes, (Calcutta, 1880); KOHLER, Kleinere Schriften, Vol. I, pp. 171, 388. Vol. XXVII, 1914, p. 46; REINHOLD 2 In the Dayak legend of Limbang, a tree springs from the head of a dead giant; its flowers turn to beads; its leaves to cloth; the ripe fruit to jars. See H. LING ROTH, The Natives of Sarawak and British North Borneo, Vol. I, p. 372.

3 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 Anthro. Igorot. p. 491, 541. ff, (Chicago, 1909); EVANS, Inst., Journal Royal British North Borneo, Vol. XLIII, 1913, p. 462; LING ROTH, Natives of Sarawak and Kathd Sarit Sagara, Vol. II, p. 3, (Calcutta, Vol. I, p. 319; TAWNEY, 1880);BEZEIndonesien, p. 49, (Haag, Volksdichtung MER, aus 1904).

14

owners (pp.66, 75). Many methods of their new the dead to lifeare employed ; spittle is applied to the of restoring method wounds, or the victim is placed in a magic well, but the common is for the hero "to whip his perfume,"1 the dead follow his whereupon

derly fashion to towns

(pp.152, 157). commands The birth of a child, to a

by
an

woman

intense itching between

of these times, is generally preceded the third and last fingers, and when this

Its growth is al"like popped rice."2 ways for at each bath its stature increases by a span (p. magical, 102). Within a few days the baby is a large child and then begins deeds of
spot is pricked the child pops
out

warriors (pp.95, 96). valor worthy of the most renowned The power of assuming animal forms appears to be a common and we find the different characters changing themselves
ants, centipedes,
omen

possession, into fireflies,

into oil3 (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
one

birds, and in

case

with gold

They go to the intended guest, state oiled and sent out. 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.
are

146).

it appears that the nuts themselves possess the magic foes demanding that his conquered properties, for we find Aponitolau give him their betel-nuts with magic power (p.
In
some

cases

91).

Relationships
nuts,

for when and golden beads and liein such

be readily ascertained by the chewing of these the quids are laid down they are transformed into agate
can

a manner

that the associations

are

fully

established
1

(pp.35,

36,

41).

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

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

This power of transforming themselves into animals and the like is a common ROTH, The the heroes of Dayak tales. See LING possession among and Malay Natives of Sarawak Journal Borneo, Vol. I, p. 312; PERHAM, and British North Straits Branch R., Asiatic Society, No. 16, 1886; WILKINSON, Malay Beliefs, pp. 32, 59

(London, 1906).
15

to show how important a part magic mentioned further and magical practices play in the life of this people, but one 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

Enough

has been

fills her power and at once the spirit house with valuable jarsand the is repeated until enough are gathered to meet the demands like ; this of Even when the agreed sum has been delivered the girl'speople (p.133)
.

we

often find the girl'smother herself practicing magic, to secure tional addiby raising her elbows or eyebrows causing a part of payment, and
to jars vanish (pp.133, 143).

the

Despite their great gifts we find that these people are not all-powerful before starting on a task and that they deem it wise to consult the omens a journey. The or gall sack and liver of a pig are eagerly examined,1
while the calls of birds, actions of animals, thunder and lightning regulate their conduct.
are
or

signs received from the In cases where these warnings

overtakes the individual

disregarded misfortune
49,
100

.or

death always

(pp.48,
Death

ff).
to them,

but apparently a temporary state. The -isonly but if not deceased are often revived by some magical process (p.152), the corpse is placed on a raft and is set adrift on the river.2 The streams before they empty to inand rivers,we are told, all flow past Nagbotobotan
comes

In this place lives the old woman the hole where all streams go. Alokotan, who is related to the people of Kadalayapan and Kaodanan. Her duty it is to watch for dead relatives, secure to them, and make them She is the owner of a magic pool, the waters of alive again (p.132).
youth. which revive the dead and renew RECONSTRUCTED COMPARISON THE OF

CULTURE

WITH

PRESENT

Before passing to a consideration of the tales in the last two divisions of our material, it may be well to compare the lifeand beliefs of these "people of the firsttimes" with those of the living TinDAY

CONDITIONS.

"

Kadalayapan appear, in a vague way, to have and Kaodanan guian. been located in Abra, for we learn that the Ilocano, Don Carlos, went up
4 3 that the alzados lived the river from Baygan (Vigan) to Kadalayapan; by; while the tattooed Igorot occupied the land to the south (pp. near

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

2
3 4

See p.
The

21,

note

i.

present capital of Ilocos Sur. See p. 7, note I.

16

77,

155)-

The

to be found
are

by defensive walls such as were villages were surrounded about all Tinguian villages until recent times, and which
seen

Within the about Abang and other settlements. houses, the descriptions of most of which would fit the many walls were The dwellings of to day. foreign to present one seems thing which " conditions is the so-called ninth room" which receives rather frequent There is nothing in the tales referring to buildings or house mention.
still to be construction which class the Tinguian
type
room

of those who seek to as Bontoc a modified sub-group of Igorot.1 The of dwelling with its ground floor sleeping box and its elevated one kitchen and storage room is nowhere mentioned, neither is there times the Tinguian had
separate

lends support

to the contention

indication that in past or present men sleeping houses for the unmarried
any

and boys, and for the girls,as do

the spirit houses, rice drying frames, wise and granaries were similar to those seen to-day in all the villages. Likethe house furnishings, the musical instruments, and even the games
as

their neighbors to the south. The other structures, such

of the children were such as are to be found at present, while our picture 6 stillfitsnearly any Tinguian of the village life given on page ment settlein Abra. The animals mentioned familiar to the present are all

of note that in the firsttwenty-six tales, which up the cycle proper, the horse is not mentioned, nor does the caramake bao appear to be used as a work animal. Stillmore important is the fact
that the terraced fields and the rice culture accompanying them, which life of the people, a predominant to-day occupy place in the economic On the other hand, the langpddan, or mountain are nowhere mentioned.

people, but it is worthy

rice, assumes

References to the cultivation place of great importance. to indicate^ that the "hoe culture," which is still of the land all seem practiced to a limited extent, took the place of agriculture.
a

The
agree

clothing, hair dressing, and ornaments, Beads seems closely with those of to-day.

worn

by

to have

these people, been of prime

importance,

but could scarcely have been more prized or more used than Unless she be in mourning, the hair and neck of each woman at present. now are with strings of beads, many of them of evident antiquity, ornamented
while strands above the elbow
1

strands

cover

the

arms

from

the wrist to

or

even

reach to the shoulder.2

of the Philippine Islands, Vol. I, pp. 456 ff.,1903. Paul P. de La Gironiere, who visited the Tinguian in the early part of the nineteenth "Their heads were as follows: century, describes these ornaments ornamented their hair; the upper parts with pearls, coral beads, and pieces of gold twisted among blue; wrists adorned interwoven bracelets, spangled the hands were of with painted with glass beads; these bracelets reached the elbow and formed a kind of half-plaited Years in the Philippines, pp. 108 ff. Twenty sleeve. LA GIRONIERE,
BARROWS,

Census

17

to have been, to a large extent, determined wealth of a person seems in his possession. As at the present by the number of old jars for a time, they formed the basis of settlement for feuds, as payment

The

figured in the marriage ceremony bride, and even itself. The jars, as from their names, Chinese manufacture, were judged evidently of ancient and possessed power of speech and motion similar to that of human

beings; but in
to-day.1

lesser measure

the

same

type

of

have jars

similar powers

in the old to have been common seems of gold and jewels 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 or are the most prized possessions of the women.2 copper among gold The
use

to the Igorot of the south, who melt and mining is well known .Placer So far as I am aware, this is not cast the metal into various ornaments. practiced by the present Tinguian, but may point back to a time when in this region, or when trade relations with the the industry was known

south were much The weapons

freer than in recent

years.

of the warriors, which we are specificallytold were of identical with those seen at the present time, while the methare metal, ods by the old men the accounts told still of warfare agree with of their

youthful exploits. A survey of the tales brings out boldly the fact that a headhunt was life. To-day one stress of of the most important events in Tinguian
to suffer a rapid decline, but even circumstances has caused the custom heads are occasionally taken, while most of the old men have vivid now they fought "in the towns of their recollections of the days when

A spirited account of a head celebration seen in the village of enemies." from which ten of these tales were Lagangilang collected will be found in the writings of La Gironiere, already referred to.3 It isimportant
"
"

to note that this account,

as

well

as

the present generation, offers some in the olden days, particularly as regards the disposal of the skulls. The 4 tales tell of the heads being placed on the sagang at the spring, at the
gate,
or

those secured from many warriors of differences to the procedure striking

about

the town,
use

villages make
;

after the celebration. of the sagang, but the more

Certain of the present common type of head

\
__

of

1 See COLE and LAUFER, Chinese Pottery Natural History, Vol. XII, No. i).
2

in the Philippines

(Pub. Field

Museum

This

appeared
3 4

to the Chinese
2.

The Islands is entirely in agreement with Chinese records. Eldorado desirable for its gold and pearls. as an

always

See p. 17, note

See p. 7, note 4.

18

holder is the saloko,1 which still figures in many However, ceremonies. val. the heads only remain in these receptacles until the day set for the festiThey are then carried to the centre of the village and there, amid are great rejoicing, cut open; the brains are removed and to them are
fingers, and the whole added the lobes of the ears and joints the little of is then placed in the liquor, which is served to the dancers, Before the guests depart the skulls are broken into small pieces and a fragment is presented to each male guest, who carries it home and is thus often reminded of the valor of the takers.2 A study of Tinguian beliefsfurnishes for the taking of heads, but with the an additional religious motive nown revenge people of Kadalayapan and Kaodanan and the desire for rewere

the prime

incentives.

tale emphasizes the importance of the Sayang ceremony and balaua* The ceremony is nowhere scribed dethe spirit structure known as in full,but the many details which are supplied show that it was

Every

identical with that of to-day. The same is true of the Dawak* on three different occasions, and of the cerewhich we find mentioned mony to aid in locating lost or stolen articles. The most noticeable made
almost fact, to the person ceremonies More than familiar with Tinguian life, that these are the only is known the many mentioned among and practiced at present.
a score

of different rites are

now

well known

to this people,

ing and occupy a very considerable portion of their time and attention durthe firstfour months of the year.
The failure to make it seems to me,

mention of these very important events is explained, by their absence, but by the fact that these not

rites vary in importance and that the privilege of celebrating them is hereditary in a family. Should one not entitled to hold such a ceremony desire to do so, he must firstgive, in order, all the lesser events, a costly procedure extending over Kadalayapan and Kaodanan
a

the spirit Kabomyan,5 and that the story tellertakes it for granted that all of them are known hold the most important ceremony to the Tinguian.

The people of period of several years. always appear as being closely related to It seems exceedingly powerful. probable

entitled to

1 A bamboo pole, about these are forced apart and basket.

2

ten feet long,

are

one

interwoven

end of which is slitinto several strips ; with other strips, thus forming a sort of
Luzon

See

COLE,

Distribution

(American Anthropologist,Vol.
3

Tribes of Northwestern of the Non-Christian II, No. 3, 1909, pp. 340, 341).

See p. 9. See p. 10, note 3. 5 Among the the Ifugao, the lowest of the four layers or strata which overhang See BEYER, as Kabuniyan. Philippine Journal ofScience, Vol. VIII, earth is known 1913, No. 2, p. 98.
4

19

figure in these rites is the medium, through whom the ancient people generally conversed with the spirits,but in exceptional found the heroes talking direct with the superior beings; howcases we ever,
this gift is not and 59 people who with the spiritsand have even The procedure in choosing

A prominent

confined to the men believed to have are been

of old, for in such tales as 55 lived recently have conversed them

in marriage. a bride, the engagement, the pakdlon,1 and the marriage proper are all those of the present day, but the rules governing the marriage of relatives differ radically. As already noted, one of the chief qualifications for marriage, among the people of the tales, was
to joined

relationship, and even is unthinkable among barred

cause

cousins became husband and wife. Tinguian of to-day ; firstcousins the

even

Such
are

thing

absolutely

from
a

marrying, while scandal, and it is very

to share in her deceased

the union of second cousins would doubtful if such a wife would be allowed husband's property.2
3

It appears that only one that from "the first times"

real

wife is recognized
a man

as

legitimate, but have

as

to the present

might

many

concubines So far

as as

he could

secure.

mythology
gone

bride has always least, has been,

subject

and present day conditions can inform us the to the home of her husband and, for a time at to the dictations of her mother-in-law, although

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

few references to the procedure immediately cate after a death indibut here that, in part, the people of to-day follow the old custom; We are thrice told that the corpse again an important departure occurs. The
was

placed
one case

on

in

little raft called tabalang and set adrift on manner. the afterbirth was treated in the same
a

the river; and Nothing of

the sort is done to-day, nor does it seem at all likely that such has been The body is now buried beneath the the case in recent generations. house, and certain set rules govern the movements of all persons related This procedure is to the deceased, as well as the disposal of the corpse. so complex the whole Tinguian belt that it and so uniform throughout improbable that it has grown up, except through a long period of seems
time.

At this point it is interesting to note

that at many

ceremonies

it

1
2

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

See p. 8. An Ifugao

of

As opposed

to the spirit mate

of Aponitolau.
20

is necessary

a small raft called tal-talababong, or talabong, in it, and set it adrift on the stream, in order that any to place offerings may spirits who have been prevented from attending the ceremony still secure their share.1

to construct

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 The telling of Tinguian
may
nuts
names, use

The

which occupies such an important is less of betel-nut for chewing

place in the narratives.

common

among

the

people than with most other Philippine tribes, a fact which be accounted for by their constant use of tobacco. However, betelimportant place in the various ceremonies, and a most occupy still offerings

with the instance when sent out, prepared nut. for a ceremony, the people of the tales intrusted an oiled betel-nut covered duty. This has itscounterpart to-day in the small with gold with this friend, in another town, gifts of gold which are often carried to some
many

intended for the spirits must

In nearly every

be accompanied invitations were

whose

is particularly desired. It seems that not improbable have suggested the the golden colored husks of the ripe betel-nuts may
presence

substitution. Magic was

means

bring
nut;

practiced extensively in "the firsttime," but it is by no They to the people of the present day. now cannot unknown dead person to life, create human beings out of bits of betelor
can

sickness and death to their foes by perand do cause forming rites or directing actions against garments or certain other in their possession. Even the name be can an enemy recently of objects ferred and action against it be transapplied to an animal or inanimate but they

object

to the

owner.

are and Kaodaiian the medium of birds, warned or encouraged thunder, lightning, or the condition of the gall and liver of a slaughtered

Like

the Tinguian,

the people of Kadalayapan by omens received through

ROTH, the the Malanaus of Borneo bury small boats near for the use formerly the of the departed spirits. It was cases to put jars, a female custom weapons, clothes, food, and in some slave aboard on a raft, and send it out to sea the ebb tide "in order that the deceased might meet flight." Natives of Sarawak and British North with these necessaries in his upward Vol. I, p. 145, (London, 1896). For notes Borneo, on the funeral boat of the Pagan Tribes of Borneo, Vol. II, p. 35. Among Kayan, see HOSE and McDouGALL, important is sometimes an man the Kulaman placed in a of southern Mindanao to the beach. coffin resembling a small boat, which is then fastened on high poles near tory, District, Mindanao COLE, Wild Tribes of Davao (Pub. Field Museum of Natural Hisbeing, Lumawig, Igorot Vol. XII, No. 2, 1913). The supreme of the Bontoc is said to have placed his living wife and children in a log coffin ; at one end he tied a cock, and set them a dog, at the other adrift on the river. See JENKS, The Bontoc Igorot, p. 203, (Manila, 1905); SEIDENADEL, The Language of the Bontoc Igorot, p. 502 ff.,(Chicago,
1

graves

to LING According of the deceased,

"

"

1909).

21

pig;1 and like them they suffer for failure to heed these warnings, the infraction of a taboo.

or

for

"The myths of the firstdivision 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 held for thunder was
"

It will appear and lightning, while in others they appear as animals. ideas are not foreign to the second division of the tales,which that such represent present day beliefs. Thus, in the mountain village of Baay is considered as a male spirit husband of the earth, and the sky the father of sun Again, in Lagangilang moon. the and and Abang,
"

the most powerful of all spirits "often eats the ground and releases his wife AgEmEm." who This brings us to a most interesting question, namely : Are the chief actors in our tales to be considered as celestialbeings and spirits,or as
"
"

thunderbolt

is identifiedas Kadaklan

human

heroes?

tale Aponltolau
sun,"

have already made note of the fact that in the first is identified with Ini-init whom, "the we are told, was We
"a a

who makes the sun," this tale he marries Aponibolinayen,

man

"the

round

stone

which
may

rolls." In

be construed to mean Aponltolau abandoning layapan.

have
seen,

"the

woman

maiden whose in the moon."2

name

However,

possibly find we

his place in the sky and going to reside in KadaThis tale comes from the town of Langangilang where, as we the celestial beings are from the same town, shows regarded us this same
as

spirits. Tale Aponltolau going but as up to the sky, where he marries the spirit Kabkabaga-an, before he returns to his home below. A further indication of his celestial already fifteen,coming character is perhaps Patok, a valley town
as

afforded us in tale fourteen, which in which the sun, moon, and stars
Here
we

was are
now

recorded in

"lights

belonging to the spirit Kadaklan. marries the star maid Gaygayoma, who Slnag
"

"

regarded find that Aponltolau

of the big linayen tale Aponibo-

is the daughter

star Bagbagak,

mind

In this same the moon. and firstwife of Aponltolau, and it is clear that in the appears as the of the story teller she is not identified with Slnag. Aponltolau

in the other tales without any hint of celestialqualities. Aside from her name and the fact that she is once pictured as visiting the sky, is nothing to indicate that his wife Aponibolinayen is to be conthere sidered
appears
as

the

moon.

in Kadalayapan
.are

A careful study of the other characters who reside Kaodanan failsto yield any evidence that they and

considered
1

as

celestialbeings.

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

Page

3, note

2.

22

During
woman,

good

Juan, a certain man and Iwaginan Gimbagon,1 then called who and represent the possess spirits and are defended by the people when evil spirits try to disThis is the only instance I have observed them of their property.
ceremony
are

the Sayang

held in San

of any of these characters of the tales appear in the than one hundred and fiftyspiritsknown ceremonies, while a listof more fails to reveal more. to the Tinguian
names

in which

the

in the practice of magic, and in their communication with " firsttimes" far these nature, celestialbodies, and spirits, people of the the present Tinguian, they had a material culture and cereexcelled monial lifemuch It
seems

While

like that stillfound in Abra. then that these people, about whom
as

not to be identified

generalized heroes period, magnified

celestialbeings or life and deeds whose

the stories cluster, are spirits.2 They appear rather as

represent

that

of

an

earlier

and

extolled by succeeding AND EXPLANATORY

generations.

RITUALISTIC

MYTHS

The second division of the tales now assumes a position of importance for in it we find present day ideas and beliefs the people strongto us, of ly
are thus in a position to contrast them with the in "the firsttimes." tenets of the people is exceedingly strong among The influence of custom the Tinguian of The fact that the ancestors did so and so is sufficient justificato-day. tion

brought

out,

and

for performing any act for which they have no definite explanation. is this influence greater than in the ceremonies. Nowhere These, which
accompany

by mediums is a check on the others if they wilfully or through carelessness whom deviate from the old forms. The ritual of these ceremonies is very for doing many to be entirely seems acts now complex and the reason lost, yet the satisfy any
"

are conducted allthe important happenings in their daily life, fitted for office by long training, and each one of who are

acts, as well as the possession of certain by myths, such as we are considering. It seems things, are explained 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

explanation Tinguian. Other

one

kadauyan

""

custom

"

is sufficient to

understand present day conceptions also give us a glimpse into the past. The myths 3 2-40, which are known to the people as diams, are now
1
2

See tale
For
a

22.

discussion of this class of myths, see WATERMAN, Jour. Am. Folklore, Vol. XXVII, ibid..Vol. XXI, p. 101 ff.,1908; P. W. SCHMIDT, 1914, p. 13 ff.;LOWIE, Grundlinien einer Vergleichung der Religionen und Mythologien der austronesischen Volker, (Wien, 1910).

23

inseparable parts of the various ceremonies. Thus, when a pig is to be in the Sayang ceremony, beside it and the medium offered sits down it with oiled fingers while she " talks to the spirits." The strokes translation of her "talk" shows that this is in no sense but is a prayer
the greatest of the spirits taught the Tinguian this ceremony people correctly. Likewise, when she offers food in the Dawak1 the spirit Kabomyan ceremony, she relates how rather
an

account

of how

to perform

taught the Tinguian In the Pala-an2 dmm but in this

to "make
case

to do this in the

same

manner

that he performs

it.

she relates,in story form, the cause of the sickness, a direct invocation to the spirits in Dadaya end,s with please." The intended more

them

explanation to their troubles than to be directed toward of the spirits. However, the medium seldom has an audience, and rarely ever a single listener,as she recites the dmms she has learned verbatim from her instructors when preparing for the duties of her office. 35-40, are the people
as
an

well again if you in story form, and seem

to the
causes

balance of the diams,

as

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 is constant the diams, but their content and they are thoroughly 41-54
are

Myths

of quite

different type.

They

are

believed. they exert a great influence on the beliefs and conduct of both The evil which befalls a person who moold and young is undoubted. lests to the children who the guardian stones is thus made known even generally keep at a distancefrom the grove in which they stand. Again, these tales give sharp warning as to what befalls a person norantly breaks the taboos following a death; but at the
means

That

who
same

even

ig-

time advance

of thwarting the wrath of the enraged or evil spirits. Myths 55 to 62 at firstglance to not appear to be explanatory at all, but seem tween rather to be a series of stories dealing with the relations beever, certain persons and the natural spiritsor those of the dead. Howit 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 Tale which they hold. 56 gives us a glimpse of the prevalent idea of the abode of the dead, where the spiritslead much the same sort of lifeas they did while alive, but we quite a different picture of this realm from the Baluga3 tale, in the home of the deceased is said to be in the ground while the

secure

which

1
2

See p. 10, note 3. The Pala-an is third in importance Tale 58.

among

Tinguian

ceremonies.

24

"life" of the dead woman heard in Manabo, was

is kept in
a

town

near

This last account to the Igorot settlements of the Upit

a

bamboo

cup..

river, and may be influenced by the beliefs held in that section.1 Certain individuals appear intimate dealings with to have

the

in instances even being joined them in marriage. to natural spirits, some The afterbirth child, Sayen, is believed to have lived "not very long

find his lifeand actions quite similar to those of the heroes in "the first times," while his foster mother the alan2 takes the same part as did the alan of old.
ago," yet
we
" "

tales, accounting for explanatory the existence and appearance of celestial bodies and animals in their for the possession of fire and of many present state; they also account such as jars prized and agate beads. Incidentally many essential
as

Relations

63 to 74 appear

pure

objects,

those of war and appear in connection with the origin of the kalau* mourning, which With few exceptions the myths of this division correspond to present beliefs; the spiritsare those known to-day ; the towns mentioned are now

traits and

old customs

come

out, such, for instance,

as

existing

or

their former

locations

are

well known.

They

have

thus the

sion, recent origin than those of the firstdiviof being of more yet it is worthy of note that there is littlein them which seems foreign to or out of keeping with the older tales.
appearance

FABLES last division may be said to be made up of fables, for the story tellers without hesitation label them as fictions. The last of these appears
The
to be only a worked

Banog

incident of myth 56, in which the big bird carries the hero to its nest, from which he escapes by holding to the
over

birds. It is possible that more wings of the young of these fables are likewise incidents in tales prevalent among the Tinguian, but not heard by the writer.
stories are from

Whether

or

no

this be true, it is certain that most

well known

to the Ilocano of the coast

natives throughout

the archipelago.

of these ized Christianand the other Comparison with the folk-lore

other regions shows that these stories are by no means confined to Philippines. The chief incidents in the narrative of the turtle and the 4 have been recorded from the Kenyah the monkey of Borneo and from

This is offered only of this group of Igorot. 2 See p. ii, note I.

3

as

possible explanation,

for littleis known

of the beliefs

Tale

68.

HOSE

and

McDouGALL,

The

Pagan

Tribes of Borneo,

Vol. II, p. 148,

(London,

1912).
25

the northern peninsula of Celebes;1 the carabao is told in British North Borneo2

to European crab, while it is known turtle and the hare. The threat of the mosquito in 84 is almost identical incidents in the with that recorded by Evans in Borneo;3 while many
4 found in the Iban story of Simpang Impang.8 fable of Dogidog are When the Tinguian versions of these fables with those of comparing the Ilocano, one is impressed with the fact that while the incidents upon

between the shell and the in regard to the plandok and the children as the race between
race

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 which is

poncho?

evidently of Spanish introduction, the owner a well-known tay spirit. Again, minor
"

is identified as the banbanthe first part

identical with

that of the Ilocano, but ends with a very necessary groom preparing the things used in the pakdlon Tinguian marriage ceremony. of the
"

of tale 85 is the parents of the

part

incidents which have The footnotes have called attention to the many their parallels in other districts. Reference to these shows that a large
recognizing incidents does not necessarily mean identity of origin, that similarity of over we must great still give full credit to the effectsof borrowing, even during the past four distances. The easy communication along the coast
percentage
are

found in the islands toward

the south.

While

with Spanish and Christianized officials and traders will readily explain the likeness of the tales in Division III in Europe, but, as justnoted, to those held in distant islands, or even

hundred

years

and the contact

similar inflow had been taking place, although at a slower rate, long before the Spaniards reached has grown up as the result of blending the Islands, and Tinguian mythology

these

are

now

undergoing

change.

Doubtless

over

the whole of native tales with those of other areas, it fitted the social setting. and reshaped until

being worked

Indonesien, p. 304, Haag, 1904. For the Tagalog Volksdichtung aus this tale see BAYLISS, (Jour.Am. Folk-lore, Vol. XXI, 1908, p. 46). version of 2 Folk Stones of British North Borneo. EVANS, (JournalRoyal Anthropological Institute,Vol. XLIII, 1913, p. 475).
BEZEMER,
3 Folk Stories of British North Vol. XLIII, p. 447, 1913). 4 Tale No. 89.
5

Borneo

(JournalRoyal Anthropological Institute,

Tribes of Borneo, Vol. II, pp. 144-146. invisibility is found in Grimm's The cloak which causes' tale of the 91. In a Pampanga Fairy Tales, Columbus Series, p. 30. See GRIMM'S raven. tale the invisible when squeezes it. See BAYLISS, (Jour. a magic stone becomes possessor of Am. Folk-Lore, Vol. XXI, 1908, p. 48).
and
6

HOSE
Tale

McDouGALL,

The

Pagan

26

"

Ratzel Graebner l have them among and writers for certain resemblances in culture, between Malaysia, sought to account A part of our matePolynesia, and America, by historical connection. rial
Previous
"

"

that of the blood-clot child (p. the en i25),2 rape of the maidby the vine which carries her to the sky (p. the magic flight 33),2 3 to lend support seem to (p. (p. may growth and magic
"

such

as

75),2
a

38)

"

ing, similaritiesare assuredly suggestive and interestbut it appears to the writer that the material is too scanty and the known folklore of intervening lands too little to justify in considering us

such

theory.

These

them

as

convincing

proof of borrowing GENERAL

over

such immense

distances.4

RESULTS

study has brought out certain general results. We have seen in common folklore has much that Tinguian with that of other tribes is doubtless due to borrowing and lands. While a part of this similarity be seen at work can a considerable portion of a process which still
Our
" "

the tales is probably of local and fairly recent appears to be very old. These older tales are

origin, while the balance interwoven so intimately

with the ceremonies, beliefs,and culture of this people that they may by them. They are safely be considered as having been developed for each story teller doubtless much influenced by present day conditions,
must,

and

unconsciously, read into them some the current beliefs of the tribe. At the same
even

of his

experiences time these traditional

the thoughts,

own

accounts

In Tinguian custom society, where still and holds undisputed sway, these well-known tales of past times must tend facts or experiences which come into the same to to cast mould any new

doubtless exercise actions of the people.

potent

influence

on

beliefs,

them.

We

believe that

we

are

justified when

we

take the viewpoint

as a

of the

Tinguian and consider "the stories of the firsttimes" old it is impossible to state definitely,but old. How

essentially very
careful analysis

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

1914, pp. 45-46. See KROEBER, Stories of magic growth are frequently found in North America. Gross Ventre Myths Papers of the Am. Mus. of Nat. Hist., and Tales (Anthropological Vol. IV, Pt. i, p. 136). Vol. I, p. 82);also LOWIE, The Assiniboin (ibid.,
3

See WATERMAN,

Journal

American

Folklore, Vol. XXVII,

4 Other examples tales are noted by BOAS, Indianische of equally widespread L. ROTH, Custom Sagen, p. 852, (Berlin, (New York, 1885); and Myth, pp. 87 ff., 1895); A discussion of the spread of similar material will be found in GRAEBNER, others. and der sudameriMythen der Ethnologie, p. 115; EHRENREICH, Methode und Legenden kanischen Urvolker, pp. 77 ff.;EHRENREICH, Die allgemeine Mythologie und ihre Grundlagen, p. 270. ethnologischen

27

believing that they reflect a time before the when domestic work animals were people possessed terraced rice fields, and the horse had not yet been introduced into their stillunknown, of
our

material

us justifiesin

is attested by the great part life. It is evident they all now play in the ceremonial and economic introduced at a period were that outside influences of great importance later than the time when the Chinese first began to trade along the coasts

land.

That

these

are

not

recent

events

w of the Philippines for the prized jars,hich play such an important role in the mythology, but to be identified as those of native make are not are ancient Chinese vessels dating back at least to the fourteenth and to the tenth century.1 perhaps even It is probable that the glass, porcelain, and agate beads, which in second only to the jars importance, are exceedingly old. Many
are ancient

in specimens are still use and are held for as fabulous prices as are has shown those found among the interior tribes of Borneo. Nieuwenhuis
that the manufacture of beads had become to China and ages, and had extended even
may
a

great industry in the middle

Japan,whence

the products

have

We
which

spread contemporaneously have seen that, for the most

in
our

with the pottery.2 part, the life,customs,

and

beliefs

appear

with present 'been of prime importance such as the sending of with gold to invite guests to a festival or ceremony
"

reconstruction of "the first times" agrees closely formerly to have conditions; certain things which seem
a
"

betel-nut covered appear to have

their echo
momentous

in present conditions. The betel-nut which played such a part in the old times stillholds its place in the rituals of the

much used in daily life. The ceremonies, although it is not now a magic of to-day is less powerful than formerly, but is still tremendous force. The communication of of the ancient people with other members
many

world, as well as with the inanimate and spiritual,and their sistent into animals and the like,offersnothing strange or inconmetamorphosis the animate
to the people of to-day.

They

even

now

talk to

t jars,hey

verse con-

with spiritswho

come

to them

through

and people only recently deceased are 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 things not in agreement sanction to some with Tinguian for instance, as the marriage of relatives, or the method
1 COLE Museum
2

the bodies of their mediums, known to have had the power of

such, disposing of of
usage
"

and

LAUFER,

of Natural

Chinese Pottery in the Philippines (Publication Field History, Anthropological Series, Vol. XII, No. I, Chicago, 1913).
Kunstperlen

NIEUWENHUIS,

und

ihre kulturelle Bedeutung

Arch, fur (Int.

Ethnographic, Vol. XVI,

1903, pp.

136-154).
28

the dead which In

and it may be that we long ago fellinto disuse.

"

have here

remembrance

of customs

1 the writer showed that there have been many previous paper A part of the migrations into Abra from the north, south, and west. have become thoroughly amalgamated with the Tinguian emigrants

such conflicts as we have already in regard to the place held by thunder and lightning in the noted spiritworld, as to the future abode of the spiritsof the departed, as well as other discrepancies which the limits of this paper have prevented us
from discussing. It is not
are

people and have doubtless introduced some and beliefs. This helps us to understand

part of their material culture

impossible that those customs

with those of to-day, may have been swamped, or, on the other hand, the memory of the strange have caused them to be once customs practiced by the emigrants may
at variance

first times," which represent older ideas which

of "the

attributed to the peopfe of the tales. has shown us Finally, we believe that a study of Tinguian mythology that we can gain a real knowledge of the past of a people through their insight into their mental life; and can folklore; that we can secure an learn something of the valuation they attach to certain of their activities
and beliefs,which
1

to

us

may

seem

at the surface trite and trivial.

Philippine Journal

of Science,

Vol. Ill, No. 4, 1908, pp. 197-211.

29

ABSTRACTS

women are gathering greens when a vine wraps around one and She is placed near to spring, the sands of which her to the sky. carries beads. Small house near by proves to be home rare are of the sun.

Two

into sky to shine, then goes to house Breaks up fish stick and cooks it. It becomes and fish. Single grain of rice cooked in pot the size of a "rooster's egg" Goes to sleep in house. becomes sufficientfor her meal. Sun returns Woman
owner

hides until food. prepares

goes

and

sees

house

appearance

which flames of

appears
comes

to be burning.

Investigates

and

finds

from

beautiful

woman.

Each awakens visitor. She vanishes. Gets big star to take his place in sky; returns home cooked for him. They betel-nut together and surprises woman. chew unexpectedly

food, but

Starts to prepare finds food day sun

The quids turn to agate beads, showing them to and tell their names. Each night sun catches fish, be related, and thus suitable for marriage. but woman refuses it,and furnishes meat by cooking fish stick. daily journey through sky. Woman decides to go with husband on in middle of heavens she turns to oil. Husband Bottle fallsin woman's bottle and drops it to earth. own form and tells false tale of her absence. she resumes old

When

puts

her in

where She becomes

town,

ill, finger. Mother does so and child pops asks mother to prick her little Child grows each time it is bathed. Girl refuses to divulge name out. of child's father. Parents decide to celebrate balaua and invite all
Send out oiled betel-nuts covered with gold to invite guests. people. 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 ments. choice of a husband and send her away without good clothes or orna-

Sun, wife and child return home. They Sun assumes form of man. celebrate balaua and invite all their relatives. Guests chew betel-nuts so it is known that and the quid of the sun goes to that of Pagbokasan, latter is his father. Parents of sun to girl's the pay marriage price
people.
30

Apombolinayen
belong
presents
way
to to

Algaba
secure

who is very of Dalaga.

illexpresses Her brother

an a

desire for mangoes dispatches two men

an

which
with

them. and

One
soon

egg

hatches

carries becomes

earring, the other

rooster

egg.

On

spread a belt on the water and ride across the drops of water from their bodies turn
's

They crows. which When the river. they bathe, beads. Find
way
to

to agate

house by following the row Algaba of headbaskets, which reaches from is made Defensive fence around the town the river to his dwelling. Algaba sleep as they pass. seizes his up of boa constrictors, which

shed tears and headaxe intending to kill the visitors, but weapons He then but they weep tears of blood. of oil. He takes other weapons, Learning their mission he refuses their makes friends of the intruders.
spear

gifts, but gets fruit and

uses

returns

magic
arms

and and

causes

his

restores

.the her to life. While

with them to their town. He death of Aponibolinayen.

On

way

he

takes her in their

They chew rings exchange themselves. names. This is good sign. beads and lie in rows. The quids turn to agate They They marry celebrate Sayang and and go to Algaba's town. invite their relatives. When the guests cross the send betel-nuts to from their bodies are agate beads of water which run Guests all chew betel-nut and lay and stones of the river are of gold. By arrangement down their quids. of quids they learn the true parents found sister his new His brother-in-law wishes to marry of Algaba.

she rests in his arms, betel-nuts and telltheir

river, the drops

An earring is put in a jarand it is present. offers an engagement filledwith gold, but Algaba lifts his eyebrows and half of the at once riage Another and it is again full. Marearring is put in jar, gold vanishes. and price is paid later.

Aponitolau chew

falls in love with betel-nuts and tell their Aponitolau

vanishes.

sends a hat which with the girl. She wears She crosses bad sign, but she goes on.
The
a

They at the spring. girl he meets Girl gives false name names. and for his marriage his mother to arrange is like

bird, and it gives her a river by using her belt as a raft.

a

Girl accepts girl'sparents agree to the match and price to be paid. tolau AponiWhen little jar and agate beads as engagement present. girl. His goes to claim bride, he finds he is betrothed to wrong
celebrate

parents

Sayang

identity of girl at spring. betel-nuts brought her among

to people, hoping and invite many Aponitolau She does not attend, but

learn

finds
chew

him

by

the spirit helpers.

They

'betel-nuts and
power.

learn they

are

related and

that both

possess

magical

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

him

feed his

jars.

4
A bird directs Apomtolau
him with

Girl furnishes daughter

in his search for the maiden Aslbowan. food by cooking a fish stick. They have
span

Apomtolau she is bathed. are searching for him, and determines to go Aslbowan home. him, but uses magic and transfers refuses to accompany him and child to his town. who grows one discovers that his parents
each

time

falls in love with girl he sees bathing, and his mother She crosses goes to consult her parents. river by using her belt as a agate raft; when she bathes, the drops of water from her body become The girl's people agree to the marriage beads. and accept payment for her.
,

Apomtolau

Apomtolau
to

invite the
on

his bride celebrate Sayang and send out betel-nuts Aslbowan guests. refuses to attend, but a betel-nut

and

grows

her pig until, out of pity, she consents. After the ceremony the brother of the bride turns
new

himself into
assumes

firefly and follows her form and secures her

as

sister-in-law. his wife.

Later he again

human

5
is well received when she goes to seek a mother of Gawigawen The girl's mother furnishes fish by breaking and wife for her son. cooking the fish stick. A day is set for payment of the marriage price.
The
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 up of beads, and the walk and sands and grass of spring are made

Guests

assemble

and

dance.

When

bride dances

place to set
man

jarsare
new

and

large plates. Her husband cuts off head of an old spring appears ; his blood becomes beads and his body a

Bride who has not yet seen the face of her husband shade tree. is misled by evil tales of jealous women, ster. and believes him to be a monDuring night she turns to oil, slips through floor and escapes.
great

In
and

jungleshe
advise

meets

rooster

her to return

and monkey, who tell her she is mistaken home. She continues her way and finally
32

Is carried across reaches ocean. its master of the girl's presence. The master comes and meets quids turn
They
grow
on

by

carabao

which

at

once

informs

girl. They

chew

betel-nut, and

the

to agate

beads, and

so

make

Sayang

they marry. send betel-nuts to

summon

relatives.

Nuts

pet pigs of those who

are

During dance carried across Gawigawen Is speared to death recognizes his lost wife and seizes her. husband, but is later brought back to life. In meantime by the new inform the parents of the new the alan (spirits) that he is their groom

Guests

refuse to go. betel-nuts. river by

blood). Parents repay Gawigawen child (from menstrual bride, and also make payment to the girl'sfamily.

for his lost

thinking her without the protection enemies of Aponlbolinayen, She glances off their spears with her of a brother, go to fight her. Her weapons kill all but Ginambo, elbows. agrees to continue who
The

fight in

month. Aponigawani has

women

one

later the two foes.

A month similar experience with her enemies. as they go to continue the fight against their meet
a

betel-nut, and quid of Apombolinayen is covered with becomes They agree an gold and that of her companion agate bead. Go to fight and are hard pressed by foes. Spirit to aid each other. chew
helpers go to
-

They

summon

aid of two

men

children who kill so many people that pig troughs are floating in One puts girls inside belt. They kill all the enemies arid send blood. Brothers take girls to their heads and plunder to the girls' homes. Father and mother of Aponigawani their parents. celebrate balaua and
go to aid sistersand
summon

were

miscarriage

who turn out to be their brothers had been raised by the alan. They

chew

of oiled betel-nuts covered with gold. Guests betel to that of parents, so relationship -nut and spittle of children goes is established. A Ian explain how they raised the miscarriage
guests
means

by

Heads of enemies are placed around the town children. and people dance for one Aponlbolinayen brother of Aponigawani, month. marries in turn marries the brother of her friend. Usual celewho bration Relatives receive part of price paid for and payments made.
brides.

7
dons his best garments, takes his headaxe and spear, and to fight. When he reaches the spring which belongs to the tengoes headed giant Giambolan, he kills alLthe girls, who are there getting
33

Aponltolau

him. giant in vain tries to injure Spear and headaxe of Aponitolau kill the giant and all the people of his Heads are sent in order to hero's town town and cut off their heads. On return journey and finally women's. giants' heads first,then men's,
water,

and

takes their heads.

The

"

Apomtolau
to become
a

isfollowed by enemies. high bank which prevents

a

He commands his foes from

his flintand steel following. Upon

his arrival home

are

great

celebration is held; people

dance, and

skulls

placed around

the town.

8
and his wife decide to celebrate Sayang, but he goes first He uses magic and arrives at Ta-odan. to take the head of old man is beheaded. fight and Ta-odan While once where foe lives. They is gone, an Ilocano comes Apomtolau to town and tries to visit his wife. Apomtolau
he returns a needle she has She* at first refuses to see him, but when 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 is suspicious and determines find by shining like fire. Aponitolau .to As guests arrive for the celebration, he tries belt on each until owner. he finds right one. breasts and hangs He
cuts off his head

reach is guarded by two kinds of lightning, but they are asleep town, which They sleep in the balaua and are discovered by the and let them pass. of the place, who turns out to be an afterbirth brother of the He removes woman. the head of the dead Ilocano from her breasts. Betel-nuts are sent to summon their father and mother, who are surprised He returns home learn of their afterbirth son. to with them.
owner

there.

She

and it fliesat once flees with her children.

to his wife's

They

Aponitolau

failsto be reconciled to his faithless wife.

9
Ayo
is hidden Dagdagalisit, who is fishing, by her brother, but meets Child pops out between third and fourth pregnant. has her hand
Baby to pricked. objects firstname; so Ayo's breasts falls on her brother's legs

and becomes fingers when Ayo

Milk from is called Kanag. mines while she is lousing him, and he thus learns of the child. He deterlearn who the to build a balaua and invite all people, so he may 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 Brother of Ayo is enraged wearing only a clout of dried banana leaves. father is.
at her match

When

with her poor husband. and sends her and the baby away home, Ayo finds her husband a handsome they arrive at her new
34

golden house, and whose spring has gravel of gold and They summon their relatives to celebrate balaua with them. agates. While Ayo's brother is dancing, her husband cuts off his head, but he
man

who

lives in

is brought

back

to life. Ayo's

husband

pays

her parents

for her, but

Husband vanishes when her mother raises eyebrows. They payment. chew betel-nut and the quids of the again completes Dagdagallsit's parents learn he. children go to those of their parents. half the payment

is a miscarriage

child who

was

cared for by the alan

10

(spirits).

Aponibalagen sister. Takes home. Ingiwan

cross

uses

magic

to create

her and

companions

for his residence in the ocean turns there on backs of crocodiles. Rea

who
ocean.

is walking Rides
on

is confronted his headaxe Turns

by high bank
past

and is forced to

the

which guard Assumes own

the form

maiden. and
soon

chews

sleeping crocodiles into firefly and self reaches girl. betel-nut with her. Omens are good.

the

is troubled with intense itching between maiden She has place pricked, and baby boy pops out. Aponibalagen learns of child when Child grows one span at each bath. He takes her home pares milk from sister's breasts falls on him. and preOiled betel-nuts are sent to summon to celebrate balaua. guests.
returns

He

and her last fingers.

home

They

grow

on

clad, appears by its mother. He

assumes own

Ingiwan, poorly refuse to attend. at the ceremony and is recognized by the child but not Girl's brother, in rage, sends her away with the stranger. of those who form
to be handsome

knees

they
true

and proves balaua, they chew celebrate

and wealthy. betel-nut and thus learn who

When
are

his

parents.
II

When Sayang.

Aponitolau
He

goes

to visit his cousin, he finds him

no

invitation has reached in shade of tree near the spring instead of going up to the village. He finds the switch lost by Aponlbolinayen. He is induced to attend the ceremony, where he meets with an old enemy, and they fight. The

is incensed because

celebrating him, so sits

hawk

the struggle and reports the death of Aponitolau to his sister. She sends her companions to avenge the death and they kill many Aponitolau was people before they learn that the hawk mistaken.
sees

restores

the old men and women, favorable. ing Durare them examine a pig's liver and gall. The omens the fight he becomes thirsty and his headaxe supplies him with water. 35

Before

the slain to life. He agrees he goes to battle he summons

to fight his enemies

in two

months. and has

the slaughter of his enemies when they agree to pay him one hundred selves valuable jars. The jarsand heads of the slain take themA celebration is held over to his home. the heads, and skulls are He
stops

exhibited around the town. Aponitolau goes to return

They switch of Apombolinayen. Their finger rings exchange betel-nuts and tell their names. chew themselves, while their betel quids turn to agate beads and arrange

the

themselves

in lines

"

becomes
a

fish. The

He cooks a stick and it sign of relationship. turns himself into girl vanishes, but Aponitolau
a

firefly and

finds her.

They

departs.
carries him
a woman

On

home his way to an island guarded

together one night, then he remain bird which he is seized by an immense

Child is child called Kanag. little finger is pricked. itching spot on mother's delivered when an is kept in ignorance of father's fate until informed by an old Kanag
to
a

also captured by Apombolinayen gives birth

by crocodiles. the bird.

He

is forced to marry

He goes in search of his father. By he has angered. on the water the of the betel-nut he is enabled to cross using power finally the backs of sleeping crocodiles. He kills gigantic snakes and
woman

whom

bird which
captive
woman

had

carried away back home.

his father. Both

women

He

takes

father

and
as

the husband.

claim

Aponitolau

A test is held and Apombolinayen

12

wins.

Pregnant husband He
uses

releases He liver of a deer she needs. the dogs, he changes self into her real wish. his sweethearts

Her desire for fruit of bolnay tree. asks what it is she wishes, and she falsely tells him fish roe. magic to catch all fish in the river, and selects one with roe, it is the She throws it to the dogs, and tells husband others.
woman

expresses

secures
an

it,but when

it likewise is fed to

wife until he learns and hides near He secures the bolnay fruit,but upon his return allows to get all but a small piece of it. His wife eats the bit
ant
more.

left and

She quarrels with husband, who in rage drags is her to the bolnay tree and places her in a hole. Her child Kanag her third and fourth fingers is itching spot between born when an He agrees to go with other boys Child grows with each bath. pricked. desires
to fight.

lowed vine which is to keep his mother informed as Child's father is with war tb his condition. nize party, but does not recogIt rains continually so party cannot son. cook; but the spirit
Plants
a

helpers of child's mother feed him, and he shares food with companions. Kanag They plan ambush near cuts off head of a pretty enemies' town. They return home kill an old man and woman. girl; his companions
36

When Kanag dances, earth trembles, and hold dance around the heads. fall,water from river enters the town, and the fish lap his coconuts
feet. His

father is

jealous and

cuts

lawed vine wilt and knows of son's She restores Kanag killed son. to life and they leave. to follow, but magic growth of thorns in trail prevents.

His mother sees off his head. death. Informs her husband he has Husband He

tries

is finally

reconciled to his family and

has former

sweethearts

killed.

13
desires the fruit of an orange tree which belongs Her husband to the six-headed giant Gawlgawen. asks her what it is desires and she replies falsely;first, that she wishes a certain fruit, she
woman roe, and finally deer liver. He secures each, taking the roe .fish liver out of the fish and deer without causing their death. Each of and the articles makes the woman vomit, so her husband knows that she is

A pregnant

then

satisfied. Transforming self into a centipede he hides until he learns her real wish. Arms self and starts on perilous mission, but first By condition of vine wife is to know of his plants lawed vine in house.
not

safety or death. On way small dog bites him; he is tested by lightning and by thunder, gets a bad sign, but continues journey. Sails over and in each case
on cliff 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 Chiefs of ants and fliescalls their followers and eat animal for carabao. ocean on

his headaxe.

Reaches

Is allowed to pick fruit,but branches of tree are sharp knives on He puts two of oranges on his spear and it fliesaway which he is cut. He dies and lawed vine at his house withers. Giant his home. to him. his skin to cover end of drum, puts his hair on roof of house and Wife gives birth to child, which grows places his head at gate of town. While still one very small child angers old span each time it is bathed.
uses

who tells him of his father's fate. Child determines to go in On journeyhe meets all search of father despite mother's protests. the tests put to his father, but always receives good signs. Jumps over
woman

He challenges giant to fight father had climbed on the spider web. cliff Giant by refusing to be the firstto use his weapons. and shows valor
.

He him, for he' firstbecomes an ant, then vanishes. unable to injure throws his spear and it goes through giant, while his headaxe cuts off five Spares last head so it can tell him where to find of adversary's heads.

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
Collects father's body
together
37

his father.

Of

THE

all people in town. son stands on it.

Slaughter is so great the father swims in blood, but Both return home and hold a great celebration over

the heads. father's spittle is lapped up by a frog which becomes pregnant. by anitos. Girl Frog gives birth to baby girl which is carried away Her half brother is taught to make dawak (theduties of a The

medium).

Is hidden hears her, changes self into a bird and visits her in the sky. Tries to persuade sister to in a caldron to keep anitos from eating him. She promises to go when their father celebrates return with him.

and girl attends. Is so beautiful all They try to obtain her. so men are young persistent that brother lives and aids women returns her to sky where she still who make dawak.
balaua. The
ceremony

is held

Aponitolau

it to grow desires to chew

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

and by and his wife plant sugar cane, rapidly. The daughter of the big star

use sees

of magic the cane

cause

child attends and later marries

an

earth maiden.

15
The
woman

wife of Aponitolau refuses to comb his hair; so he has another do it. She, in turn, refuses to cut betel-nut for him to chew. doing it for himself he is cut
cease on

While

his headaxe.

The

into the air, and does not for him are without avail. Aponitolau

until he vanishes.

blood flows up Ceremonies made

He meets finds himself up in the air country. maiden of his plight. They live together and have a child who is real cause Aponitolau takes boy down to which grows every time it is bathed.

While there the tears of the mother earth to visit his half brother. They celebrate Sayang and the above fall on her son and hurt him. After it is over the half brothers marry earth sky mother attends.
girls.
38

16
is ashamed, and gives birth to three little pigs. Husband is at the spring he places the animals in a basket and hangs while wife Alokotan, who takes it it in a tree. Basket is found by old woman, Ayo 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 balaiia.

Ayo

puts

one

jars and
people

they

are

at

once

filled with
The

grain of rice in each of twelve the rice. Betel-nuts summon

woman

to attend

the ceremony.

old

Alokotan
to human

the whole
out.

story of the children's birth and change

attends and form comes

17
love to his father's concubines who openly show makes The father plans to do away their preference for trie son. with the Dumalawi Gets him drunk and has. storm carry him away. youth. Dumalawi betel trees to grow, then in center of a large field. He causes The pieces of cuts the nuts into bits and scatters them on the ground. He fallsin love with daughter nut become people who are his neighbors. awakens They celebrate Sayang people and marries her. All guests, except and send out oiled betel-nuts to invite the guests. Dumalawl's father, are carried across river on the back of a crocodile. of
one

of these

Animal drink

at firstdives and

refuses to carry

him, but finally does

so.

All

from

Dumalawi
on more. cover

has to

stillremains a third full. Parents of insists pay the usual marriage price for girl,but her mother Has spider spin web around the town, and groom's mother it with golden beads.
a

small

jar which

18
While
two
women are

bathing,
secure

down

stream.

Two

alan

dishes.
many

Each

drop turns

into

their bodies is carried the drops of blood and place them in Boys go to fight and kill baby boy.

blood

from

He challenge a ten-headed giant. kill him and his neighbors. is unable to injure them, but their weapons A storm Heads of the victors take themselves to homes of the boys. Boys trample on town of the enemy transports the giant's house. and
people
at the spring.

They

stant. in an inmagic and reach home Some guests bring beautiful Hold celebration over the heads. girls hidden in their belts. A Ian tell history of lads and restore them to
it becomes like the
ocean.

They

use

their people.

One of boys fallsin love and his parents

39

negotiate match

for him.

for the girl is valuable things sufficient to fill balaua eighteen times, and other gifts in her new home.
The
payment

Kanag

is lead by

his hunting

dog to

small

house

in the

jungle.

Girl who lives there hides, but appears They on second day. chew The quids turn to agate beads and lie betel-nuts and tell their names. in order, showing them to be related and hence suitable for marriage. in forest two They uses years remain and have children. Kanag
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 his mother it, and while away his wife and abuses her. She visits becomes illand dies. Kanag tries to kill his mother, but fails. Puts of wife on a golden raft, places golden rooster on it and sets afloat on the river. Rooster crows and proclaims ownership whenever raft Alokotan secures Old woman before it vanishes a village. passes raft Revives the girl. Kanag into the hole where river ends. and children home of Alokotan, and girl is restored to them. They celebrate reach balaua and send betel-nuts covered with gold to invite relatives. When

body

arrive, they chew betel-nut and learn that Kanag and his wife are cousins. Kanag's parents pay marriage price, which is the balaua fillednine times with jars. Girl's mother raises eyebrows and half of jarsvanish. Balaua is again filled. Guests dance and feast. Part
guests

of marriage

price given to guests.

2O

sweetheart fulfill his desires if he left arm Kanag

a

Kanag's

desires the perfume it for her. secures

of Baliwan Gives him

and promises to beads from arm

in token of her sincerity.

set out on mission but are warned, firstby and a companion later by a frog, not to continue. They disregard the advice

jarand
go
on.

reach the tree on which perfume grows, and Kanag He turns into a great snake, and climbs up and breaks off a branch. flees. Snake his companion to Langa-ayan appears and proves its and
"

They

She takes it to a magic well, beads around its neck. the snake skin to peel off, and the boy is waters of which cause ,the form. Kanag brate restored to his own marries Amau, and when they celeHis balaua he returns the bracelet to his former sweetheart. for the balaua nine times with valuable articles,in payment parents fill identity by the
arm

his bride.
40

21

is sent to watch the mountain rice, although it is well protected from wild pigs. Thinks parents do not care for him, is despondent. bird and accompanies Changes self into an omen his father when he goes
Kanag
to fight.

Father obeys
a

signs and

secures

many

heads from

his enemies.

He

holds

great

attend.

Decides

the heads, but Kanag celebration over refuses to to go down to earth to eat certain fruits. Parents

him and dissuade him if possible. order their spirit helpers to accompany They show him a beautiful girl with whom he fallsin 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 fillthe 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 This is done, but web does not break. the town. surrounds which Girl's mother hangs on* thread which still holds. She then agrees to the Guests dance and then return home, marriage. each carrying some of the jars.

22

in river his headband fliesaway and alights on is bathing further down stream. the skirt of a maiden The girl who home and soon finds herself pregnant. The child carries the headband

While

Llgi is bathing

is born

her third and fourth fingers when she has the space between With each bath the child grows a span and soon becomes so pricked. She decides to put him active that he hinders mother at her work. daytime.

Uses magic and causes people of the town to sleep while she places child beside father. Ligl awakes and finds child and his headband beside him. Child refuses to answer Mother secures questions. child at nightfall and repeats acts next day.
Ligi determines to learn who she fails to get him. mother of child is; sends out oiled betel-nuts covered with gold to invite When the mother all people to a Sayang. summoned, refuses to go her knee and compels her. She goes dison guised until a betel-nut grows
so as a

with his father during

Child is hidden,

while black

Negrito, -but is recognized by the child who nurses from her Ligi suspects her, and with a knife cuts off her she is drunk. vorcesskin. Learns she is child's mother and marries her. He di-

his wife Aponibolinayen, who marries husband of Gimbagonan. The latter poisons her rival, but later restores her, when threatened by her husband.

23
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 The alone, and the tying bands tie themselves around the bundles. A
birds each take one grain of rice in payment. They use magic again Ligi invites them so that bundles of rice take themselves to the town. He sees them remove to a ceremony, and then follows them home.
their feathers and become where all chew betel-nut. girl. They go back to the celebration, Girl's quid goes to those of her parents, The parents she had been stolen by the spirit Kabonlyan. the usual marriage price for the girl.
one

from whom of Ligi pay

24
pricks an itching spot between of Dolimaman Child who is called her third and fourth fingers, a baby boy pops out. While his wife is away the father Kanag grows each time he is bathed. When the husband
puts child
on

old

woman

raft and sets it afloat Alokotan, who is making

a

Boy plays on restored to health. Plays on bunkaka with same his mother, but he does not understand. result. Mother who is searching her child passes by while he is playing. They Milk from her breasts goes to his mouth, and she recognizes him.
stay with old
woman

the river. Child is rescued by a pool in which sick and dead are flute which tells him about nose
on

despite pleading of husband.

25
A wig sends his daughter to watch the mountain rice. She stays in high watch house, but is found by tattooed Igorot, who cut her body

in two

Father goes to seek her murderers, but first and take her head. plants a lawed vine in the house ; by its condition his wife is to know of He climbs high tree and looks in all directions. his safety or death.

He takes Sees Igorot, who are dancing around the head of his daughter. from the poison tree and goes to the dance, where he is mistaken juice He serves for a companion. liquor to others and poisons them. Takes Uses Is followed by four enemies. daughter's head and starts home.

magic

cogon field to burn, so foes are and causes He joins head several times and finally escapes. Alokotan puts saliva on and old woman Old woman places four sticks in the ground and

delayed. and body

Repeats

this

ter, of his daughcuts and revives her. a balaua. they become

come.

Betel-nuts

are

sent

out

to invite guests

and

many

When

the

up knee deep into the town girl dances with her lover, the water comes She is engaged and her lover's parents fill the and they have to stop.
42

for her. Half of with valuable gifts, in payment her mother raises her eyebrows, and are replaced. gifts vanish, when discovers the scar on her body where Igorot had cut Her husband

balaua three times

her.

Takes

her to magic

well where

she bathes.

Scars vanish.

26
mother Aponlbolinayen.

for her son with negotiates marriage of Dumanagan Brother of girl puts her in his belt and carries her to is made. When they reach gate of town, young place where agreement bad signs seen on road. girls offer them cakes, in order to take away
The

She gives birth to son named Boy's parents pay for girland they marry. but his jealous He marries Asigowan, her Asbinan. concubines cause to cut her finger and she dies. Her body is placed in a tabalang on which
causes a

rooster
woman

old

sits,and is set afloat Alokotan to rescue

on

the river.

Crowing

magic well and her husband as

the girl is again by him a bird; is caught

the corpse. alive and beautiful.

of the cock She places it in her She

own

returns

to

and then

resumes

form.

27
Baby Decides
on

hears his father tell of his youthful exploits. of four months Is detained to go on head hunt despite protests of parents.

his trip by young and by alan girls. Finally reaches Igorot town Heads take means of magic kills all the people and takes their heads.
themselves
to his home.

On way
come

it

summons

his brothers to

back he plays bamboo They and see him.

harp Jew's

sure and make lost. Finds an

of relationship.

Continuing

chew his journey, he is twice

and betel-nut

his belt and

and
are

the

new

Puts her in lawed vines. sister hiding among unknown Upon his arrival a celebration is held carries her home. found brothers and sister,who had been stolen by alan,

restored to parents.

28
for him to try to arrange mother and caretaker of Asbinan home and Dawinlsan, but are refused. Asbinan goes to the girl's marry feigns sickness. Is cared for by the girl,who becomes infatuated with
The him

and

accepts
"

shape of deer

his suit. for her.

His

parents

pay

jars and

gold

"

in the

29
Asbinan demands
are

fish refuses to eat until his father secures Chinese dishes from the coast town of Vigan. the love charm

roe.

He

then these

When

supplied, he eats, and then demands

43

which

his father

used when

young

man. one

He

goes to the place where

spinning, and when in her face. smoke

him. her people Her parents

offers to give him a ill. He conThe charm acts and she becomes vinces that the only way she can be cured is by marrying
accept payment

the maidens are light for his pipe, he blows

for the girl.

30
Tolagan
a

he meets a beautiful maiden who warns because the birds have given him a bad sign. He returns only to find He failsto find that his wife has been stolen by the spirit Kabonryan. her, but is comforted by winning
a new

pinto Kaodanan

decides to visit certain places in Pangasinan. pony and carries rice cakes as provisions. At

He

rides

on

the spring in him to return home,

bride

(probablythe

girl of

Kaodanan)

31
girls are adopted by a rich man, except that he does not offer them men and go to see a jeweler.Two
Two

ters, who treats them as his daughbracelets or rings. They dress

young
men

as

suspect

and

follow

but they succeed in escaping and return home. The spirit helpers of the youths take the forms of hawks and finally The youths plan to marry locate the maidens, whom they carry away. them, the girls and Kanag invite many friends to the celebration. and his companion with the brides and steal them. attend, become enamored Upon chewing betel-nuts they learn that they are related, so they are

married.

II
32
The trying to celebrate Sayang make errors. spirit Kadaklan and his wife instruct them to go and watch the Sayang They do as bidden and after learning all the details return at Sayau. The
Ipogau

who

are

The chief spirits are pleased and and perform the ceremony. by the cause the lesser spirits to attend the ceremony when summoned The sick improve. medium.
home

33
people who are Kabonlyan properly.
that they
are

The

conducting
the sick.
44

the Dawak down

ceremony

fail to do it After

(a spirit) goes

and instructs them.

able to

cure

34
notice that their feather headdresses have spirits of Dadaya lost their lustre. They place them on the house of sorrie mortals, who at instructs them to make ill. The spirit Kabonfyan become once the
The

Pala-an and

ceremony.
recover.

They

obey, the feathers regain

their brightness

the people

35
father who is starting for a head-dance agrees to meet his wife When he reaches the agreed spot, he finds only and baby at sun down. He tries in their hats; he looks down and sees them in the ground. The instructs him to perform The spirit Kabomyan vain to get them out. He does so and receives his wife and child. the Ibal ceremony.

36
spirit Inawen, who kill many sickness. They The
ceremony.

man a

door and meets

to make

sends her servants to spread fail to make the Sangdsang people who is disturbed at night by barking of dogs, goes to Spirit tells him how big spirit which has nine heads.
sea,

lives in the

He follows directions and spirits the offering in Sangdsang. She mistakes the blood of a rooster for carry gift to their mistress. Is displeased with the taste and orders spirits beings. that of human
to stop killing.

37
the blood of a sends his servants to secure gate rooster mixed snakes and birds near with rice. People see many Sangdsang They the ceremony and offer blood and make of town. He takes carry the offering to him. rice. The servants of Maganawan The spirit Maganawan

it in his mouth and spits it out, from the mortals. removed

and

in the

same

way

the sickness is

38
The the
omen

people who are bird. They

digging holes for house poles get a bad sign from The deer the place and dig again. abandon

change gives a bad sign, then the snake, then different birds. They but at last ignore the signs and complete locations many the times, The family are continually in trouble and are ill. house.
goes to see the sick persons; he lets his spear spirit Kabomyan drop through the house, and then tellsthem the cause of the trouble is He instructs them what to Sangdsang. that they have failed to make

The

do, and when

they obey all become

well.
45

39
The

different parts of the house quarrel and each insists on its importance At last they recognize how necessary is for the each one their wrangling; then the people who live in the house other and cease are again in good health.

40
spirit sees the people of Bisau celebrating the Ubaya ceremony, and determines to reward them by increasing their worldly He appears as a man goods. and rewards them. The
great

41
The years, goes to bathe. who has been illfor seven to perform enters her body and instructs her how spirit Kaboniyan He also teaches her how to plant and reap, and healing ceremonies. While she is bathing she ties a cock she in turn teaches the Tinguian.
Dayapan,

and dog by the water into the world.

side.

The dog eats the cock, and thus death

comes

42
Girl who
her mother lacks certain organs is ashamed to marry. lameness to people who pass. A to cause when

She is sent by man who falls

how
to

victim to her magic is only cured make the Bawl ceremony.

the girl instructs him

43
instructs a sick man to make offerings at the spiritKaboniyan He does as bidden and becomes perform well. They guardian stones. The ceremonies near balaua, and sometimes
a

the stones

when

they

go

to fight
as a

or

celebrate

white cock,

or

the spiritof the stones appears wild rooster, A man dog. defilesthe stones becomes who white

crazy.

44
She walking at night near the guardian stones. She vanishes into the refuses to talk and he cuts her in the thigh. Man dies. Next day it is seen that one of the stones is cut. stones.
Man
sees a woman

45
of Lagayan old men by the river, accompanied
The peculiarly shaped stones traveling down They catch the stones a band of blackbirds. to the gate of the village,where they have since remained
see

and carry them

as

guardians.
46

46
of the juices, spirit Ibwa visits a funeral and is given some Since then he always tries to from the dead body, to drink. coming He is accompanied by eat the body of the dead unless prevented. causes the living to die. another evil spirit whose embrace
The

47
for her before the period of mourning leaves the town widow The spirit appears firstto the daughter-in-law and is husband is past. fed by her, then asks for his wife. He goes to the place where she is A

watching
pregnant,

She and sleeps with her. but fails to be delivered, and dies.
the
corn

apparently

becomes

48
In the the following morning. carabao dies, but the other not knowing this leaves the town and night one He meets the spiritof the dead man, to the appointed place. and goes his lifeby running his horse all the way home. saves only
Two
men

agree

to

hunt

49
A dies.
man

and

his wife

are

living

near

to their field when

the husband

by the wife to the door, but is driven away evil spirit comes Several evil spiritsattempt to gain entrance; then the with a headaxe. He breaks down the door; he cuts off the dead man's chief comes. An
ears

and

makes

the

woman

chew

them

with

him

"

like betel-nut.
two

The
one,

signs are propitious. -He changes the woman's in the center of her chest, and takes her home.

breasts into

50
A
up
man,

whose

brother has

justdied, goes

to hunt.

He when his brother's spirit appears. He flees and is pursued by the as fast as it eats. comes out of its anus likes The spirit disamong alangtin bushes. spirit until, by chance, he runs
the game the bush

He begins to cut feeds it, but food

and

leaves.

51
people failto put the banal vine and iron spiritnotices the omission and steals the body. The
on

the grave.

An

evil

52
A
man

goes

plant branches him, and he soon

He fails to his carabao in the mountains. on at his head before he sleeps. A spirit expectorates dies.
to

hunt

47

53
beds of sobosob make who have to sleep in the mountains leaves. In the night they hear the evil spiritscome and express a desire Spirits dislike the leaves, so do not molest the men. to get them.
Two
men

54
One covers himself with hunters spend the night in the open. In the night two spirits come a red and and yellow striped blanket. him. The hunter hears think he is a littlewild pig, and decide to eat
Three them blankets with one and exchanges is eaten, and hence the kambaya,
on

The comof his companions. panion longer or striped blanket, is no

used

the trail.

55
spirit Bay on 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
The

she and

her husband

stillattend certain ceremonies.

56
by a great bird. is carried away When with its young and aids in feeding them. to them, and jumps safely to the ground. on A hunter While his enemies. her spirit driving a he is gone
cow

He

is placed in the nest they are large, he holds

goes
to fight against

He

town and is hidden in a the night, he repels them

his return he sees his wife dies. Upon and two pigs. He follows her to the spirit's rice bin. When spirits try to get him during
by throwing

feathers.

Feathers

become

exhausted,

and he is forced to return

home.

57
A
as
man

encounters
a

the spirit of

dead like

large being, which, from its odor, he recognizes He runs to get his friends, and they find man.
a

the spot trampled

carabao

wallow.

58
wife of Baluga harvests his rice during the nighttime. He hides and captures her. They go together to the spirit town, in the As her spiritwhich is kept in a green bamboo cup. ground, and secure The

dead

they
vine

are on

returning

to the ground
are

they

which their pursuers they hold a great celebration.

pursued, but Baluga cuts the When they reach home, climbing.
are

48

59
it to become a real child alan takes the afterbirth and causes Afterbirth child marries a servant, Say en. thinking he has named Learns he is deceived, and causes death of his married her mistress. of the girl who has deceived people in the town wife; then kills many him. She gets him to desist, and after he revives some of the slain An marries
an

him.

People

people as the evil spirit, who He fights with the Sayen kills the komau. hunters have secured deer. Neither is able to overcome the other, so they great spirit Kabonlyan. fight together against their enemies. Sayen friends. They become

are troubled of neighboring town the death of as many always causes

by the komau,

himself into often changes This is observed by people killed.

fish
who

or

chicken,
a

and

set

trap

and

hides after him. capture

fight. He is

60
He feigns death him. while in the woods hears the alan near They put gold and beads on the body. for him. and the spirits weep He springs up and seizes the offerings. They demand the return of one

man

bead;

he refuses, and

the spirits burn

his house.

61
wild pig desire fire. One goes to house it while the spirit sleeps. She awakes of an alan and tries to secure Man to the pig. carries liver of the animal and goes with the man He eats the liver and then throws the child into back to the baby alan.
Two
men

who

have

killed

caldron of hot water.

they climb a tree near by seeing their reflection in the water. the vine on go to her house and

tells his companion what he has done, and The alan discovers their hiding place the water. He
She

climbs

up,

feet first,but

they

cut

which
secure
a

she is ascending, and she is killed. jarof beads and a jarof gold.

They

62
The
moon

flat earth is made and

sun,

which

by the spirit Kadaklan. chase each other through

sun,

the also makes The moon the sky.

weary
too
soon.

He

sometimes
stars
are

nearly
stones,

catches the the lightning

but becomes

The

dog.

63
A flood
stones
covers

the land.

who

and iron. how. know

place to go, so enters bamboo, be driven out by those It stilllives there and can

Fire has

no

49

64
finds his rice fielddisturbed even though well fenced in. He hides and in middle of night sees some big animals fly into it. He The animal turns out to be a mare seizes one and cuts off its wings.
A
man

which wings

is pregnant
once

and
are

grew

has male to be seen on still

soon

offspring. The place where the legs of all horses.

the

65
A
stick. lazy
constantly leans who is planting corn, It becomes a tail and he turns into a monkey.
man, on

his planting

66
A
boy lazy to strip sugar cane tells him to stick it up his anus. is too
for himself.

in anger monkey.

He

does

so

His mother and becomes a

67
lazy girl pretends she does not know how to spin. in disgust, tellher to stick the spinning stick up her does so and at once changes into a monkey.

Her
anus.

companions,

She

68
to cross a swollen river. They wish to is granted and they are changed to kalau, become birds. Their wish forms. Those who wore but they are not able to resume the human the have white heads. bands, now white mourning
war

party

are

unable

69
A mother puts a basket over her lazy fliesaway (lazy). crying "sigakok"
son.

When

she raises it a bird

70
A young man a rice field gets a new who owns wife. He leaves her She is discouraged over to harvest the crop. the prospect and wishes Her wish is fulfilled, to become a bird. and she becomes a kakok.

71
dog of Ganoway The hunter follows chases a deer into a cave. and in the darkness brushes against shrubs which tinkle. He breaks branches. Cave opens again on the river bank, and he finds off some
his dog and the dead deer at the entrance.
50

The

He

sees

that fruits on

the

branches

he carries are agate beads. Returns, but fails to find more. His townspeople go with him to seek the wonderful tree, but part of the is closed by the spirit Kabomyan it. cave who owns

72
The
cannot

chased

is cracked and talked softly, but now In the first times the dogs of some be understood. hunters followed, thinking it to be a deer. The the jar and the men
them

jar Magsawl

formerly

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 jarwas captured.

jareluded

73
The
sun

and

moon

fight.
are

Sun throws sand in

moon's

face and makes

the dark spots which

still visible.

74
A
man

recognize him meets

coconut

who went with a his daughter when

at

war

party

is away He

so

the town

he returns. In shame gate.

long that he does not embraces her when she

she changes

herself into

tree.

75
by which guarded the gap in the mountains Two brave men the Abra river reaches the sea. attack them with banana Their wings stick in the banana trees and they are trunks. flying snakes
once

Two

easily killed. The deer and horses.

men

are

rewarded

with gold made

in the shape

of

76
Tagapen, named of Ilocos Norte, with his wife and child goes up the Abra river on a raft. They stop at various towns and Tagapen goes up to each while his wife comforts the child. They finally reached
man

Patok

where

they go to live in the balaua.

songs.

They

remain

there teaching

the people many

in
77
A turtle and a monkey The turtle places his go to plant bananas. in the ground, but the monkey Soon the tree of hangs his in a tree. Turtle asks monhas none. the turtle has ripe fruit,but the monkey key
to climb

and

secure

the fruit.

Monkey

eats

all but

one

banana,

Turtle plants sharp shells around the tree and then sleeps in the tree. then frightens monkey which falls and is killed. Turtle sells his flesh to other monkey and then chides them because they eat their kind. catch turtle and threaten first to cut and then to burn him. He deceives them by showing them marks on his body. They tie weight to him and throw him into the water. He reappears with a fish. Monkeys
try to imitate him

Monkeys

and

are

drowned.

A turtle and lizard go to steal ginger. The lizard talks so loudly he The turtle hides, but the lizard attracts the attention of the owner. The turtle enters the house and hides runs and is pursued by the man. the man under a coconut shell. When sits on the shell the turtle from his calls. He cannot discover source of noise and thinks it comes
The turtle and strikes these with a stone and dies. The lizard hastens to get it and is stung. the lizard see a bees' nest. They see a bird snare and turtle claims it as the necklace of his father.

testicles.

He

Lizard

runs

to get it but is caught

and killed.

79
A littlebird calls many it times for a boy to catch it. He snares it in a jar. Lad's grandmother He discovers eats the bird. and places leaves home big stone to swallow him. The the theft, and gets a
horses to kick the stone, carabao to hook it, and thunder and her friends chickens to peck it,but without result. When fail,she goes home without her grandson. also

grandmother

gets

80
A frog, which
is attached
to
a

hook, lures

fish so that it is caught.

8l
The five fingers are

brothers.

The

thumb

goes to get bamboo.

He

and his nose sticks. One by one the others go in search of the missing but are captured in the same The manner. littlefinger, which alone remains free, releases the others.

tries to kiss the bamboo

82
and a shell agree to race along the river. The carabao " runs swiftly, then pauses to call shell." Another shell replies and the This is repeated many times until at last carabao continues running. the carabao fallsdead. carabao
52

83
The crab pulls the rope on his A crab and a shell go to get wood. load so tightly that he breaks his big legs and dies. The shell finds his body out of the shell and friend dead and cries until he belches his own he dies.

84
A mosquito
tellsa
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 home returns without stating his mission, but reports an acceptance. for pakdlon. Girl's people are surprised when people come
'

86
shoots, and is told they are eating people eating bamboo " ladder," so he goes He understands them to say aldan pagaldanen. Is ridiculed by his friends. ladder. home and cooks his bamboo

man

sees

"

A Boy
man

with heavily laden horse asks the length of a certain trip. " The replies, If you go slowly, very soon; if you go fast, all day." keep falling off the load and have to be hurries so that coconuts
man

replaced.

It is dark when

he arrives.

88
A
woman

eats the fruit belonging

to crocodile and

throws

away

the

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

89
and a cat steals his cooked rice. He It becomes a fighting cock. catches the cat in a trap and takes it home. by a crocodile, The man starts for a cock fight, and on the way is joined The rooster kills all the other a deer, a mound of earth and a monkey. birds at the fight, then the crocodile wins a diving contest, the deer a A lazy
man

goes to cut bamboo,

race,

the mound

in climbing. house.

excels all of earth a wrestling match, and the monkey in wagers The man and buys a good money wins much

53

90
A spirit lets a man take his poncho which makes him invisible. goes to his wife who recognizes his voice and thinks him dead. takes off poncho and appears before her.
He

He

91
big bird which carries him to its nest. in each hand and The small birds try to eat him, but he seizes one jumps from the tree. He reaches the ground unhurt and returns home. A
a

fisherman

is seized by

54

14
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