Chapter X: Front Matter (10)

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

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

(Told by Talanak of Manabo.)

Ritualistic and Explanatory Myths

32 [303]

The Ipogau [304] are making _Sayang_. [305] "Why do not those Ipogau who are making _Sayang_ start the _balaua_ [306] correctly?" said the spirits above. Those _anitos_ [307] who are married, who are Kadaklan and Agemem, [308] say, "It is better that you carry the pig." Then truly they carried the pig up the river, those two Ipogau who are married. "Ala! you walk and walk until you arrive at Sayau, for a person who lives there is making _Sayang_," said the spirits. After that they arrived, those who are married who carried the pig, at the place of the man who made _Sayang_. "Where are you going?" asked the man of Sayau of those who carried the pig. "We came to see how you make _Sayang_, for we have not yet learned how to make _Sayang_ correctly," said those who are married. "Ala! watch what I am doing and imitate." They watched what he did when he made _Sayang_, and he did everything. He made _balag, sagoyab, aligang,_ they made also _tangpap_, they made _adagang, balabago_, and what is needed for _al-lot_. [309] After that, "You go home, and when you make _Sayang_ you do as I did," said the man from Sayau. They went home truly, those Ipogau, and they imitated the man who made _Sayang_ in Sayau; then those who are married--Kadaklan and Agemem--caused the spirits to come whom they called, those who made _diam_ when they built _balaua_. (Here the medium names the spirits which cause sickness.)

Now you get better, you who build _balaua_.

33 [310]

"Those who knew to make _dawak_, went to make _dawak_, but they did not prepare the pig correctly. Not long after Kaboniyan, [311] above, was looking down on those who make _dawak_. Kaboniyan went down to them, he went to tell those preparing the pig, because they did not prepare it correctly--those two who make _dawak_. After that they prepared the pig correctly and the sick person got well of the sickness.

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

34 [312]

The spirit who lives in Dadaya [313] lies in bed; he looks at his _igam_ [314] and they are dull. He looks again, "Why are my _igam_ dull? Ala, let us go to Sudipán where the Tinguian live and let us take our _igam_, so that some one may make them bright again." After that they laid them (the _igam_) on the house of the Ipogau [315] and they are all sick who live in that house. Kaboniyan [316] looked down on them. "Ala, I shall go down to the Ipogau." He truly went down to them, "What is the matter with you?" "We are all sick who live in the same place," said those sick ones. "That is true, and the cause of your sickness is that they (the spirits) laid down their _igam_ on you. It is best that you make _Pala-an_, since you have received their _igam_, for that is the cause of your illness." After that they made _Pala-an_ and they recovered from their sickness, those who lived in the same place. (Here the medium calls the spirits of Dadaya by name and then continues.) "Now those who live in the same place make bright again those _igam_ which you left in their house. Make them well again, if you please."

35 [317]

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

He saw their hats lying on the ground. He looked down; the mother and the baby were in (the ground), which ground swallowed them. "Why (are) the mother and the baby in the ground? How can I get them?" When he raises the mother and the baby, they go (back) into the ground. After that Kaboniyan above, looking down (said), "What can you do? The spirits of Ibal in Daem are the cause of their trouble. It is better that you go to the home of your parents-in-law, and you go and prepare the things needed in _Ibal_ [318]," said Kaboniyan.

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

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

36 [319]

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

Ináwen, who is waiting, sends Kideng (a servant) to search for the spirits who are killing people, to tell them to return. Dapeg leaves the first town. He goes to another and the dogs bark so that the people cannot sleep. A man opens the door, to learn the cause of the barking, and he sees a man, fat and tall, with nine heads and he carries many kinds of cakes. The man says, "Now take these cakes, and if you do not make Sangásang for my mistress, at the river, you shall die. You must find a rooster with long tail and spurs; you must mix its blood with rice and put it in the river at dawn when no one can see you."

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

37 [320]

"You whom I send, go to the place where our relatives live in Sudipán," [321] said Maganáwan of Nagbotobotán, "because I desire very much the blood of the rooster mixed with rice." He gave his cane and sack, "When you arrive at the place (of those who live) in Sudipán you wave my cane and the husks of betel-nut which are here in my sack." They truly waved when they arrived: many snakes (were creeping) and many birds (flying) when they waved there by the gate.

"How many snakes and birds now," said the Ipogau. [322] "Go! command to make _Sangásang_" said the married ones.

"We shall wait the blood of the rooster mixed with rice, because they remember to command to make _Sangásang_" said those who Maganáwan of Nagbotobotán commanded. They took the blood of the rooster mixed with rice, which was put in the _saloko_ [323] in the yard; they arrived to their master. "How slow you are," said Maganáwan. "We are only slow, because there was no one who listened to us where we arrived first," said those whom he commanded; "we went up (the river) until there was one who remembered to command to make _Sangásang_, which is what we now bring to you--the blood of the rooster mixed with rice." They gave; he put in his mouth--the one who commanded them--he spit out. "Like this which is spit out (shall be) the sickness of the Ipogau who remember me," said Maganáwan of Nagbotobotán. After that it is as if nothing had happened to the family.

38 [324]

The Ipogau are digging where they make stand the poles of their houses. "You go to give the sign," said the master of the sign to the _siket_. [325] _Siket_ went. "Why do we have a bad sign? We remove the poles," said the Ipogau, and they removed that there might be no bad sign. The deer went to call when they were digging where they removed those poles which they made stand. "We remove again the poles," said the Ipogau, and they removed again. When they were digging, where they made to stand those poles which they removed, the wild pig went to grunt. They removed again the poles which make the house.

As before, the snake went to climb the pole with which they made the house, and they removed again. When they were digging again where they made the poles stand with which they made the house, the _labeg_ [326] skimmed over, and as they had a bad sign the Ipogau moved again the poles with which they made the house. "Koling," and "Koling" and again "Koling" (the bird cried); they removed again the log which they made stand, with which they made the house. The _salaksák_ clucked, who flew where they dug, where they made those poles stand, with which they made the house.

Since they have the bad sign again, they say to the others--those who make the poles stand--"We are very tired always to dig and dig, and to make stand and make stand those poles, we go ahead to make the house," and they placed their lumber and they went--one family of the Ipogau. Then they finished what they built, their house. There was nothing good for them, and there was nothing which was not their sickness (i.e., they had all manner of sickness).

"My wife," said Kaboniyan, "give me the coconut oil, that I oil my spear, for I go to see those Ipogau who are sick." When those Ipogau who were sick were in their house, his spear fell in their house. "What is the matter with you, Ipogau?" said Kaboniyan. "What is the matter with you, you say, and there is nothing which we do not do for our sickness, and we are never cured," said those Ipogau. And Kaboniyan answered, "How can you become cured of your sickness when you have a bad sign for that which you made--your house? The reason of your sickness is because you do not make _Sangásang_. The good way (is) you find a rooster, and that you command the one who knows how to make _diam_ of the _Sangásang_ to make _Sangásang_. I (am) always the one for whom you make _diam_," said Kaboniyan. And truly, before they had finished making _Sangásang_, it was as if there had been nothing wrong, that family was cured of their sickness.

39 [327]

The poles of the Ipogau's house were quarreling. Said the floor supports to the poles who were quarreling, "What can you do if I am not?" "What can you do if I am not?" said the foot-boards to those floor supports who are quarreling. "What can you do if I am not?" said the cross supports to those floor supports who are quarreling. "What can you do if I am not?" said the cross supports to those foot-boards who are quarreling. "What can you do if I am not?" said the floor to those cross supports who are quarreling. "What can you do if I am not?" said the wall to the floor boards who are quarreling. "What can you do if I am not?" said the beams to the wall boards who are quarreling. "What can you do if I am not?" said the _pongo_ [328] to the beams who are quarreling. "What can you do if I am not?" said the _daplat_ [329] to the _pongo_ who are quarreling. "What can you do if I am not?" said the end pole to those _daplat_ who are quarreling. "What can you do if I am not?" said the _salabáwan_ to those end poles who are quarreling. "What can you do if I am not--who am _legpet_?" said those _legpet_ to those _salabáwan_, "Though you are _legpet_, you can do nothing if I am not," said the _gakot_, "because you fall," said the _gakot_ to the _legpet_ who are quarreling. "And what can you all do if I am not, who am grass? you all decay if I am not," said the grass (roof) to those who are quarreling. "Therefore we are all the same use to the house of the Ipogau; we will unite our thoughts and breath, so that in the same manner the thoughts of the Ipogau are united, who live in us," said those who are quarreling. And they united their thoughts and breath. After that the Ipogau who were sick were cured, those who lived in the house. It was as if there was nothing bad for that family.

40 [330]

The great spirit lives in the sky, and he is carrying the goods of the people. He says to himself, "To whom shall I give these goods which I am carrying? I shall take them to the earth." He looked down on Bisau, for the people there promised to make _Ubaya_. Soon the people saw a man entering the town and they sent a man to prevent him [331]. He said, "Let me come in, for I bring goods for you. Your food and animals and other things which you need shall be increased." After that he said, "Let all the people in the world know of this so that they will make _Ubaya_ for me, and I will aid them also."

41

Dayapán was a woman who lived in Ka-alang. For seven years she was sick. She went to the spring to bathe and while she was in the water a spirit sent by Kadaklan [332] entered her body. The spirit held sugar-cane and rice. He said to her, "Take this sugar-cane and rice and plant them in the ground. After you reap the sugar-cane and rice, you will build a bin to hold the rice, and a sugar mill for the cane; after that you will make _Sayang_ and that will make you well." Dayapán took those things and went back home. She planted the sugar-cane and rice. When she was planting, the spirit entered her body again and taught her how to plant. When she reaped the sugar-cane and rice, she began to make _Sayang_. The spirit Kaboniyan went again into her to teach her how to make _Sayang_. The spirit said, "Send a man to get _bolo_ (bamboo) and weave it into _talapitap_. [333] Take _lono_ and _bolo_ as big as a finger and make _dakidak_, and put a jar with water upstairs in the house. Dance _daeng_ [334] for ten nights. You will pass seven evenings, then you will build _balaua_. [335] Send some persons to get wood and bamboo and rattan and cogon, and take ten baskets with cooked rice to follow the number of nights (i.e., on the first night one basket of cooked rice on the _talapitap_; the second night, two; and so on). When you finish the time you will know how to make _dawak_ and to call all the spirits, and you will teach the people how to do _dawak_."

When she finished the _dawak_, the spirit sent her to wash in the river as a sign that she had finished _Sayang_. He told her to get a dog and a cock. She went to the river and she tied the cock and the dog by the water, and while she was gone, the dog killed the cock. Dayapán wept, but for a long time the spirit did not come. When Kaboniyan came again, he said, "If the dog had not killed the cock, no person would die, but this is a sign and now somebody will die and some will be well."

Dayapán went home and when she arrived there she began to learn to make _dawak_, and she called all people to hear her and she told all she had seen and heard. Then the people believed her very much. When somebody was sick, they called Dayapán to see them and to show them how to make them well. So Dayapán taught them all kinds of _dawak_ which the spirit had told her because before when Dayapán was sick, no one knew the _dawak_. [336]

42

Many years ago there was a woman whose name was Bagutayka. She had had only one daughter whose name was Bagan. A boy who lived in Lantágan wished to marry Bagan, but she did not wish to marry him because she had no vagina, and she was ashamed. Her mother said, "Take this little pot with pictures on the outside, and this sucker of banana and go to the roadside where people are passing. When people are passing, you will make them sick in their knees or feet." Then poor Bagan went by the roadside. In a short time a man passed by her; after that he was sick in his knees and did not walk, he only lived in his house, and could not move his hands or feet. His parents were troubled to find medicine for him, for none they found did him good. They used all the medicine that they knew. Then Bagan went to see him in his house and told him to make _bawi_. [337] The sick man said to her, "How do we make _bawi_, for we have never heard about that?" Bagan said, "Bring me a white cloth, a basket of rice, some thread, a betel-nut, coconut, a rooster, and _toknang_." [338] They brought all of these, and Bagan took them. Then they built a _bawi_ in the garden and planted the sucker by it. They broke the coconut shell, killed the rooster, and took his feathers to put in the coconut husk, and they broke the coconut meat.

They made _sablau_ near the _bawi_ and put the coconut meat in it. When they had done this, the man who was sick was as good as if he had not been sick, he could walk just as before. This is the way the Tinguian people learned to make _bawi_.

43 [339]

In the first times Kaboniyan told a sick man to go to the mango tree at the edge of the village. "Take a feather for your hair, a clay dish with oil, a headaxe, a spear, and a small jar of _basi_, when you go to the tree." He did as he was bidden, and when he reached the tree the _pináing_ [340] were there. "Ala! now kill a small pig and offer its blood mixed with rice. Oil the heads of the stones well, and decorate them with yellow head bands. When you do this Apadel will always guard the town." The man and his companion always did as Kaboniyan said, and when they made _balaua_, or were sick, or went to fight, they did this. They ate of the pig, they played the _gansas_ and danced. All who obeyed were always well, but one man who urinated on the stones became crazy.

One day when the people were preparing to go and fight against Manabo, [341] they went to the _pináing_, and while they danced a red rooster with long tail feathers came out of the stones and walked around them. When they stopped dancing, he went again into the stones. Since that time a white cock has sometimes appeared and once a white dog came out while the people danced.

44 [342]

One night a man saw a woman, who wore a black cloth, walking near the _pináing_. When she would not speak to him, he cut her in the thigh with his _bolo_. [343] She ran to the stones and vanished. Next morning the man went to the guardian stones and found one of them cut in the middle, as it is now. The man soon died of smallpox.

45 [344]

In the first times, the old men saw the stones traveling together down the river. Above them flew many blackbirds. Then the people went down to the river and watched the stones on their journey. After that they caught them and put them near to the gate of the town, where they still remain.

46

The evil spirit Ibwa once had a body like a man and used to visit the people. In those days they kept the body of the dead person seven days, and when the fat ran from the body they caught it and placed it in the grave. [345] One day when he visited a funeral, a man gave Ibwa some of this fat to drink. Since that time he has always been bad and always tries to eat the body of the dead and steals his clothes. He comes to the funeral with another evil spirit Akóp, who has a large head, long slim arms and legs, but no body.

Kaboniyan has told us how to keep the evil spirits away, but if we fail to do as he said, they always make trouble.

47

A man died. He had a wife and married son. They buried him under the house and made _bagongon_. [346] After that his wife was in the field and was watching their corn. His daughter-in-law was in the house watching her baby. While she was swinging the baby, the dead man said, "Take this _saloyot_ [347] to Gadgadawan." The girl took it. The spirit said to her, "Let me swing the baby and you cook the _saloyot_ in Gadgadawan." When she cooked it, the spirit ate it, and he asked, "Where is your mother-in-law?" She said, "She is in the field watching the corn." The spirit went there. When he reached there, his wife was afraid of him, but she did not run. He slept there that night with his wife, and he did what he wished with her that night. In the daytime he went away. His wife got big stomach, but had no baby, and died. The spirit did that because the fire for the dead man was not out yet and she had gone from the town before the _kanyau_ [348] was past.

48

One man in Solay [349] said to another, "Tomorrow we meet on the mountain to get wild carabao." The other man agreed, and early the next morning the first man set out on horseback. The second man died that night, but the first man did not know this. When he got to the place agreed, he said "Sh-sh" through his teeth, and the spirit of the dead answered a little way off. The man went towards the answer and signalled again. The spirit again answered, and then the man saw the spirit of the dead, which was very big, was running to catch him. He ran his horse at full speed, but the spirit was gaining when the _lasta_ [350] on the saddle caught on a dead limb and was jerked away. "Very good that you leave that or I would take your life," said the spirit. Then the man ran his horse until he got to Solay. When he got there, he could not get off his horse, for his legs were stuck very tight to each side of the horse, so a man had to pull each leg loose and lift him from the saddle. That is why we know that the spirits of the dead men sometimes do harm and go places.

49

A man and his wife were living in the field where they planted corn and rice. When they were there, the man died. The woman did not want to go to the town, because there was no one to watch the dead man. She could not bury him. The Ibwa [351] noticed that there was a dead man in the house. He sent one of his sons to get the dead man. When the Ibwa came in the house, the woman took the headaxes and cut him in the doorway. The Ibwa went under the house. His father could not wait for him; he sent his second son and his third son. The boys could not take the body, because they were afraid of the headaxes, for the woman had one in each hand. The Ibwa went there. He said to his sons, "Why do you not take the dead man?" His sons said, "We could not take him, because if we go up in the house the woman takes the two headaxes and tries to kill us." Ibwa went up into the house; he broke the door of the house. He said to the woman, "Now I am your husband." The Ibwa took the two ears of the dead man; he ate one and gave the other to the woman to chew, like betel-nut, to see the sign. The sign of the saliva was good. He made the woman's two breasts into one in the center of her chest. He took her to his house.

50

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

There were two brothers, and one died. The other went to hunt and killed a deer. While he had it over the fire to singe, his dead brother's spirit came to him. [352] Then the man began to cut the meat into small pieces, and as fast as he cut it up, the spirit ate it; and as fast as he ate it, the meat came out of his anus. When the meat was almost all gone, the man became very much afraid and started to run, and the spirit chased him. When he ran where some _alangtin_ grew, the spirit stopped and said, "If you had not gone to the _alangtin_, I would have eaten you also."

51

One person was dead in a town. They buried him under the house. They did not put _banal_ [353] and a plow iron over the grave. The Ibwa went there and saw there was no _banal_ on the grave, so he was not afraid. He went there and took the dead man. He put one foot of the dead man over each shoulder and let him hang down over his back. A man saw him while he was walking in the street. The man told the people in the town what he had seen. The people did not believe it and went to see the grave. No dead man there, only the clothes and mat.

52

It is good to put some branches of trees in the ground near your head when you sleep out doors, so the spirits can not spit on you, for if they do, you will die.

One man who had lost his carabao went to the mountains to find; and at night he did not find, so he lay down near the path to sleep. He did not put any branches near his head, and in the night an evil spirit came and wanted to eat him; but when the spirit saw that he had the skin disease, he did not care to eat, so he spit on him. The man got up and went home, but soon he got sick and died.

53

When Itneg [354] go to hunt or have to sleep anywhere that spirits can get them it is good to use _sobosob_ [355] or _banal_ under them for a mat.

Two men were in the mountains and had no mats to sleep on, so they pulled much _sobosob_ and put it under them. That night the evil spirits came to get them but did not come very near. The men heard them say that they wanted to get them, but that it was bad for them if they got near the _sobosob_, so they left them alone.

(_Sobosob_ and _banal_ are sometimes put with the plow iron over a new grave as an added protection.)

54

In the first time, three Tinguian went to hunt. At night they lay down to sleep and one of them, who had a _kambaya_, [356] had not gone to sleep when two spirits came near and saw him under the blanket. One turned to the other and said, "Here we have something to eat, for here is a little pig." Then that man took the blanket from the other man and put his blanket in its place, and the spirits came and ate that man. So we know it is bad to use that kind of blanket when you go where the spirits can get.

55

A man and woman had a beautiful daughter whom they always kept in the house. [357] One day while they were away in the fields, the girl went outside to pound rice. While she pounded, the spirit Bayon who lives in the sky came to see her. He was like a fresh breeze. Then the girl was like a person asleep, for she could not see nor hear. When she awoke in the sky, she dropped her rice pounder so that it fell near her home and then the people knew she was above. Bayon changed her two breasts into one large one, which he placed in the middle of her chest. When her parents made _Sayang_, the mediums called Bayon and his wife to come. They still come when some one calls them in the _Sayang_. The woman's name is Lokadya.

56

In the first times men went to the mountains to hunt deer and hogs. One man kept his dog in the open land outside of the forest, to wait for the game. While he waited there with his dog, the big bird Banog came to take him away; and it flew with him over the mountains near to Licuan. [358] The bird took him to her nest in the tree. There were two young birds in the nest. When the bird laid him in the nest he was on a branch of the tree. Three young pigs were in the nest. The bird went away to get animals. After it went away, the man cut the meat in small pieces for the young birds, and the man ate also because the tree was big and he could not go away. The bird brought deer and pigs all the time, and the man always cut the meat in small pieces. After a while the two young birds could fly near to the nest. When they were standing outside of the nest he held on to their wings and the birds flew down under the tree. Then the man took his bolo and cut off their heads and took them to his town and made _layog_ [359] for the heads. After the man's _layog_, he wanted to go to _alzados_ [360] town to fight them. He had been near to the _alzados_ town about one month.

While he was away, his wife died. He came back to the town and in the way he met his wife (her spirit) with a cow and two pigs. The man asked his wife where she was going. She said to him, "I am not a person any more, I am dead." Her husband wanted to touch her hand and his wife gave only her shortest finger. Her husband said, "Wait a while for me, I will go with you." His wife said, "If you go to our house, take the white chicken and you will see the footmarks of the cow and pigs." He followed the footmarks, and while he was walking he saw his wife washing in the river, under the tree. She said, "You come and I go with you to own town (i.e., spirit town), and I will put you in the rice bin, because the people in the town will want to eat you in the nighttime; but if they come in the nighttime, you must take some of the feathers of the chicken and throw at them, and I will bring you something to eat."

They went to the spirit town, and she put him in the rice bin, and gave him something to eat. In the evening, the spirits came to eat the man. The man took some of the feathers and threw at them. The spirits were afraid of the feathers. They did this every night, and his wife brought him something to eat every day. The spirits said to the man's wife, "We smell Ipogau." [361] His wife said, "No Ipogau in here." In about two weeks the feathers were nearly gone. Then his wife told him, "It is better for you to go home, because there are no more feathers. I will give you some rice for you to eat in the way. I will show you the road." The man agreed, and they went in the way. She showed him the road. While the man was walking in the way he saw his town and he asked for his wife. They said his wife was dead and they had buried her under his house; then he made _layog_ for his wife.

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The father of Siagon [362] was head man of Patok. He walked one night on the road which goes to Domayko. In the road he saw a big man whom he thought was Padawil. Then he smelt a bad odor and knew it was a _ladag_ [363] He struck it with his whip and it said, "Hah." It was night and he ran very fast to the council house, and on the way he threw away his clothes. When they came to the place where the spirit had stood, they found a deep hole there like a carabao wallow.

58 [364]

Dalioya died; they put her in the ground under the house. After a while Baluga's rice was ripe and was ready to cut. Baluga went to cut it. He went home before dark from his field. Dalioya came out from the ground. She went to cut the rice for him. The next morning he went to cut the rice again. He saw the rice had been cut, but he did not know who cut it. He went home again before dark and went to cut the rice again the next morning. He saw again the rice cut by Dalioya, but he did not yet know who cut it. He said to himself, "I must wait for the person who comes to cut my rice." After dark his wife came, and Baluga lay down very still; when Dalioya walked near him, he waked up and caught her. Dalioya said, "Let me go." Baluga said, "No, I will not let you go." She said, "If you come with me to get my life, I will be very glad." "Yes," said he. Then they went down in the ground where is the spirit's home. When they got there the spirits were sleeping. Dalioya said, "Take that green bamboo cup, because they put my life in it." Baluga took it and they went up on the ground. One spirit waked up and said, "There are Baluga and his wife walking in our vine way." All the spirits ran to catch them. When the spirits were going up in the vine, Baluga cut the vine with his bolo. The spirits fell down. Baluga and his wife went home. As soon as they reached their home, they made a party. There were many people there on that big day. They were drinking _basi_, eating rice and meat, and singing and dancing because they were having a good time. That party lasted two days. After that the people went home. Baluga and Dalioya went to cut their rice.

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The _alan_ [365] once found the afterbirth outside the town and made it a real baby whose name was Sayen.

Sayen lived in Benben. He was very brave and often went to fight without companions.

He wanted to marry Danipán who lives in Kadalayapan, but she did not wish. She hid; so Sayen married her servant, thinking she was Danipán. The name of the servant was Laey. Sayen took her home. They had one baby. One day Sayen was making a plow under the house. Laey was in the house with her baby. She was singing in the house to her baby. "Sayen thinks I am Danipán, but I am Laey, Laey no aglage-le-gey-ley." Sayen heard the song and said to himself that his wife was not Danipán. He went up into the house and said, "Take off your upper arm beads, and in the morning you will go to the fields with your baby, because I will go there to plow." She said, "Yes." In the morning he went there. He went to cut down the bamboo bridge. At noon his wife carried food to him. She took her baby with her. When she reached the bamboo bridge it fell with her and they fell into the water. Sayen went back to his house. When he got there, he took his headaxe, spear, and shield, and he went to Kadalayapan. When he got there, he began to kill the people of the town. When he had killed many people the _lakay_ [366] called Danipán, "Come out, Sayen is killing many people of the town, because you did something bad to him." She came out to Sayen and said to him, "Do not kill all the people, leave some of them so I can go to borrow fire from them." Sayen answered her, "Take the betel-nut in my bag and cut it in two pieces for me to eat, for I am very tired." She took the betel-nut from his bag and cut it in two pieces, and Sayen chewed the betel-nut. Sayen spat on some of the dead people and made them alive again and he married Danipán and took her to Benben.

When the people in Magisang [367] went to hunt deer and when they went to divide it, the _komau_, a big spirit who looks like a man, and who kills people, [368] went to them to ask them, "How many did you catch?" If they had caught two they told him "Two," and the _komau_ said, "I caught two also." When they went to their town, there were two dead people there in their town. Anytime they went to hunt the _komau_ asked them how many they had caught, and when they said how many, the _komau_ always said he had that many, and when they reached the town that many were dead. The _komau_ did that often and many people were dead. The people in Magisang heard that Sayen was a very brave man and they went to him to tell him about the _komau_. Sayen said to them, "I come, but I must hide by the trees. When the _komau_ comes and asks you how many deer you have caught he will ask you where I am. You will say to him that you do not know where I am, because you did not hear of me yet. I am sure the _komau_ will ask you where I am, because he will smell me." The people said, "Yes." They went to hunt. When they reached the forest, they caught two deer and they went to the place where they singed and divided those deer which they had caught. While they were sitting there, the _komau_ came to them and said, "How many have you?" They answered, "Two." The _komau_ said, "I have two also. Sayen is here." The people said, "We do not know about Sayen, where he is." Then Sayen came out and killed the _komau_.

Kaboniyan [369] went to Sayen in Benben and said, "Are you a brave man, Sayen? You are brave, because you killed the _komau_." Sayen said, "Yes, I am a brave man." Kaboniyan said, "If you are a brave man, I will meet you in that place at a distance." Sayen said, "Yes." Kaboniyan told him the day when he would meet him, and Sayen was to stay in the lower place and Kaboniyan in the higher place. Sayen went there on that day. When he reached there and was waiting he heard a sound like a storm and said to himself, "Here is Kaboniyan." Kaboniyan called to him, "Are you there, Sayen?" "I am here," said Sayen. "Are you a brave man?" said Kaboniyan to Sayen. Sayen said, "Yes." Kaboniyan said to him, "Catch this," and he threw his spear. Sayen caught the spear. It was as big as a large tree. Kaboniyan asked, "Did you catch it?" "Yes," said Sayen. "Here is again," said Kaboniyan, and threw his headaxe. Sayen caught it. "Did you catch it, Sayen?" said Kaboniyan. Sayen said, "Yes." The axe was as large as the end roof of a house. Kaboniyan said, "Here is again," and threw his shield. Sayen caught it again. "Did you catch it, Sayen?" Sayen said, "Yes." Kaboniyan said, "Here is again," and threw a very big stone. Sayen caught it. "Did you catch it, Sayen?" said Kaboniyan. Sayen said, "Yes," and Kaboniyan said to him, "Wait for me, I come down to you." When Kaboniyan got there, he and Sayen fought face to face and they got tired, because Kaboniyan could not beat Sayen, and Sayen could not beat Kaboniyan. Sayen said, "I take my headaxe, because I am very tired." Kaboniyan said, "Do not take your headaxe; you are a brave man; I will be your friend and we will go to fight anywhere." Sayen said, "Yes." Then they were friends and went to fight in many towns. If the people in the town caught them in the way when they went home from fighting, or when they were in the river, Sayen could be a fish and hide. They fought in one town. Sayen became a chicken after fighting. He went under the house where the chickens roost. He did that many times and the people in the town noticed that Sayen could be a chicken or a fish. When he came with Kaboniyan to the town to fight the people, he went under the house to the chickens' place. The people said to themselves, "We will put a fish trap there, because Sayen after fighting goes in the chicken coop." They put a trap under the house by the coop. Sayen came in the town again to fight. After fighting he went under the house and he went into the trap, and the people caught and killed him.

This all happened not very long ago.

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In the old times Malilipeng was walking along the trail in the woods when he heard the _alan_ [370] in the trees. He laid down on his face as if dead and the _alan_ who saw him began to wail, for they thought he was dead. When they brought gold and beads to place on him, he sprang up and drove them away. "Give us the one bead which is _nagaba_, or we will burn your house," said the _alan_. The man refused. When he reached home his house was burned, but he still had the bead.

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Two men went to hunt wild pig. They killed one, but had no fire to singe it, so one man climbed a tree to see if he could see where was a fire. He saw a little fire at a distance and went to get it. When he got where the fire was, he saw it was in the house of an _alan_. He was very much afraid, but he went up and saw the _alan_, who had a baby, was asleep. He walked very quietly, but the _alan_ woke up and said, "What do you want?" "I want fire, for we have killed a little wild pig." "Do not say little pig, but larger," said the _alan_. "Larger," said the man, for he was afraid. "Do not say larger, but big," said _alan._ "Big." "Do not say big, but very big," said the _alan_. "Very big," said the man. Then the _alan_ gave him the fire, and she took her big basket and went with him to where the pig was. They singed the pig, and the _alan_ cut it up with her nails. Then she gave the liver to the man, and told him to take it to her house and feed the baby. The man went, but on the way he ate the liver. When he got to the house, he saw a big caldron with hot water on the fire. He took the _alan's_ baby and put it in the hot water and then went back. "Did the baby eat well?" asked the _alan_. "Very well," he answered. Then the _alan_ put most of the meat in her basket and started home. The man told his companion what he had done and they were both very much afraid; so they ran to hide.

When the _alan_ got home, she saw the baby dead in the water. Then she went to find the men. They had climbed a high tree which stood near the water, and when the _alan_ looked in the water, she saw them in it. She put her hand in the water and tried to get them, but could not; then she looked up and saw them again. "How did you get up there?" she asked. "We climbed up feet first." Then the _alan_ seized a vine and started up the tree feet first. When she had almost reached them, they cut the vine and the _alan_ fell to the ground and was dead. The men came down from the tree and went to the house of the _alan_. When they got there, they saw three jars: the first was full of dung; the second, of beads; the third, of gold. They took the jars with the beads and gold and went home.

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The earth, which is very flat, was made by the great spirit Kadaklan. He also made the sun and moon, which chase each other over and under the earth. Sometimes the moon almost catches the sun, but it always gets tired and gives up before it succeeds. The sun and moon are the lights of Kadaklan and so are the stones which are stars. The dog of Kadaklan is the lightning.

63

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

64

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

65

A lazy man was planting corn in the high land. He would plant a few seeds and then put his planting stick in the ground and lean back on it. After a while the stick grew there and was a tail, and the man became a monkey. [371]

66

A very lazy boy got a piece of sugar-cane and went home with it. When he got home, he told his mother to take off the outside of the stalk so he might eat it. His mother was angry to see him so lazy and told him that if he could not take it off himself, to stick it up his anus. He did so and became a monkey.

67

A very lazy girl would not learn to spin, and always pretended that she did not know how. One day she took the cotton and asked the women what to do with it. "Beat it out," they said. Then she asked, "What shall I do with it then?" "Put it in a betel leaf on a stick and spin it." Again she asked, "How shall I spin it?" "If you do not know how to spin, put the stick up your anus." She did so, and became a monkey. After that there were many monkeys.

68 [372]

In an early time, the Tinguian were like the _alzado_, [373] and hunted heads. The men from one town started to another on the other side of the Abra river to get heads. While they were on the way, it rained very hard; and when they reached the river, they could not get across, so they prayed to the Spirit that he would give them wings to cross. They at once became birds; but when they reached the other side of the river, they could not resume the forms of men. Some of the men's wives had just died, and they had bark bands on their heads, as is the Tinguian custom. When these became birds, their heads were white; but those of the others were black, and so they are to this day.

69

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

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