but the spirit helpers of child's mother feed him, and he shares food
with companions. They plan ambush near enemies' town. Kanag cuts off
head of a pretty girl; his companions kill an old man and woman. They
return home and hold dance around the heads. When Kanag dances, earth
trembles, coconuts fall, water from river enters the town, and the fish
lap his feet. His father is jealous and cuts off his head. His mother
sees _lawed_ vine wilt and knows of son's death. Informs her husband
he has killed son. She restores Kanag to life and they leave. Husband
tries to follow, but magic growth of thorns in trail prevents. He is
finally reconciled to his family and has former sweethearts killed.

13

A pregnant woman desires the fruit of an orange tree which belongs
to the six-headed giant Gawigawen. Her husband asks her what it
is she desires and she replies falsely; first, that she wishes a
certain fruit, then fish roe, and finally deer liver. He secures
each, taking the roe and liver out of the fish and deer without
causing their death. Each of the articles makes the woman vomit,
so her husband knows that she is not satisfied. Transforming self
into a centipede he hides until he learns her real wish. Arms self
and starts on perilous mission, but first plants _lawed_ vine in
house. By condition of vine wife is to know of his safety or death.

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

The father's spittle is lapped up by a frog which becomes
pregnant. Frog gives birth to baby girl which is carried away by
_anitos_. Girl is taught to make _dawak_ (the duties of a medium). Her
half brother hears her, changes self into a bird and visits her in the
sky. Is hidden in a caldron to keep _anitos_ from eating him. Tries
to persuade sister to return with him. She promises to go when their
father celebrates _balaua_. The ceremony is held and girl attends. Is
so beautiful all young men try to obtain her. They are so persistent
that brother returns her to sky where she still lives and aids women
who make _dawak_.

14

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

15

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

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

16

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

They celebrate _balaua_. Ayo puts one grain of rice in each of twelve
jars and they are at once filled with rice. Betel-nuts summon the
people to attend the ceremony. The old woman Alokotán attends and the
whole story of the children's birth and change to human form comes out.

17

Dumalawi makes love to his father's concubines who openly show
their preference for the son. The father plans to do away with
the youth. Gets him drunk and has storm carry him away. Dumalawi
awakens in center of a large field. He causes betel trees to grow,
then cuts the nuts into bits and scatters them on the ground. The
pieces of nut become people who are his neighbors. He falls in love
with daughter of one of these people and marries her. They celebrate
_Sayang_ and send out oiled betel-nuts to invite the guests. All
guests, except Dumalawi's father, are carried across river on the
back of a crocodile. Animal at first dives and refuses to carry him,
but finally does so. All drink from a small jar which still remains a
third full. Parents of Dumalawi pay the usual marriage price for girl,
but her mother insists on more. Has spider spin web around the town,
and groom's mother has to cover it with golden beads.

18

While two women are bathing, blood from their bodies is carried
down stream. Two _alan_ secure the drops of blood and place them in
dishes. Each drop turns into a baby boy. Boys go to fight and kill many
people at the spring. They challenge a ten-headed giant. He is unable
to injure them, but their weapons kill him and his neighbors. Heads of
the victors take themselves to homes of the boys. A storm transports
the giant's house. Boys trample on town of the enemy and it becomes
like the ocean. They use magic and reach home in an instant. Hold
celebration over the heads. Some guests bring beautiful girls hidden
in their belts. _Alan_ tell history of lads and restore them to their
people. One of boys falls in love and his parents negotiate match
for him. The payment for the girl is valuable things sufficient to
fill _balaua_ eighteen times, and other gifts in her new home.

19

Kanag is lead by his hunting dog to a small house in the jungle. Girl
who lives there hides, but appears on second day. They chew betel-nuts
and tell their names. The quids turn to agate beads and lie in order,
showing them to be related and hence suitable for marriage. They
remain in forest two years and have children. Kanag uses magical power
and transfers their house to his home town during night. Children see
sugar cane which they wish to chew. Kanag goes to secure it, and while
away his mother visits his wife and abuses her. She becomes ill and
dies. Kanag tries to kill his mother, but fails. Puts body of wife
on a golden raft, places golden rooster on it and sets afloat on the
river. Rooster crows and proclaims ownership whenever raft passes a
village. Old woman Alokotán secures raft before it vanishes into the
hole where river ends. Revives the girl. Kanag and children reach home
of Alokotán, and girl is restored to them. They celebrate _balaua_
and send betel-nuts covered with gold to invite relatives. When guests
arrive, they chew betel-nut and learn that Kanag and his wife are
cousins. Kanag's parents pay marriage price, which is the _balaua_
filled nine times with jars. Girl's mother raises eyebrows and half
of jars vanish. _Balaua_ is again filled. Guests dance and feast. Part
of marriage price given to guests.

20

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

Kanag and a companion set out on mission but are warned, first by a jar
and later by a frog, not to continue. They disregard the advice and go
on. They reach the tree on which perfume grows, and Kanag climbs up and
breaks off a branch. He turns into a great snake, and his companion
flees. Snake appears to Langa-ayan and proves its identity by the
arm beads around its neck. She takes it to a magic well, the waters
of which cause the snake skin to peel off, and the boy is restored
to his own form. Kanag marries Amau, and when they celebrate _balaua_
he returns the bracelet to his former sweetheart. His parents fill the
_balaua_ nine times with valuable articles, in payment for his bride.

21

Kanag is sent to watch the mountain rice, although it is well
protected from wild pigs. Thinks parents do not care for him, is
despondent. Changes self into an omen bird and accompanies his father
when he goes to fight. Father obeys signs and secures many heads
from his enemies. He holds a great celebration over the heads, but
Kanag refuses to attend. Decides to go down to earth to eat certain
fruits. Parents order their spirit helpers to accompany him and
dissuade him if possible. They show him a beautiful girl with whom he
falls in love. He assumes human form and meets her. They chew betel-nut
and tell their names. Signs are favorable for their marriage. His
parents agree to fill the _balaua_ nine times with various kinds of
jars. They do so, but mother of girl raises eyebrows and half of jars
vanish and have to be replaced. Girl's mother demands that golden
beads be strung on a spider web which surrounds the town. This is
done, but web does not break. Girl's mother hangs on thread which
still holds. She then agrees to the marriage. Guests dance and then
return home, each carrying some of the jars.

22

While Ligi is bathing in river his headband flies away and alights
on the skirt of a maiden who is bathing further down stream. The girl
carries the headband home and soon finds herself pregnant. The child
is born when she has the space between her third and fourth fingers
pricked. With each bath the child grows a span and soon becomes so
active that he hinders mother at her work. She decides to put him
with his father during daytime. Uses magic and causes people of the
town to sleep while she places child beside father. Ligi awakes and
finds child and his headband beside him. Child refuses to answer
questions. Mother secures child at nightfall and repeats acts next
day. Child is hidden, so she fails to get him. Ligi determines to
learn who mother of child is; sends out oiled betel-nuts covered
with gold to invite all people to a _Sayang_. When summoned, the
mother refuses to go until a betel-nut grows on her knee and compels
her. She goes disguised as a Negrito, but is recognized by the child
who nurses from her while she is drunk. Ligi suspects her, and with
a knife cuts off her black skin. Learns she is child's mother and
marries her. He divorces his wife Aponibolinayen, who marries husband
of Gimbagonan. The latter poisons her rival, but later restores her,
when threatened by her husband.

23

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

24

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

25

Awig sends his daughter to watch the mountain rice. She stays in a
high watch house, but is found by tattooed Igorot, who cut her body
in two and take her head. Father goes to seek her murderers, but
first plants a _lawed_ vine in the house; by its condition his wife
is to know of his safety or death. He climbs high tree and looks in
all directions. Sees Igorot, who are dancing around the head of his
daughter. He takes juice from the poison tree and goes to the dance,
where he is mistaken for a companion. He serves liquor to others and
poisons them. Takes daughter's head and starts home. Is followed by
four enemies. Uses magic and causes _cogon_ field to burn, so foes
are delayed. Repeats this several times and finally escapes. He joins
head and body of his daughter, and old woman Alokotán puts saliva on
cuts and revives her. Old woman places four sticks in the ground and
they become a _balaua_. Betel-nuts are sent out to invite guests and
many come. When the girl dances with her lover, the water comes up
knee deep into the town and they have to stop. She is engaged and her
lover's parents fill the _balaua_ three times with valuable gifts,
in payment for her. Half of gifts vanish, when her mother raises her
eyebrows, and are replaced.

Her husband discovers the scar on her body where Igorot had cut
her. Takes her to magic well where she bathes. Scars vanish.

26

The mother of Dumanágan negotiates marriage for her son with
Aponibolinayen. Brother of girl puts her in his belt and carries
her to place where agreement is made. When they reach gate of town,
young girls offer them cakes, in order to take away bad signs seen on
road. Boy's parents pay for girl and they marry. She gives birth to son
named Asbinan. He marries Asigowan, but his jealous concubines cause
her to cut her finger and she dies. Her body is placed in a _tabalang_
on which a rooster sits, and is set afloat on the river. Crowing of the
cock causes old woman Alokotán to rescue the corpse. She places it in
her magic well and the girl is again alive and beautiful. She returns
to her husband as a bird; is caught by him and then resumes own form.

27

Baby of four months hears his father tell of his youthful
exploits. Decides to go on head hunt despite protests of parents. Is
detained on his trip by young _alan_ girls. Finally reaches Igorot town
and by means of magic kills all the people and takes their heads. Heads
take themselves to his home. On way back he plays bamboo jew's harp
and it summons his brothers to come and see him. They chew betel-nut
and make sure of relationship. Continuing his journey, he is twice
lost. Finds an unknown sister hiding among _lawed_ vines. Puts her in
his belt and carries her home. Upon his arrival a celebration is held
and the new found brothers and sister, who had been stolen by _alan_,
are restored to parents.

28

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

29

Asbinan refuses to eat until his father secures fish roe. He then
demands Chinese dishes from the coast town of Vigan. When these are
supplied, he eats, and then demands the love charm which his father
used when a young man. He goes to the place where the maidens are
spinning, and when one offers to give him a light for his pipe,
he blows smoke in her face. The charm acts and she becomes ill. He
convinces her people that the only way she can be cured is by marrying
him. Her parents accept payment for the girl.

30

Tolagan decides to visit certain places in Pangasinan. He rides on
a pinto pony and carries rice cakes as provisions. At the spring in
Kaodanan he meets a beautiful maiden who warns him to return home,
because the birds have given him a bad sign. He returns only to find
that his wife has been stolen by the spirit Kaboniyan. He fails to
find her, but is comforted by winning a new bride (probably the girl
of Kaodanan).

31

Two girls are adopted by a rich man, who treats them as his daughters,
except that he does not offer them bracelets or rings. They dress as
men and go to see a jeweler. Two young men suspect and follow them,
but they succeed in escaping and return home.

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

II

32

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

33

The people who are conducting the _Dawak_ ceremony fail to do it
properly. Kaboniyan (a spirit) goes down and instructs them. After
that they are able to cure the sick.

34

The spirits of Dadaya notice that their feather headdresses have
lost their lustre. They place them on the house of some mortals, who
at once become ill. The spirit Kaboniyan instructs them to make the
_Pala-an_ ceremony. They obey, the feathers regain their brightness
and the people recover.

35

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

36

The spirit Ináwen, who lives in the sea, sends her servants to spread
sickness. They kill many people who fail to make the _Sangásang_
ceremony. A man is disturbed at night by barking of dogs, goes to
door and meets a big spirit which has nine heads. Spirit tells him
how to make the offering in _Sangásang_. He follows directions and
spirits carry gift to their mistress. She mistakes the blood of a
rooster for that of human beings. Is displeased with the taste and
orders spirits to stop killing.

37

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

38

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

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

39

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

40

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

41

Dayapán, who has been ill for seven years, goes to bathe. The spirit
Kaboniyan enters her body and instructs her how to perform healing
ceremonies. He also teaches her how to plant and reap, and she in
turn teaches the Tinguian. While she is bathing she ties a cock and
dog by the water side. The dog eats the cock, and thus death comes
into the world.

42

Girl who lacks certain organs is ashamed to marry. She is sent by her
mother to cause lameness to people who pass. A man who falls victim
to her magic is only cured when the girl instructs him how to make
the _Bawi_ ceremony.

43

The spirit Kaboniyan instructs a sick man to make offerings at the
guardian stones. He does as bidden and becomes well. They perform
ceremonies near the stones when they go to fight or celebrate _balaua_,
and sometimes the spirit of the stones appears as a wild rooster, a
white cock, or a white dog. A man who defiles the stones becomes crazy.

44

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

45

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

46

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

47

A widow leaves the town before the period of mourning for her husband
is past. The spirit appears first to the daughter-in-law and is fed
by her, then asks for his wife. He goes to the place where she is
watching the corn and sleeps with her. She apparently becomes pregnant,
but fails to be delivered, and dies.

48

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

49

A man and his wife are living near to their field when the husband
dies. An evil spirit comes to the door, but is driven away by the
wife with a headaxe. Several evil spirits attempt to gain entrance;
then the chief comes. He breaks down the door; he cuts off the dead
man's ears and makes the woman chew them with him--like betel-nut. The
signs are propitious. He changes the woman's two breasts into one,
in the center of her chest, and takes her home.

50

A man, whose brother has just died, goes to hunt. He begins to cut
up the game when his brother's spirit appears. He feeds it, but food
comes out of its anus as fast as it eats. He flees and is pursued
by the spirit until, by chance, he runs among _alangtin_ bushes. The
spirit dislikes the bush and leaves.

51

The people fail to put the _banal_ vine and iron on the grave. An
evil spirit notices the omission and steals the body.

52

A man goes to hunt his carabao in the mountains. He fails to plant
branches at his head before he sleeps. A spirit expectorates on him,
and he soon dies.

53

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

54

Three hunters spend the night in the open. One covers himself with
a red and yellow striped blanket. In the night two spirits come and
think he is a little wild pig, and decide to eat him. The hunter
hears them and exchanges blankets with one of his companions. The
companion is eaten, and hence the _kambaya_, or striped blanket,
is no longer used on the trail.

55

The spirit Bayon steals a beautiful girl and carries her to the sky,
where he changes her breasts into one and marries her. She drops her
rice pounder to the earth, and thus her people learn of her fate. Both
she and her husband still attend certain ceremonies.

56

A hunter is carried away by a great bird. He is placed in the nest
with its young and aids in feeding them. When they are large, he
holds on to them, and jumps safely to the ground. He goes to fight
against his enemies. While he is gone his wife dies. Upon his return
he sees her spirit driving a cow and two pigs. He follows her to the
spirit's town and is hidden in a rice bin. When spirits try to get
him during the night, he repels them by throwing feathers. Feathers
become exhausted, and he is forced to return home.

57

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

58

The dead wife of Baluga harvests his rice during the nighttime. He
hides and captures her. They go together to the spirit town, in the
ground, and secure her spirit which is kept in a green bamboo cup. As
they are returning to the ground they are pursued, but Baluga cuts
the vine on which their pursuers are climbing. When they reach home,
they hold a great celebration.

59

An _alan_ takes the afterbirth and causes it to become a real child
named Sayen. Afterbirth child marries a servant, thinking he has
married her mistress. Learns he is deceived, and causes death of his
wife; then kills many people in the town of the girl who has deceived
him. She gets him to desist, and after he revives some of the slain
marries him. People of neighboring town are troubled by the _komau_,
an evil spirit, who always causes the death of as many people as the
hunters have secured deer. Sayen kills the _komau_. He fights with the
great spirit Kaboniyan. Neither is able to overcome the other, so they
become friends. They fight together against their enemies. Sayen often
changes himself into a fish or chicken, and hides after a fight. This
is observed by people who set a trap and capture him. He is killed.

60

A man while in the woods hears the _alan_ near him. He feigns death
and the spirits weep for him. They put gold and beads on the body. He
springs up and seizes the offerings. They demand the return of one
bead; he refuses, and the spirits burn his house.

61

Two men who have killed a wild pig desire fire. One goes to house of
an _alan_ and tries to secure it while the spirit sleeps. She awakes
and goes with the man to the pig. Man carries liver of the animal back
to the baby _alan_. He eats the liver and then throws the child into a
caldron of hot water. He tells his companion what he has done, and they
climb a tree near the water. The _alan_ discovers their hiding place by
seeing their reflection in the water. She climbs up, feet first, but
they cut the vine on which she is ascending, and she is killed. They
go to her house and secure a jar of beads and a jar of gold.

62

The flat earth is made by the spirit Kadaklan. He also makes the moon
and sun, which chase each other through the sky. The moon sometimes
nearly catches the sun, but becomes weary too soon. The stars are
stones, the lightning a dog.

63

A flood covers the land. Fire has no place to go, so enters bamboo,
stones and iron. It still lives there and can be driven out by those
who know how.

64

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

65

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

66

A boy is too lazy to strip sugar cane for himself. His mother in anger
tells him to stick it up his anus. He does so and becomes a monkey.

67

A lazy girl pretends she does not know how to spin. Her companions,
in disgust, tell her to stick the spinning stick up her anus. She
does so and at once changes into a monkey.

68

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

69

A mother puts a basket over her lazy son. When she raises it a bird
flies away crying "sigakók" (lazy).

70

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

71

The dog of Ganoway chases a deer into a cave. The hunter follows
and in the darkness brushes against shrubs which tinkle. He breaks
off some branches. Cave opens again on the river bank, and he finds
his dog and the dead deer at the entrance. He sees that fruits on
the branches he carries are agate beads. Returns, but fails to find
more. His townspeople go with him to seek the wonderful tree, but
part of the cave is closed by the spirit Kaboniyan who owns it.

72

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

73

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

74

A man who went with a war party is away so long that he does not
recognize his daughter when he returns. He embraces her when she meets
him at the town gate. In shame she changes herself into a coconut tree.

75

Two flying snakes once guarded the gap in the mountains by which the
Abra river reaches the sea. Two brave men attack them with banana
trunks. Their wings stick in the banana trees and they are easily
killed. The men are rewarded with gold made in the shape of deer
and horses.

76

A man named Tagápen, of Ilocos Norte, with his wife and child goes
up the Abra river on a raft. They stop at various towns and Tagápen
goes up to each while his wife comforts the child. They finally
reached Patok where they go to live in the _balaua_. They remain
there teaching the people many songs.

77

A turtle and a monkey go to plant bananas. The turtle places his in
the ground, but the monkey hangs his in a tree. Soon the tree of the
turtle has ripe fruit, but the monkey has none. Turtle asks monkey
to climb and secure the fruit. Monkey eats all but one banana, then
sleeps in the tree. Turtle plants sharp shells around the tree and
then frightens monkey which falls and is killed. Turtle sells his
flesh to other monkey and then chides them because they eat their
kind. Monkeys catch turtle and threaten first to cut and then to
burn him. He deceives them by showing them marks on his body. They
tie weight to him and throw him into the water. He reappears with a
fish. Monkeys try to imitate him and are drowned.

78

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

79

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

80

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

81

The five fingers are brothers. The thumb goes to get bamboo. He tries
to kiss the bamboo and his nose sticks. One by one the others go in
search of the missing but are captured in the same manner. The little
finger, which alone remains free, releases the others.

82

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

83

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

84

A mosquito tells a man he would eat him were it not for his ears.

85

A messenger goes to negotiate a marriage. When he arrives he sees the
people nodding their heads as they suck meat out of shells. He returns
home without stating his mission, but reports an acceptance. Girl's
people are surprised when people come for _pakálon_.

86

A man sees people eating bamboo shoots, and is told they are eating
_pagaldanen_. He understands them to say _aldan_--"ladder," so he
goes home and cooks his bamboo ladder. Is ridiculed by his friends.

87

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

88

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

89

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

90

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

91

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

NOTES

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

[2] See page 29.

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

[4] [male]--male. [female]--female.

[5] Occasionally the storytellers become confused and give Pagbokásan
as the father of Aponitolau.

[6] The town of Natpangán is several times mentioned as though it
was the same as Kaodanan.

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

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

[9] A term applied to any of the wilder head-hunting tribes.

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

[11] Copper gongs.

[12] Sharpened bamboo poles which pass through the foramen magnum.

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

[14] A similar custom is found among the Kayan of Borneo. See _Hose_
and _McDougall_, Pagan Tribes of Borneo, Vol. II, p. 171 (London,
1912).

[15] In this dance a man and a woman enter the circle, each holding
a cloth. Keeping time to the music, they approach each other with
almost imperceptible movements of feet and toes, and a bending at the
knees, meanwhile changing the position of the cloths. This is varied
from time to time by a few quick, high steps. For fuller description
see article by author in _Philippine Journal of Science_, Vol. III,
No. 4, 1908, p. 208.

[16] The custom was formerly practised by the Ilocano. See _Reyes_,
Folklore Filipino, p. 126 (Manila, 1899).

[17] See _Philippine Journal of Science_, Vol. III, No. 4, 1908,
pp. 206, ff.

[18] The Tinguian do not have a classificatory system of relationship
terms. The term _kasinsin_ is applied alike to the children of mother's
and father's brothers and sisters.

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

[20] The night preceding the greatest day of the _Sayang_ ceremony.

[21] Runo, a reed.

[22] See p. 11, note 3.

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

[24] A sugar-cane rum.

[25] See p. 10, note 1.

[26] Lesser spirits.

[27] Like ideas occur in the folktales of British North Borneo. See
_Evans_, _Journal Royal Anthro. Inst_., Vol. XLIII, 1913, p. 444.

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

[29] The Dusun of Borneo have tales of talking jars. _Evans_, _Journal
Royal Anthro. Inst_., Vol. XLIII, 1913, pp. 426-427. See also _Cole_
and _Laufer_, Chinese Pottery in the Philippines (_Pub. Field Museum
of Nat. Hist_., Vol. XII, No. 1, p. 11 ff., 1912).

[30] _Piper sp_.

[31] Bagobo tales relate that in the beginning plants, animals,
and rocks could talk with mortals. See _Benedict_, _Journal American
Folklore_, Vol. XXVI, 1913, p. 21.

[32] Tales of animals who assist mortals are found in all lands;
perhaps the best known to European readers is that of the ants which
sorted the grain for Cinderella. See also _Evans_, _Jour. Royal
Anthro. Inst.,_ Vol. XLIII, 1913, p. 467, for Borneo; _Tawney's_
Kathá Sarit Ságara, pp. 361 ff., Calcutta, 1880, for India.

[33] Fabulous birds of gigantic size, often known under the Indian
term _garuda_, play an important part in the beliefs of the Peninsular
Malays.

[34] A similiar incident is cited by _Bezemer_ (Volksdichtung aus
Indonesien). See also the Bagobo tale of the Kingfisher (_Benedict_,
_Jour. American Folklore_, Vol. XXVI, 1913, p. 53).

[35] The magic flight has been encountered in the most widely separated
parts of the globe, as, for instance, India and America. See _Tawney_,
Kathá Sarit Ságara, pp. 361, 367 ff. and notes, (Calcutta, 1880);
_Waterman_, _Jour. American Folklore,_ Vol. XXVII, 1914, p. 46;
_Reinhold Köhler_, Kleinere Schriften, Vol. I, pp. 171, 388.

[36] 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.

[37] 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 Igorot, p. 491, 541, ff,
(Chicago, 1909); _Evans_, _Journal Royal Anthro. Inst_., Vol. XLIII,
1913, p. 462; _Ling Roth_, Natives of Sarawak and British North Borneo,
Vol. I, p. 319; _Tawney_, Kathá Sarit Ságara, Vol. II, p. 3, (Calcutta,
1880); _Bezemer_, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).

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

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

[40] This power of transforming themselves into animals and the like
is a common possession among the heroes of Dayak and Malay tales. See
_Ling Roth_, The Natives of Sarawak and British North Borneo, Vol. I,
p. 312; _Perham_, _Journal Straits Branch R., Asiatic Society_,
No. 16, 1886; _Wilkinson_, Malay Beliefs, pp. 32, 59 (London, 1906).

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

[42] See p. 24, note 1.

[43] The present capital of Ilocos Sur.

[44] See p. 10, note 1.

[45] _Barrows_, Census of the Philippine Islands, Vol. I, pp. 456
ff., 1903.

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

[47] See _Cole_ and _Laufer_, Chinese Pottery in the Philippines
(_Pub. Field Museum of Natural History_, Vol. XII, No. 1).

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

[49] See p. 21, note 1.

[50] See p. 10, note 1.

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

[52] See _Cole_, Distribution of the Non-Christian Tribes of
Northwestern Luzon (_American Anthropologist_, Vol. II, No. 3, 1909,
pp. 340, 341).

[53] See p. 12.

[54] See p. 13, note 5.

[55] Among the Ifugao, the lowest of the four layers or strata which
overhang the earth is known as Kabuniyan. See _Beyer_, _Philippine
Journal of Science_, Vol. VIII, 1913, No. 2, p. 98.

[56] See p. 11.

[57] An Ifugao myth gives sanction to the marriage of brother and
sister under certain circumstances, although it is prohibited in every
day life. _Beyer_, _Philippine Journal of Science_, Vol. VIII, 1913,
No. 2, pp. 100 ff.

[58] As opposed to the spirit mate of Aponitolau.

[59] According to _Ling Roth_, the Malanaus of Borneo bury small
boats near the graves of the deceased, for the use of the departed
spirits. It was formerly the custom to put jars, weapons, clothes,
food, and in some cases a female slave aboard a raft, and send it out
to sea on the ebb tide "in order that the deceased might meet with
these necessaries in his upward flight." Natives of Sarawak and British
North Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral
boat of the Kayan, see _Hose_ and _McDougall_, Pagan Tribes of Borneo,
Vol. II, p. 35.--Among the Kulaman of southern Mindanao an important
man is sometimes placed in a coffin resembling a small boat, which
is then fastened on high poles near to the beach. _Cole_, Wild Tribes
of Davao District, Mindanao (_Pub. Field Museum of Natural History_,
Vol. XII, No. 2, 1913).--The supreme being, Lumawig, of the Bontoc
Igorot is said to have placed his living wife and children in a log
coffin; at one end he tied a dog, at the other a cock, and set them
adrift on the river. See _Jenks_, The Bontoc Igorot, p. 203, (Manila,
1905); _Seidenadel_, The Language of the Bontoc Igorot, p. 502 ff.,
(Chicago, 1909).

[60] For similar omens observed by the Ifugao of Northern Luzon,
see _Beyer_, Origin Myths of the Mountain peoples of the Philippines
(_Philippine Journal of Science_, Vol. VIII, 1913, No. 2, p. 103).

[61] Page 6, note 3.

[62] See tale 22.

[63] For a discussion of this class of myths, see _Waterman_,
_Jour. Am. Folklore_, Vol. XXVII, 1914, p. 13 ff.; _Lowie_, _ibid._,
Vol. XXI, p. 101 ff., 1908; P.W. _Schmidt_, Grundlinien einer
Vergleichung der Religionen und Mythologien der austronesischen Völker,
(Wien, 1910).

[64] See p. 13, note 5.

[65] The _Pala-an_ is third in importance among Tinguian ceremonies.

[66] Tale 58.

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

[68] See p. 14, note 2.

[69] Tale 68.

[70] _Hose_ and _McDougall_, The Pagan Tribes of Borneo, Vol. II,
p. 148, (London, 1912).

[71] _Bezemer_, Volksdichtung aus Indonesien, p. 304, Haag, 1904. For
the Tagalog version of this tale see _Bayliss_, (_Jour. Am. Folk-lore_,
Vol. XXI, 1908, p. 46).

[72] _Evans_, Folk Stories of British North Borneo. (_Journal Royal
Anthropological Institute_, Vol. XLIII, 1913, p. 475).

[73] Folk Stories of British North Borneo (_Journal Royal
Anthropological Institute_, Vol. XLIII, p. 447, 1913).

[74] Tale No. 89.

[75] _Hose_ and _McDougall_, The Pagan Tribes of Borneo, Vol. II,
pp. 144-146.

[76] Tale 91. The cloak which causes invisibility is found in Grimm's
tale of the raven. See _Grimm's_ Fairy Tales, Columbus Series,
p. 30. In a Pampanga tale the possessor of a magic stone becomes
invisible when squeezes it. See _Bayliss_, (_Jour. Am. Folk-Lore_,
Vol. XXI, 1908, p. 48).

[77] _Ratzel_, History of Mankind, Vol. I, Book II. _Graebner_, Methode
der Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und
ihre Verwandten (_Anthropos_, Vol. IV, pp. 726, 998, 1909).

[78] See _Waterman_, _Journal American Folklore_, Vol. XXVII, 1914,
pp. 45-46.

[79] Stories of magic growth are frequently found in North America. See
_Kroeber_, Gross Ventre Myths and Tales (_Anthropological Papers of the
Am. Mus. of Nat. Hist._, Vol. I, p. 82); also _Lowie_, The Assiniboin
(_ibid._, Vol. IV, Pt. 1, p. 136).

[80] Other examples of equally widespread tales are noted by _Boas_,
Indianische Sagen, p. 852, (Berlin, 1895); L. _Roth_, Custom and Myth,
pp. 87 ff., (New York, 1885); and others. A discussion of the spread of
similar material will be found in _Graebner_, Methode der Ethnologie,
p. 115; _Ehrenreich_, Mythen und Legenden der südamerikanischen
Urvölker, pp. 77 ff.; _Ehrenreich_, Die allgemeine Mythologie und
ihre ethnologischen Grundlagen, p. 270.

[81] _Cole_ and _Laufer_, Chinese Pottery in the Philippines
(_Publication Field Museum of Natural History, Anthropological Series_,
Vol. XII, No. 1, Chicago, 1913).

[82] _Nieuwenhuis_, Kunstperlen und ihre kulturelle Bedeutung
(_Int. Arch, für Ethnographie_, Vol. XVI, 1903, pp. 136-154).

[83] _Philippine Journal of Science_, Vol. III, No. 4, 1908,
pp. 197-211.

[84] A vine the new leaves of which are used for greens.

[85] _Antidesma ghesaembilla_ Gaertn.

[86] Rare beads.

[87] Larger beads than _oday_.

[88] Shallow wells are dug in the sands, near to the river.

[89] See p. 17, note 3.

[90] It was so long that it dragged.

[91] i.e., it was so small. The idea that roosters produce unusually
small eggs is still held. The same conception is found in Javanese
folk-lore. Here the "rooster's egg" or its substitute--the _Kemiri_
nut--is placed in the granary to cause an increase in the supply of
rice. _Bezemer_, Volksdichtung aus Indonesien, p. 29, (Haag, 1904).

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

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

[94] The meaning of this passage is not clear.

[95] See p. 17, note 3.

[96] See p. 10, note 1.

[97] See p. 9.

[98] See p. 18, note 2, for similar incidents.

[99] This would have been a sign that the child wished to go to
its father.

[100] See. p. 11 ff.

[101] Certain varieties of bamboo and reeds.

[102] See p. 13.

[103] See p. 13, note 1.

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

[105] See p. 18.

[106] See p. 13, note 2.

[107] See p. 12.

[108] Like presents, or others of equal value, are generally given
in return.

[109] A dance held at the gate of the town, on the great day of this
ceremony. During the dance rice and water are thrown on the visitors.

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

[111] They had not yet paid the customary marriage price for the girl.

[112] See p. 6.

[113] Copper gong.

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

[115] Kanag was the baby born from Aponibolinayen's finger. Mentioned
earlier in story.

[116] Names of different kinds of jars.

[117] Poles on which the heads of enemies are displayed.

[118] The _alan_ are lesser spirits. See p. 14.

[119] See p. 18, note 1.

[120] See pp. 12-13.

[121] A powerful spirit.

[122] The head man of a Tinguian village.

[123] See p. 14.

[124] Algaba is renamed Aponitolau.

[125] See p. 11.

[126] A big bird.

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

[128] Sugar cane rum.

[129] The groom's gift.

[130] Lesser spirits.

[131] See p. 35, note 1.

[132] See p. 42, note 1.

[133] _Piper sp_.

[134] See p. 18, note 1.

[135] See p. 17, note 3.

[136] A powerful spirit.

[137] See p. 30, note 3.

[138] See p. 12.

[139] See p. 7, note 1.

[140] The story tellers explain the very frequent mention of "girls
who always stay in the house" or "who never go out of doors" by saying
that in former times the prettiest girls were always protected from
the sunlight in order that their skin might be of light color. These
girls were called _lala-am_--those within. It is not thought they
remained constantly within doors.

[141] See p. 11.

[142] See p. 12.

[143] See p. 13, note 1.

[144] See p. 14, note 2.

[145] See p. 13, note 2.

[146] Small covered benches built during the _Sayang_ ceremony for
the use of spirits and mortals.

[147] See p. 11.

[148] See p. 17.

[149] See p. 11.

[150] Each type of jar has its special name.

[151] See p. 12.

[152] This was the _tadek_. See p. 11, note 3.

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

[154] _Ilangilang_.

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

[156] Apparently Gawigawen had not been present at the _pakálon_. Such
a condition frequently exists nowadays.

[157] See pp. 12, 128.

[158] A minor spirit.

[159] King or ruler.

[160] This seems to be a late unconnected, intrusion into the tale. The
_ati_ and soldiers are entirely foreign to the Tinguian.

[161] See p. 12.

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

[163] See p. 15.

[164] Kadayadawan is re-named Aponitolau by his new-found parents.

[165] A powerful spirit.

[166] See p. 54, note 2.

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

[168] See p. 63, note 1.

[169] Head man.

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

[171] See p. 41, note 2.

[172] A bird.

[173] Copper gong.

[174] See p. 59, note 1.

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

[176] The groom's gift.

[177] See p. 11, note 5.

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

[179] _Piper sp_.

[180] A headband of beads or gold.

[181] See p. 17, note 1.

[182] See p. 12.

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

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

[185] _Antidesma ghesaembilla_ Gaertn.

[186] Ordinary lightning.

[187] See p. 24, note 1.

[188] See p. 18.

[189] Another name for Aponitolau.

[190] See p. 41, note 2.

[191] Ligi (Dagdagalisit) is now known by his true name.

[192] See p. 54, note 2.

[193] See p. 54.

[194] See p. 18, note 3.

[195] See p. 18, note 2.

[196] See p. 30, note 3.

[197] See p. 14, note 2.

[198] Another name for Ingiwan, who is really Aponitolau.

[199] See p. 12.

[200] As a sign of mourning.

[201] See p. 18, note 1.

[202] See p. 19, note 1.

[203] See p. 42.

[204] See p. 10, note 4.

[205] See p. 17.

[206] An insect.

[207] Ginteban was a woman from Baygan (Vigan) who had been captured
by the bird.

[208] See p. 18.

[209] See p. 96, note 3.

[210] A fruit tree.

[211] See p. 18.

[212] See p. 30, note 3.

[213] The idea of a plant serving as a life or fidelity token was
found in ancient Egypt, in India, and Europe. See Cox, an Introduction
to Folk-Lore (London, 1904); _Tawney_, Kathá Sarit Ságara (Calcutta,
1880, Vol. I, p. 86); _Parker_, Village Folk-Tales of Ceylon.

[214] See p. 18, note 1.

[215] See p. 17, note 1.

[216] A fruit.

[217] See p. 96, note 3.

[218] Lightning which is accompanied by a loud crash of thunder.

[219] See p. 19, note 1.

[220] See p. 16.

[221] See p. 30, note 3.

[222] See p. 18, note 1.

[223] See p. 16, note 6.

[224] Spirits.

[225] See p. 13, note 5.

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

[227] The spirit's word for world.

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

[229] See p. 105.

[230] See p. 63, note 1.

[231] The term used is _al-ligan_--the high watch house in the fields.

[232] One of the big stars.

[233] A different kind of star.

[234] Reduplicated form of _bitówen_--many stars.

[235] See p. 15, note 2.

[236] The spirits' name for mortals.

[237] The moon.

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

[239] See p. 13, note 2.

[240] See p. 13.

[241] Aponitolau.

[242] The name means "sparks of fire."

[243] See p. 13, note 2.

[244] See p. 56, note 6.

[245] Similiar incidents, in which women give birth to snakes or
animals, occur in Borneo. See _Evans_, _Journal Royal Anthro. Inst._,
Vol. XLIII, 1913, pp. 432 ff.

[246] See p.17, note 3.

[247] Aponitolau.

[248] Sugar cane rum.

[249] See p. 41, note 2.

[250] See p. 27.

[251] See p. 17, note 3.

[252] See p. 73, note 3.

[253] Lesser spirits.

[254] See p. 54, note 2.

[255] See p. 10, note 1.

[256] See p. 10, note 2.

[257] The cloth used in dancing. See p. 11.

[258] See p. 63, note 1.

[259] See p. 12.

[260] Another name for Kanag.

[261] A raft. See p. 24, note 1.

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

[263] See p. 18, note 1.

[264] See p. 13, note 2.

[265] See p. 41, note 2.

[266] A jar.

[267] Mountain rice.

[268] The omen bird.

[269] See p. 19, note 1.

[270] See p. 10, note 1.

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

[272] A band of leaves worn about the head.

[273] See p. 18, note 2.

[274] See p. 30, note 3.

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

[276] See p. 13.

[277] Negrito. It was Gamayawán disguised.

[278] See p. 23.

[279] See p. 17.

[280] A powerful spirit.

[281] See p. 30, note 3.

[282] A sort of tuning fork made of bamboo.

[283] See p. 96, note 3.

[284] The word is probably used in the Igorot sense as
"celebration." In the Tinguian dialects _kanyau_ means "taboo."

[285] See p. 17, note 1.

[286] See p. 18, note 1.

[287] See p. 63.

[288] See p. 24, note 1.

[289] This story does not belong to the cycle proper.

[290] See p. 34, note 2.

[291] See p. 14.

[292] The Tinguian always refer to the Igorot as _alzado_.

[293] Head man.

[294] This story does not belong to the cycle.

[295] See p. 54, note 2.

[296] See p. 14.

[297] A low box-like table used by the Ilocano.

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

[299] Pangasinan is a province midway between Abra and Manila.

[300] See p. 19, note 1.

[301] A spirit.

[302] Jars.

[303] This _diam_ is recited by the medium when the spirit house
known as _balaua_ is built. See also page 12.

[304] Spirit name for Tinguian.

[305] The greatest of Tinguian ceremonies.

[306] A large house built for the spirits during the _Sayang_ ceremony.

[307] Spirits.

[308] Kadaklan is the most powerful of the spirits. Agemem is his wife.

[309] The names of small buildings or shrines elected for various
spirits.

[310] Chanted by the medium while making offerings in the _Dawak_
ceremony which is made for the cure of minor illnesses, such as
fever, etc.

[311] A powerful spirit.

[312] The _diam_ recited during the _Pala-an_ ceremony.

[313] The east.

[314] Feathers attached to a stick, which serve as hair ornaments in
the _Sayang_ ceremony.

[315] Spirit name for Tinguian.

[316] See p. 171, note 2.

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

[318] The ceremony.

[319] _Diam_ recited during the _Sangásang_ ceremony in the town
of Lumaba.

[320] Chanted when the _Sangásang_ ceremony is made for sickness,
or to take away a bad omen.

[321] Spirit name for the earth.

[322] See p. 172, note 4.

[323] See p. 22, note 3.

[324] Chanted when the ceremony is made to remove a bad sign.

[325] An omen bird.

[326] The true omen bird.

[327] _Diam_ recited during the _Sangásang_ ceremony held to remove
continued misfortunes.

[328] Several native names which have no exact English equivalents
are used here.

[329] Woven bamboo used on ceilings.

[330] This _diam_ was chanted during the _Ubaya_ ceremony in
Villaviciosa, an Igorot town much influenced by Tinguian. The _Ubaya_
is also held in Lumaba, a Tinguian settlement.

[331] No one is allowed to enter the town after the ceremony begins.

[332] The most powerful of all spirits.

[333] See p. 13.

[334] See p. 13, note 1.

[335] See p. 12.

[336] A somewhat similar tale, current among the Dayak, will be found
in _Roth_, The Natives of Sarawak and British North Borneo, Vol. I,
p. 309 ff.

[337] A small spirit house built during the _bawi_ ceremony.

[338] A kind of grass.

[339] Account concerning the guardian stones at Patok.

[340] Peculiarly shaped stones in which Apdel, the guardian spirit
of the village is supposed to reside.

[341] A Tinguian town several miles south of Patok.

[342] Told by the people of Lumaba, to account for a peculiar knifelike
cut in one of the guardian stones outside the village.

[343] Large knife.

[344] Account of the securing of the guardian stones at Lagayan, Abra.

[345] Compare with account of _La Gironière_, Twenty Years in the
Philippines, pp. 120 ff; also with _Cole_, _Philippine Journal of
Science_, Vol. III, No. 4, 1908, pp. 210-11.

[346] A ceremony held while the body is still in the house.

[347] A grass which is eaten.

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

[349] A barrio of Patok.

[350] A rope lasso.

[351] An evil spirit.

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

[353] _Smilax vicaria_ Kunth.

[354] The name by which the Tinguian designate themselves.

[355] _Blumea balsamifera_ D.C.

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

[357] See p. 54, note 2.

[358] A mountain town in eastern Abra.

[359] A ceremony held about a year after a funeral.

[360] See p. 10, note 1.

[361] Spirit name for Tinguian.

[362] The three persons mentioned were still living when this story
was recorded.

[363] The name of the spirit of a dead man which still remains near
its old haunts.

[364] See p. 28, note 2.

[365] See p. 14.

[366] Head man.

[367] Near Namarabar in Ilocos Sur.

[368] The Ilocano consider the _komau_ a fabulous, invisible bird
which steals people and their possessions. See _Reyes_, El Folklore
Filipino, p. 40. Manila, 1899.

[369] A powerful spirit.

[370] See p. 14.

[371] In the Bagobo version of this tale, a ladle becomes the monkey's
tail. See _Benedict_, _Journal American Folklore_, Vol. XXVI, 1913,
p. 21.

[372] A story accounting for the origin of the _kálau_, a bird.

[373] See page 10, note 1.

[374] The cave is situated in the mountains, midway between Patok
and Santa Rosa.

[375] The old custom was that when a party returned from a head hunt
the women went to the gate and held ladders in a [Lambda] so the men
did not pass through the gate; or they laid them on the ground and
the men jumped over them.

[376] The river emerges from Abra through a narrow pass in the
mountains.

[377] Songs.

[378] A similiar incident is found in the Northern Celebes and among
the Kenyah of Borneo. See _Bezemer_, Volksdichtung aus Indonesien,
p. 304. (Haag, 1904.) _Hose_ and _McDougall_, Pagan Tribes of
Borneo. Vol. II, p, 148, London, 1912.

[379] A variant of this tale is told by the Bagobo of southern
Mindanao. See _Benedict_, _Journal of American Folklore_, Vol. XXVI,
1913, p. 59.

[380] The gold or silver wire worn by women or men about their necks.

[381] A little bird.

[382] A kind of bamboo.

[383] For other versions of this tale see p. 29, note 3.

[384] A shell.

[385] A shell.

[386] See p. 29, note 4, for Borneo parallel.

[387] See p. 11.

[388] Bamboo sprouts.

[389] The fruit of a wild vine.

[390] The chief incidents in this tale resemble those in the Sea Dayak
story of Simpang Impang. See _Hose_ and _McDougall_, Pagan Tribes of
Borneo, Vol. II, p. 144 ff. (London, 1912.)

[391] A town in Ilocos Sur.

[392] A mound of earth raised by the ants.

[393] Same idea is held by the Ilocano. See _Reyes_, El Folklore
Filipino, p. 34, Manila, 1889. See also p. 29, note 7.