30

“Ala! my wife Iwánen who loves me every afternoon, make cakes of rice which shall be my provisions when I go to the southern place San Fernando and Baknotan, which is a part of Pangasinan.216I am going to investigate the report concerning the beautiful women, who are like the rift in the clouds—the escaping place of the moon—; who are like the bright stems of good betel-nuts.”

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

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

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

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

“Good morning, maiden who takes water in the shady place of the leaves which grow, which are stripped off in the middle of the place of betel-nuts, which bear fruit which anyone gathers. I come to drink with you the water which looks like oil,” said Tolagan. “If you are the old raider cut me only once so that I have less to heal,” (she said). “No, I am not the old raider, for I live in Baliwanan and I go to the south to Pangasinan.” “Do not continue the journey, for you have a bad sign. The birds skimmed past in front of you, also in the rear and the sides.217Go back to Baliwanan.” “If that is what you say pretty one, I shall turn back because of this sign.”

He arrived at Baliwanan, but his wife was not there, for she had run away with Kabonīyan218to the town of the sky.

There was not a place he did not search for her. He went to the head man. “Ala,presidenteof our town, I come to ask for companions while I search for my wife, who vanished last night.” He gave (the searchers), but when they did not find her, he went to another town. He went to the place of Baīngan in the town of the north. “Good morning, I came to ask companions to search for her who was absent last night.” “If that is still your trouble” said Baīngan, “you go andPage 169see my sister, who is Imbangonan, whom you shall take for wife, who cannot belt herself unless there are nine belts. She is in the middle of the place of the betel-nuts.”

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

“If you like me, we will chew green betel-nut and see what is your fortune.” When they finished chewing, the two quids went into a line. “Ala! we will marry if you agree to pay 100gumtangand 50ginalman”.219

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

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

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

Not long after it became daylight and they returned home, and Iwaginan and Indayo did not see them, and they were very sorry for they thought the princes were truly girls. So they went back home, and as soon as they arrived there they said, “We are going to makebalaua, to find out if those princes were truly girls.” So they beganPage 170to buildbalaua. They sent messengers to go and invite people in every town. Not long after the people whom they invited arrived, and they saw that the princes were not there. So they commanded their spirit aids to go to all the world and find those princes. So the spirits became hawks and they flew about the world. As soon as they came near to the palace of the king they alighted on a tree and they watched the princesses in the windows and hawks said, “Tingi.” The princesses heard the word “Tingi,” and they were Ganīnawan and Asigtanan. They saw the birds from the window, and the hawks flew by them and the princesses stroked their feathers, because they were pretty.

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

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

(Told by Talanak of Manabo.)Page 171

1A vine the new leaves of which are used for greens.

2Antidesma ghesaembillaGaertn.

3Rare beads.

4Larger beads thanoday.

5Shallow wells are dug in the sands, near to the river.

6Seep. 17, note 3.

7It was so long that it dragged.

8i.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—theKemirinut—is placed in the granary to cause an increase in the supply of rice.Bezemer, Volksdichtung aus Indonesien, p. 29, (Haag, 1904).

9Seep. 17, note 3, for similar incidents in other Philippine tales, also from Borneo and India.

10The illuminating power of beauty receives frequent mention. Similiar references are met with in Malay legends and Indian tales. SeeTawney, Kathá Sarit Ságara, p. 121 ff. (Calcutta, 1880.)

11The meaning of this passage is not clear.

12Seep. 17, note 3.

13Seep. 10, note 1.

14Seep. 9.

15Seep. 18, note 2, for similar incidents.

16This would have been a sign that the child wished to go to its father.

17See.p. 11ff.

18Certain varieties of bamboo and reeds.

19Seep. 13.

20Seep. 13, note 1.

21The rice used in this ceremony is pounded in a certain manner, by many women who sing as they work.

22Seep. 18.

23Seep. 13, note 2.

24Seep. 12.

25Like presents, or others of equal value, are generally given in return.

26A 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.

27This was a sign that they were related. In this case the quids of the young people went to those of their fathers.

28They had not yet paid the customary marriage price for the girl.

29Seep. 6.

30Copper gong.

31A 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.

32Kanag was the baby born from Aponībolinayen's finger. Mentioned earlier in story.

33Names of different kinds of jars.

34Poles on which the heads of enemies are displayed.

35Thealanare lesser spirits. Seep. 14.

36Seep. 18, note 1.

37See pp.12–13.

38A powerful spirit.

39The head man of a Tinguian village.

40Seep. 14.

41Algaba is renamed Aponītolau.

42Seep. 11.

43A big bird.

44A bad sign. Seep. 19, note 1for omens.

45Sugar cane rum.

46The groom's gift.

47Lesser spirits.

48Seep. 35, note 1.

49Seep. 42, note 1.

50Piper sp.

51Seep. 18, note 1.

52Seep. 17, note 3.

53A powerful spirit.

54Seep. 30, note 3.

55Seep. 12.

56Seep. 7, note 1.

57The 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 calledlala-am—those within. It is not thought they remained constantly within doors.

58Seep. 11.

59Seep. 12.

60Seep. 13, note 1.

61Seep. 14, note 2.

62Seep. 13, note 2.

63Small covered benches built during theSayangceremony for the use of spirits and mortals.

64Seep. 11.

65Seep. 17.

66Seep. 11.

67Each type of jar has its special name.

68Seep. 12.

69This was thetadek. Seep. 11, note 3.

70Similiar ideas appear in tales from Borneo. Seep. 15, note 1.

71Ilangilang.

72It is still considered a bad sign if anything falls or breaks at a wedding.

73Apparently Gawigawen had not been present at thepakálon. Such a condition frequently exists nowadays.

74See pp.12,128.

75A minor spirit.

76King or ruler.

77This seems to be a late unconnected, intrusion into the tale. Theatiand soldiers are entirely foreign to the Tinguian.

78Seep. 12.

79This incident is frequently found in these tales. It also occurs in Javanese literature. SeeBezemer, Volksdichtung aus Indonesien, p. 47. (Haag, 1904).

80Seep. 15.

81Kadayadawan is re-named Aponītolau by his new-found parents.

82A powerful spirit.

83Seep. 54, note 2.

84The story teller paused here to explain that his mother did not know that she was pregnant, and that a miscarriage had occurred.

85Seep. 63, note 1.

86Head man.

87The term used isalopogán, which means “she who covers her face.” For lack of a better designation we shall call her a medium. Seep. 23.

88Seep. 41, note 2.

89A bird.

90Copper gong.

91Seep. 59, note 1.

92It is the custom to distribute a part of the marriage price among the relatives of the bride.

93The groom's gift.

94Seep. 11, note 5.

95The term which expresses the relationship established between the parents of the bride and groom.

96Piper sp.

97A headband of beads or gold.

98Seep. 17, note 1.

99Seep. 12.

100Don Carlos was evidently an Ilocano, for his language is Ilocano and his residence Vigan. Other points indicate that the story has many recent additions.

101The 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. SeeReyes, Folklore, Filipino, p. 50, (Manila, 1889);SkeatandBlagden, Pagan Races of the Malay Peninsula, Vol. II, pp. 232, 262. (London, 1906.)

102Antidesma ghesaembillaGaertn.

103Ordinary lightning.

104Seep. 24, note 1.

105Seep. 18.

106Another name for Aponītolau.

107Seep. 41, note 2.

108Līgī (Dagdagalīsit) is now known by his true name.

109Seep. 54, note 2.

110Seep. 54.

111Seep. 18, note 3.

112Seep. 18, note 2.

113Seep. 30, note 3.

114Seep. 14, note 2.

115Another name for Ingiwan, who is really Aponītolau.

116Seep. 12.

117As a sign of mourning.

118Seep. 18, note 1.

119Seep. 19, note 1.

120Seep. 42.

121Seep. 10, note 4.

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