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.
57
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.
59
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.
60
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.
61
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.
62
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_.
70
A long time ago there was a young man who cut all the trees in a little
wood. When he had cut up them, he burned them, and he planted rice in
the field. In a few days the rice was ready to cut and the young man
went to find a girl for him to marry. He found a girl in the other
town. He married her and he took her with him to his home. When they
got home the man said to his wife, "Let us go to see our rice." They
went to see the rice. At midday they went home. The next day the
man sent his wife to go to cut the rice. When she got to the rice,
she thought to herself that she could not cut it in a month. Said
she to herself, "I want to be a bird." She lay down on the floor in
a little house that the man had made. She put her hat over her to be
her blanket. Then she became a bird which we call _kakok_ now. Her
cloth became her feathers. In the morning the man went with some rice
for his wife to eat. When he got there, he could not see his wife. He
walked and walked, but he did not find her, then he came to the little
house. He saw his wife's hat, and he picked it up. The bird flew away,
crying "_kakok, kakok_."
71
In the first time Ganoway was the man who possessed a dog which
caught many deer; and Kaboniyan allowed. The dog pursued the deer
which went in a cave in the rock. The dog went in also, and Ganoway
followed into the hole in the rock. He walked, always following the
dog which was barking, and he felt the shrubs which he touched. The
shrubs all had fruit which tinkled when he touched them. Then he
broke off those branches which tinkled as he touched them, and
Kaboniyan allowed. He came to the end of the cave in the rock which
was at the river Makatbay, and his dog was there, for he had already
caught the deer, which was a buck. It was light in the place where
he was, at the river Makatbay, and he looked at the shrub which he
had broken off in the dark place in the cave. He saw that the shrub
was _denglay_ which bore fruit--the choice agate bead, which is good
for the Tinguian dress. He was glad. He cut up the deer into pieces
and placed it on a bamboo pole which he carried. He thought always
of the beads and wished to return to that shrub which he touched. He
returned and searched, but was not able to find it, and because he
failed he returned to his home in An-nay. There was not one who did
not envy him those beads which he brought home, and they asked him
to show them the way to the cave. He showed them the hole in the
rock where he and his dog had gone in. They took torches and walked,
always walked, but at last they were not able to go further, for
the rest of the cave was closed. That place is now called Ganoway,
for he was the one who secured the beads which grew in the cave of
Kaboniyan, which cave the spirit always keeps clean. [374]
72
Magsawi, my jar, when it was not yet broken talked softly, but now
its lines are broken, and the low tones are insufficient for us to
understand. The jar was not made where the Chinese are, but belongs to
the spirits or Kaboniyan, because my father and grandfather, from whom
I inherited it, said that in the first times they (the Tinguian) hunted
Magsawi on the mountains and in the wooded hills. My ancestors thought
that their dog had brought a deer to bay, which he was catching, and
they hurried to assist it. They saw the jar and tried to catch it but
were unable; sometimes it disappeared, sometimes it appeared again,
and because they could not catch it they went again to the wooded hill
on their way to their town. Then they heard a voice speaking words
which they understood, but they could see no man. The words it spoke
were: "You secure a pig, a sow without young, and take its blood,
so that you may catch the jar which your dog pursued." They obeyed
and went to secure the blood. The dog again brought to bay the jar
which belonged to Kaboniyan. They plainly saw the jar go through a
hole in the rock which is a cave, and there it was cornered so that
they captured the pretty jar which is Magsawi, which I inherited.
(Told by Cabildo, of Patok, the owner of the famous talking jar,
Magsawi.)
73
Once then sun and moon fought. The sun said, "You are moon, not so
good; if I give you no light, you are no good." The moon answered,
"You are sun and very hot. I am moon and am better. The women like me
very much, and when I shine they go out doors to spin." Then the sun
was very angry and took some sand and threw it on the moon, and that
is why there are dark places on the moon now.
74
In the old time, a man went with others to get heads. They were gone
very, very long, and the man's daughter, who was little when he went
away, was grown up and beautiful when he returned. When he got to
the gate of the town, his daughter went to hold the ladder for him to
come in. [375] The man did not recognize his daughter, and when he saw
her holding the ladder for him, he threw his arms around the ladder
and seized and kissed her. The girl was very sorrowful because her
father had not recognized her and had misunderstood her intentions;
so she went home and said to her mother, "It is better now that I
become a coconut tree, to stand close by our house." In the morning
the man and his wife missed the girl, and when they looked out doors,
there stood a fine coconut tree close to the house; so they knew that
she had changed to the tree.
75
In the old times there were two flying snakes in the gap of the Abra
river. [376] Many men had been killed by them. So the head man of
Abra invited Malona and Biwag, two very brave men from Cagayan, to
come and help him kill the snakes. They came at once with big bolos,
shields, and the trunk of the banana tree, which they used to fight
with. When they arrived, they were taken to the gap, and the snakes
attacked them. The men fought with the trunk of the banana tree,
and the wings of the snakes stuck to the trunk; so they killed them
easily. When they had killed them, they came back to the leader and
showed him, and he asked what should be their pay. They did not ask
any reward, but the leader gave them gold in the form of deer and
horses. Then they went home, and after that the people of Abra could
pass through the gap.
76
Hundreds of years ago there were two people who were husband and
wife. Their names were Tagápen and Giáben, and they had only one
son whose name was Soliben. Those people came from Ilocos Norte;
they came down to Vigan to pass a while, then came into the Abra
river. When they were in Banoáng, they sailed on a raft in the
Abra river to come up to Langiden. When they reached that town,
they stopped there to stay a short time, because Tagápen went to
the town to give thoughts to the people there and to give a nice
face to the girls. When Tagápen was in the town, in Langiden, his
son Soliben was weeping on the raft by his mother. "Sleep, sleep,
sleep, my dear son, because your father is not here yet; it-to-tes,
it-to-tes, so sleep my son, do not weep," said his mother, whose name
is Giáben. When Tagápen came back from the town of Langiden, they began
to sail again until they came to Pidigan. When they reached the town
of Pidigan, they stopped there because Tagápen went to the town to
give a nice face to the ladies and girls. Then his son wept again,
"Oh, dear son, sleep, sleep, sleep; oh, dear son, sleep, sleep,
sleep, for your father is not here yet. When he comes back, he will
get bananas for you to eat. It-to-tes, it-to-tes, it-to-tes, sleep,
Soliben, sleep, my son; do not weep; your father will give you to eat,"
said the mother. In a short time Tagápen came back from the town and
they sailed to come up. When they reached the mouth of the Sinalang
river, they came up in the river; they sailed up here; this is the
river of Sinalang town (Patok). "We go there to give the people some
nice face and good thoughts, so they will be very wise." When they
arrived in Sinalang town, they left their raft in the river and went
up in the town. When they reached the town, every person went to them
to give their regards. Tagápen and his wife with her son stayed in a
little house we call _balaua_; they lived there teaching many _dalengs_
[377] and _bagayos_ of the Tinguian people.