Chapter 19

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 make _balaua_, to find out if those princes were truly girls." So they began to build _balaua_. 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 Ganinawan 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 Ganinawan. The mother of Ganinawan was Aponibolinayen and the mother of Asigtanan was Aponigawani.

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

(Told by Talanak of Manabo.)

Ritualistic and Explanatory Myths

32 [303]

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

Now you get better, you who build _balaua_.

33 [310]

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

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

34 [312]

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

35 [317]

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

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

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

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

36 [319]

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

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

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

37 [320]

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

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

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

38 [324]

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

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

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

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

39 [327]

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

40 [330]

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

41

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

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

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

42

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

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

43 [339]

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

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

44 [342]

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

45 [344]

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

46

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

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

47

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

48