Fay-Cooper Cole

“ None of our animals are left alive,” said Pagbokásan. “Why did you search for me? I told Sinogyaman and Sinagayan that I was going to fight. Did they not tell you?” said Aponītolau. “We thought that you encountered our old, dangerous enemies, for you have been away many months. Why do you have a daughter who is a young girl?” “Yes, Binaklingan who is here is my daughter, and her mother Asībowan with whom I lived for a long time did not want to come here to Kadalyapan, for she said I must find a girl suitable for me to marry and then we must make balaua so that she will come to our town.” ”

“ They cut and chewed the betel-nut. As soon as they chewed they found that they were relatives. “My name is Lingīwan of Nagtangpan.” “My name is Dangdangáyan of Naglitnan. Let us go together when we go to fight.” After that they went. When they truly arrived they looked into the town, they saw the two women who looked like flames of fire, because of their beauty. “How terrible that those ladies who always stay in the house have gone to war,” they said. After that they went to them, and the people whom they killed were so many that the pig troughs floated in their blood. ”

“ As soon as he arrived at the place where the girl was making dawak she said to him, “You are the only person who has come here. If you are an enemy cut me in only one place so I will not have so much to heal.” “I am not an enemy; I came here for I heard what you were doing; so I became a bird and flew.” Kanag gave betel-nut to her and they chewed. Their quids looked like the beads pinogalan, so they knew that they were brother and sister. The girl said to him, “Go inside of the big iron caldron so that the anitos who care for me will not eat you.” ”

“ Aponītolau went to lie down in their balaua and Aponībolinayen laid down in the house and their hair grew long along the floor, they laid so long.
Not long after Kanag awoke and he saw that he was in the middle of a field so wide that he could not see the edges of it. “How bad my father is to me, for he sent me here,” he said. “The best thing for me to do is to create people so that I will have neighbors. I will use magic so that many betel-nut trees will grow in the middle of the field.” Not long after the betel-nut trees bore fruit which was covered with gold. ”

“ Aponībolinayen was surprised and she asked Aponītolau if he saw someone hang the little pigs in the tree while she was washing her hair. Aponītolau laughed, “I did not see anyone get them.” One of the women had seen Aponītolau hang them in the tree and she told Alokotán that Aponītolau had hung them up. Alokotán hated Aponītolau and she asked why he had hung them in the tree. “I went to hang them up for I was ashamed, because they were not men but pigs.” “That is why you hung them up. You have power. If you did not want them to be pigs you could change them to men. ”

“ When he looked up at Alama-an he said, “How terrible is the love of the ladies toward me; she thinks that I love her,” but he wished to dance with Linongan. When they finished dancing, Asigtanan and Dondonyán of Bagtalan danced next. When Dondonyán shook his foot the world smiled and it rained softly. When they finished dancing, Iwaginan and Linongan, who never goes outdoors, danced. When Iwaginan stamped his feet, all the coconuts in the trees fell, and when Linongan moved her toes in dancing all the tattooed fish came to breathe at her feet for the water covered the town when they danced. ”

“ The betel-nut which played such a momentous part in the old times still holds its place in the rituals of the many ceremonies, although it is not now much used in daily life. The magic of to-day is less powerful than formerly, but is still a tremendous force. The communication of the ancient people with other members of the animate world, as well as with the inanimate and spiritual, and their metamorphosis into animals and the like, offers nothing strange or inconsistent to the people of to-day. ”

“ Līgī 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. Līgī determines to learn who mother of child is; sends out oiled betel-nuts covered with gold to invite all people to a Sayang. ”

“ As soon as they arrived in Kadalayapan Aponībolinayen said to Ginalīngan, “What is best for us to do for Aponītolau's finger?” Ginalīngan said, “We cannot do anything. I told Indiápan that Kabkabaga-an loves Aponītolau and even if I make dawak we can do nothing, for Kabkabaga-an is one of the greatest spirits.” Not long after Aponītolau had become a very little man and Ginalīngan stopped making dawak, and she went home to Pindayan. Aponītolau became like a hair. ”

“ While they were eating Kabkabaga-an said to him, “I have no husband and I live alone; that is why I brought you up here, for I love you.” Not long after she became pregnant and she gave birth. “What shall we call the baby?” said Līgī158 “Tabyayen.” Not long after the baby began to grow, for Kabkabaga-an used magic, so that he grew all the time, and every time she bathed him he grew.
When the baby had become a young boy Kabkabaga-an said, “You can go home now, Aponītolau, for our son Tabyayen is a companion for me.” ”

“ 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.
Aponītolau 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. Aponītolau 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. ”

“ Woman hides belt in rice granary, but it reveals self by shining like fire. Aponītolau is suspicious and determines to find owner. As guests arrive for the celebration, he tries belt on each until he finds right one. He cuts off his head and it flies at once to his wife's breasts and hangs there. She flees with her children. They reach town, which is guarded by two kinds of lightning, but they are asleep and let them pass. They sleep in the balaua and are discovered by the owner of the place, who turns out to be an afterbirth brother of the woman. ”

“ Even if we die, we may hope to live again at once,” they said, and all went up to the house of Gawigawen.
“Now Dalinmanok of Dalinapōyan, Dumpoga of Dagala, Līgī of Madagītan and Līgī of Dagopan, expect me in two months' time, for I shall come to fight you.” After that they agreed and everybody went home. When they arrived at Kadalayapan there were no upper arm beads on Aponīgawanī, for she believed the hawk when it told her Aponītolau was dead. ”

“ 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 quids of Algaba and Aponīgawanī both went to the quid of Pagatipánan, also the quids of Aponībalagen and Aponībolinayen went to the quid of Pagbokásan. Then Aponīgawanī stood up. “You are so strange, Algaba, you are my brother. I am so glad that I have a brother now. You are bad for you let the enemies come into Kadalayapan,” she said. “Excuse me for I was far from Kadalayapan and did not see; it is our custom for some of us to go to fight,” said Algaba. “The best way to do, Aponītolau,41 is for you to go back with us to Kadalayapan,” said Aponīgawanī. ”

“ Not long after Ībagō wa Agimlang started to go and he lost his way, and he went through the mountain rice clearing of Kabangowᴇyan, who was the Lakay210 and he walked through many lawed vines which were wide spreading and when anyone cut off a leaf they smiled. As soon as he arrived at the little house of the old man, “Oh, grandfather, tell me the way back home and I will not take your head,” said Ībagō wa Agimlang to the old man. “Where are you going?” he said. “I am going home to the town of Pindayan, for I am returning from fighting.” ”

“ 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. ”

“ Are the chief actors in our tales to be considered as celestial beings and spirits, or as human heroes? We have already made note of the fact that in the first tale Aponītolau is identified with Ini-init whom, we are told, was “the sun,” “the man who makes the sun,” “a round stone which rolls.” In this tale he marries Aponībolinayen, a maiden whose name may possibly be construed to mean “the woman in the moon.”61 However, we find Aponītolau abandoning his place in the sky and going to reside in Kadalayapan. ”

“ Gets big star to take his place in sky; returns home unexpectedly and surprises woman. They chew betel-nut together and tell their names. The quids turn to agate beads, showing them to be related, and thus suitable for marriage. Each night sun catches fish, but woman refuses it, and furnishes meat by cooking fish stick.
Woman decides to go with husband on daily journey through sky. When in middle of heavens she turns to oil. Husband puts her in a bottle and drops it to earth. Bottle falls in woman's own town, where she resumes old form and tells false tale of her absence. ”