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Traditions of the Tinguian

31

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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 took basi for 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 the basi. 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 make balaua, to find out if those princes were truly girls.” So they began Page 170to 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 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 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. 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

89 A bird.

183 A jar.

219 Jars.

Notes in this chapter

Note 1 · A vine the new leaves of which are used for greens.Note 2 · Antidesma ghesaembilla Gaertn.Note 3 · Rare beads.Note 4 · Larger beads than oday.Note 5 · Shallow wells are dug in the sands, near to the river.Note 6 · See p. 17, note 3.Note 7 · It was so long that it dragged.Note 8 · i.e., it was so small. The idea that roosters produce unusually small eggs is still held. The same conception is found in Javanese folk-loreNote 9 · See p. 17, note 3, for similar incidents in other Philippine tales, also from Borneo and India.Note 10 · The illuminating power of beauty receives frequent mention. Similiar references are met with in Malay legends and Indian tales. See Tawney, Note 11 · The meaning of this passage is not clear.Note 12 · See p. 17, note 3.Note 13 · See p. 10, note 1.Note 14 · See p. 9.Note 15 · See p. 18, note 2, for similar incidents.Note 16 · This would have been a sign that the child wished to go to its father.Note 17 · See. p. 11 ff.Note 18 · Certain varieties of bamboo and reeds.Note 19 · See p. 13.Note 20 · See p. 13, note 1.Note 21 · The rice used in this ceremony is pounded in a certain manner, by many women who sing as they work.Note 22 · See p. 18.Note 23 · See p. 13, note 2.Note 24 · See p. 12.Note 25 · Like presents, or others of equal value, are generally given in return.Note 26 · A dance held at the gate of the town, on the great day of this ceremony. During the dance rice and water are thrown on the visitors.Note 27 · This was a sign that they were related. In this case the quids of the young people went to those of their fathers.Note 28 · They had not yet paid the customary marriage price for the girl.Note 29 · See p. 6.Note 30 · Copper gong.Note 31 · A white and a black strip of cloth which the dancers carry in their hands. When the cloth is given to a person he is thus invited to dance.Note 32 · Kanag was the baby born from Aponībolinayen's finger. Mentioned earlier in story.Note 33 · Names of different kinds of jars.Note 34 · Poles on which the heads of enemies are displayed.Note 35 · The alan are lesser spirits. See p. 14.Note 36 · See p. 18, note 1.Note 37 · See pp. 12–13.Note 38 · A powerful spirit.Note 39 · The head man of a Tinguian village.Note 40 · See p. 14.Note 41 · Algaba is renamed Aponītolau.Note 42 · See p. 11.Note 43 · A big bird.Note 44 · A bad sign. See p. 19, note 1 for omens.Note 45 · Sugar cane rum.Note 46 · The groom's gift.Note 47 · Lesser spirits.Note 48 · See p. 35, note 1.Note 49 · See p. 42, note 1.Note 50 · Piper sp.Note 51 · See p. 18, note 1.Note 52 · See p. 17, note 3.Note 53 · A powerful spirit.Note 54 · See p. 30, note 3.Note 55 · See p. 12.Note 56 · See p. 7, note 1.Note 57 · The story tellers explain the very frequent mention of “girls who always stay in the house” or “who never go out of doors” by saying that inNote 58 · See p. 11.Note 59 · See p. 12.Note 60 · See p. 13, note 1.Note 61 · See p. 14, note 2.Note 62 · See p. 13, note 2.Note 63 · Small covered benches built during the Sayang ceremony for the use of spirits and mortals.Note 64 · See p. 11.Note 65 · See p. 17.Note 66 · See p. 11.Note 67 · Each type of jar has its special name.Note 68 · See p. 12.Note 69 · This was the tadek. See p. 11, note 3.Note 70 · Similiar ideas appear in tales from Borneo. See p. 15, note 1.Note 71 · Ilangilang.Note 72 · It is still considered a bad sign if anything falls or breaks at a wedding.Note 73 · Apparently Gawigawen had not been present at the pakálon. Such a condition frequently exists nowadays.Note 74 · See pp. 12, 128.Note 75 · A minor spirit.Note 76 · King or ruler.Note 77 · This seems to be a late unconnected, intrusion into the tale. The ati and soldiers are entirely foreign to the Tinguian.Note 78 · See p. 12.Note 79 · This incident is frequently found in these tales. It also occurs in Javanese literature. See Bezemer, Volksdichtung aus Indonesien, p. 47. (Note 80 · See p. 15.Note 81 · Kadayadawan is re-named Aponītolau by his new-found parents.Note 82 · A powerful spirit.Note 83 · See p. 54, note 2.Note 84 · The story teller paused here to explain that his mother did not know that she was pregnant, and that a miscarriage had occurred.Note 85 · See p. 63, note 1.Note 86 · Head man.Note 87 · The term used is alopogán, which means “she who covers her face.” For lack of a better designation we shall call her a medium. See p. 23.Note 88 · See p. 41, note 2.Note 89 · Copper gong.Note 90 · See p. 59, note 1.Note 91 · It is the custom to distribute a part of the marriage price among the relatives of the bride.Note 92 · The groom's gift.Note 93 · See p. 11, note 5.Note 94 · The term which expresses the relationship established between the parents of the bride and groom.Note 95 · Piper sp.Note 96 · A headband of beads or gold.Note 97 · See p. 17, note 1.Note 98 · Don Carlos was evidently an Ilocano, for his language is Ilocano and his residence Vigan. Other points indicate that the story has many receNote 99 · The use of love charms is not confined to the Tinguian and their Ilocano neighbors, but is known also by the tribes of the Malay Peninsula. Note 100 · Antidesma ghesaembilla Gaertn.Note 101 · Ordinary lightning.Note 102 · See p. 24, note 1.Note 103 · See p. 18.Note 104 · Another name for Aponītolau.Note 105 · See p. 41, note 2.Note 106 · See p. 54, note 2.Note 107 · See p. 54.Note 108 · See p. 18, note 3.Note 109 · See p. 18, note 2.Note 110 · See p. 30, note 3.Note 111 · See p. 14, note 2.Note 112 · Another name for Ingiwan, who is really Aponītolau.Note 113 · See p. 12.Note 114 · As a sign of mourning.Note 115 · See p. 18, note 1.Note 116 · See p. 19, note 1.Note 117 · See p. 42.Note 118 · See p. 10, note 4.Note 119 · See p. 17.Note 120 · An insect.Note 121 · Gintᴇban was a woman from Baygan (Vigan) who had been captured by the bird.Note 122 · See p. 18.Note 123 · See p. 96, note 3.Note 124 · A fruit tree.Note 125 · See p. 18.Note 126 · See p. 30, note 3.Note 127 · The idea of a plant serving as a life or fidelity token was found in ancient Egypt, in India, and Europe. See Cox, an Introduction to Folk-LNote 128 · See p. 18, note 1.Note 129 · See p. 17, note 1.Note 130 · A fruit.Note 131 · See p. 96, note 3.Note 132 · Lightning which is accompanied by a loud crash of thunder.Note 133 · See p. 19, note 1.Note 134 · See p. 16.Note 135 · See p. 30, note 3.Note 136 · See p. 18, note 1.Note 137 · See p. 16, note 6.Note 138 · Spirits.Note 139 · See p. 13, note 5.Note 140 · An evil spirit which lives in the air and makes a sound like the medium when she is summoning the spirits.Note 141 · The spirit's word for world.Note 142 · A small bench made for the use of spirits and visiting mortals.Note 143 · See p. 105.Note 144 · See p. 63, note 1.Note 145 · The term used is al-līgan—the high watch house in the fields.Note 146 · One of the big stars.Note 147 · A different kind of star.Note 148 · Reduplicated form of bitówen—many stars.Note 149 · See p. 15, note 2.Note 150 · The spirits' name for mortals.Note 151 · The moon.Note 152 · A sort of enclosed seat in which babies are suspended from the house rafters.Note 153 · See p. 13, note 2.Note 154 · See p. 13.Note 155 · Aponītolau.Note 156 · The name means “sparks of fire.”Note 157 · See p. 13, note 2.Note 158 · See p. 56, note 6.Note 159 · Similiar incidents, in which women give birth to snakes or animals, occur in Borneo. See Evans, Journal Royal Anthro. Inst., Vol. XLIII, 191Note 160 · See p.17, note 3.Note 161 · Aponītolau.Note 162 · Sugar cane rum.Note 163 · See p. 41, note 2.Note 164 · See p. 27.Note 165 · See p. 17, note 3.Note 166 · See p. 73, note 3.Note 167 · Lesser spirits.Note 168 · See p. 54, note 2.Note 169 · See p. 10, note 1.Note 170 · See p. 10, note 2.Note 171 · The cloth used in dancing. See p. 11.Note 172 · See p. 63, note 1.Note 173 · See p. 12.Note 174 · Another name for Kanag.Note 175 · A raft. See p. 24, note 1.Note 176 · The Tinguian believe that the rivers and waters finally empty over the edge of the world at a place known as Nagbotobotán.Note 177 · See p. 18, note 1.Note 178 · See p. 13, note 2.Note 179 · See p. 41, note 2.Note 180 · Mountain rice.Note 181 · The omen bird.Note 182 · See p. 19, note 1.Note 183 · See p. 10, note 1.Note 184 · The storyteller here paused to explain that Kadalayapan was somewhere in the air, and that Kanag was going down to the earth for fruit. See Note 185 · A band of leaves worn about the head.Note 186 · See p. 18, note 2.Note 187 · See p. 30, note 3.Note 188 · A place of great trees, many herbs, and continued dampness.Note 189 · See p. 13.Note 190 · Negrito. It was Gamayawán disguised.Note 191 · See p. 23.Note 192 · See p. 17.Note 193 · A powerful spirit.Note 194 · See p. 30, note 3.Note 195 · A sort of tuning fork made of bamboo.Note 196 · See p. 96, note 3.Note 197 · The word is probably used in the Igorot sense as “celebration.” In the Tinguian dialects kanyau means “taboo.”Note 198 · See p. 17, note 1.Note 199 · See p. 18, note 1.Note 200 · See p. 63.Note 201 · See p. 24, note 1.Note 202 · This story does not belong to the cycle proper.Note 203 · See p. 34, note 2.Note 204 · See p. 14.Note 205 · The Tinguian always refer to the Igorot as alzado.Note 206 · Head man.Note 207 · This story does not belong to the cycle.Note 208 · See p. 54, note 2.Note 209 · See p. 14.Note 210 · A low box-like table used by the Ilocano.Note 211 · Certain charms are still used by lovers to aid them in their suits.Note 212 · Pangasinan is a province midway between Abra and Manila.Note 213 · See p. 19, note 1.Note 214 · A spirit.Note 215 · After one month passed Lingīwan said to his father Pagatipánan, “You go and make pakálon for Aponībolinayen for I want to marry her.” So hisNote 216 · Not long after they went and they met the doldoli183 in the way. “Where are you going, rich young men?” it said to them. “Where are you goinNote 217 · “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. “Al
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