Bulanawan and Aguio

Twin brothers Bulanawan and Aguio, separated in infancy by a magical wind, grew into powerful warriors in distant lands. Unknowingly meeting as rivals, they fought fiercely over Bulanawan’s wife, causing the earth to tremble. Their brothers and father failed to stop the chaos, but their grandfather, a wise peacemaker, intervened. Peace was restored as the truth of their brotherhood and shared lineage emerged.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Guardian Figures: The intervention of their grandfather, a wise peacemaker, emphasizes the role of elder family members in guiding and restoring harmony among younger generations.

Hidden or Forbidden Realms: Bulanawan’s abduction by a magical wind to a distant land introduces elements of mysterious and unknown territories, adding depth to the narrative’s mystical aspects.

Echoes of the Past: The revelation of the brothers’ shared lineage and the grandfather’s role in resolving their conflict highlight how ancestral connections and past events influence present circumstances.

► From the same Region or People

Southeast Asia
- Philippines
  - Bukidnon Lore

Learn more about Philippines peoples

Langgona and his wife had twin boys named Bulanawan and Aguio. One day, when they were about two years old, the mother took Bulanawan to the field with her when she went to pick cotton. She spread the fiber she had gathered the day before on the ground to dry near the child, and while she was getting more a great wind suddenly arose which wound the cotton around the baby and carried him away.

Far away to a distant land the wind took Bulanawan, and in that place he grew up. When he was a man, he became a great warrior.

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One day while Bulanawan and his wife were walking along the seashore, they sat down to rest on a large, flat rock, and Bulanawan fell asleep. Now Aguio, the twin brother of Bulanawan, had become a great warrior also, and he went on a journey to this distant land, not knowing that his brother was there. It happened that he was walking along the seashore in his war-dress on this same day, and when he saw the woman sitting on the large, flat rock, he thought her very beautiful, and he determined to steal her.

As he drew near he asked her to give him some of her husband’s betel-nut to chew, and when she refused he went forward to fight her husband, not knowing they were brothers. As soon as his wife awakened him Bulanawan sprang up, seized her, put her in the cuff of his sleeve, and came forth ready to fight. Aguio grew very angry at this, and they fought until their weapons were broken, and the earth trembled.

Now the two brothers of the rivals felt the earth tremble although they were far away, and each feared that his brother was in trouble. One was in the mountains and he started at once for the sea; the other was in a far land, but he set out in a boat for the scene of the trouble.

They arrived at the same time at the place of battle, and they immediately joined in it. Then the trembling of the earth increased so much that Langgona, the father of Aguio and Bulanawan, sought out the spot and tried to make peace. But he only seemed to make matters worse, and they all began fighting him. So great did the disturbance become that the earth was in danger of falling to pieces.

Then it was that the father of Langgona came and settled the trouble, and when all were at peace again they discovered that Aguio and Bulanawan were brothers and the grandsons of the peacemaker.

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How Children Became Monkeys

A mother took her children to dye cloth near a mud hole, where she used leaves and shell spoons in her process. When hot water splashed and burned her hand, her children’s laughter magically transformed them into monkeys, with their tails forming from the spoons. Their nails remain black, a reminder of their role in helping dye the cloth.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Transformation: The children undergo a physical change into monkeys as a consequence of their actions.

Cultural Heroes: The mother serves as a central figure whose experience conveys cultural values and teachings.

Origin of Things: The tale provides an explanation for why monkeys have black nails, linking it to the children’s involvement in dyeing cloth.

► From the same Region or People

Southeast Asia
- Philippines
  - Bukidnon Lore

Learn more about Philippines peoples

One day a mother took her two children with her when she went to color cloth. Not far from her home was a mud hole where the carabao liked to wallow, and to this hole she carried her cloth, some dye pots, and two shell spoons.

After she had put the cloth into the mud to let it take up the dark color, she built a fire and put over it a pot containing water and the leaves used for dyeing.

Then she sat down to wait for the water to boil, while the children played near by.

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By and by when she went to stir the leaves with a shell spoon, some of the water splashed up and burned her hand, so that she jumped and cried out. This amused the children and their laughter changed them into monkeys, and the spoons became their tails.

The nails of the monkeys are still black, because while they were children they had helped their mother dye the cloth.

Magbangal

Magbangal, a skilled hunter, prepared to clear land for planting, instructing his wife to stay home. Using his magical powers, his tools worked autonomously, astonishing his curious wife. Her secret observation disrupted his magic, leading him to cut off his own arm. Enraged, Magbangal ascended to the sky, becoming a constellation that signals planting season, while his wife transformed into a fish.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Transformation: Both Magbangal and his wife undergo significant changes: he becomes a constellation, and she transforms into a fish.

Forbidden Knowledge: The wife’s curiosity leads her to secretly observe Magbangal’s magical practices, which he had forbidden, resulting in dire consequences.

Sacred Objects: The autonomous tools (bolos and hatchets) possess magical qualities, performing tasks without human guidance.

► From the same Region or People

Southeast Asia
- Philippines
  - Bukidnon Lore

Learn more about Philippines peoples

Magbangal was a good hunter, and he often went to a certain hill where he killed wild pigs for food. One night as it was nearing the planting season, he sat in his house thinking, and after a long time he called to his wife. She came to him, and he said:

“Tomorrow I shall go to the hill and clear the land for our planting, but I wish you to stay here.”

“Oh, let me go with you,” begged his wife, “for you have no other companion.”

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“No,” said Magbangal, “I wish to go alone, and you must stay at home.”

So finally his wife agreed, and in the morning she arose early to prepare food for him. When the rice was cooked and the fish ready she called him to come and eat, but he said:

“No, I do not want to eat now, but I will return this afternoon and you must have it ready for me.”

Then he gathered up his ten hatchets and bolos, a sharpening stone, and a bamboo tube for water, and started for the hill. Upon reaching his land he cut some small trees to make a bench. When it was finished, he sat down on it and said to the bolos, “You bolos must sharpen yourselves on the stone.” And the bolos went to the stone and were sharpened. Then to the hatchets he said, “You hatchets must be sharpened,” and they also sharpened themselves.

When all were ready, he said: “Now you bolos cut all the small brush under the trees, and you hatchets must cut the large trees.” So the bolos and the hatchets went to work, and from his place on the bench Magbangal could see the land being cleared.

Magbangal’s wife was at work in their house weaving a skirt, but when she heard the trees continually falling she stopped to listen and thought to herself, “My husband must have found many people to help him clear our land. When he left here, he was alone, but surely he cannot cut down the trees so fast. I will see who is helping him.”

She left the house and walked rapidly toward the field, but as she drew nearer she proceeded more slowly, and finally stopped behind a tree. From her hiding-place, she could see her husband asleep on the bench, and she could also see that the bolos and hatchets were cutting the trees with no hands to guide them.

“Oh,” said she, “Magbangal is very powerful. Never before have I seen bolos and hatchets working without hands, and he never told me of his power.”

Suddenly she saw her husband jump up, and, seizing a bolo, he cut off one of his own arms. He awoke and sat up and said:

“Someone must be looking at me, for one of my arms is cut off.”

When he saw his wife he knew that she was the cause of his losing his arm, and as they went home together, he exclaimed:

“Now I am going away. It is better for me to go to the sky where I can give the sign to the people when it is time to plant; and you must go to the water and become a fish.”

Soon after he went to the sky and became the constellation Magbangal; and ever since, when the people see these stars appear in the sky, they know that it is time to plant their rice.

The Flood Story

Long ago, a massive crab displaced the sea, causing a flood that covered all land. Forewarned by a wise man, villagers built a sturdy raft bound with rattan to a pole. When the flood came, only those on the raft survived. After the waters receded, the raft returned near their home, leaving its passengers as the sole survivors on Earth.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Creation: This tale explains a significant event that reshaped the world, akin to creation myths that describe the origins or reformation of the earth.

Loss and Renewal: The flood represents destruction, followed by the renewal of life through the survival of the people on the raft.

Divine Punishment: The catastrophic flood can be interpreted as a form of punishment or a cleansing event, a common motif in various cultural myths.

► From the same Region or People

Southeast Asia
- Philippines
  - Bukidnon Lore

Learn more about Philippines peoples

A long time ago there was a very big crab which crawled into the sea. And when he went in he crowded the water out so that it ran all over the earth and covered all the land.

Now about one moon before this happened, a wise man had told the people that they must build a large raft. They did as he commanded and cut many large trees, until they had enough to make three layers. These they bound tightly together, and when it was done they fastened the raft with a long rattan cord to a big pole in the earth.

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Soon after this the floods came. White water poured out of the hills, and the sea rose and covered even the highest mountains. The people and animals on the raft were safe, but all the others drowned.

When the waters went down and the raft was again on the ground, it was near their old home, for the rattan cord had held.

But these were the only people left on the whole earth.

How the Moon and the Stars Came to Be

In a time when the sky was near the ground, a spinster hung her beads and comb on the low sky while pounding rice. Striking the sky with her pestle, she caused it to rise higher. The comb transformed into the moon, and the beads became scattered stars, forever adorning the heavens, beyond her reach.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Creation: The story explains the origins of celestial bodies—the moon and stars—detailing how they came into existence.

Transformation: The narrative describes the metamorphosis of everyday objects—a comb and beads—into celestial entities, highlighting themes of change and metamorphosis.

Sacred Objects: The comb and beads, ordinary items, transform into sacred celestial bodies, emphasizing the significance and power attributed to these objects in the narrative.

► From the same Region or People

Southeast Asia
- Philippines
  - Bukidnon Lore

Learn more about Philippines peoples

One day in the times when the sky was close to the ground a spinster went out to pound rice. Before she began her work, she took off the beads from around her neck and the comb from her hair, and hung them on the sky, which at that time looked like coral rock.

Then she began working, and each time that she raised her pestle into the air it struck the sky. For some time she pounded the rice, and then she raised the pestle so high that it struck the sky very hard.

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Immediately the sky began to rise, and it went up so far that she lost her ornaments. Never did they come down, for the comb became the moon and the beads are the stars that are scattered about.

Tilin, the Rice Bird

A little girl, eager to eat raw rice, is refused by her mother, who insists it must be cooked. While the mother fetches water, the girl sneaks a handful but accidentally falls into the rice basket. Upon returning, the mother finds a small bird calling, “Goodbye, Mother,” as it flies away—symbolizing the girl’s transformation into a rice bird for her disobedience.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Transformation: The girl’s metamorphosis into a rice bird highlights the theme of physical change as a consequence of her actions.

Family Dynamics: The interaction between the mother and daughter emphasizes familial relationships and the significance of adhering to parental advice.

Cultural Heroes: While not a hero in the traditional sense, the girl’s story serves as a cultural lesson, embodying values and warnings pertinent to the community.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

One day when a mother was pounding out rice to cook for supper, her little girl ran up to her and cried: “Oh, Mother, give me some of the raw rice to eat.” – “No,” said the mother, “it is not good for you to eat until it is cooked. Wait for supper.” But the little girl persisted until the mother, out of patience, cried: “Be still. It is not good for you to talk so much!” When she had finished pounding the rice, the woman poured it into a rice winnower and tossed it many times into the air. As soon as the chaff was removed she emptied the rice into her basket and covered it with the winnower. Then she took the jar upon her head, and started for the spring to get water.

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Now the little girl was fond of going to the spring with her mother, for she loved to play in the cool water while her mother filled the jars. But this time she did not go, and as soon as the woman was out of sight, she ran to the basket of rice. She reached down to take a handful of the grain. The cover slipped so that she fell, and was covered up in the basket.

When the mother returned to the house, she heard a bird crying, “King, king, nik! nik! nik!” She listened carefully, and as the sound seemed to come from the basket, she removed the cover. To her surprise, out hopped a little brown rice bird, and as it flew away it kept calling back:

“Goodbye, Mother; goodbye, Mother. You would not give me any rice to eat.”

The Tattooed Men

Two close friends, envious of others’ tattoos, decide to tattoo each other. One skillfully tattoos his friend, but when it’s his turn, the other covers him in soot, sparking a fight. In anger, the tattooed one transforms into a lizard and hides, while the sooty one becomes a crow, flying away. Their disagreement explains the origins of lizards and crows in this tale.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Transformation: The friends undergo physical changes, turning into a lizard and a crow, symbolizing the consequences of their actions.

Cunning and Deception: The act of smearing soot instead of properly tattooing reflects deceit between the friends.

Mythical Creatures: The transformation into a lizard and a crow ties into the cultural significance of these creatures in folklore.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

Once there were two young men, very good friends, who were unhappy because neither of them had been tattooed. They felt that they were not as beautiful as their friends.

One day they agreed to tattoo each other. One marked the breast and back of the other, his arms and legs, and even his face. And when he had finished, he took soot off the bottom of a cooking-pot and rubbed it into all the marks; and he was tattooed beautifully.

The one who had done the work said to the other: “Now, my friend, you are very beautiful, and you must tattoo me.”

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Then the tattooed one scraped a great pile of black soot off the cooking-pots, and before the other knew what he was about, he had rubbed it all over him from the top of his head to the bottom of his feet; and he was very black and greasy. The one who was covered with soot became very angry and cried:

“Why do you treat me so when I tattooed you so carefully?” They began to fight, but suddenly the beautifully tattooed one became a great lizard which ran away and hid in the tall grass, while the sooty one became a crow and flew away over the village.

The Serpent Eagle

Two boys were forced by their unkind mother to fetch wood daily, receiving little food despite their efforts to please her. When their offerings failed to satisfy her, one boy sacrificed himself, leaving his bones as “wood.” His grieving brother, helped by the boy’s transformed spirit as a serpent eagle, returned the grim gift. Frightened, the mother fled as the eagle declared independence from her cruelty.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Sacrifice: One brother sacrifices himself to provide what their mother demands.

Family Dynamics: The narrative explores the relationship between the brothers and their unkind mother.

Divine Punishment: The mother’s cruelty leads to her being frightened and abandoned.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

Once there lived two boys whose mother sent them every day to the forest to get wood for her fires. Each morning, as they started out, she gave them some food for their trip, but it was always poor and there was little of it, and she would say: “The wood that you brought yesterday was so poor that I cannot give you much to eat today.”

The boys tried very hard to please her, but if they brought nice pine wood she scolded them, and if they brought large dry reeds she said: “These are no good for my fire, for they leave too much ashes in the house.”

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Try as they would, they failed to satisfy her; and their bodies grew very thin from working hard all day and from want of enough to eat.

One morning when they left for the mountains the mother gave them a bit of dog meat to eat, and the boys were very sad. When they reached the forest one of them said:

“You wait here while I climb the tree and cut off some branches.”

He went up the tree and soon called down, “Here is some wood,” and the bones of his arm dropped to the ground.

“Oh,” cried his brother, “it is your arm!”

“Here is some more wood,” cried the other, and the bones of the other arm dropped to the ground.

Then he called again, and the bones of his leg fell, then those of his other leg, and so on till all the bones of his body lay on the ground.

“Take these home,” he said, “and tell the woman that here is her wood; she only wanted my bones.”

The younger boy was very sad, for he was alone, and there was no one to go down the mountain with him. He gathered up the bundle of wood, wondering meanwhile what he should do, but just as he finished a serpent eagle called down from the tree tops:

“I will go with you, Brother.”

So the boy put the bundle of wood on his shoulder, and as he was going down the mountain, his brother, who was now a serpent eagle, flew over his head. When he reached the house, he put down the bundle and said to his mother:

“Here is your wood.”

When she looked at it she was very much frightened and ran out of the house.

Then the serpent eagle circled round and round above her head and called:

“Quiukok! quiukok! quiukok! I do not need your food any more.”

How the First Head was Taken

This myth recounts how Kabigat, the Moon, was crafting a copper pot when the Sun’s son stopped to observe her work. Enraged by his presence, she struck him, severing his head. The Sun revived the boy but decreed that her act would forever echo on Earth, establishing the human practice of beheading, symbolizing the Moon’s impulsive violence and its lasting consequences.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Origin of Things: It explains the inception of headhunting among humans, attributing it to a celestial event.

Divine Intervention: The Sun’s act of reviving his son and decreeing the future behavior of humans illustrates the influence of deities on mortal affairs.

Cosmic Order and Chaos: The tale reflects the balance between celestial beings and earthly practices, showing how discord among deities can lead to chaos in the human world.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

One day the Moon, who was a woman named Kabigat, sat out in the yard making a large copper pot. The copper was still soft and pliable like clay, and the woman squatted on the ground with the heavy pot against her knees while she patted and shaped it.

Now while she was working a son of Chal-chal, the Sun, came by and stopped to watch her mould the form. Against the inside of the jar she pressed a stone, while on the outside with a wooden paddle dripping with water she pounded and slapped until she had worked down the bulges and formed a smooth surface.

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The boy was greatly interested in seeing the jar grow larger, more beautiful, and smoother with each stroke, and he stood still for some time. Suddenly the Moon looked up and saw him watching her. Instantly she struck him with her paddle, cutting off his head.

Now the Sun was not near, but he knew as soon as the Moon had cut off his son’s head. And hurrying to the spot, he put the boy’s head back on, and he was alive again. Then the Sun said to the Moon, “You cut off my son’s head, and because you did this ever after on the earth people will cut off each other’s heads.”

Lumawig on Earth

This tale recounts the adventures of Lumawig, the Great Spirit, who descended to help two sisters gathering beans. Demonstrating divine powers, he filled baskets with a single bean pod, grew livestock instantly, and provided for a wedding feast. Lumawig’s interactions, including outwitting his brother-in-law, showcased his might. Eventually, he returned to the sky, leaving his wife in a mystical journey that led her to a new life with a widower.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Divine Intervention: Lumawig, the Great Spirit, descends from the sky to assist two sisters, demonstrating his divine powers by filling baskets with beans and instantly growing livestock.

Magic and Enchantment: Lumawig’s abilities to perform miraculous feats, such as filling baskets from a single bean pod and causing animals to grow instantly, highlight elements of magic and enchantment.

Sacred Objects: The use of specific items, like the bean pod that fills baskets and the materials for the wedding feast, can be seen as sacred objects imbued with mystical significance through Lumawig’s actions.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

One day when Lumawig, the Great Spirit, looked down from his place in the sky he saw two sisters gathering beans. And he decided to go down to visit them. When he arrived at the place he asked them what they were doing. The younger, whose name was Fukan, answered: “We are gathering beans, but it takes a long time to get enough, for my sister wants to go bathing all the time.” Then Lumawig said to the older sister: “Hand me a single pod of the beans.” And when she had given it to him, he shelled it into the basket and immediately the basket was full. The younger sister laughed at this, and Lumawig said to her: “Give me another pod and another basket.”

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She did so, and when he had shelled the pod, that basket was full also. Then he said to the younger sister: “Go home and get three more baskets.”

She went home, but when she asked for three more baskets her mother said that the beans were few and she could not need so many. Then Fukan told her of the young man who could fill a basket from one pod of beans, and the father, who heard her story, said:

“Go bring the young man here, for I think he must be a god.”

So Fukan took the three baskets back to Lumawig, and when he had filled them as he did the other two, he helped the girls carry them to the house. As they reached their home, he stopped outside to cool himself, but the father called to him and he went up into the house and asked for some water. The father brought him a cocoanut shell full, and before drinking Lumawig looked at it and said:

“If I stay here with you, I shall become very strong.”

The next morning Lumawig asked to see their chickens, and when they opened the chicken-coop out came a hen and many little chicks. “Are these all of your chickens?” asked Lumawig; and the father assured him that they were all. He then bade them bring rice meal that he might feed them, and as the chickens ate they all grew rapidly till they were cocks and hens.

Next Lumawig asked how many pigs they had, and the father replied that they had one with some little ones. Then Lumawig bade them fill a pail with sweet potato leaves and he fed the pigs. And as they ate they also grew to full size.

The father was so pleased with all these things that he offered his elder daughter to Lumawig for a wife. But the Great Spirit said he preferred to marry the younger; so that was arranged. Now when his brother-in-law learned that Lumawig desired a feast at his wedding, he was very angry and said:

“Where would you get food for your wedding feast? There is no rice, nor beef, nor pork, nor chicken,”

But Lumawig only answered, “I shall provide our wedding feast.”

In the morning they all set out for Lanao, for Lumawig did not care to stay any longer in the house with his brother-in-law. As soon as they arrived he sent out for some tree trunks, but the trees that the people brought in were so small that Lumawig himself went to the forest and cut two large pine trees which he hurled to Lanao.

When the people had built a fire of the trees he commanded them to bring ten kettles filled with water. Soon the water was boiling hot and the brother-in-law laughed and said:

“Where is your rice? You have the boiling water, but you do not seem to think of the rice.”

In answer to this Lumawig took a small basket of rice and passed it over five kettles and they were full. Then he called “Yishtjau,” and some deer came running out of the forest. These were not what he wanted, however, so he called again and some pigs came. He told the people that they were each to catch one and for his brother-in-law he selected the largest and best.

They all set out in pursuit of the pigs and the others quickly caught theirs, but though the brother-in-law chased his until he was very tired and hot he could not catch it Lumawig laughed at him and said:

“You chase that pig until he is thin and still you cannot catch it, though all the others have theirs.”

Thereupon he grasped the hind legs of the pig and lifted it. All the people laughed and the brother-in-law said:

“Of course you can catch it, because I chased it until it was tired.”

Lumawig then handed it to him and said, “Here, you carry it.” But no sooner had the brother-in-law put it over his shoulder than it cut loose and ran away.

“Why did you let it go?” asked Lumawig. “Do you care nothing for it, even after I caught it for you? Catch it again and bring it here.”

So the brother-in-law started out again, and he chased it up stream and down, but he could not catch it. Finally Lumawig reached down and picked up the pig and carried it to the place where the others were cooking.

After they had all eaten and drunk and made their offerings to the spirits, Lumawig said:

“Come, let us go to the mountain to consult the omen concerning the northern tribes.”

So they consulted the omen, but it was not favorable, and they were starting home when the brother-in-law asked Lumawig to create some water, as the people were hot and thirsty.

“Why do you not create water, Lumawig?” he repeated as Lumawig paid no attention to him. “You care nothing that the people are thirsty and in need of drink.”

Then they quarreled and were very angry and Lumawig said to the people, “Let us sit down and rest.”

While they rested, Lumawig struck the rock with his spear and water came out. The brother-in-law jumped up to get a drink first, but Lumawig held him back and said he must be the last to drink. So they all drank, and when they had finished, the brother-in-law stepped up, but Lumawig gave him a push which sent him into the rock and water came from his body.

“You must stay there,” said Lumawig, “because you have troubled me a great deal.” And they went home, leaving him in the rock.

Some time after this Lumawig decided to go back to the sky to live, but before he went he took care that his wife should have a home. He made a coffin of wood and placed her in it with a dog at her feet and a cock at her head. And as he set it floating on the water, he told it not to stop until it reached Tinglayen. Then, if the foot end struck first, the dog should bark; and if the head end was the first to strike, the cock should crow. So it floated away, and on and on, until it came to Tinglayen.

Now a widower was sharpening his ax on the bank of the river, and when he saw the coffin stop, he went to fish it out of the water. On shore he started to open it, but Fugan cried out, “Do not drive a wedge, for I am here,” So the widower opened it carefully and took Fugan up to the town, and then as he had no wife of his own, he married her.