Man and the Alan

A Tinguian encounters the Alan, eerie spirit creatures with backward features, hanging from a tree like bats. Terrified, he falls, prompting them to offer gold and beads, mistaking him for dead. When he refuses to trade a peculiar bead, the Alan threaten vengeance. True to their word, they later burn his house, demonstrating their otherworldly power and wrath.

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

► Themes of the story

Supernatural Beings: The Alan are mystical creatures with unique physical characteristics, such as backward feet and fingers, who inhabit the forest.

Cunning and Deception: The Alan’s initial act of placing gold and beads on the man, believing him to be dead, and their subsequent demand for the peculiar bead, demonstrate elements of cunning behavior.

Moral Lessons: The narrative imparts a lesson on the consequences of greed and the importance of respecting supernatural forces, as the man’s refusal to share the bead leads to the destruction of his home.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

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A Tinguian was once walking along a trail in the wood when he heard a strange sound in a large tree near him, and looking up he was startled to see that it was the home of the Alan–spirits who live in the wood.

He stopped and gazed for a moment at the horrible creatures, large as people, hanging from the limbs of the tree with their heads down like bats. They had wings to fly, and their toes were at the back of their feet, while their long fingers, which pointed backward, were fastened at the wrist.

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“Surely,” thought the man, “these terrible beings will eat me if they can catch me. I will run away as fast as I can while they are asleep.” He tried to run but he was too frightened, and after a few steps he fell face down on the ground.

At this the Alan began to wail loudly, for they saw him fall and believed him dead And they came down out of the tree with gold and beads which they laid on him.

After a while the man gathered courage and, jumping up, he cried as loudly as he could, “Go away!”

The Alan did not move, but they looked at him and said: “Give us the one bead nagaba [a peculiar bead of double effect], and you may have the rest.” When the man refused to do this, they were angry and turned away, crying, “Then we are going to burn your house, for you are a bad man.”

Thereupon the man went home as fast as he could go, but very soon after that his house burned, for the Alan kept their word.

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The Alan and the Hunters

Two hunters killed a wild pig but lacked fire to singe it. Seeking fire, one man encountered an Alan—a mythical creature—who helped singe the pig and instructed him to feed her baby the liver. Instead, he ate the liver and killed the baby. Enraged, the Alan pursued them but died when they cut her climbing vine. The hunters later looted her treasures and returned home.

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

► Themes of the story

Cunning and Deception: The hunter deceives the Alan by consuming the liver meant for her child and subsequently killing the infant.

Supernatural Beings: The Alan represents a mythical creature integral to the story’s events.

Revenge and Justice: The Alan seeks retribution for her child’s death, though ultimately, she is unsuccessful.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

Learn more about Philippines peoples

Two men once went to hunt wild pig in the mountains, and after some time they speared and killed one, but they had no fire over which to singe it. One man climbed a tree to see if there was a fire near by, and discovering smoke at some distance, he started toward it. When he reached the place, he found that the fire was in the house of an Alan, and he was very much afraid; but creeping up into the house, he found that the Alan and her baby were fast asleep.

He stepped on tip-toe, but nevertheless the Alan was awakened and called out: “Epogow, what do you want?”

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“I should like to get some fire,” said the man, “for we have killed a wild pig.”

The Alan gave him the fire, and then taking her basket she went with him to the place where the pig was.

After they had singed the animal, the Alan cut it up with her long nails and handed the liver to the man, telling him to take it to her house to feed the baby.

The man started, and on the way he ate the liver. When he reached the Alan’s house he did not know what to do. For some time he looked around, and then seeing a large caldron of hot water on the fire, he threw the baby into it and went back.

“Did the baby eat well?” asked the Alan.

“Very well,” said the man.

Then she put most of the meat into her basket and started home. As soon as she had gone, the man told his companion what he had done, and they were so frightened that they ran to hide.

When the Alan reached home and found the baby dead in the hot water, she was very angry and started back immediately to find the men, who, in the meantime, had climbed a high tree that stood near the water.

The Alan looked down into the water, and seeing the reflection of the men, she reached in her long hand with the fingers that pointed backward, but when she could not touch them, she looked up and saw them in the tall tree.

“How did you get up there?” she cried angrily.

“We climbed up feet first,” called down the men.

The Alan, determined to get them, caught hold of a vine and started up the tree feet first, but before she quite reached them, they cut the vine and she fell to the ground and was killed.

Then the men came down and went to the Alan’s house, where they found a jar full of beads and another of gold, and these they brought with them when they returned home.

The Striped Blanket

A Tinguian hunting tale warns against using red-and-yellow striped blankets resembling a wild pig’s back. While camping, one man overheard spirits mistaking him for prey due to his blanket. He swapped it with a companion’s, leading to the other’s death. Since then, Tinguian avoid such blankets in spirit-haunted areas, underscoring caution and the perils of deception in folklore.

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

► Themes of the story

Cunning and Deception: The protagonist’s deceitful act of exchanging blankets to save himself results in his companion’s death.

Supernatural Beings: The presence of spirits who mistake the blanket for a wild pig highlights interactions with supernatural entities.

Cultural Heroes: The story reflects the cultural beliefs and practices of the Tinguian people, emphasizing the importance of cultural awareness and traditions.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

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Three Tinguian once went to the mountains to hunt deer. They took their blankets with them, for they expected to be gone several days, and the nights in the mountains are cold. The blankets of two of the men were of the blue-and-white designs such as are commonly worn by the Tinguian, but that of the third was covered with red and yellow stripes like the back of a little wild pig. At night the men rolled up in their blankets and lay down under a tree to sleep; but while the one in the striped blanket was still awake two spirits came near and saw him. “Oh,” he heard one spirit say to the other, “here we have something to eat, for here is a little wild pig.”

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Then the man quickly took the blanket off one of his sleeping companions and put his own in its place. Very soon the spirits came and ate the man under the striped blanket.

Since that time the Tinguian never sleep under that kind of a blanket if they are where the spirits can get them.

The Tree with the Agate Beads

A Tinguian hunter, accompanied by his dog, pursued a deer up a mountain and into a mysterious cave. Lost in darkness, he stumbled upon a talking shrub bearing agate bead-like berries. Escaping to safety, he found the deer and shared his tale. Villagers sought the magical tree but discovered it gone, replaced by enigmatic carvings on the cave walls, still visible today.

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

► Themes of the story

Forbidden Knowledge: The hunter’s discovery of the mysterious tree bearing agate bead-like berries within the cave introduces him to hidden, mystical knowledge.

Sacred Objects: The agate beads themselves are powerful artifacts imbued with symbolic or mystical significance.

Hidden or Forbidden Realms: The hunter’s journey into the dark cave represents a venture into a secret, otherworldly domain.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

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More than a hundred seasons ago, a Tinguian went one day to the mountains to hunt. Accompanied by his faithful dog, he made his way steadily up the mountain side, only halting where it was necessary to cut a path through the jungle. And the dog ran here and there searching in the thick underbrush.

On and on he went without seeing any game, and then, when he was almost at the top of the highest peak, the dog gave a sharp yelp, and out of the brush leaped a fine deer. Zip! went the man’s spear, and it pierced the animal’s side.

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For an instant he waited, but the deer did not fall. On it ran with unslackened speed, and a moment later it plunged into a hole in the ground with the man and dog in close pursuit.

A short distance from the entrance the cave opened out into large, spacious rooms, and before he realized it the man was hopelessly lost In the distance he could hear the baying of the dog, and with no other guide he hurried on through the darkness.

Following the sound, he went for a long time from one unfamiliar room to another, stumbling in the darkness and striking against the stone walls, and then suddenly his outstretched hands grasped a small tree on which berries grew.

Astonished at finding anything growing in this dark place, he broke off a branch, and as he did so the shrub began to talk in a strange language. Terrified, the man ran in the direction he had last heard the dog, and a moment later he found himself in the open air on the banks of the Abra River, with the dead deer at his feet.

When he examined the twig which he still held in his hand, he saw to his great surprise that the berries were agate beads of great value. And packing the deer on his back, he hastened home where he told his wonderful story.

The sight of the beautiful beads convinced the people that he told the truth, and a number of men at once returned with him to secure the tree.

Their quest, however, was unsuccessful, for ere they reached the spot the evil spirit had taken the tree away and on the walls of the cave it had made strange carvings which even to this day can be seen.

Magsawi

Long ago, Tinguian hunters encountered a mysterious jar pursued by their dog on a mountainside. The jar eluded them until a spirit’s voice guided them to use a pig’s blood to capture it. The jar, named Magsawi, led them to a cave where it was caught. Magsawi, now cracked and partially silent, occasionally travels to visit its family of jars but always returns to its hillside home.

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

► Themes of the story

Magic and Enchantment: Magsawi’s ability to move independently and communicate reflects magical elements.

Hidden or Forbidden Realms: The hunters’ pursuit leads them to a dark cave, an unknown subterranean world.

Ancestral Spirits: The guidance from a disembodied voice suggests ancestral or spirit intervention.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

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A great many years ago some Tinguian left their little village in the valley early one morning and made their way toward the mountains. They were off on a deer hunt, and each carried his spear and head-ax, while one held in leash a string of lean dogs eager for the chase. Part way up the mountainside the dogs were freed, and the men separated, going different ways in search of game. But ere long the sharp barking of a dog called all in his direction, for they believed that he had a deer at bay. As they approached the spot, however, the object did not look like a deer, and as they drew nearer they were surprised to find that it was a large jar.

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Filled with curiosity they pressed on, but the jar evaded them. Faster and faster they ran, but the object, disappearing at times and then coming into view again, always escaped them. On and on they went until at last, tired out, they sat down on a wooded hill to rest and to refresh themselves with betel-nut which they took from brass boxes attached to their belts.

As they slowly cut the nuts and wrapped them in the lime and leaf ready for chewing, they talked of nothing but the wonderful jar and the mysterious power it possessed. Then just as they were about to put the tempting morsels into their mouths they stopped, startled by a strange soft voice which seemed to be near them. They turned and listened, but could see no person.

“Find a pig which has no young,” said the voice, “and take its blood, for then you will be able to catch the jar which your dog pursued.”

The men knew then that the mysterious jar belonged to a spirit, so they hastened to do as the voice commanded, and when they had secured the blood the dog again brought the jar to bay. The hunters tried to seize it, but it entered a hole in the ground and disappeared. They followed, and found themselves in a dark cave where it was easy to catch the jar, for there was no outlet save by the hole through which they had entered.

Though that was many years ago, the jar still lives, and its name is Magsawi. Even now it talks; but some years ago a crack appeared in its side, and since then its language has not been understood by the Tinguian. Sometimes Magsawi goes on long journeys alone when he visits his wife, a jar in Ilocos Norte, or his child, a small jar in San Quintin; but he always returns to Domayco on the hillside near the cave.

How the Tinguian Learned to Plant

The Tinguian people, once reliant on forest foods and unaware of farming or healing, were taught by Kaboniyan, a servant of Kadaklan, the Great Spirit. Kaboniyan guided Dayapan, a sick woman, to plant rice and sugarcane and perform the Sayung ceremony, which healed her and introduced agriculture. However, an accidental sign foretold that while some would be cured through the ritual, others might still perish.

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

► Themes of the story

Origin of Things: The narrative explains the introduction of rice and sugarcane cultivation to the Tinguian, detailing how these essential agricultural practices began.

Divine Intervention: Kaboniyan, a servant of the Great Spirit Kadaklan, directly intervenes by teaching Dayapan how to plant crops and perform healing ceremonies, showcasing the gods’ influence in human affairs.

Ritual and Initiation: The introduction of the Sayung ceremony represents the establishment of rituals that mark transitions, in this case, from illness to health and from foraging to agriculture.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

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In the very old times the Tinguian did not know how to plant and harvest as they now do. For food they had only the things that grew in the forests and fish from the streams. Neither did they know how to cure people who became ill or were injured by evil spirits, and many died who might otherwise have lived.

Then Kadaklan, the Great Spirit who lives in the sky, saw that the people often were hungry and sick, and he sent one of his servants, Kaboniyan, to the earth to teach them many things. And it happened this way:

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Dayapan, a woman who lived in Caalang, had been sick for seven years. One day when she went to the spring to bathe, there entered her body a spirit who had rice and sugar-cane with him, and he said to her:

“Dayapan, take these to your home and plant them in the ground, and after a while they will grow large enough to reap. Then when they are ripe, build a granary to put the rice in until you shall need it, and a sugar-press to crush the cane. And when these are finished, make the ceremony Sayung, and you will be well.”

Dayapan was filled with wonder at these strange things, but she took the rice and the sugar-cane and went home as she was commanded. While she was trying to plant them in the ground the Spirit again entered her body and showed her just what to do. Since then the Tinguian have planted crops every year, and because they do as Kaboniyan taught the woman they have plenty to eat.

When Dayapan had reaped the first rice and cane, she began to make the ceremony Sayung, and the Spirit came again and directed her. And when it was finished and she was cured, he told her to take a dog and a cock and go to bathe in the river as a sign that the ceremony was finished. So she went to the river and tied the dog and the cock near the water, but while she was bathing the dog ate the cock.

Dayapan wept bitterly at this and waited a long time for Kaboniyan, and when at last he came, he said:

“If the dog had not killed the cock, no person would die when you make this ceremony; but this is a sign, and now some will die and some will get well.”

Dayapan called all the people together, and told them the things that the spirit had taught her; and they could see that she had been made well. After that, when people became ill they called Dayapan to treat them. And it was as the Spirit had said; some died and others were made well.

The Sun and the Moon

This myth explains the origin of the Moon’s spots through a quarrel between the Sun and the Moon. The Sun belittles the Moon for relying on its light, while the Moon claims she is more beloved, as her cooler glow allows women to spin outdoors at night. Enraged, the Sun throws sand at the Moon, leaving marks visible to this day.

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

► Themes of the story

Conflict with Authority: The Moon challenges the Sun’s assertion of superiority, leading to a dispute that reflects themes of challenging dominant powers.

Cunning and Deception: The Moon cleverly argues that she is more beloved by women, provoking the Sun’s anger and resulting in the Moon’s spots.

Cosmic Order and Chaos: The story explains celestial phenomena, attributing the Moon’s spots to a quarrel, thus linking human-like conflicts to cosmic events.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

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Once the Sun and the Moon quarreled with each other, and the Sun said: “You are only the Moon and are not much good. If I did not give you light, you would be no good at all.”

But the Moon answered: “You are only the Sun, and you are very hot. The women like me better, for when I shine at night, they go out doors and spin.”

These words of the Moon made the Sun so angry that he threw sand in her face, and you can still see the dark spots on the face of the Moon.

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The Story of Sayen

In a dark forest, the wizened Alan bore a brave son, Sayen, who sought a beautiful wife, Danepan, but was deceived into marrying her servant, Laey. Upon learning the truth, he caused Laey’s death and married Danepan. Known for his valor, Sayen vanquished a deadly spirit, Komow, and allied with the warrior spirit Kaboniyan to conquer towns. Ultimately, his shapeshifting abilities failed him, leading to his capture and death.

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

► Themes of the story

Cunning and Deception: The initial deception by Laey, who poses as Danepan, and Sayen’s subsequent realization and actions highlight themes of deceit and cleverness.

Revenge and Justice: Sayen’s response to the deceit and his actions against the Komow reflect themes of retribution and the pursuit of justice.

Tragic Flaw: Sayen’s eventual downfall due to his overreliance on his shapeshifting abilities illustrates a character flaw leading to his demise.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

Learn more about Philippines peoples

In the depths of a dark forest where people seldom went, lived a wizened old Alan. The skin on her wrinkled face was as tough as a carabao hide, and her long arms with fingers pointing back from the wrist were horrible to look at. Now this frightful creature had a son whose name was Sayen, and he was as handsome as his mother was ugly. He was a brave man, also, and often went far away alone to fight. On these journeys Sayen sometimes met beautiful girls, and though he wanted to marry, he could not decide upon one. Hearing that one Danepan was more beautiful than any other, he determined to go and ask her to be his wife.

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Now Danepan was very shy, and when she heard that Sayen was coming to her house she hid behind the door and sent her servant, Laey, out to meet him. And so it happened that Sayen, not seeing Danepan, married Laey, thinking that she was her beautiful mistress. He took her away to a house he had built at the edge of the forest, for though he wished to be near his old home, he dared not allow his bride to set eyes on his ugly mother.

For some time they lived happily together here, and then one day when Sayen was making a plow under his house, he heard Laey singing softly to their baby in the room above, and this is what she sang:

“Sayen thinks I am Danepan, but Laey I am. Sayen thinks I am Danepan, but Laey I am.”

When Sayen heard this he knew that he had been deceived, and he pondered long what he should do.

The next morning he went to the field to plow, for it was near the rice-planting time. Before he left the house he called to his wife:

“When the sun is straight above, you and the baby bring food to me, for I shall be busy in the field.”

Before he began to plow, however, he cut the bamboo supports of the bridge which led to the field, so that when Laey and the baby came with his food, they had no sooner stepped on the bridge than it went down with them and they were drowned. Sayen was again free. He took his spear and his shield and head-ax and went at once to the town of Danepan, and there he began killing the people on all sides.

Terror spread through the town. No one could stop his terrible work of destruction until Danepan came down out of her house, and begged him to spare part of the people that she might have some from whom to borrow fire. Her great beauty amazed him and he ceased killing, and asked her to prepare some betel-nut for him to chew, as he was very tired. She did so, and when he had chewed the nut he spat on the people he had killed and they came to life again. Then he married Danepan and took her to his home.

Now it happened about this time that the people of Magosang were in great trouble. At the end of a successful hunt, while they were dividing the meat among themselves, the Komow, a murderous spirit that looks like a man, would come to them and ask how many they had caught. If they answered, “Two,” then he would say that he had caught two also; and when they went home, they would find two people in the town dead. As often as they went to hunt the Komow did this, and many of the people of Magosang were dead and those living were in great fear. Finally they heard of the brave man, Sayen, and they begged him to help them. Sayen listened to all they told, and then said:

“I will go with you to hunt, and while you are dividing the meat, I will hide behind the trees. When the Komow comes to ask how many deer you have, he will smell me, but you must say that you do not know where I am,”

So the people went to hunt, and when they had killed two deer, they singed them over a fire and began to divide them. Just then the Komow arrived and said:

“How many have you?”

“We have two,” replied the people.

“I have two also,” said the Komow, “but I smell Sayen.”

“We do not know where Sayen is,” answered the people; and just then he sprang out and killed the Komow, and the people were greatly relieved.

Now when Kaboniyan, a great spirit, heard what Sayen had done, he went to him and said:

“Sayen you are a brave man because you have killed the Komow, Tomorrow I will fight with you. You must remain on the low ground by the river, and I will go to the hill above.”

So the following day Sayen went to the low ground by the river. He had not waited long before he heard a great sound like a storm, and he knew that Kaboniyan was coming. He looked up, and there stood the great warrior, poising his spear which was as large as a big tree.

“Are you brave, Sayen?” called he in a voice like thunder as he threw the weapon.

“Yes,” answered Sayen, and he caught the spear.

This surprised Kaboniyan, and he threw his head-ax which was as large as the roof of a house, and Sayen caught that also. Then Kaboniyan saw that this was indeed a brave man, and he went down to Sayen and they fought face to face until both were tired, but neither could overcome the other.

When Kaboniyan saw that in Sayen he had found one as strong and brave even as himself, he proposed that they go together to fight the people of different towns. And they started out at once. Many people were killed by this strong pair, and why they themselves could never be captured was a great mystery. For it was not known that one was the spirit Kaboniyan, and the other the son of an Alan.

If he was surrounded in a river, Sayen would become a fish and hide so that people could not find him. And if he was entrapped in a town, he would become a chicken and go under the house in a chicken-coop. In this way he escaped many times.

Finally one night after he had killed many in one town, the people decided to watch him, and they saw him go to roost with the chickens. The next day they placed a fish trap under the house near the chicken-coop, and that night when Sayen went under the house he was caught in the trap and killed.

The Story of the Tikgi

Ligi, while inspecting his rice fields, encounters magical tikgi birds offering to harvest his crop. Skeptical at first, he agrees, and the birds use magic to rapidly harvest and store the rice. Revealing their true form, one bird becomes a beautiful maiden—Ligi’s lost love, taken by a spirit. Reunited with her family, she marries Ligi, culminating in a joyous three-month celebration.

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

► Themes of the story

Divine Intervention: The tikgi’s assistance in harvesting Ligi’s rice can be seen as a form of divine or supernatural intervention in human affairs.

Quest: Ligi’s journey to discover the true identity of the tikgi reflects a quest for knowledge and understanding.

Love and Betrayal: The reunion of Ligi with his lost love, who had been taken by a spirit, introduces elements of love and the challenges it faces.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

Learn more about Philippines peoples

“Tikgi, tikgi, tikgi, we will come to work for you. Let us cut your rice.” Ligi had gone to the field to look at his growing rice, but when he heard this sound he looked up and was surprised to see some birds circling above and calling to him. “Why, you cannot cut rice,” said Ligi. “You are birds and know only how to fly.” But the birds insisted that they knew how to cut rice; so finally he told them to come again when the grain was ripe, and they flew away. No sooner had the birds gone than Ligi was filled with a great desire to see them again. As he went home he wished over and over that his rice were ready to cut.

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As soon as Ligi left the field the tikgi birds began using magic so that the rice grew rapidly, and five days later when he returned he found the birds there ready to cut the ripened grain. Ligi showed them where to begin cutting, and then he left them.

When he was out of sight, the tikgi said to the rice cutters:

“Rice cutters, you cut the rice alone.” And to the bands which were lying nearby they said: “Bands, you tie into bundles the rice which the cutters cut”

And the rice cutters and the bands worked alone, doing as they were told.

When Ligi went again to the field in the afternoon, the tikgi said:

“Come, Ligi, and see what we have done, for we want to go home now.”

Ligi was amazed, for he saw five hundred bundles of rice cut. And he said:

“Oh, Tikgi, take all the rice you wish in payment, for I am very grateful to you.”

Then the tikgi each took one head of rice, saying it was all they could carry, and they flew away.

The next morning when Ligi reached the field, he found the birds already there and he said:

“Now, Tikgi, cut the rice as fast as you can, for when it is finished I will make a ceremony for the spirits, and you must come.”

“Yes,” replied the tikgi, “and now we shall begin the work, but you do not need to stay here.”

So Ligi went home and built a rice granary to hold his grain, and when he returned to the field the rice was all cut. Then the tikgi said: “We have cut all your rice, Ligi, so give us our pay, and when you go home the rice will all be in your granary.”

Ligi wondered at this, and when he reached home and saw that his granary was full of rice, he doubted if the tikgi could be real birds.

Not long after this Ligi invited all his relatives from the different towns to help him make the ceremony for the spirits. As soon as the people arrived, the tikgi came also; and they flew over the people’s heads and made them drink basi until they were drunk. Then they said to Ligi:

“We are going home now; it is not good for us to stay here, for we cannot sit among the people.”

When they started home Ligi followed them until they came to the bana-asi tree, and here he saw them take off their feathers and put them in the rice granary. Then suddenly they became one beautiful maiden.

“Are you not the tikgi who came to cut my rice?” asked Ligi. “You look to me like a beautiful maiden.”

“Yes,” she replied; “I became tikgi and cut rice for you, for otherwise you would not have found me.” Ligi took her back to his house where the people were making the ceremony, and as soon as they saw her they began chewing the magic betel-nuts to find who she might be.

The quid of Ebang and her husband and that of the tikgi went together, so they knew that she was their daughter who had disappeared from their house one day long ago while they were in the fields. In answer to their many questions, she told them that she had been in the bana-asi tree, where Kaboniyan had carried her, until the day that she changed herself into the tikgi birds and went to the field of Ligi. Ligi was very fond of the beautiful girl and he asked her parents if he might marry her. They were very willing and decided on a price he should pay. After the wedding all the people remained at his house, feasting and dancing for three months.

The Story of Kanag

Aponitolau and Aponibolinayen send their son Kanag to guard their rice field, but his loneliness transforms him into a bird. Refusing to return as a boy, Kanag later helps his father succeed in battle. Spirit servants eventually lead Kanag to a beautiful girl, Dapilisan, and he resumes human form to marry her. After trials and negotiations, a grand celebration unites both families.

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

► Themes of the story

Transformation: Kanag’s change into a bird and eventual return to human form.

Family Dynamics: The relationships and emotions between Kanag and his parents.

Trials and Tribulations: The various challenges Kanag encounters, including loneliness, transformation, and aiding in battle.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

Learn more about Philippines peoples

When the rice had grown tall and it was near the time for it to ripen, Aponitolau and Aponibolinayen grew fearful lest the wild pigs should break in and destroy all their crop, so they sent their son, Kanag, to the field to guard the grain. Kanag willingly went to the place, but when he found that the fences were all strong so that the pigs could not get in, and he was left with nothing to do, life in the little watch-house grew lonely, and the boy became very unhappy. Each day Aponitolau carried cooked rice and meat to his son in the field, but Kanag could not eat and always bade his father hang it in the watch-house until he should want it.

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Each time Aponitolau found the food of the day before still untouched, and he began to suspect that the boy was unhappy at having to guard the grain. But he said nothing of his fears to Aponibolinayen.

One day after his father had returned home, Kanag was so lonely that he used his magical power and became a little bird and flew up into the top of a tree. The next day when Aponitolau came to the field he looked everywhere for his son, and when he could not find him he called, and from the top of a bamboo tree a little bird answered him. Realizing what had happened, the father was very sad and begged his son to come back and be a boy again, but Kanag only answered:

“I would rather be a bird and carry the messages of the spirits to the people.”

At last the father went home alone, and he and the boy’s mother were filled with grief that they had lost their son.

Some time after this, Aponitolau prepared to go out to fight. He took his spear and shield and head-ax and started early one morning, but when he reached the gate of the town, Kanag flew over him, giving him a bad sign, so he turned back. The next morning he started again, and this time the little bird gave him a good sign, and knowing that nothing would injure him, he went on.

After a long journey he reached a hostile town where the people said they were glad to see him, and added that because he was the first of his people who had dared to enter their town they intended to keep him there.

“Oh,” said Aponitolau, “if you say that I cannot return home, call all your people together and we will fight.”

“You are very brave,” answered his enemies, “if you wish to fight us all.”

And when the people had gathered together they laughed at him and said, “Why, one of our fingers would fight you.”

Nevertheless, Aponitolau prepared to fight, and when the bravest of the enemy threw his spear and head-ax at him he jumped and escaped. They noticed that he jumped very high, so they all ran at him, throwing their spears and trying to kill him.

But Aponitolau caught all their weapons, and then while they were unarmed he threw his own spear, and it flew about among them until it had killed them all. Then he sent his head-ax, and it cut off all the heads of the enemy; and he used magical power so that these heads went to his home in Kadalayapan.

After that Aponitolau sat down by the gate of the town to rest, and the little bird, flying over his head, called down:

“The sign that I gave you was good, Father, and you have killed all your enemies.”

“Yes,” said the man, and as he started on the home-ward journey the little bird always flew near him. When he reached home, he stuck the heads around the town, and commanded the people to go out all over the world and invite everyone and especially the pretty girls to come to a party in celebration of his victory.

The people came from all parts of the world, and while they played on the gongs and danced, Aponitolau called to Kanag and said:

“Come down, my son; do not stay always in the tops of the trees. Come and see the pretty girls and see which one you want to marry. Get the golden cup and give them basi to drink.”

But Kanag answered, “I would rather stay in the tops of the trees and give the signs when anyone goes to fight.”

Then the father and mother pleaded with him to become a boy once more, begging his forgiveness and promising never again to send him to guard the rice. But he would not listen to them, and only flew away.

Finding that they could not win him that way, Aponitolau and Aponibolinayen called the spirit servants, and commanded them to follow Kanag wherever he went, and to find a girl whom he would want to marry. So the spirit servants went after him, and wherever he went they followed.

By and by they stopped near a well, and there the spirit servants used magic so that all the pretty girls nearby felt very hot; and in the early morning, they came to the well to bathe. One among them was so beautiful that she looked like a flame of fire among the betel-nut blossoms, and when the servants saw her washing her hair they ran to Kanag and begged him to come and see her. At first he would not listen to them, but after a while he flew into the top of a betel-nut tree near by, and when he caught sight of her, he flew into the tree above her head.

“But,” said he to the servants, “what can I do if I become a man now, for I have no clothes and no head-band?”

“Do not worry about that,” said the spirit servants, “for we have everything here for you.”

So Kanag became a man and put on the clothes and head-band, and he went to speak to the girl. He gave her betel-nut, and they chewed together, and he said:

“My name is Kanag and I am the son of Aponitolau and Aponibolinayen.”

Then the girl said: “My name is Dapilisan and I am the daughter of Bangan and Dalonagan.”

When Dapilisan went home Kanag followed her, and he told her parents his name and how he had changed into a little bird. And when he had finished he asked if he might marry their daughter. Bangan and his wife were greatly pleased that Kanag wanted Dapilisan for his wife, but they were afraid that his parents might object, so they sent a messenger to invite Aponitolau and Aponibolinayen to come to visit them.

As soon as Kanag’s parents heard that their son had become a man they were very happy and started at once to go to him, carrying many fine presents. Before arrangements for the wedding could be made, it was necessary to decide on the price to be paid for the girl. A long discussion took place. Bangan and Dalonagan finally said that the spirit house must be filled nine times with different kinds of jars.

When this was done Dalonagan raised her eyebrows, and half of the jars disappeared. Aponibolinayen used her magical power and the spirit house was filled again, and then Dalonagan said to her:

“Now the web of the spider shall be put around the town and you must put gold beads on it. If it does not break, Kanag may marry Dapilisan.”

When Aponibolinayen had put the gold beads on the thread, Dalonagan hung on it to see if it would hold. As it did not break, she declared that the sign was good; and Kanag and Dapilisan were married.

Then the people played on the copper gongs, danced, and made merry for a long time, and when they returned to their homes Kanag and his bride went with Aponitolau and Aponibolinayen.