Introduction 15 



the tales such as "you alan girls whose toes on your feet turn out" indi- 

 cate they were so considered in the first times (p. 161). Some of them 

 are addressed as "you alan of the springs," and in one instance a man 

 dives down into the water where the alan live (p. 148), but in general 

 their homes seem to be similar to but much finer than those of the people 

 of Kadalayapan and Kaodanan. These spirits appear time after time 

 as the foster mothers of the leading characters: Generally they secure 

 a drop of menstrual blood, a miscarriage, or the afterbirth, and all un- 

 known to the real parents, change them into children and raise them 

 (p. 83). These foster children are pictured as living in houses of gold 

 situated near springs, the pebbles of which are of gold or beads; 1 the 

 places where the women set the pots while dipping water are big plates 

 or dishes, while similar dishes form the stepping stones leading up to the 

 house. Articles of gold are found in the dwellings and valuable jars are 

 numerous. When the true relationships of these children are established 

 they always go to their blood parents, carrying with them these riches, 

 which are a source of wonder and comment (pp. 43, 64). 



The people of Kadalayapan and Kaodanan have many dealings with 

 the celestial bodies. The big star Bagbagak appears as the husband of 

 Slnag — the moon — and father of the star maiden Gaygayoma, who, 

 Aponltolau assures his wife, is a spirit. When this girl comes down to 

 steal sugar-cane she takes off her star dress and appears as a beautiful 

 maiden ; 2 she becomes enamored with Aponltolau and takes him to the 

 sky, where he lives with her. They have a child, who later marries in 

 Kadalayapan and thereafter stays below. Upon the occasion when 

 Aponltolau visits his first wife and fails to return to the sky at the ap- 

 pointed time, a great company of stars are sent to fetch him, with orders 

 to devour him if he refuses to obey (p. 109, ff.). 



In the first tale Aponltolau himself appears as "the sun," "the man 

 who makes the sun," as "a round stone which rolls," but when it is 

 established that he is the son of a couple in Kadalayapan he apparently 

 relinquishes his duties in the sky and goes to live in the village of his 

 people. With him goes his wife Aponlbolinayen, who had been carried 

 above by a vine. While at his post in the heavens, Aponltolau is closely 

 associated with the big star, whose duty it is to follow him in the sky. 

 Again we are told that Aponltolau is taken up by the spirit Kabkabaga- 

 an, whom he marries and by whom he has a son (p. 114). In some in- 



1 Like ideas occur in the folktales of British North Borneo. See Evans, Journal 

 Royal Anthro. Inst., Vol. XLIII, 1913, p. 444. 



1 In various guises the same conception is found in Europe, Asia, Africa, and 

 Malaysia. See Cox, An Introduction to Folklore, p. 121 (London, 1904). — In an 

 Igorot tale the owner captures and marries the star maiden, who is stealing his rice. 

 Seidenadel, The Language of the Bontoc Igorot, p. 491 ff. (Chicago, 1909). 



