Not long after they arrived at their home and the sun became a man, he who had been a stone before. “When next month comes we shall build balaua, Aponībolinayen, so that we can invite our relatives, and Page 40I will pay the marriage price, because I marry you,”[17] said Ini-init to her. Soon the month arrived in which they said they would build balaua, and they summoned the old woman Alokotán, to start the balaua. Not long after they sent to get bolo and lono[18] with which to make the dakīdak and talapītap.[19] When it became afternoon the old woman Alokotán began to sing da-eng[20] and the next night they sang da-eng again. Not long after they commanded to pound rice, and Aponībolinayen used magic so that many women went to pound with them.[21] And Ini-init practiced magic so that they had many neighbors, and many who went to pound rice with them.
Soon they commanded to get the timbers for the balaua, and they prepared everything which they needed. When it became morning they built balaua, and not long after they went to get the prepared betel-nut, which is covered with gold, which they sent to invite their relatives.[22]
When they arrived—those prepared betel-nuts which were covered with gold—they oiled them at the beginning of the night, and sent them to invite. Aponībolinayen said, “I will use magic, so that you, betel-nut, may reach the town of our relatives so that you invite all of them. When there is one who will not come, you grow on their knees, as long as they do not come.” Not long after they made Libon[23] in the beginning of the night.
Those betel-nuts, whom they sent to invite, arrived, those which they sent to invite their relatives. They did not wish to go to make balaua. The betel-nuts who went to invite them said, “If you do not wish to come, I will grow on your knee.” Pagatipánan said, “You grow,” and the betel-nut grew on his knee, and it became high and he was in pain. “Ala! you get off my knee, and you go on my pig,” he said, and the betel-nut went truly on his pig and it squealed. “You get off my pig, and we will come,” he said, and the betel-nut truly got off the pig. “Ala! you who live in the same town, you go and wash your hair and bathe, and wash your clothes so that we can go to make Sayang[24] with the stone and Aponībolinayen. Here is a betel-nut covered with gold which they send,” said Pagatipánan. And the people who lived in Page 41the same town washed their hair and bathed, and they went to wash their clothes. Not long after it became afternoon and Pagatipánan used magic so that cake and singed pig appeared which they were to take to those who make Sayang, which they exchanged with those who make Sayang.[25] Not long after they arrived at the place of the gathering, and Aponībolinayen and Ini-init went to make alawig,[26] and when they had finished, they brought them up to the town. Pagatipánan said, “I did not think that the stone which rolled could change when he came to make balaua with us.”
“Ala! now all you who have arrived, rich men, you divide the prepared betel-nut which is covered with gold,” said Ini-init. Not long after Pagatipánan cut the betel-nut and chewed, and the quid of Ini-init went to the quid of Pagbokásan, and the quid of Aponībolinayen went to the quid of Pagatipánan.[27]
“Ala! now that we have finished chewing, I will give the payment for Aponībolinayen, and now that you have found out that I am your son—father and mother—let us give the payment,”[28] said Ini-init.
His father and mother said, “If that is what you say, my child, we will give,” and they gave him the name of Aponītolau.[29] And Aponītolau said, “Ala! you play the gansa[30] so that we can dance.” When they played the gansa, Iwaginan took the alap and kinamayan[31] and he gave them to Aponībolinayen and Agyokan. When Aponībolinayen and Agyokan had finished dancing, they made Aponītolau and Asindamáyan dance. When Aponītolau and Asindamáyan finished dancing he made to dance Dinay of Kabisīlan, who was the daughter of Dalonágan, and also they made to dance Kanag,[32] who was the son of Aponībolinayen and Aponītolau. When they finished to dance, Datalan and Dalonágan of Kabisīlan danced, and when they finished to dance, Iwaginan made Dagapan and Indiápan dance. When they had finished dancing Gintᴇban and Agyokan were next. And the beads of Gintᴇban were jars, which struck together while they danced. Next were Iwaginan and Kindi-iñan who Page 42was the wife of Ilwīsan of Dagapan. And when they had all danced they stopped playing the gansa. Aponītolau gave the payment for Aponībolinayen and it was the balaua nine times filled with jars—malayo, tadogan, and ginlasan.[33] And when he had given all the payment they played again on the gansas for one month and they danced.
When one month passed, they went home—their relatives whom they had invited. They said, “Ala! now Aponītolau and Aponībolinayen, since the day has arrived on which we go home, do not detain us for we have been here for a month, we go home to our town.” Not long after they all went home. And the father and mother of Aponītolau took them home with them to Kadalayapan, and they took all their possessions from up above. When they arrived in Kadalayapan those who lived in the same town were surprised, for Aponītolau and Aponībolinayen were there. They went to see them and Balokánag (i.e., Kanag—their son) was large. It is said.
(Told by Magwati, a man of Lagangilang Abra.)