In the first tale Aponītolau 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 Aponībolinayen, who had been carried above by a vine. While at his post in the heavens, Aponītolau is closely associated with the big star, whose duty it is to follow him in the sky. Again we are told that Aponītolau is taken up by the spirit Kabkabaga-an, whom he marries and by whom he has a son ([p. 114]). In some instances Page 16this hero and his son Kanag converse with thunder and lightning, which appear at times not unlike human beings ([p. 100]); but in the eighth relation the two kinds of lightning are pictured as dogs who guard the town of Dona.
These people enjoy unusual relations with inanimate things, and we find them conversing with spears and with jars.[29] In one case the latter appear to be pastured like animals, and surround Aponītolau when he goes to feed them with lawed[30] leaves and salt ([p. 51]). Weapons weep blood and oil when taken down for the purpose of injuring certain persons ([p. 43]). A nose flute, when played by a youth, tells him of his mother's plight ([p. 152]), while a bamboo Jew's harp summons the brothers of its owner ([p. 162]). Animals and birds are frequently in communication with them: The hawk flies away and spreads the news of the fight at Adasin[31] ([p. 90]); at the bidding of Dalonágan a spider spins a web about the town ([p. 124]); and Aponītolau is enabled to fulfill the labors assigned him by the ten-headed giant only through the aid of spiders, ants, and flies ([p. 101]).[32] During certain dances the water from the river flows over the town and fish come up and bite the feet of the dancers ([p. 59]). Crocodiles are left to guard the sister of Aponībalagen, and when they fail to explain their negligence they are whipped and sent away by their master ([p. 87]). A great bird is pleased with Aponītolau and carries him away[33] to its home, where it forces him to marry a woman it had previously captured ([p. 92]). In one instance an animal gives birth to a human child; a frog laps up the spittle of Aponītolau, and as a result becomes pregnant[34] and gives birth to a maiden who is taken away by the spirits ([p. 105]). Another account states that the three sons of Aponītolau and Aponībolinayen are born as pigs, but later assume human form ([p. 116]). Kanag becomes a snake when he tries to secure the perfume of Baliwán, but is restored to human form when he Page 17bathes in a magic well ([p. 137]). These and other mysterious happenings, many of which are not explained as being due to their own volition, befall them; thus Ingiwan, while walking, is confronted by an impassable hill and is compelled to cross the ocean, where he finds his future wife, but upon his return the hill has vanished ([p. 86]). In other instances the finger rings of people meeting for the first time exchange themselves ([p. 92]). The headband of Līgī flies away without his knowledge and alights on the skirt of a girl who is bathing in the river. As a result she becomes pregnant, and when the facts become known Līgī is recognized as the child's father ([p. 144]). It seems probable that the superior powers are responsible for these occurrences, for in at least one instance the great spirit Kabonīyan steals a maiden and turns her into a flock of birds, who talk with and assist the owner of a rice field ([p. 151]).
While they thus appear to be to a certain extent under the control of the spirits and to be surrounded by animals and inanimate things with human intelligence and speech, the people of these “first times” possess great power over nature: Time and space are annihilated, for at their will daylight comes at once ([p. 150]), or they are transported to a place in an instant ([p. 92]). At their command people appear: Kanag creates betel-nut trees, then cuts the fruit into bits, which he sows on the ground. From these come many people who are his neighbors, and one of whom he marries ([p. 121]). The course of nature is changed: A field is planted in an instant; the crops mature in a few days, and the grain and fruits take themselves to the store-house ([p. 150]). A strike-a-light turns into a hill which impedes pursuers[35] ([p. 75]), while a belt or headaxe serves as a ferry across a body of water ([p. 84]). A storm is called upon to carry a person or a building to a distance ([p. 121]), and a spring is created by killing an old man ([p. 60]).[36] Prepared food appears at a word; a stick when cooked becomes a fish, and though it is repeatedly broken and served it always appears ready for service at meal time ([p. 33]); a small jar containing a single grain of rice supplies an abundance of food; another jar no larger than a fist furnishes drink for a company and still remains a third full; while a single earring fills a pot with gold[37] (pp. [47], [119], [123]). Page 18
Quite as easy as the creation of beings is the causing of sleep or death. All the people of a village are put to sleep at the will of a single person ([p. 145]) and Albaga—while still at a distance—causes the death of Aponībolinayen ([p. 44]). At a word of command the spears and headaxes of the people of Kadalayapan and Kaodanan go out and kill great numbers of the enemy, and the heads and booty take themselves in orderly fashion to towns of their new owners (pp. [66], [75]). Many methods of restoring the dead to life are employed; spittle is applied to the wounds, or the victim is placed in a magic well, but the common method is for the hero “to whip his perfume,”[38] whereupon the dead follow his commands (pp. [152], [157]).
The birth of a child, to a woman of these times, is generally preceded by an intense itching between the third and last fingers, and when this spot is pricked the child pops out “like popped rice.”[39] Its growth is always magical, for at each bath its stature increases by a span ([p. 102]). Within a few days the baby is a large child and then begins deeds of valor worthy of the most renowned warriors (pp. [95], [96]).
The power of assuming animal forms appears to be a common possession, and we find the different characters changing themselves into fire-flies, ants, centipedes, omen birds, and in one case into oil[40] (pp. [85], [99]).
One of the most peculiar yet constantly used powers of these people is their ability to send betel-nuts on various missions. Whenever an invitation to a ceremony or celebration is to be extended, nuts covered Page 19with gold are oiled and sent out. They go to the intended guest, state their errand, and, if refused, forthwith proceed to grow on his knee, forehead, or pet pig, until pain or pity compels him to accept ([p. 146]). In some cases it appears that the nuts themselves possess the magic properties, for we find Aponītolau demanding that his conquered foes give him their betel-nuts with magic power ([p. 91]).
Relationships can be readily ascertained by the chewing of these nuts, for when the quids are laid down they are transformed into agate and golden beads and lie in such a manner that the associations are fully established (pp. [35], [36], [41]).
Enough has been mentioned to show how important a part magic and magical practices play in the life of this people, but one further reference should be made, since it is found in nearly every tale. When the marriage price is settled upon, the mother of the groom exercises her power and at once fills the spirit house with valuable jars and the like; this is repeated until enough are gathered to meet the demands of the girl's people ([p. 133]). Even when the agreed sum has been delivered we often find the girl's mother herself practicing magic, to secure additional payment, and by raising her elbows or eyebrows causing a part of the jars to vanish (pp. [133], [143]).
Despite their great gifts we find that these people are not all-powerful and that they deem it wise to consult the omens before starting on a task or a journey. The gall sack and liver of a pig are eagerly examined,[41] while the calls of birds, actions of animals, or signs received from the thunder and lightning regulate their conduct. In cases where these warnings are disregarded misfortune or death always overtakes the individual (pp. [48], [49], [100] ff).