in a little house at the edge of a village lived a widow with her only son, and they were very happy together. the son was kind to his mother, and they made their living by growing rice in clearings on the mountain side and by hunting wild pig in the forest.
one evening when their supply of meat was low, the boy said:
“mother, i am going to hunt pig in the morning, and i wish you would prepare rice for me before daylight.”
so the widow rose early and cooked the rice, and at dawn the boy started out with his spear and dog.
some distance from the village, he entered the thick forest. he walked on and on, ever on the lookout for game, but none appeared. at last when he had traveled far and the sun was hot, he sat down on a rock to rest and took out his brass box26 to get a piece of betel-nut. he prepared the nut and leaf for chewing, and as he did so he wondered why it was that he had been so unsuccessful that day. but even as he pondered he heard his dog barking sharply, and cramming [148]the betel-nut into his mouth he leaped up and ran toward the dog.
as he drew near he could see that the game was a fine large pig, all black save its four legs which were white. he lifted his spear and took aim, but before he could throw the pig started to run, and instead of going toward a water course it ran straight up the mountain. the boy went on in hot pursuit, and when the pig paused he again took aim, but before he could throw it ran on.
six times the pig stopped just long enough for the boy to take aim, and then started on before he could throw. the seventh time, however, it halted on the top of a large flat rock and the boy succeeded in killing it.
he tied its legs together with a piece of rattan and was about to start for home with the pig on his back, when to his surprise a door in the large stone swung open and a man stepped out.
“why have you killed my master’s pig?” asked the man.
“i did not know that this pig belonged to anyone,” replied the widow’s son. “i was hunting, as i often do, and when my dog found the pig i helped him to catch it”
“come in and see my master,” said the man, and the boy followed him into the stone where he found himself in a large room. the ceiling and floor were covered with peculiar cloth that had seven wide stripes of red alternating with a like number of yellow stripes. when the master of the place appeared his trousers [149]were of seven colors,27 as were also his jacket and the kerchief about his head.
the master ordered betel-nut, and when it was brought they chewed together. then he called for wine, and it was brought in a jar so large that it had to be set on the ground under the house, and even then the top came so high above the floor that they brought a seat for the widow’s son, and it raised him just high enough to drink from the reed in the top of the jar. he drank seven cups of wine, and then they ate rice and fish and talked together.
the master did not blame the boy for killing the pig, and declared that he wished to make a brother of him. so they became friends, and the boy remained seven days in the stone. at the end of that time, he said that he must return to his mother who would be worried about him. in the early morning he left the strange house and started for home.
at first he walked briskly, but as the morning wore on he went more slowly, and finally when the sun was high he sat down on a rock to rest. suddenly looking up, he saw before him seven men each armed with a spear, a shield, and a sword. they were dressed in different colors, and each man had eyes the same color as his clothes. the leader, who was dressed all in [150]red with red eyes to match, spoke first, asking the boy where he was going. the boy replied that he was going home to his mother who would be looking for him, and added:
“now i ask where you are going, all armed ready for war.”
“we are warriors,” replied the man in red. “and we go up and down the world killing whatever we see that has life. now that we have met you, we must kill you also.”
the boy, startled by this strange speech, was about to answer when he heard a voice near him say: “fight, for they will try to kill you,” and upon looking up he saw his spear, shield, and sword which he had left at home. then he knew that the command came from a spirit, so he took his weapons and began to fight. for three days and nights they contended, and never before had the seven seen one man so brave. on the fourth day the leader was wounded and fell dead, and then, one by one, the other six fell.
when they were all killed, the widow’s son was so crazed with fighting that he thought no longer of returning home, but started out to find more to slay.
in his wanderings he came to the home of a great giant whose house was already full of the men he had conquered in battle, and he called up from outside:
“is the master of the house at home? if he is, let him come out and fight.”
a net maker
a net maker
bringing water from the stream
bringing water from the stream
this threw the giant into a rage, and seizing his shield and his spear, the shaft of which was the trunk of a tree, he sprang to the door and leaped to the [151]ground, not waiting to go down the notched pole which served for steps. he looked around for his antagonist, and seeing only the widow’s son he roared:
“where is the man that wants to fight? that thing? it is only a fly!”
the boy did not stop to answer, but rushed at the giant with his knife; and for three days and nights they struggled, till the giant fell, wounded at the waist.
after that the widow’s son stopped only long enough to burn the giant’s house, and then rushed on looking for someone else to slay. suddenly he again heard the voice which had bade him fight with the seven men, and this time it said: “go home now, for your mother is grieved at your absence.” in a rage he sprang forward with his sword, though he could see no enemy. then the spirit which had spoken to him made him sleep for a short time. when he awoke the rage was spent.
again the spirit appeared, and it said: “the seven men whom you killed were sent to kill you by the spirit of the great stone, for he looked in your hand and saw that you were to marry the orphan girl whom he himself wished to wed. but you have conquered. your enemies are dead. go home now and prepare a great quantity of wine, for i shall bring your enemies to life again, and you will all live in peace.”
so the widow’s son went home, and his mother, who had believed him dead, was filled with joy at his coming, and all the people in the town came out to welcome him. when he had told them his story, they hastened [152]to get wine, and all day they bore jarsful to the widow’s house.
that night there was a great feast, and the spirit of the great stone, his seven warriors, the friendly spirit, and the giant all came. the widow’s son married the orphan girl, while another beautiful woman became the wife of the spirit of the stone.
bagobos, davao, mindanao
bagobos, davao, mindanao
[153]
1 the common way to pound rice is to place a bundle of the grain on the ground on a dried carabao hide and pound it with a pestle to loosen the heads from the straw. when they are free they are poured into a mortar and again pounded with the pestle until the grain is separated from the chaff, after which it is winnowed.
2 according to the klemantin myth (borneo), the sky was raised when a giant named usai accidentally struck it with his mallet while pounding rice. see hose and mcdougall, pagan tribes of borneo, p. 142.
3 a somewhat similar belief that a giant crab is responsible for the tides is widespread throughout malaysia. the batak of palawan now believe, as also do the mandaya of eastern mindanao, that the tides are caused by a giant crab going in and out of his hole in the sea.
4 the similarity of this to the biblical story of the flood leads us to suppose that it has come from the neighboring christianized or mohammedanized people and has been worked by the bukidnon into the mould of their own thought. however, the flood story is sometimes found in such a guise that it cannot be accounted for by christian influence. see for example, the flood story as told in the folk-lore of the igorot tribe, on p. 102.
5 this celestial myth accounts for a number of constellations which are of great importance to the bukidnon. magbangal appears in the sky in almost dipper shape, the handle being formed by his one remaining arm. to the west and nearly above him is a v-shaped constellation which is believed to be the jaw of one of the pigs which he killed. still farther to the west appears the hill on which he hunted, while three groups of stars which toward dawn seem to be following him are said to be his hatchet, the bamboo pole in which he carried water, and his large pet lizard. it is the appearance and position of these constellations in the sky that show the bukidnon when it is the time to clear land for the yearly crops and to plant the grain; and since this knowledge is of the utmost importance to the people, they feel that magbangal does them a lasting service. the hero lafaang of a borneo myth, who is represented by the constellation orion, lost his arm while trying to cut down a tree in a manner different from that prescribed by his celestial wife, the constellation pegasen. see hose and mcdougall, pagan tribes of borneo, vol. ii, p. 141.
6 long knives.
7 cloth is dyed in various colors by boiling it in water in which different kinds of leaves or roots have been steeped. but to produce a bluish-black shade the fabric is partly buried in mud until the desired color is obtained.
8 monkeys are numerous throughout the philippines, and it is doubtless their human appearance and actions that have caused the different tribes to try to account for their origin from man. here we have the most likely way that the bukidnon can see for their coming.
9 this is one of a series of tales dealing with mythical heroes of former times whose acts of prowess are still recounted by bukidnon warriors.
10 a heavy padded hemp coat with a kilt which is supposed to turn spears. over the shoulder is worn a sash in which are a few peculiar stones and charms which are believed to protect its wearer. warriors [141n]who have taken thirty human lives are permitted to wear a peculiar crown-shaped headdress with upstanding points.
11 see note 1, p. 23.
12 this is a good example of the way in which people at a certain stage try to account for their surroundings. nearly all consider themselves the original people. we find the bagobo no exception to this. in this tale, which is evidently very old, they account for themselves and their neighbors, and then, to meet present needs, they adapt the story to include the white people whom they have known for not more than two hundred years.
13 these are evil spirits who have power to injure people. they are ugly to look at and go about eating anything, even dead persons. a young bagobo described his idea of a buso as follows: “he has a long body, long feet and neck, curly hair, and black face, flat nose, and one big red or yellow eye. he has big feet and fingers, but small arms, and his two big teeth are long and pointed. like a dog, he goes about eating anything, even dead persons.” cole, wild tribes of davao district, field museum nat. hist., vol. xii, no. 2, p. 107.
14 this is evidently an old tale in which the story-teller introduces modern ideas.
15 here, as is often the case, an origin story has been added to a tale with which it has no logical connection.
16 this story is well known among the bilaan, who are one of the tribes least influenced by the spaniards, and yet it bears so many incidents similar to biblical accounts that there is a strong suggestion of christian influence. it is possible that these ideas came through the mohammedan moro.
17 the most powerful of the spirits and the one to whom the people resort in times of danger.
18 a similar story is found in british north borneo. see evans, journal of royal anthropological institute, 1913, p. 423.
19 melu, fiuweigh, diwata, and saweigh.
20 buswit.
21 an origin story of a very different type from those of the bukidnon and bagobo. while the others show foreign influence, this appears to be typically primitive.
22 the omen bird of the mandaya. it is believed to be a messenger from the spirit world which, by its calls, warns the people of danger or promises them success. if the coo of this bird comes from the right side, it is a good sign, but if it is on the left, in back, or in front, it is a bad sign, and the mandaya knows that he must change his plans.
23 the crab was called tambanokano.
24 an eclipse of the moon. this belief in a monster swallowing the moon and the wild efforts to frighten it away are very widespread. it is found among the batak of palawan and in other parts of malaysia as well as in the south sea, mongol, chinese, siamese, and hindoo mythology. even in peru we find the belief that an evil spirit in the form of a beast was eating the moon, and that in order to scare it the people shouted and yelled and beat their dogs to make them add to the noise. see karlson, journal of religious psychology, november, 1914, p. 164.
25 first recorded by emerson b. christie.
26 a brass box having three compartments, one for lime, one for the nut, and another for the betel-leaf, which is used in preparing the nut for chewing.
27 the subanun have adopted the moro dress, which consists of long trousers and a coat. the tale shows strong moro influence throughout. seven is a mystic and magical number among the malay. it is constantly used in divination and magical practices and repeatedly occurs in their folk-lore. skeat explains its importance by referring to the seven souls which each mortal is supposed to possess. see skeat, malay magic, p. 50.
