"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
unknown 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;
[27] 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 Sinag--the moon--and father of the star maiden Gaygayóma, who,
Aponitolau 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; [28] she becomes enamored with Aponitolau 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 Aponitolau visits his first wife and fails to return to the sky
at the appointed 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 Aponitolau himself appears as "the sun," "the