{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_37741/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_37741","id":"gutenberg_37741","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/37741","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Religion/Spirituality","Igorot (Philippine people)","Kankanay language -- Texts","Rites and ceremonies -- Philippines"],"text":"Produced by Jeroen Hellingman and the Online Distributed\nProofreading Team at http://www.pgdp.net/ for Project\nGutenberg (This file was produced from images generously\nmade available by The Internet Archive/American Libraries.)\n\n\n\n\n\n\n\n\n                 University of California Publications\n                                   In\n                   American Archaeology and Ethnology\n\n                      Vol. 15, No. 4, pp. 343-384\n                            October 29, 1920\n\n\n                          KANKANAY CEREMONIES\n\n\n\n                                   By\n                               C. R. MOSS\n\n\n\n                     University of California Press\n                                Berkeley\n\n\n\n\n\n\n\n\n\nCONTENTS\n\n\n    Introduction\n        Territory of the Kankanay\n        Personal appearance and traits\n        Industrial life\n        Custom law\n        Comparative culture\n\n    Ceremonial system\n        General comparison with the Nabaloi\n        Spirits and deities\n        Purpose\n        Priesthood\n        Divination\n        Spoken ritual\n        Dancing and songs\n        Omens and taboo\n        Comparative Nabaloi and southern Kankanay ceremonies\n        Lepanto Kankanay ceremonies\n\n    Particular ceremonies\n        Bindian                     Pasang\n        Mandit                      Abasang\n        Dawak and Basit             Sibisib\n        Batbat                      Gaysing\n        Kapi                        Galon\n        Amlag                       Mangilin\n        Lawit                       Mansiyanun\n        Tingiting                   Siling\n        Palis                       Pugas\n        Buang                       Kiad\n        Mayilutlutkan               Kosde\n        Palis chi Kabunian          Bugid\n        Mantuis Bilig               Pungau\n        Bilong                      Bugak\n        Maydosadan                  Saldi\n        Manbating                   Bilig\n        Liblibian                   Dagas\n        Ampasit                     Laglagiwin\n        Dayau                       Tanong\n        Tamo                        Sagausau\n\n    Myths\n        Origin of the big and little thunder\n        Origin of thunder and lightning\n        The mountain Kabunian\n        The origin of man\n\n\n\n\n\n\n\n\nINTRODUCTION\n\n\nTERRITORY OF THE KANKANAY\n\nSince the Kankanay have been studied very little, the exact extent\nof their culture area is not at present certain.\n\nThe Igorot of northern Benguet, and almost all of the people living\nin Amburayan and southern Lepanto, speak the same dialect, have\nsimilar customs, and call themselves by the same name, \"Kakanay\"\nor \"Kankanay.\" The people of this group have no important cultural\nfeatures by which to distinguish them from the Nabaloi, and linguistics\nis the only basis on which they may be classed as a separate unity.\n\nThe inhabitants of northern Lepanto call themselves \"Katangnang,\"\nspeak a variation of the dialect spoken in the southern part of\nthe sub-province, and have some customs, such as communal sleeping\nhouses for unmarried boys and girls, which are more similar to certain\ncustoms of the Bontoc than to any found among the southern Igorot.\n\nIt might also be mentioned that the towns of northern Lepanto are\ncomparatively large and compact like those of Bontoc, while the\nKankanay of southern Lepanto as well as those of Benguet and Amburayan\nlive in scattered settlements. Another difference is the amount of\nauthority exercised by the baknang or wealthy class. In northern\nLepanto the baknang are comparatively unimportant, while among the\nsouthern Kankanay they are as powerful as among the Nabaloi.\n\nHowever, the best authorities regard practically all the Lepanto\nIgorot as Kankanay. This seems to be advisable at present, but it is\nnot improbable that a more thorough study of the Katangnang in the\nnorthern part of the sub-province will result in their being classed\nas a separate group.\n\nRegarding the Igorot of northern Lepanto as Kankanay, the territorial\nlimits of the tribe are approximately as follows:\n\nOn the north, the Lepanto-Bontoc sub-provincial boundary; on the east,\nthe western boundary line of Ifugao; on the south, a line passing near\nthe southern limits of Alilem and Bacun, then through the southern\npart of Kapangan between the barrios of Kapangan and Datakan, then\nthrough the township of Atok a little north of the central barrio,\nand then through the southern barrios of Buguias; and on the west,\na line passing through the foothills of Amburayan and Lepanto.\n\n\n\nPERSONAL APPEARANCE AND TRAITS\n\nIn personal appearance the majority of the Kankanay are very similar\nto the Nabaloi except for the fact that they have hardly benefited\nas much through contact with the outside world. Except in the case of\nthose who live near the sub-province of Bontoc, it is rather difficult\nto distinguish a Kankanay man from a Nabaloi.\n\nThe women of the two tribes are easily distinguished by a difference\nin dress, since the Kankanay women wear a waist instead of a jacket,\nand a plain skirt instead of the kind with the folded effect worn by\nthe Nabaloi.\n\nIn personal traits the Benguet Kankanay are similar to the Nabaloi, but\nfarther north the people are more self-assertive and independent. The\ndifference in this respect between the cargadores of the various\nculture areas is noticeable. In Benguet they will generally carry\nwithout protest whatever size load they are given, but in Bontoc\nthe cargador decides exactly how much he will carry. While waiting\nfor his load, the Benguet man will probably remain out in the road,\nthe Lepanto man in the yard, the Ifugao on the porch; but the Bontoc\nman comes into the house and acts as if he were in all respects the\nequal of the one for whom he carries.\n\n\n\n\nINDUSTRIAL LIFE\n\nIn agriculture and the industrial arts the Kankanay and the Nabaloi\nhave made about equal progress, and practically everything that\nmight be said of the one applies equally to the other. The standard\nof living is about the same, except that as a rule the Nabaloi have\nmore rice. The houses and the method of their construction are similar,\nbut there is a larger proportion of good houses among the Nabaloi. The\nhousehold furnishings of the two peoples consist of the same or of\nsimilar articles.\n\n\n\nCUSTOM LAW\n\nThe custom law of the southern Kankanay differs from that of the\nNabaloi only in unimportant details. [1]\n\nThe order of inheritance is the same, and the general principle that\nproperty must go to the next generation and that parents, brothers,\nand uncles can hold it in trust only, applies to the southern Kankanay\nas well as to the Nabaloi. Another principle of common application\nby the two tribes is that all relatives of the same degree, whether\nmale or female, inherit equally.\n\nThe southern Kankanay and the Nabaloi also have similar customs in\nregard to marriage, and children are betrothed by their parents in\nthe same way. Among the northern Kankanay the young people choose\ntheir own spouses as they do in Bontoc.\n\nDivorces among the Kankanay are rather frequent, though they claim\nthat they are never divorced after children have been born. I know\nof two cases of divorce, however, between Kankanay wives and their\nNabaloi husbands after there were children.\n\nIn general, the customs of the southern Kankanay and the Nabaloi\nregarding the discovery and punishment of crime are the same; but a\nlarger proportion of cases are settled by the Kankanay according to\ntheir old custom law, since the Nabaloi have lately become more prone\nto take their troubles to the white officials.\n\nAll the ordeals known to the Nabaloi for discovering criminals or\ntesting the veracity of witnesses are used by the Benguet Kankanay. In\naddition to these they have the test called manman, decided by\nlooking at the gall of two chickens furnished by the respective\ncontestants. The Kankanay as well as the Nabaloi contestant always\nappeals to the sun.\n\nTaken as a whole the custom law of the southern Kankanay and the\nNabaloi is the same; and judging from the information at present\navailable we may conclude that all the Igorot groups administer\njustice according to the same basic principles.\n\n\n\nCOMPARATIVE CULTURE\n\nThere is little difference in the amount of general knowledge possessed\nby the Kankanay and the Nabaloi, but the latter are probably a little\nmore advanced in this respect. Whatever may be said of their native\nculture, the Nabaloi are certainly showing a greater readiness to\nadopt civilization than any other Igorot people.\n\nComparing the general Kankanay culture to that of the neighboring\ngroups, I should say that it is lower than the culture of the Nabaloi\nand higher than that of the Bontoc. In some respects it is superior\nto the culture of the Ifugao or Kalinga, while in other respects it\nis inferior.\n\n\n\n\n\nCEREMONIAL SYSTEM\n\n\nGENERAL COMPARISON WITH THE NABALOI\n\nThe Kankanay ceremonial system is similar to that of the Nabaloi. [2]\nThe rituals are the same in general purpose; they are based on a\nsimilar belief in spirits; the important elements of both systems\nare sacrifice and prayer; and the functions of the priests are the\nsame. The ceremonies of each group must be given in their appropriate\nplaces, and a particular sacrifice must be offered in connection\nwith each, though there is probably more latitude of choice among\nthe Kankanay than among the Nabaloi.\n\nThere are Kankanay ceremonies corresponding in purpose to nearly\nall the Nabaloi ceremonies, but as a rule the spoken ritual is quite\ndifferent. Some of the corresponding ceremonies are called by the same\nname, and some by different names. In a few cases ceremonies called\nby the same name are celebrated for entirely different purposes by\nthe two groups.\n\nThere is not the same uniformity in the ceremonies celebrated in the\nvarious towns of the Kankanay as there is in those of the Nabaloi. As a\nrule the same rituals are held in the towns of northwestern Benguet,\nin Ampasungan of Lepanto, and in Bacun of Amburayan. Buguias and\nMancayan have the majority of these ceremonies, but not all. On the\nother hand, a few are celebrated in the latter towns which are unknown\nin the former.\n\nFrom the data available, it seems that there is even more difference\nbetween the ceremonies of the northern and southern Kankanay than there\nis between those of the latter and the Nabaloi. It is quite certain,\nhowever, that all the Lepanto ceremonies have not been recorded,\nand when this has been done the rituals of the two sections may show\na closer resemblance than at present appears to be the case.\n\n\n\nSPIRITS AND DEITIES\n\nThe southern Kankanay have no term by which a supreme ruler of the\nuniverse is designated, and it is doubtful if any Kankanay, with the\nexception of a few who live near the coast, have any conception of such\na personage. The translation of \"Lumawig\" as God in connection with\nthe description of some of the ceremonies presented in Robertson's\npublication on the Lepanto Igorot, [3] may be explained by the\ntendency of the Ilocano township secretaries who did the recording,\nto interpret Igorot rituals in terms of the Christian religion.\n\nIt seems that all the Igorot tribes that have so far been studied\nrecognize Lumawig as one of their great culture heroes. The Benguet\nKankanay say that he once lived on earth and was one of them, and\nthat when he died his soul did not go to the mountains with the souls\nof the other Igorot, but ascended to the sky, where it still remains\nwith the souls of Kabigat, Amdoyaan, and the other great heroes of\nthe past. All the culture heroes are objects of worship.\n\nThe kakading are the souls of the dead. They go to the mountains\nbut sometimes return to their villages and cause sickness in order\nthat sacrifice will be necessary. The tanong and amud are souls\nof ancestors.\n\nThe Kankanay as well as the Nabaloi believe in the existence of\nspirits other than the souls of the dead, which cause sickness or bad\nluck. Their concept of the special functions of each class of spirits,\nhowever, is not in all cases the same as that of the Nabaloi. The\nbelief in the amdag which catch the souls of the living with a net,\nand in the pasang which prevent the birth of children, is common\nto both tribes. On the other hand, the ampasit and the timungau,\nmalevolent spirits of the Nabaloi, seem to be regarded rather as\nculture heroes by the Kankanay. In addition to the amdag and the\npasang, the southern Kankanay recognize the following:\n\nThe dagas, spirits which live with the people in their dwelling houses.\n\nThe bilig, spirits which live in the pasture or timber lands near\nthe settlements.\n\nThe pinading, spirits which live in the high mountains, and correspond\nin some respects to the kakaising of the Nabaloi.\n\nThe Kankanay belief in Messeken, Akodau, and the other inhabitants\nof the underworld is the same as that of the Nabaloi. The belief\nregarding the underworld seems to be held in common by all the Igorot\ntribes and to extend to the Tinguian of Abra.\n\nThe Kankanay in a very few ceremonies pray to the sun and moon,\nbut it is not probable that they pray to groups of stars as do the\nNabaloi. The elements are frequently personified in the sacred stories,\nbut it is not probable that prayer is offered to them.\n\n\n\nPURPOSE\n\nThe Kankanay make ceremonies for the same general purpose as the\nNabaloi. The majority of them are celebrated primarily against\nsickness, or to avert calamities, such as crop failure. Incidentally,\nall public ceremonies secure the good will of deities and spirits, and\ncause the giver to live long, be lucky, and become rich. The matter\nof personal pride and desire of power is also an important factor,\nand it is said that the most expensive canao celebrated by some of\nthe Lepanto Kankanay is given for no other purpose. I think this is\ndoubtful, however, and believe it probable that all canaos possess some\nreligious significance, even when the givers have a material motive.\n\nAnother reason for ceremonies given by a member of the Kankanay baknang\nmight be interesting. He stated that if he did not give the mandit and\nother public canaos at frequent intervals, all his livestock would be\nstolen, but that as long as the people knew that they would consume\nthe larger number of his animals, they were willing that he should\nhave the trouble and responsibility of raising them.\n\n\n\nPRIESTHOOD\n\nAs with the Nabaloi, the mambunong is an institution; though the\nKankanay have more occasions on which they address the spirits and\ndeities without his intervention than the Nabaloi. Except in Buguias\nthe ceremonies are not shrouded in mystery to the same extent that\nthey are among the Nabaloi, and the people have more general knowledge\nconcerning them.\n\nThe compensation allowed the priest is about the same as among the\nNabaloi, and the priests appoint their successors in the same way;\nthat is, by selecting the one to whom the prayer is taught.\n\n\n\nDIVINATION\n\nAnap, meaning \"to find out,\" is the general name for the Kankanay\ndivination ceremonies. Three methods are used.\n\nThe mambunong puts tapuy in a glass and prays, asking the gods to\nshow what caused the sickness and what ceremony should be celebrated\nto effect its cure. He then looks into the tapuy where he sees\nsomething indicating the cause of the sickness and the ceremony to\nbe celebrated. This method corresponds to the Nabaloi bakno.\n\nA stone is suspended by a string, the mambunong prays, the various\nrituals are named; if the stone moves at the mention of a ceremony,\nthat one must be celebrated. This method corresponds to the Nabaloi\nsabat.\n\nAn egg is stood on end on the ground, the rituals are named, and\nthe one to be given is determined by the falling of the egg. This\ncorresponds to the buyon of the Nabaloi, except that the latter use\na stick instead of an egg.\n\nThe examination of the gall of a chicken is used to determine whether\nor not one will be lucky in doing a certain thing, or whether a sick\nperson will recover. This divination is called manman.\n\n\n\nSPOKEN RITUAL\n\nAs with the Nabaloi, the spoken ritual consists of either a petition\nor a story which serves as a magical formula. The formula seems to\nbe used to a greater extent by the Kankanay than by the Nabaloi. The\nprayer or formula must always be uttered at the appropriate place and\nin the proper circumstances, or else it will not be effective. The\nuse of the formula as well as the prayer seems to be common to all\ntribes of the Igorot including the Tinguian. [4]\n\n\n\n\n\nDANCING AND SONGS\n\nThere is no dancing in connection with the private ceremonies; but\nthe tayo, a dance by one man and woman at a time, forms a part of\nnearly all public ceremonies. The dance is the same as the tayau of\nthe Nabaloi except that the Kankanay dance to faster time. The time\nis faster among the northern than among the southern Kankanay.\n\nWhile the dance is in progress the mambunong shouts the following at\nintervals of about ten minutes to the man who is dancing:\n\n\n    Baliwatak sika; matagoga, maganakka; bomaknangka; bomaknang\n    abu tomoi mansida; bamaknang abu babayi manadong tauwadi,\n    kasinsinopantaka si oaoay.\n\n\n    I give you this blessing: may you live long, may you have children;\n    may you be rich; may the giver of this ceremony also be rich;\n    may the women dancing also be rich, so that there will be our\n    gathering together always.\n\n\nWhile the mambunong is reciting the baliwak, the man stops dancing,\nbut the woman continues. The baliwak corresponds to the datok of\nthe Nabaloi.\n\nThe typical dances of the Nabaloi and the Kankanay are very similar,\nbut this can not be stated of the dances of any of the other Igorot\ntribes. The Bontoc, Ifugao, Apayao, and Kalinga dances all differ\nconsiderably, and even the most common dances in various towns of\nthe same tribe differ to such an extent that an inhabitant of one\ntown can not take part in a dance of another.\n\nSacred songs form a part of the worship in connection with the Kankanay\nmandit, palis, tamo, and bindian. The badio, which is an extemporaneous\nchant similar to the badio of the Nabaloi, is always sung in connection\nwith all ceremonies if there is sufficient tapuy on which to become\nintoxicated, but it is not regarded as a part of the worship.\n\n\n\nOMENS AND TABOO\n\nThe Kankanay pay even more attention to omens in connection with\nrituals or in their ordinary occupations than do the Nabaloi. Snakes,\nlizards, or certain birds crossing the roads are omens of bad luck. If\nanything falls, if a rock becomes detached and rolls down the hill,\nor a person stumbles, some calamity is sure to follow unless it can\nbe averted by means of ceremonies.\n\nThe taboos among the Kankanay are even more numerous and last longer\nthan among the Nabaloi. This may be partly due to the fact that the\nKankanay are a more primitive people.\n\nThe taboo and the belief in omens is common to all the Igorot tribes,\nand the latter is prevalent to some extent among many of the lower\nclass Christian Filipinos.\n\n\n\nCOMPARATIVE NABALOI AND SOUTHERN KANKANAY CEREMONIES [5]\n\nNABALOI        SOUTHERN        PURPOSE\n               KANKANAY\n\nBuyon, Sabat,  Anap            For divining cause of sickness and its\n  Bakno                          cure by standing stick or egg on end,\n                                 by swinging stone, or by looking into\n                                 liquid mirror.\nManoni         Manman          Divining future by looking at gall of\n                                 chicken.\nBindayan       Bindian         Originally a head-taking celebration.\n                                 Now given to cure or prevent sickness,\n                                 or in compliance with a promise made\n                                 while sick.\nPachit         Mandit          Originally a peace celebration. Now\n                                 given to cure or prevent sickness, to\n                                 obtain long life and good luck, and to\n                                 enhance the prestige of the giver.\nChawak         Dawak           A pachit or mandit on a small scale, and\n                                 given for the same purpose.\nBayog          Basit dawak     A very small chawak or dawak. (The prayer\n                                 in mandit is called bayog.)\nBatbat         Batbat          Against sickness.\nSaad           Saad            A small batbat.\nKapi           Kapi            To prevent sickness of which one has been\n                                 warned in dreams.\nAmdag          Amlag           To secure release of the soul when it has\n                                 been imprisoned by the amlag.\nTawal          Lawit           To induce a soul which has wandered away\n                                 to return.\nTingiting      Tingiting       To cause return of souls which have flown\n                                 away with the fire and smoke of a\n                                 burning dwelling house.\nPalis          Palis           Against witches.\nSagausau       Palis           To cause harm to befall an enemy or to\n                                 avert harm from the giver.\nBuang          Buang           Against deafness.\nNansaang       Mayilutlutkan   Against headache.\nPalis chi      Palis di        Against toothache. Also against headache\n  kabunian       kabunian        by the Nabaloi.\nDosad, Sigop   Mantuis bilig,  Against diseases of the lungs or chest.\n                 Bilong,\n                 Mayodosan,\n                 Manbating\nKolos          Liblibian       Against diarrhoea or pains in the abdomen\n                                 or stomach.\nBasil          Ampasit         Against sexually caused diseases.\nSabosab, Diau  Dayau           To cure sores. (Nabaloi ceremonies also\n  Chuntog,                       celebrated after a quarrel so that\n  Diau Kasib                     sores will not result.)\nTamo           Tamo            Against insanity.\nPasang         Pasang          Against sterility.\nAbasang        Abasang         At the birth of children.\nSibisib        Sibisib         To cure wounds.\nKaysing        Gaysing         Betrothal ceremony given by parents.\nKalon          Galon           Betrothal ceremony given by betrothed.\nMangidin       Mangilin        Marriage ceremony.\nPansijanan     Mansiyanun      Divorce ceremony.\nSiling         Siling          Funeral ceremony.\nOkat           Pugas           Ceremony held immediately after a corpse\n                                 has been put into the coffin or buried.\nTabwak         Kiad            To induce the soul of a person who has\n                                 recently died to go away and not cause\n                                 sickness.\nKosday         Kosde           To cause agricultural products to grow.\nTawal ni payu  Bugid           To increase water for irrigation. (Tawal\n                                 ni payu also against sickness caused by\n                                 spirits living in rice fields.)\nPungau         Pungau          To cause the rice to increase when\n                                 harvested.\nBakak          Bugak           To prevent sickness caused by eating new\n                                 rice.\nSalchi         Saldi           To prevent sickness caused by eating\n                                 animals which have fallen or died of\n                                 disease.\nKiad                           Against sickness caused by mountain\n                                 spirits called kakaising.\nAmpasit                        Against sickness caused by timber spirits\n                                 called ampasit.\nPasang ni                      Against sickness caused by air spirits\n  Mansakit                       called pasang.\nTimungau                       Against sickness caused by water spirits\n                                 called timungau.\nGangau                         To cure rheumatism.\nPadad                          To foresee and avert death.\n               Bilig           Against sickness caused by spirits of the\n                                 same name.\n               Dagas           Against sickness caused by house spirits\n                                 called dagas.\n               Laglagiwin      Against sickness caused by a guardian\n                                 spirit.\n               Tanong          Against sickness caused by the souls of\n                                 ancestors.\n               Sagausau        For luck before starting on a journey.\n\n\n\nLEPANTO KANKANAY CEREMONIES [6]\n\nA. Generally distributed through northern and central Lepanto:\n\nBegnas or pakde, for the general welfare; made two or three times a\nyear, before or after the planting and the harvesting of rice. Similar\nto the Ifugao honga, the Benguet Kankanay kosde, and the Nabaloi\nkosday.\n\nBayas, made by the rich to emphasize their station; also against\nsickness. Made after marriage \"every four or five years,\" or, \"three\ntimes during one's lifetime.\" Similar to the Ifugao bumaiyah, the\nBenguet Kankanay mandit, and the Nabaloi pachit.\n\nBakid, variously described as \"for the dead,\" \"against ditches going\ndry,\" and \"part of other canaos.\" Similar to the Benguet Kankanay\nbugid; and the Nabaloi tawal ni payu.\n\nUbaya, divination, \"for finding out.\" Similar to the Ifugao ubaya,\nthe Benguet Kankanay anap, and the Nabaloi buyon, sabat, and bakno.\n\nPalis, against witches. Similar to the Benguet Kankanay palis and\nthe Nabaloi palis.\n\nB. Mentioned only in the reports from this or that township:\n\nPasang, against sterility. Similar to the Benguet Kankanay pasang,\nand the Nabaloi pasang.\n\nKeslei, against sickness.\n\nTobag, against sickness.\n\nTonkala, in accordance with a vow rendered during sickness.\n\nBagaoas, for the rice crop; against mice and drouth.\n\nSepesep, nature and purpose not clear.\n\n\n\n\n\n\nPARTICULAR CEREMONIES [7]\n\n\nBINDIAN\n\nThe bindian, called by the Kabayan Nabaloi bindayan, is celebrated\nin Buguias, but in no other Kankanay town. The ceremony is held to\ncure or to prevent sickness, or in compliance with a promise made\nwhile a person is sick.\n\nIn general, the celebration is similar to that conducted in Kabayan;\nbut in Buguias instead of the dummy head being carved to represent the\nhead of a person, it represents the head of a snake. In the bindian\nsong for Buguias, the deeds of the heroes who went to Legleg and\nsucceeded in killing two large snakes which had been responsible for\nthe death of a large number of people, are commemorated. The olol,\ninstead of representing the takers of human heads as they do in\nKabayan, represent the persons who killed the snakes.\n\nAs among the Kabayan Nabaloi, hogs are used for sacrifice, and the\ndancing is the same in the two towns. The prayer is also similar. As\na rule the celebration is not conducted on so large a scale in Buguias\nas it is in Kabayan, and fewer people attend.\n\nI do not know whether or not this ceremony is given in any of the\nLepanto Kankanay towns, but I have seen a dance in Bagnen which is\nsimilar to the bindian dance. The Igorot farther north have their\nhead-taking celebrations, of which the bindian seems to be a survival.\n\n\n\nMANDIT\n\nThe mandit of the Kankanay corresponds to the pachit of the\nNabaloi. The Nabaloi use the word manchit, meaning \"to celebrate\nthe pachit.\" The Kankanay always substitute \"d\" for the \"ch\" of\nthe Nabaloi.\n\nHowever, there is a difference in the purpose for which the Nabaloi\nand the Kankanay of Kibungan and surrounding towns celebrate this\nceremony. In Kibungan it is given neither to cure nor to prevent\nsickness, but only to cause the person celebrating it to become rich\nand to be honored by the people. In the Kankanay town of Buguias it\nis celebrated to cure or prevent sickness as well as to enhance the\nprestige and to increase the wealth of the giver.\n\nThe following is an account of a mandit which I saw on the 3rd and\n4th of October, 1916, at the house of Damadan, a rich Igorot living\nin Kibungan:\n\nThe ceremony began about nine o'clock in the morning. The mambunong\ntook a cocoanut shell filled with tapuy, and squatted in front of the\nhouse. He then prayed as follows, while holding the tapuy in his hand:\n\n\n    Sikayao ay pinading ay kayilinganmi, ipitikenmi dakayos nan tapuy\n    ut makikan kayo; ut adayo golgolidan di pakanenmi.\n\n\n    You, the pinading living near us, we are giving you tapuy and\n    food to eat and drink with us; so do not permit what we feed to\n    have a skin disease.\n\n\nThe old men then squatted around in a group and sang the bayog,\nwhich is as follows:\n\n\n    Linmayad si Taydak, linmayad si Dakodak;\n    Ginmosad si Soyaan, linmayad si Taydak;\n    Ginmosad si Balitok, Balitok nay masobok.\n    Tadyonay manyokayok dalingyos bintauwanyo,\n    Linmoboi di baboiyo, inmingyap di manokyo,\n    Ganakyoi sauwaswoo. Siya say isongdoyo\n    Linan inmananito.\n    Ginmosad si Aponan, ingosadna baboina\n    Siay intayawanda sinan boi di mansina.\n    Siya sat matoganda mobalung ya ipidwada\n    Tamonmasinop nan litagua way panamtamangan un dayida.\n    Ginmosad si Maodi balitok nay masodi,\n    Madili ay babayi, dalingyos bintauwanyo,\n    Liniboi di baboiyo, inmingyap di manokyo.\n    Alanyat i songdoyo si bomooi ay nayo.\n    Balbalungmo matago, ipidwanas bungbungo\n    Ut maad adotako.\n    Ginmosad si Angtan; galinay kinadangian.\n    Tanbanos di baknang ingosad ni baboiyo\n    Ay inbayogunyo.\n\n\n    Became happy Taydak, became happy Dakodak;\n    Came down from the sky Soyaan, became happy Taydak.\n    Came down from the sky Balitok, Balitok who was kind.\n    The wooden dishes being carried in and out will be seen in your yard,\n    Will become fat your pigs, will increase in number your chickens.\n    Your children born will be eighteen. That is why you will mourn the\n    death of\n    the one celebrating the ceremony.\n    Came down Aponan, bringing hogs\n    So that there would be dancing at the house where the mandit was\n    celebrated.\n    So that they would know when they did it next,\n    He called together the people that they might see everything.\n    Came down from the sky Maodi, gold-shining.\n    Growing fat are your pigs, increasing in number are your chickens.\n    Admit you will mourn the death of the giver of this ritual.\n    If you live, do it again in the future\n    That we may increase.\n    Came down Angtan; his blankets were those of a rich man.\n    The greatest of all the rich men brought down your hogs,\n    Singing the bayog.\n\n\nAfter singing the bayog, the people danced and drank tapuy until noon,\nwhen twelve hogs which were to be killed were tied and put in a row in\nfront of the house. Just before the first hog was killed the mambunong\nprayed the prayer which is called batbat in Kibungan. It is as follows:\n\n\n    Lumawig un Kabigat, si Pati, si Soyaan, si Amdoyan, si Wigan, si\n    Bintauan, si Bangan, si Bogan, si Obongan, si Obung, si Laongan,\n    si Singan, si Maodi, si Kolan, si Moan, si Angtan, si Gatan,\n    si Angban, si Mantalau, si Balitok; minyaan midakayos, yan\n    tagoundakami. Idauwatmoi masangbo, tamo matagokami pangiyaan di\n    ibamin dakami; tamo dakayo ay kabunian waday pangiyaan min dakayo;\n    tamo anakmi waday matago ya waday pangiyaan min dakayo.\n\n    Mopakenmi adadoenyo, tauaday piditenmi. Mo manokmi abu, matago\n    tauwaday panbiagmi. Mo mansamakmi, abu, mataguay; batong mataguay,\n    din togi mataguay; ta waday panbiagmi. Mo mansamakmi, abu, si pina,\n    ya kapi adadoi bagasna, ta waday ilaukami, ta waday iami sigalimi.\n\n\n    Lumawig and Kabigat, Pati, Soyaan, Amdoyan, Wigan, Bintauan,\n    Bangan, Bogan, Obongan, Obung, Laongan, Singan, Maodi, Kolan, Moan,\n    Angtan, Gatan, Angban, Mantalau, Balitok; we are giving this to\n    you that we may live long. Work for us to become rich so that while\n    we live there will be the giving of meat to us by our companions;\n    so that you the gods will have things given to you; so that our\n    children will have life; so that there will be gifts for you.\n\n    What we feed increase, so that there will be celebrations of\n    ceremonies again. Cause our chickens also to live to be for keeping\n    us alive. Make what we plant also to live; beans to live; camotes\n    to live; to be for keeping us alive. Make what we plant, also,\n    pineapples and coffee, to have much fruit, so that we may have\n    it to sell, that we may have something with which to buy blankets.\n\n\nThe hogs were then killed, and after the meat was cooked the same\nprayer was repeated. After the people had eaten, they began to\ndance and sing again and continued to do so throughout the night;\nbut only a small number of those who were present during the day\nremained. The majority went home, taking with them part of the meat\nwhich had been left.\n\nThe second and third days were similar to the first; but fewer people\nattended, and fewer hogs were killed.\n\nThe mambunong stated that, if after a person has celebrated the\nmandit, a stone should become detached from the hillside and roll\ndown near his house, or if there should be a slide near, it would be\nnecessary for him to kill another hog, and have the mambunong pray\nthe following prayer:\n\n\n    Sika ay napolug ay bato nay ay okaamka, ut bomaknangak ut adakna\n    bitbitbitug. Mataguak abu ta maobananak.\n\n\n    You, the falling stone, I am giving you this so that you will\n    make me rich and will not make me poor. Cause me to live also\n    until my hair is white.\n\n\nWhile this ceremony corresponds in general to the Nabaloi pachit,\nthe song and prayer are entirely different. In the pachit the\nprayer is addressed principally to the souls of dead relatives,\nwhile in the mandit the hero deities are addressed. The prayer and\nsong resemble more closely those for the Nabaloi bindayan than those\nfor the pachit. It is not improbable that when the bindayan or its\nequivalent became obsolete among the Kibungan Kankanay, a part of it\nwas incorporated in other rituals.\n\nThe corresponding Lepanto Kankanay ceremony is variously designated\nas the bayas, bagnas, and daaus. The corresponding Ifugao ceremony\nis called bumayah.\n\n\n\nDAWAK AND BASIT\n\nThe dawak is a small mandit, and corresponds to the Nabaloi chawak. A\nvery small dawak called basit dawak corresponds to the Nabaloi bayog.\n\n\n\nBATBAT\n\nThe batbat is given in all Benguet towns, by the Kankanay as well as\nthe Nabaloi, to cure or prevent sickness and to bring riches and long\nlife to the giver. The ceremony is held for the same general purpose\nby both tribes, but the manner of celebrating it is different.\n\nIn the Kankanay towns from one to twelve hogs may be used for\nthis ceremony. The number varies according to the wealth of the\ngiver. Unlike the Nabaloi they do not pretend to deceive the spirits\nby tying hogs which are not to be killed. The following story regarding\nthis difference was related in Legleg, [8] a barrio of Kapangan:\n\n\n    Ud nabaon si Lumawig winatwatun ifugau gudu ta siay aduum si\n    okana. Gomosad pay sin kayilokoan, ay mankadu si gudu adida\n    donongun. Isakayatna pay sin Nabaloi; inamtada di nangia si esa\n    ay yatdaum adadu di indawatna. Sin nangi bagaana sin Kankanay\n    pay yaanda si adadu.\n\n    Sia say gapona ay iwud diidawat si Iloko sin batbat, mo din\n    Inibiloi ya anda si usaloi, mo di Kankanay pay yaanda si adadu.\n\n\n    Long ago Lumawig gave the people hogs so that they would give some\n    of the increase. When he came down from the sky to the Ilocano\n    country and asked for hogs, they did not comply. He asked the\n    Nabaloi; they knew how to give him one and pretend that many were\n    given. When he asked the Kankanay, they gave him many.\n\n    This is the reason the Ilocanos do not celebrate the batbat;\n    why the Nabaloi give one (hog) only; why the Kankanay give many.\n\n\nBefore each hog is killed, the mambunong prays as follows while\nholding a cup of tapuy in his hand:\n\n\n    Kabigat ay maybungan, Lumawig ay maybungan, Buliwan ay maybungan,\n    Pati ay maybungan, Gatan ay maybungan, Dulo ay maybungan,\n    Bintawan ay maybungan, Balitok ay maybungan, Ubang ay maybungan,\n    Bangon ay maybungan, Bugan ay maybungan, Singan ay maybungan,\n    Ubagan ay maybungan, Kolan ay maybungan, Angtan ay maybungan,\n    Soyaan ay maybungan, Amdoyaan ay maybungan, Wigan ay maybungan,\n    Mantalau ay maybungan; mo wada pay di sangbounda ya bomaknangda ut\n    ta mapno di dapatanda, ya mapno di kuboda, ya magabay sinanak, ya\n    gamun ya salon, to wada pansosokubantayo si tapin di agou. Bomangan\n    sin sasakit.\n\n\n    Kabigat to whom prayer is offered, Lumawig to whom prayer is\n    offered, Buliwan to whom prayer is offered, Pati to whom prayer\n    is offered, Gatan to whom prayer is offered, Dulo to whom prayer\n    is offered, Bintawan to whom prayer is offered, Balitok to whom\n    prayer is offered, Ubang to whom prayer is offered, Bangon to whom\n    prayer is offered, Bugan to whom prayer is offered, Singan to whom\n    prayer is offered, Ubagan to whom prayer is offered, Kolan to whom\n    prayer is offered, Angtan to whom prayer is offered, Soyaan to whom\n    prayer is offered, Amdoyaan to whom prayer is offered, Wigan to\n    whom prayer is offered, Mantalau to whom prayer is offered; since\n    there is praying here may it cause them to be rich so that their\n    yards will be filled with pigpens, and may they be lucky in having\n    children and money and cattle pasturing, so that there will be our\n    eating and drinking together some other day. May the sick be cured.\n\n\nAfter the hog has been killed, the mambunong takes the stick with\nwhich it was stuck, and swings it while praying as follows:\n\n\n    Sika pay ay wikibuyak ta dakami di omanda ya bomaknang, nakasnatna,\n    tan onmandakami, ta isakladmi di puogmi ya malipunan kami si anak,\n    gamung, ya salon.\n\n\n    You, the stick, are swung so that we shall live long and become\n    rich, so that we shall live long, so that our legs shall be as\n    horn, so that we shall have many children, much money, and many\n    cattle grazing.\n\n\nThe prayer recorded above is used in Legleg and all the other Kankanay\nbarrios of Kapangan, but in Kibungan the prayer recorded under the\nmandit is also used for batbat. In Buguias the souls of the dead and\nthe malevolent spirits as well as the deities are addressed, and the\nprayer as a whole is probably more similar to the Nabaloi prayer for\nbatbat than to the one recorded above.\n\nDancing the tayo forms a part of this ceremony in all Benguet\nKankanay towns.\n\nThe ceremony may last from one to three days, and is generally more\nexpensive than the batbat of the Nabaloi. As a rule more hogs, tapuy,\nand rice are used.\n\nIt will be noted that in the prayer used by the Kankanay for batbat\nonly the deities are addressed, while the Nabaloi not only relate a\nsacred story, but also petition the souls of ancestors, the pasang,\nand some of the constellations.\n\nIn some respects the Lepanto ceremony called keslei resembles the\nbatbat.\n\nAmong the Benguet Kankanay as well as the Nabaloi the term saad is\nused to designate the batbat on a small scale.\n\n\n\nKAPI\n\nKapi is celebrated by the Buguias Kankanay in compliance with dreams,\nor a vow made during sickness.\n\nA hog, tapuy, and rice are necessary. Just before the hog is killed,\nthe mambunong prays, addressing his prayer to the deities, the souls\nof the dead, and the malevolent spirits. They are asked not to cause\nsickness, but to give good luck, riches, and long life.\n\nAfter the hog has been killed and cooked, the prayer is repeated. There\nis no dancing, but the people generally remain all day and spend the\ntime drinking tapuy.\n\nI have never seen this ceremony in any of the western Benguet\nKankanay towns, but have been told that it is sometimes celebrated\nin Kapangan. It is celebrated in all Nabaloi settlements, and in the\ntownship of Mancayan in Lepanto.\n\n\n\nAMLAG\n\nThe amlag is a ceremony celebrated in all Benguet Kankanay towns. Its\npurpose is to cause the release of the captured soul of a living\nperson.\n\nA chicken, some rice, and a collection of tools are necessary for\nsacrifice. The mambunong holds the chicken in one hand and squats\nbeside the tapuy and rice while he prays.\n\nHe begins his prayer by addressing the amlag of the various settlements\nfrom the coast town of San Fernando, La Union, to the place where the\nceremony is held; and then requests that if any of them have captured\nthe soul of the sick person, they release it in exchange for the food,\ntapuy, and tools.\n\nThis ceremony is celebrated for the same purpose as the amdag of the\nNabaloi; but no sacred story is told by the Kankanay mambunong, nor\nare the deities addressed. The ceremony is celebrated in the Lepanto\ntown of Mancayan, and probably in other Lepanto towns.\n\n\n\nLAWIT\n\nLawit is a ceremony celebrated by the Benguet Kankanay to cause the\nreturn of the soul of a living person which has wandered away. One\nof the Kibungan mambunong said:\n\n\n    Mo iitauum ay wadaka's adaway sin buuina, ifugau, sia amona aydin\n    ababiikna tinaymana.\n\n\n    If a person dreams that he is far away from his house, he knows\n    that his soul has left him.\n\n\nThe mambunong takes a plate of rice from which tapuy has been fermented\nand holds it in one hand, while holding a chicken in the other. He\nturns his face toward the sky and says the following:\n\n\n    Sika ababiikna ----, omalika, mo sinoi inmoyan, sinan buuitaka,\n    tan inayan nanbuui di kakading. Mo ituum isa matika, ut ungay\n    adika mangan sinan ilagbuam.\n\n\n    You, the soul of ----, come back if you have wandered away from\n    our home, because it is dreadful to live in the home of the souls\n    of the dead. If you stay there you will die, and you will not\n    eat what you have earned.\n\n\nThe lawit is celebrated in Kibungan, Kapangan, Bacun, and Ampusungan;\nbut I do not know whether or not it is celebrated in any other Kankanay\ntowns. It corresponds to the Nabaloi tawal and to the Bontoc ofat.\n\n\n\nTINGITING\n\nThe Buguias Kankanay celebrate a ceremony called tingiting to cause\nthe return of the souls of the persons who have occupied a house\nwhich has been burned. It is believed that the souls fly away with\nthe fire and smoke.\n\nOne of those who has occupied the house holds some dried meat in his\nhand, while he calls the names of all the sky deities he can remember,\nand asks that they send the souls to earth again.\n\nThis ceremony is celebrated by the Nabaloi, and in the Lepanto Kankanay\ntown of Mancayan.\n\n\n\nPALIS\n\nThe palis is celebrated by the Benguet Kankanay against witchcraft,\nand also to cause injury to befall an enemy.\n\nTapuy, cooked rice, and either a chicken or a dog are necessary\nfor sacrifice.\n\nThe prayer is addressed by the mambunong to the amlag. They are asked\nto dissolve their alliance with the witch and take the side of the\npeople, or to visit the enemy and cause him bad luck, in consideration\nof the tapuy and food which are furnished.\n\nAs soon as the prayer has been finished, the people present sing the\nangba, a song in which the deities are called by name and asked to\nwitness the palis.\n\nOne man then dances and waves a spear as if he were attacking an enemy,\nwhile some of the people keep time by beating together wooden sticks.\n\nThe palis is celebrated by the Nabaloi and the Lepanto Kankanay. The\nceremony, or its equivalent, is probably celebrated by all Igorot\ntribes, since a belief in witchcraft is prevalent throughout their\nterritory. When the ceremony is celebrated to divert injury from\noneself to an enemy, it corresponds to the Nabaloi sagausau.\n\n\n\nBUANG\n\nThe buang is celebrated to cure deafness in Buguias, in some of the\nKankanay barrios of Atok, and probably in some if not all of the\nBenguet Kankanay settlements farther west.\n\nThe mambunong holds in one hand the chicken to be sacrificed and\nwith the other hand he holds a cup of tapuy above the head of the\ndeaf person, while relating the following story:\n\n\n    Kabigat of the earth was constructing a sod fence. While he was\n    bending over to pick up a large piece of sod, he heard the noise\n    of loud thunder. He did not look around, but continued to work.\n\n    Soon his wife Bangan, who was working in a nearby camote field,\n    called to him saying that it was time to go home. Kabigat did not\n    answer, but continued to build fence. His wife became angry and\n    began to scold, but when she turned around she saw the Thunder\n    standing near. The Thunder said, \"Do not become angry with your\n    husband. He does not answer because he can not hear you. I made\n    him deaf. If you want him to be cured get one chicken and one\n    jar of tapuy and celebrate the buang.\"\n\n\nBangan did so and Kabigat was cured. Then they handed this down to\nthe people, and commanded that the name of Thunder, Kabigat, and\nBangan should be called.\n\nThis ceremony is celebrated by the Nabaloi, but a different version\nof the story is told.\n\n\n\nMAYILUTLUTKAN\n\nMayilutlutkan is a ceremony given by the Kankanay against headache. The\nmambunong takes a camote in his left hand and holds it against the\nhead of the sick person. He holds a knife in his right hand against\nthe camote, while praying as follows:\n\n\n    Sika pay ay mayilutlutkanka's sumingising di agou,\n    mayilutlutkanka's pangawan di agou, mayilutlutkanka's kalibiana\n    agou, mayilutlutkanka's dimana agou, mayilutlutkanka's gomabisana\n    agou, ya mayilutlutkanka's kapat aana; ado ut diya tubum dan dangau\n    ay nay ta pangamoak di kasika ya dagosak iyuan sika's manokmo.\n\n\n    You the mayilutlutkan of the morning sun, you the mayilutlutkan\n    of the midday sun, you the mayilutlutkan of the afternoon sun,\n    you the mayilutlutkan of the setting sun, you the mayilutlutkan\n    of the time the cocks first crow, and you the mayilutlutkan of\n    the dawn; may a complete cure be made by the dangau so that you\n    will show yourself to me, and I will make you a gift of a chicken.\n\n\nThe mayilutlutkan corresponds to the Nabaloi nansaang.\n\n\n\nPALIS CHI KABUNIAN\n\nThe palis chi kabunian is celebrated in Buguias to cure toothache, but\nI do not think it is celebrated in any other Benguet Kankanay towns.\n\nA jar of tapuy and a chicken are used for sacrifice. The mambunong\nholds the chicken in one hand, while with the other he holds a spear\nagainst the aching tooth. He prays to the amlag asking that they cease\ncausing the tooth to ache, and that they visit their malevolence on\nthe patient's enemies instead.\n\nThe people then sing the angba, a song in which the deities are\nasked to witness the palis. The patient then holds a spear in his\nhand while he dances to the music produced by beating together two\nseasoned wooden sticks.\n\nThe ceremony is celebrated by the Nabaloi, but the spoken ritual\nis different.\n\n\n\nMANTUIS BILIG\n\nMantuis bilig is one of the ceremonies celebrated to cure pains\nin the chest. A chicken, a jar of tapuy, and a basket of blankets,\nbreech-clouts, and headbands are necessary. The mambunong holds the\nchicken in one hand, puts the basket on his head, squats beside the\ntapuy, and says the following:\n\n\n    Wada si Damogo ay manili us Natoo. Sia say Mantuis Bilig ay\n    makagayang si ipugau. Inapuna usay galui, usay budbud, usay wanus,\n    ya usay manok. Wada's Mayang ay manili ud Ampungut. Wada's\n    Bokosan ay manili ud Odosan. Wada's Sigmayo ay manili ud\n    Tabayo. Wada's Gomi ay manili ud Kasili. Wada's Palatang ay manili\n    ud Manalang. Omali kayo ta badanganyo dakami si mugmug ya pakan\n    tamo waday kamanina ya waday pangay ay yaganmin dakayo.\n\n\n    There is Damogo, who lives in Natoo. He is Mantuis Bilig who\n    spears the people. He requires one blanket, one breech-clout,\n    one headband, and one chicken. There is Mayang who lives in\n    Ampungut. There is Bokosan, who lives in Odosan. There is Sigmayo,\n    who lives in Tabayo. There is Gomi, who lives in Kasili. There is\n    Palatang, who lives in Manalang. You come to help us in feeding our\n    chickens and in feeding our hogs, so that there may be (a ceremony)\n    like this, so that there will be (something) for calling you names.\n\n\n\nBILONG\n\nBilong is a ceremony which is celebrated to cure diseases of the\nlungs. The mambunong holds in one hand a piece of dried meat and says\nthe following:\n\n\n    Wada, kano, da Ginsingan un Suyan. Mansida pay, kano, san\n    tonodaisan adue ya mayaganda Ginsingan ya si Suyan. Amuida pay,\n    kano, yan pinoda san usay takbada si patok yan pinoda san usay\n    takbada san inapoi. Somaada pay, kano, yan manbidbidbidang ut\n    san usay batang. Ingayon kinwanina ut, kano, un, \"Manototo ut\n    sina ta manganta.\"\n\n    Omada ut, kano, isan patok ud idawista apoi. Kanuttut, kano,\n    adi makaoto san apoi ay manbidbidang. Amui dapag pay, kano,\n    gogoabna, yan tomagoda ut sia nangidawisan isan panganda ay patok\n    ut dagos naoto.\n\n    Makakanda pay, kano, yan somaada ud baboida. Manokda duandan\n    mantogas eda. Anapunda pay, kano, yan bilong. Ingayan kinwanina,\n    kano, un, \"Payun tako's nan ipugau ta mo waday nankios bakun ya\n    mantogpasda, ya daita di poon di sapon di bilong.\"\n\n\n    There were Ginsingan and Suyan. A person celebrating a ceremony\n    and his relatives far away invited Ginsingan and Suyan. When\n    they went one basket of meat fell, and one basket of cooked\n    rice fell. While they were on the way home, there was one tree\n    blazing. Then they said, \"Let us cook and eat here.\"\n\n    They took the piece of meat and roasted it on the fire. They\n    could not cook it on the blazing fire. They went below a little\n    distance and roasted their food, the meat, and it cooked easily.\n\n    When they had eaten they went home. They were coughing and\n    spitting blood. Then they discovered the bilong. Then they said,\n    \"We will hand it down to the people so that if they have sickness\n    or spit blood, we shall be called and shall be the origin of the\n    prayer of bilong.\"\n\n\n\nMAYDOSADAN\n\nMaydosadan is one of the ceremonies which is held to cure pains in\nthe chest. The mambunong holds a chicken which is to be sacrificed,\nwhile he relates the following:\n\n\n    Bangan un Kabigat unda manorian. Inagton Bangan tagbana, yan\n    inaligida Kabigat din pataklangna. Dintangda san dorian ay sin\n    poon; anayan kaotanda ut mapno san tagban Bangan, ya mapno san\n    pataklang Kabigat sin bugas di dorian.\n\n    Angayan idondon Bangan si Kabigat ut inmangaya. Itotukduun pay\n    sina ay Bangan. Amui pay si Kabigat ya binutbutna san kayi ay\n    dakdakui yan tinmudtud san dada. Angayan kaapap si Kabigat isan\n    paguna yan tamokdo.\n\n    Ingayan sumaa ut asina kanan, \"Kaasita pay sina adi pay nanatui\n    sina tan samo waday kayi ay mandada.\" On gayutkan kinwanin Bangan,\n    \"Kambau! sian ay poon di atud di maydosadan.\" Ut magay pagnan\n    ipaytok sinan kay ipugau.\n\n\n    Bangan and Kabigat went to get dorian. [9] Bangan carried on the\n    head in the carrying basket, and Kabigat carried on the back in\n    the carrying frame. They found the dorian and then dug it up,\n    and Bangan filled the carrying basket and Kabigat filled the\n    carrying frame with the root of the dorian.\n\n    Then Bangan sent Kabigat to get wood. Kabigat then went and picked\n    up a large piece of wood dripping with blood. Then at once Kabigat\n    put his hand on his chest and sat down.\n\n    Then he went home immediately and said, \"Pity us because there has\n    been death here, since the wood was bleeding.\" Then Bangan said,\n    \"Oh! This is the origin of the remedy for maydosadan.\" So it was\n    handed down to the people.\n\n\nAfter the chicken has been killed and cooked, the story is repeated.\n\n\n\nMANBATING\n\nManbating is one of the ceremonies which is held when a person is\nbleeding from the nose or mouth. The mambunong holds a chicken in\none hand, while he sits in front of a basket containing a rope and\nsays the following:\n\n\n    Wada, kano, san dua sin agi--Timungau. Unda pay, kano,\n    nanogian. Datgnunda ut san usay togi ay imui us dalum san\n    bugasna ut duiay pakdanonodun, yan dintangda san usay dalipoi ay\n    bato. Tokwabunda payan.\n\n    Ilaunda, kano, ut nabokalan san kadan di bato, ut nandahos san\n    matada ud dalum. Ilaunda, payun nada, kano, baoi yan nada mansida\n    us dalum. Ungayun alaunda ut, kano, san talida ut pansissilpoonda\n    ut itakudda ut siay pandananda ay amui adalum.\n\n    Domatunga payan mansida. Daeda unda mangan. Mangmanganda pay,\n    kano, yan nguda utut, kanon, san iposan un, \"Dupapuntako to\n    ipangantako.\" Ungayan inmagyatda ut duiata kaaninta san iniwitanda\n    ut itakudda isan pantu ta siay pangililanda si kawadata, yan\n    duantapui komaan. Inayan siay inyatda.\n\n    Asida ut dupapunda eda ut pay kanon nan sin agi, un \"Adi kayo\n    pompomsu ta asauwak san anakmo.\" Ungayan adida pinpinsuida eda\n    ut pangasauwaun san anak Maseken. Ingayan konan, kono, Maseken,\n    \"Tako manganop.\"\n\n    Amui dapag, kano, yan ituiun san inapona isan subang\n    duanpag. Amuida Maseken yesan oduum ay kadwana, ut unda apayauun\n    san kananda un noang ay nakay. Bumatung ut, kano, isan kadan si\n    inapona, ut ilana nabakus san manugtug ay kadanda un anapanda.\n\n    Ungayan adina siniloan yan pinalobosna, ut amui. Dumatung pay\n    si Maseken yan yamyamana san inapona, ut ungayan apayau unda san\n    nabakus ay si ininada, ut dupapunda ut labakunda. Idatungda payan\n    ut kananda ipanganda. Asi ut kinwanin san inapona un, \"Adikami\n    pay ladum san ipugau ay ipangan.\" Ingayan kinwanin Maseken un,\n    \"Mantaolika mo adi kayo laydum di ipugau ay ipangan.\"\n\n    Ingayan mantaolida sinan sapui di lota, ut asida, kano,\n    kinwanida un, \"Manalako's tali ta waday sapountako si batun ta\n    waday panbatungtako si ipangantako.\" Ingayan mansapoda si batun\n    ta waday panbatung si ipugau. Asi kinwanin dua ay sin agi un,\n    \"Alauntakona ta ipangan.\" Asi ut kinwanin Maseken un, \"Dakui ta\n    omyada's tali ya manok ta mo adida omiya, asi alaun nan ipugau\n    ay batungantako.\"\n\n\n    There were two brothers, the Timungau. They went to get\n    camotes. They found one camote the root of which went far into\n    the ground, and they dug after it and found a wide stone. They\n    turned it over.\n\n    They looked into the opened place, and their eyes saw to the\n    underworld. They saw there a house, and there was being celebrated\n    a ceremony in the underworld. Then they got their rope and fastened\n    and tied it, and it was this way they went to the underworld.\n\n    Then they arrived at the ceremony. They went to eat. They were\n    eating when they heard the inhabitants of the underworld say,\n    \"We will catch you so that we may eat you.\" Then they became\n    afraid, and took off their breech-clouts and tied them on the\n    door so that it would be thought they were there. This they did.\n\n    Then they caught them, and one of the brothers said, \"Do not\n    kill us because I will marry your daughter.\" Then they did not\n    kill them, and he married one of the daughters of Maseken. Then\n    Maseken said, \"Let us go to hunt.\"\n\n    They went below, but the son-in-law stayed in the trail. Maseken\n    and his companions went, and ran after an old carabao. They\n    arrived at the place of the son-in-law, and he saw that an old\n    woman was running at the place they were hunting.\n\n    Then he did not lasso her, but let her go; then he went\n    away. Maseken arrived and scolded his son-in-law, and then ran\n    after the old woman, their mother, and caught her and wounded\n    her. Then the son-in-law said, \"We do not like to eat people.\" Then\n    Maseken said, \"Return, if you do not like to eat people.\"\n\n    Then they returned to the top of the ground and said, \"We will get\n    the rope so that there is something for making a net so that we\n    can catch our food with the net.\" Then they made a net so that\n    there was something to net people with. Then the two brothers\n    said, \"Take this in order that you may eat.\" But Maseken said,\n    \"They will give us rope and chickens, because if they do not give\n    them to us we will catch the people with the net.\"\n\n\n\nLIBLIBIAN\n\nThe liblibian is a ceremony which is celebrated in Kibungan and the\nneighboring Kankanay towns to cure diarrhoea and pains in the abdomen.\n\nThe mambunong holds in one hand a kind of plant called dungau while\nrelating the following story:\n\n\n    Wada, kano, san dua ay sin agi, Bogan un Singan. Si Bogan baybayi,\n    si Singan lalaki. Maanakda pay, kano, yan dua ay lalaki. Din\n    dakdakui si Pintun; din banbanug sia si Liblibian.\n\n    Ungay pay, kano, madakdakda yan adi da mangan. Idawad amada tan\n    inada san gawan di inapoi ya gawan di atui yan adida laydum.\n\n    Usay agou pay, kano, yan inmauway da amada ya inada dumatungda\n    ut, kano, yan ingay kinanda pinilak san gambangda. Kinwanida un,\n    \"Ay takun ay gambang landok di laydingyo ay kanun.\" \"Au, landok\n    di laydunmi ay kanunmi.\"\n\n    Ungayan mankoyog ut, kano, Liblibian un Pintun ut amuida isan\n    kayiloguan. Domatungda payan siblaganda san anak di Iloko ta\n    waday gapona si pangianda undaita si banig ta wada kanunda. Adi\n    ut, kano, amonsan Iloko di mangiya un daeda si banigda, kano,\n    yan pagdin adas di amoda. Kinwanida un, \"Kambau! Adi amom nan\n    Iloko di buni, ut amuitako'd sinan kayigorotan.\"\n\n    Amuita pay, kano, yan sinan kayigorotan, yan siblaganda san usay\n    anak di Igorot. Kaa ut, kano, usay, manok ya sinpo ya lima ay\n    banig ut isay paday liblibian. Kinatut kakansan ut pay bomangan\n    san anakda.\n\n\n    There were a brother and sister, Bogan and Singan. Bogan was\n    a woman and Singan was a man. They had children, two boys. The\n    larger was Pintun, the smaller was Liblibian.\n\n    When they became older they did not eat. Their father gave the\n    cooked rice from the center (of the pot) and the center of the\n    liver, but they did not like it.\n\n    One day when their father and mother had gone to cultivate the\n    land and had returned, they had already eaten one-half of their\n    pot. They said, \"How is this? you like to eat iron pots.\" \"Yes,\n    iron is what we like to eat.\"\n\n    Then Liblibian and Pintun left together and went to the land of\n    the Ilocano. When they arrived they made one child of an Ilocano\n    sick so that there would be a reason for giving them bolos to\n    eat. The Ilocano did not know enough to give them bolos to eat,\n    but knew of medicine only. They said, \"Oh! The Ilocano do not\n    know the prayer, so let us go to Igorot land.\"\n\n    They went to Igorot land and made sick one child of an Igorot. He\n    took at once one chicken and fifteen bolos and held the ceremony\n    liblibian. As soon as this was done, the sickness of the child\n    was cured at once.\n\n\n\nAMPASIT\n\nThe ampasit is a ceremony which is celebrated by the western Benguet\nKankanay to cure sexually caused diseases. The mambunong holds in one\nhand a chicken which is to be sacrificed, and relates the following\nstory:\n\n\n    Ud bayag waday isa ifugau ya asauwana waday isay anakda babayi\n    mangadan si Ampasit. Sinamingsan si Ampasit inmui nan si\n    lokto. Sinkadona sinadan isa anak Timungau ay lalaki intabona\n    di anak ay babayi Ampasit. Sinkatauwataun si ama'n Ampasit adi\n    makaanop. Yatda un natui si Ampasit.\n\n    Sinisay agou sin inmoyan ama'n Ampasit ay manamus inilada si\n    Ampasit ay imaylagui si abalug ay bato. Sin ama inyatna un,\n    \"Tola di inmoyarn?\" \"Inasauwak di Timungau ay lalaki, ut intabona\n    sakun sina.\" Inyagan amana sin buida ut nankanauda ut inayagana\n    si Timungau ya din kabaena.\n\n    Kakdinganda ay mangan, si Timungau ya din kabaena sin naada. Si\n    Timungau binmayun, ut nangamag, abu, kanau. Inayagona si Ampasit\n    ya si amana ya si inana.\n\n    Sin inmayan Ampasit ya si amana ya si inana sin kanau Timungau,\n    inmagyatda mosino di namolod si gudu sin balayan tan adi di inila\n    angan ililauunda.\n\n    Si ama'n Ampasit nanmimi. Anmimianda din mata'n di asauwan Ampasit\n    tan adina inila. Si Timungau inyatna, \"Adimi pian ay makiasauwa sin\n    anakmi ay lalaki din Ampasit tan angan mosin buuitako manmimianda\n    din matatako. Sapoantabos da eda ta mansakitda ta adika manmimi.\"\n\n    Ta makabangon sin sakit, si ama'n Ampasit nangamag si kanau,\n    ut say inamwan ifugau di yatna ay maamay.\n\n\n    Long ago there were a man and his wife who had a daughter named\n    Ampasit. One day Ampasit went to get camotes. While she was on\n    the way, a son of Timungau hid the girl Ampasit. For a long time\n    the father of Ampasit could not find her. He thought that Ampasit\n    was dead.\n\n    One day when the parents of Ampasit had gone to bathe, they\n    saw Ampasit standing on a large rock. Her father said to her,\n    \"Where have you been?\" She said, \"I married the son of Timungau,\n    and he hid me here.\" Her father called her to the house and gave\n    a ceremony, and invited Timungau and his family.\n\n    After Timungau and his family had finished eating, they went\n    home. Timungau was ashamed, and celebrated a ceremony also. He\n    invited Ampasit and her father and her mother.\n\n    When Ampasit and her father and her mother went to the ceremony\n    of Timungau, they wondered how the pigs in the yard were tied,\n    because they did not see, although they were looking.\n\n    The father of Ampasit urinated. He urinated on the face of the\n    husband of Ampasit, because he did not see him. Timungau said,\n    \"We do not wish to have Ampasit married to our son, because even\n    at our own house they urinate on our faces. We will make them\n    sick so that they can not urinate.\"\n\n    So that they might get cured of the sickness, the father of\n    Ampasit had a ceremony, and taught the people what to say in\n    order to celebrate it.\n\n\nThe ampasit of the Kankanay is entirely different from the ceremony\nof the same name celebrated by the Nabaloi. The Kankanay ampasit\ncorresponds in purpose to the Nabaloi basil. There is no similarity,\nhowever, in the spoken rituals of these two ceremonies.\n\n\n\nDAYAU\n\nThe dayau is celebrated in all Benguet Kankanay towns to cure sores.\n\nA chicken and a jar of tapuy are necessary for sacrifice. The mambunong\nholds the chicken in one hand, a cup of tapuy in the other, and relates\na version of the story recorded under the bilig (p. 377); but he adds\nthat after the quarrel both the Wind and the Lightning became covered\nwith sores, and that in compliance with the advice of Lumawig the\ndayau was celebrated in order that a cure might be effected.\n\nAfter the ceremony the patient bathes while saying:\n\n\n    I am bathing for dayau. May my sores be cured. May I be like you,\n    Water, free of sores.\n\n\nThe ceremony is very similar to the diau kasib of the Nabaloi. It\nis celebrated in Mancayan, but I do not know whether or not it is\ncelebrated in any other Lepanto towns.\n\n\n\nTAMO\n\nThe tamo is held in Buguias to cure insanity. It is also made in\nsome of the villages of Mancayan, but I do not know whether it is\ncelebrated in other Kankanay towns.\n\nThe mambunong holds the chicken in his hand and prays, but I can not\nstate the nature of the prayer. After the prayer one man dances with a\nspear in his hand. The dance, which is similar to that of the palis,\nis repeated three times. Between dances the people sing, but no one\nseems to be able to explain the meaning of the song. The majority of\nthe words used in both the song and the prayer are probably obsolete.\n\nThe ceremony is similar in some respects to the tamo of the Nabaloi.\n\n\n\nPASANG\n\nThe pasang is celebrated to cause children to be born. The mambunong\nholds a chicken in each hand and squats between two baskets of\nblankets, while relating the following story:\n\n\n    Wada, kano, Bintauan un Apinan. Sin Agida. Adida, kanon, mananak\n    ya mo manawasda pay, kano, sumakisakit sin agusda asauwada.\n\n    Amuida ut, kanominda manpaanap. Datgnunda, kano, san usay bato\n    ay bui; binmali san usay dakdakui ya ando ay ipugau ay maata di\n    kadumna. Asi ibaganda Bintauan un Apinan ay mananap mo sinoi inmat\n    un asauwada. Asina kanon un, \"Amui kayo un boan si agou tan siay\n    mangamo si anap.\"\n\n    Ungayanan amuida Bintauan un Apinan. Datunga pay, kano,\n    san nantotomtoman di lota ya ud tagui. Wada san dadakui ay\n    buui. Binmali ut, kano, abu san usay ipugau ay mandada di matana\n    mayatag kaduna. \"Sinoi gapona si inmalianyo?\" \"Inkami manpaanap tan\n    mo manowas san asauwami ya mansakit ya adikami mananak.\" \"Adi pay,\n    amok di anap, ut amui kayo unda agou un Boan tan daeda dimangamo\n    si anap.\"\n\n    Amuida ut, kano, ingilada di mantumtumog san dua ay kaman buui\n    ay bato ay kalimlimosan si danom. Amugyapda, kano, ay amui ut\n    impaononada san asoda. Ilanda ut, kano, nabasil. Ungayan omonodda\n    si asoda. Mabas ilda ut diay nayapapa ut tagui, yan wada san\n    adado ay buui ay nanataatang.\n\n    Dumatang pay yan kabala san si asauwa'n agou, ut kinwanina,\n    \"Sinoi kayo?\" \"Unmali kami ta kami nanpaanap tan adi mananak si\n    asauwami yan mo manawas da mansakitda.\" \"Sangupkayo sian daounmi\n    tan mo dumatung si agou malpa kayo.\" Ungayan singupda sin daoun\n    di buui di agou.\n\n    Dumatung pay, kano, si agou ut inbaga un, \"Mo waday inmali\n    ay ipugau ud kugau?\" \"Au, ay panada si daon di buui. Unda\n    kanon manpaanap tan adi mananakda asauwada ya mansakitda mo\n    manowasda.\" Ungayan ay agou inbgana Apinan un Bintauan, \"Sinoi\n    gapona si inmalianyo?\" \"Inmali kami tan un kami manpaanap.\" Ungayan\n    kinwanina agou, \"Sumaa kayo ut yaanyo di pasang, ut maganak kayo.\"\n\n    Sumaada Apinan un Bintauan ut siay inyatda ut nanganakda, ya adi\n    nansakit si asauwada mo manawasda.\n\n\n    There were Bintauan and Apinan. They were brothers. They did not\n    have children, and when their wives had their menses, they were\n    sick in the abdomen.\n\n    They went then to get some one to make the divination\n    ceremony. They found a stone house; a large tall man with green\n    eyebrows came out of it. Then Bintauan and Apinan asked him to make\n    the divination ceremony so that they could learn what troubled\n    their wives. Then he said, \"Go to the Sun and Moon because they\n    know the divination ceremony.\"\n\n    Then Bintauan and Apinan went away. They arrived then at the\n    meeting place of the earth and the sky. There was a large house. A\n    red-eyed man with green eyebrows came out of it. \"For what reason\n    did you come?\" \"We came to cause the divination ceremony to be\n    made, because when our wives have their menses they get sick and do\n    not have children.\" \"I do not know the divination ceremony; go to\n    the Sun and the Moon, because they know the divination ceremony.\"\n\n    They went on and saw two stones as large as a house striking each\n    other, where the water empties. They were afraid to go farther,\n    but sent their dog ahead. They saw he was on the other side. Then\n    they followed their dog. They arrived on the other side, where\n    there were many houses joined together.\n\n    They arrived then, and the wife of the Sun came out and said,\n    \"Who are you?\" \"We came to have the divination ceremony made,\n    because our wives do not have children and when they have their\n    menses they are sick.\" \"Come under the house because when the\n    Sun arrives he will wilt you.\" Then they went under the house of\n    the Sun.\n\n    When the Sun arrived, he asked, \"Did men come at noon?\" \"Yes,\n    they are waiting under the house. They came to have the divination\n    ceremony held, because their wives do not have children and they\n    get sick when they have their menses.\" Then the Sun asked Apinan\n    and Bintauan, \"Why did you come?\" \"We came to have the divination\n    ceremony celebrated.\" Then the Sun said, \"Go home and celebrate\n    the pasang, and you will have children.\"\n\n    They went home and did so and had children, and their wives were\n    not sick when they had their menses.\n\n\nThere is no dancing in connection with this ceremony in the western\nBenguet Kankanay towns, but in Buguias the wife and husband dance. The\nwife carries her camote basket filled with blankets, breech-clouts,\nand cloth, which are offered to the pasang.\n\nThe pasang is celebrated for the same purpose by the Nabaloi, the\nLepanto Kankanay, and probably other Igorot tribes. I have been told\nthat a corresponding ceremony is celebrated as far north as Kalinga.\n\n\n\nABASANG\n\nThe abasang is celebrated in all Benguet Kankanay towns when children\nare born.\n\nA chicken and a jar of tapuy are used for sacrifice. The mambunong\nholds the chicken in one hand, and prays to the laglagawin or guardian\nspirit of the child, asking that it may live long and be lucky. A\nmagical story, which I was unable to secure, is also related.\n\nThis ceremony is celebrated by the Nabaloi, but I do not know whether\nor not it is held in any Kankanay towns outside of Benguet.\n\n\n\nSIBISIB\n\nThe Kankanay as well as the Nabaloi celebrate sibisib to cure\nwounds. The mambunong holds against the wound the instrument with\nwhich it was inflicted, while relating the following:\n\n\n    Si Boliwan waday dua anakna--da Lumawig un Kabigat.\n\n    Sin agou inmeda manganop, ut inaday isa makawas. Sumaada pay\n    nabayda ut nanibayda sin ilungan. Ginudgudda din patang ut\n    inbilagda.\n\n    Sin tinmotokdowanda din asoda inapayoda di oduum ay makawas. Din\n    dua sin agi inonodda di asoda. Inyudda un amada un bantayana\n    din patang.\n\n    Din isa sinsin agi niangna din makawas, yan adida ut maykapsu. Din\n    makawas linmayau ay waday gayang sin angina. Nantaolida sin\n    nanayanda un amada. Inilada ay yuwud patang.\n\n    Inyatna un amada, \"Insedan mut patang.\" Inyat amada, \"Adak insida,\n    nayiwud sin manaukak.\" Inyat anakna, un \"Adika ibagay maptung;\n    insedan mut.\"\n\n    Bintyakanut, Boliwan, agusna sin bangina ut mati. Ut inila din\n    san agi ay iwud din patang sin agusna. Ut yatda un, \"Angan yatmi\n    insidam, adan binutyakan akusmo ta adika natay.\"\n\n    Ut inbaladda ay manilit mo sino dinangisida sin patang. Inilada\n    di idu sin tongdon di bimabaktadanda, ut inyatna un, \"Au,\n    insedak.\" Din dua sin agi inyatna un, \"Puslundaka ut.\" Din idu\n    inyatna un, \"Adikayo pomsu, ta asak todoan si dakayo si mamuyan si\n    magud, ya pabilayuk si amayo loman.\" Din idu inyatna un, \"Yalio\n    san gayang, banig, bislak, ya matadum ay bato.\" Ut inamagda. Din\n    idu inpauina din gayanag, banig bislak, ya bato sin sagun nagudgud,\n    ya inbunongna. Si Boliwan natagu loman.\n\n    Din sin agi inyatda sin idu, \"Waada ay anitoka.\" Din idu inyatna\n    un, \"Au, sakun di anito.\" Din sin agi inyatda, un, \"Ingosadtako\n    sin anak di ifugau tamo waday ingus nina ay manomang ya sidotako\n    di pangigapwanda mo sibsibanda.\"\n\n\n    Boliwan had two sons, Lumawig and Kabigat.\n\n    One day they went hunting, and caught a deer. They started home,\n    but became tired on the way. They cut the meat into pieces and\n    dried it.\n\n    While they were sitting down, their dogs ran after another\n    deer. The two brothers followed their dogs. They told their father\n    to guard the meat.\n\n    One of the brothers hit the deer with his spear, but did not kill\n    it. The deer ran away with the spear in his body. They returned\n    to the place where their father was staying. They saw that the\n    meat was gone.\n\n    They said to their father, \"You surely ate the meat.\" Their\n    father said, \"I did not eat it, it was taken away while I was\n    sleeping.\" The sons said, \"You do not speak well; you certainly\n    ate it.\"\n\n    Boliwan cut open his (own) abdomen with a bolo, and died. Then\n    the two brothers saw that there was no meat in his stomach. Then\n    they said, \"Although we said that you ate the meat, you should\n    not have cut open your abdomen and then you would not have died.\"\n\n    Then they lay down and watched to see who had eaten the meat. They\n    saw a snake above where they were standing, and said to it,\n    \"Probably you ate the meat.\" The Snake answered, \"Yes, I ate\n    it.\" The two brothers said, \"We shall certainly kill you.\" The\n    Snake answered, \"Do not kill me; I will teach you how to cure\n    wounds, and you can make your father alive again.\" The Snake said,\n    \"Give me your spears, bolos, sticks, and sharp stones.\" They\n    gave them. The Snake put the spears, bolos, sticks, and rocks\n    near the wound and prayed. Boliwan became alive again.\n\n    The brothers said to the snake, \"We think you are a god\n    (anito).\" The Snake answered, \"Yes, I am a god.\" The brothers\n    said, \"We will tell the children of the people, so that if there\n    is something like this they may cure it, and may call our names\n    when celebrating the sibisib.\"\n\n\nThe story related in Buguias is substantially the same as the one\nrelated by the Kabayan Nabaloi in the same ceremony.\n\nThe sibisib is celebrated in the town of Bacun in Amburayan, and in\nAmpusungan of Lepanto, but I do not know whether it is made in other\nLepanto towns.\n\n\n\nGAYSING\n\nThe larger number of the Benguet Kankanay are betrothed while children\nby their parents. The betrothal ceremony is called gaysing. As a rule\nthis canao is celebrated when the children are very young; frequently\nwhile they are infants; and occasionally before one of them is born.\n\nOne of the primary objects of the gaysing is to cement friendship\nbetween the parents, and it is frequently held after they have\nquarreled and pressure has been brought to bear to cause them to\nbecome friendly again.\n\nAn animal, generally a cow, is killed and tapuy is furnished, but\nthere is no spoken ritual.\n\nThe Nabaloi custom of betrothal is the same, and the same ceremony\nis celebrated.\n\n\n\nGALON\n\nThe betrothal ceremony celebrated by the young people themselves\nwithout the intervention of their parents is called galon. It\nis held only in the instances where there has been no gaysing, or\nwhere the parties for whom the gaysing has been celebrated refuse to\nmarry. Except in the case of the rich, refusal to marry is rare, since\nthe one who refuses must pay all expenses incurred for the gaysing.\n\nThe galon is celebrated exactly like the gaysing.\n\nThe corresponding Nabaloi ceremony is called kalon.\n\n\n\nMANGILIN\n\nThe marriage ceremony, called mangilin, is similar to the mangidin\nof the Nabaloi.\n\nA hog is always offered for sacrifice, and the mambunong prays,\ncalling the names of the sky deities and asking them to witness the\nmarriage. They are also requested to cause those marrying to treat\neach other properly, to cause them to have many children, to cause\neverything which they plant to grow well, to cause them to have luck\nwith their livestock, and to give them long life and riches.\n\nAfter the prayer the Mambunong passes a cup of water to the bridegroom,\nwho drinks, and then gives the cup to the bride.\n\nA taboo is effective against both the bride and groom for three days\nafter the ceremony. At the end of this time they go to the brook to\nbathe, the man taking his ax and the woman her camote basket. While\nbathing each one repeats a short formula, after which they are husband\nand wife.\n\n\n\nMANSIYANUN\n\nIn case of divorce the mansiyanun, which is the same as the pansijanun\nof the Nabaloi, is made. There is no spoken ritual, but a hog and\ntapuy are furnished the people.\n\nThe engagement, marriage, and divorce ceremonies are similar throughout\nBenguet, eastern Amburayan, and southern Lepanto.\n\n\n\nSILING\n\nThe siling, or funeral ceremony, is celebrated in all Benguet Kankanay\ntowns, and, indeed, under various names, by the majority if not all\nof the Igorot tribes.\n\nExcept in the case of infants or very small children the dead are not\nburied immediately, but are put into a death chair around which funeral\nrites are held. In the meantime animals belonging to the dead person\nor his relatives are killed and eaten, while the burial is delayed.\n\nThe interval between the death and the burial varies according to the\nwealth of the deceased, sometimes lasting for months in the case of\nthe very wealthy. Even when the health authorities force immediate\nburial on account of danger from infectious diseases, the siling\ncontinues just the same with a dummy corpse in the death chair.\n\nBefore anything is killed, the mambunong prays, asking that the food\neaten at the siling may not cause sickness. A female relative then\nleans on the death chair and says the following:\n\n\"You are dead, ----. We are giving everything we can for your\nsiling. Do not come back for us, but let us live long.\"\n\nAfter the siling ends the corpse is put into the coffin and buried\nin the ground, or placed in a natural cave. The burial takes place\neither in the afternoon, between sunset and dark, or in the morning\nbefore the sun rises.\n\n\n\nPUGAS\n\nAfter a dead person has been buried, the people gather in his\nyard. They get a vessel of water, and the mambunong puts grass in it\nand sprinkles them, while saying the following:\n\n\n    Wada, kano, san dua sin agi. Daeda Balitok un Obog. Nananakda\n    ut napno san kabilibilig. Asida naatui san kayilianda. Natui\n    payan inkapotda. Asida matapog nan kayipupugau at alanda san\n    usay pingan ya lima ay tabon di pao, ut manpagasda. Manpagasda\n    pay, kano, yan laton utay magay mamatui un daeda. Ingayan duiay\n    ya lida ut ipugasdasnan kayi ipuipugau ut sianan moada matui,\n    maagum san ipugau ut manpagasna.\n\n\n    There were two brothers. They were Balitok and Obog. They had\n    children, and the mountains fell. Then their neighbors died. When\n    they died they buried them. Then the people gathered together,\n    and took one plate and five leaves of cogon grass and made a\n    ceremony. They made the ceremony then so that none of them would\n    die. Then they handed it down to the people so that when there were\n    deaths, the people would gather together and perform the ceremony.\n\n\nThe pugas corresponds to the Nabaloi okat.\n\n\n\nKIAD\n\nThe kiad is a ceremony celebrated by the Kankanay of Kapangan and\nKibungan to cure sickness inflicted upon the wealthy by the souls of\ntheir dead relatives.\n\nA carabao, a cow, or a horse may be killed when the kiad is celebrated.\n\nThe people first take a jar of tapuy to the grave of that dead\nrelative of the sick person who is indicated by the anap as having\ncaused the sickness. A hole is made in the grave, and the mambunong\nprays as follows:\n\n\n    Amud, omalika ta yaanaka si noang, gale; ya maninommi tapuy.\n\n\n    Soul of dead relative, come because you are given a carabao,\n    a blanket; and we will drink tapuy.\n\n\nThe blanket is put into the grave, after which the people go to the\nhouse of the sick person. They tie the animal to be killed, and give\nthe rope to the mambunong. He then prays as follows, while holding\nthe rope:\n\n\n    Ud niman nay yaanakka si noang, ut masaoan di sakitna.\n\n\n    Now I am giving you a carabao, and may the sickness be cured.\n\n\nThe carabao is then killed and cooked. Just before the people eat,\nthe mambunong says:\n\n\n    Amud, omalika ta mangangtaka.\n\n\n    Soul of the dead relative, come and eat with us.\n\n\nAfter the people have eaten, the mambunong shakes the two blankets to\nbe used by the dancers, in order that he may shake out the spirits\nof the blankets for the dead relative. While doing this he says\nthe following:\n\n\n    Bomaknangkami, onmandokami, ta waday kadayyawanmo.\n\n\n    May we be rich, may we live long, so that there is your\n    remembrance.\n\n\nThe people then spend the rest of the day dancing and drinking tapuy.\n\nThe ceremony is entirely different from the kiad of the Nabaloi. It\ncorresponds in purpose and occasion to the Nabaloi tabwak.\n\n\n\nKOSDE\n\nKosde, called pakde in some barrios, is celebrated in all Benguet\nKankanay towns. The purpose of the ceremony is to cause agricultural\nproducts to grow well, and it is always celebrated some time between\nrice planting and rice harvesting, generally soon after the planting\nhas been finished.\n\nThe night before the ceremony begins, every fire in the barrio is\nextinguished, and the next morning new fire is produced by means\nof friction.\n\nEach household must furnish a hog or chicken and a jar of tapuy. The\nmambunong holds a separate ceremony at each house, and prays to the\ngods and spirits asking that the yield may be sufficient for the\npeople and that there may be enough surplus with which to celebrate\nmany ceremonies.\n\nAfter the ceremony has been held at each house, the meat and tapuy are\ntaken to one place. The men proceed to drink the tapuy, but the meat\nis divided among the people according to the number in each family. The\npart which can not be eaten is hung above the fire and dried.\n\nThis ceremony corresponds to the Nabaloi kosday; to the pakde or\nbegnas of the Lepanto Kankanay; and, in a general way, to the honga\nof the Ifugao, and the chaka of the Bontoc.\n\n\n\nBUGID\n\nThe ceremony called bugid is held in the Benguet Kankanay towns when\nthe water for irrigation is not sufficient.\n\nA jar of tapuy and some dried meat are taken to the field for\nsacrifice, and the owner of the field prays to the spirits of suicides\nasking them not to try to drink from the irrigation ditches.\n\nThe purpose of the ceremony corresponds to the tawal ni payu of\nthe Nabaloi, and to the bakid as celebrated in some of the Lepanto\nKankanay towns.\n\n\n\nPUNGAU\n\nThe pungau is celebrated by the Benguet Kankanay at the beginning of\nrice harvest. Before any rice can be gathered, the owner of the field\nmust procure a jar of tapuy and either a chicken or dried meat, which\nare taken to the field. The owner holds the chicken or dried meat in\none hand and prays that the rice to be harvested may increase to an\namount sufficient to last until the next harvest, and promises that\na large part of it will be used for ceremonies.\n\nAfter the prayer all who are to take part in the ceremony drink\ntapuy. No one else is allowed in the field until after the harvesting\nhas been completed, and a piece of cloth is displayed to warn away\nintruders.\n\nThis ceremony corresponds to the pungau of the Nabaloi and the safosab\nof the Bontoc. The Lepanto Kankanay also celebrate a ceremony before\nbeginning rice harvest, but I do not know by what name it is designated\nnor the manner in which it is celebrated.\n\n\n\nBUGAK\n\nBefore any new rice is eaten, the ceremony called bugak is held. Some\nof the new rice and either dried meat or a chicken are cooked. A\nmambunong is not necessary, but the head of the household throws some\nof the cooked rice in the fire and says:\n\n\n    You, the fire which did the cooking, shall be the first to eat,\n    in order that the rice shall not cause us to become sick.\n\n\nHe prays a similar prayer to the pots in which the cooking has been\ndone, to the rack on which the rice was dried, and to the mortar in\nwhich it was threshed.\n\nThis ceremony corresponds to the bakak of the Nabaloi.\n\n\n\nSALDI\n\nThe ceremony called saldi is held before eating the meat of animals\nwhich have died of disease or have fallen from a cliff.\n\nPieces of the animals' liver are thrown in various directions while\nthe mambunong addresses the bilig living in the pasture lands of the\nanimal, asking that sickness may not result from eating the meat.\n\nAfter the meat has been cooked, the mambunong invites the fire and the\npot to eat first, in order that the people who eat may not become sick.\n\nThis ceremony, which corresponds to the Nabaloi salchi, is celebrated\nin all Benguet Kankanay towns, and also in Bacun, Amburayan, and in\nAmpusungan and Mancayan, Lepanto.\n\n\n\nBILIG\n\nThe bilig are spirits which are friendly to the people, but cause\nsickness when they need blankets or food. The ceremony called bilig\nis performed to cure the sickness caused by these spirits.\n\nA chicken, tapuy, rice, and blankets are obtained. The mambunong puts\na basket full of blankets on his head, holds a chicken in one hand,\nand while squatting beside the tapuy and rice says the following:\n\n\n    Usay agou ud nabaon, din dagum ya din kimat nanbatbatda isan\n    mabilig. Kinwanin kanon, dagum un, \"Wawadaak mo si sika.\" Tumba\n    pay, kano, si kimat, \"Wawadaak mo si sika, tan mo kanuk sikayi,\n    pantaoliuk ut matagua loman. Mo si sika payut mo waday kanun\n    yan matui.\" Asi abun kanon dugum un, \"Mo sakun kanuk yan matagua\n    loman.\"\n\n    Asi kinwanina kimat un, \"Mo si asa amuita sin bato ay dakdakui\n    ta mo pitakun din bato. Ta mo adika pitakun din bato, asika\n    pantaolinmo makipitak, yan mauabakko sika.\"\n\n    Ungayan domagum si madadama yan adi makapitak sin bato. Mayisokat\n    pay din kimat kapitat sin bato ut asina pantaoliun. Din kimat\n    kinwanina un, \"Mauabakko sika tan adika nakapitak sin bato.\"\n\n    Ungayan alanda san takokoda ut inda manigay. Manigay pay si dagum\n    yan usay odang yan usay dalit kitkitoi waday. Din kimat kinwanina\n    un, \"Sakun di manigay.\" Sia din putna adado adadaka ikan. Sia\n    kinwanina sin dagum un, \"Sika manotoka.\"\n\n    Din dagum inana sin usay sugat ut apoiana. Din kimat kinwanina\n    un, \"Ay bakun adadosa. Adi makakan san banga. Sakun din manoto\n    ta ilaum.\"\n\n    Kaa ut, kano, si kimat ut siay manoto. Kaa usay bugas, ut pay\n    inana isan bangada. Din bugas pinmona san bangada.\n\n    Din kimat kinwanina un, \"Manungdungka kakod.\" Din dagum inpaina din\n    usay dakdakui ikan sin bangada. Ilan pay, Kanon, kimat kinwanina\n    un, \"Nakun, adi makakan san banga. Ilaum sakun di manungdung.\" Din\n    kimat ginisgusna din ikan ut payuna di usay gusgus sin banga. Din\n    gusgus pinmona san banga.\n\n    Din kimat kinwanina un, \"Tapagunta nan igan di ikanta, asita\n    panoliunta eda loman.\" Makakanda pay, kano, yan itup eda san\n    igan di inpangada. Itupada paysan igan di inpangan dagum. Adi\n    nantaoli. Itupada paysan igan di inpangan kimat; manlangoi ut,\n    kano, duwandan komaan.\n\n    Din kimat kinwanina un, \"Inauabakko sika.\" Din dagum kinwanina un,\n    \"Au, ungaykayiman naabakak isan.\" Ungayan mankayunda.\n\n\n    One day, long ago, the Wind and the Lightning met on the top\n    of a mountain. Said the Wind, \"I am greater than you.\" Then the\n    Lightning answered, \"I am greater than you because when I destroy\n    a tree, I make it live again. But when you have it for food, it\n    dies.\" Then said the Wind again, \"When I eat it, it lives again.\"\n\n    Then said the Lightning, \"Then we will go to a large rock, so\n    that you can break the rock to pieces. Because if you do not\n    break the rock to pieces and then return the broken pieces,\n    I win against you.\"\n\n    Then the Wind blew hard, but the rock was not broken. Immediately\n    then the Lightning broke the rock, and then put it back\n    together. The Lightning said, \"I win against you, because you\n    did not break the rock.\"\n\n    Then they took their nets and went to fish. The Wind fished,\n    and he caught one lobster and one small eel. The Lightning said,\n    \"I will fish.\" He caught many large fish. He said to the Wind,\n    \"You cook.\"\n\n    The Wind took one chupa (of rice) to cook. The Lightning said,\n    \"Not that much. The pot will not contain it. I shall cook so that\n    you will see.\"\n\n    The Lightning went immediately and cooked. He immediately got one\n    grain of rice, and put it into the pot. The grain of rice filled\n    the pot.\n\n    The Lightning said, \"You cook the fish.\" The Wind put one large\n    fish into the pot. When the Lightning saw it he said, \"Not that\n    much; the pot will not hold it. Watch me cook.\" The Lightning cut\n    the fish into pieces and put one piece into the pot. The piece\n    filled the pot.\n\n    The Lightning said, \"Put into a pile the bones of the fish;\n    then we will cause them to become alive again.\" They finished\n    eating, and then threw into the water the bones of what they had\n    eaten. They threw into the water first the bones of what had been\n    eaten by the Wind. They did not return to life. Then they threw\n    into the water the bones of what had been eaten by the Lightning;\n    they swam, and went away.\n\n    The Lightning said, \"I won against you.\" The Wind said, \"Yes,\n    truly, I lost this.\" Then they became friends.\n\n\n\nDAGAS\n\nWhen two or more persons living in one house become sick at the same\ntime, the anap generally shows that the dagas, which are spirits that\nlive in houses, have caused the sickness. When the people living in a\ncertain house have not had a canao for a long time, the dagas which\nlive with them become hungry and make them sick. The ceremony which\nmust then be celebrated is called by the same name, dagas.\n\nA chicken, rice, blankets, and tapuy are necessary. The mambunong\nholds the chicken in one hand, and squats near the rice, tapuy,\nand blankets while relating the following:\n\n\n    Wada, kano, san dua ay sin agi. Bomalada pay, kano, mo waday\n    mansida. Pankapokapoan san ipugau. Ay kaasi ta pay kanosna adi\n    unya nan manili si ipanganta. Daeda kinwanina un, \"Amuita ut ta\n    unta masapos boita sin lomasan.\" Makasapoda payan unmadas asoda,\n    ut unda manganop.\n\n    Manganopoda pay, kano, yan guniyagiak san asoda isan gawanda\n    kadu. Amuida ut, kano, gigyakunda san malawas ay kayi, ya malawas\n    ay bulo, malawas ay maka. Daeda kinwanina, \"Alauntako ut nata\n    sapounta si boita.\"\n\n    Alaunda pay, kano, ut sapounda boida. Yan kanutnut kasindan\n    sasakit; ungayan alanda ut, kano, san usay manokda, ut ya anda\n    san dagas pay mayilatonan. Asida pay ipaytok sinan ipugau ut siay\n    yat abun nan ipugau.\n\n\n    There were two brothers. They went out of the house when there\n    was a ceremony. The people rubbed their greasy hands on them. They\n    were sad because they were not given food by the people. They said,\n    \"Let us go and make our house out of sight.\" When they had left,\n    they took their dogs and went to hunt.\n\n    While they were hunting, their dogs barked in the midst of the\n    forest. They went there, and they were barking at a branchless\n    tree, a branchless bamboo, and a branchless vine. They said,\n    \"Let us take them and use (them) for making our house.\"\n\n    They took them and used (them) for making their house. Then they\n    were always sick, but they took one chicken and gave it to the\n    dagas. Then they handed this down to the people, and it is being\n    done again by the people.\n\n\n\nLAGLAGIWIN\n\nWhen the mambunong decides that a person has been made sick by his\nguardian spirit, he causes the sick person to hold a chicken in his\nhand and to repeat the following:\n\n\n    Sika Laklakiwin, ay poon di ababiik, omalika tan magay ya ak\n    sika si manok makon sikay mamaspasaki, un ya adodi ya adi un\n    pansakitun sakun.\n\n\n    You, Laglagiwin, the origin of the ababiik, come, because I will\n    give you a chicken if you are the one that has caused the sickness,\n    and you will not again make me sick.\n\n\nThe chicken is then killed and cooked, and just before it is eaten\nthe sick person repeats the prayer.\n\n\n\nTANONG\n\nThe tanong is a ceremony celebrated to cure sickness caused by the\nsouls of dead ancestors. A carabao, a cow, a hog, or a chicken may be\nsacrificed, according to the wealth of the sick person. A mambunong\nis not necessary, but the sick person himself prays as follows:\n\n\n    Yan nay ay din nouangko, ta mayilotonan din anguk, mokon dakayo\n    paksau sinan angut ay mansakit. Yamo si bigat ya mataguak ya way\n    nouangak ya andaka loman.\n\n\n    Here I am giving for tanong my carabao so that my body will be\n    cured if you made my body sick. If tomorrow I am alive and have\n    a carabao, I will give it again.\n\n\nThe promise to make additional sacrifice is rarely kept, and I have\nbeen told by those celebrating the ceremony that they had no intention\nof keeping it.\n\nAfter the prayer has been uttered, the animal is killed. If a carabao\nor cow has been sacrificed, one of the men present cuts small pieces\nfrom its liver and throws them in different directions, while saying\nthe following:\n\n\n    Dakayo ay kakading isan nanaraban di nouang, ya andakayo sinan\n    ginotmo alti to pakamonyo ay inpangantka din noung aynay.\n\n\n    You, the souls of the dead in the pasture lands of the carabao,\n    you are given these pieces of liver that you may know that the\n    carabao has been sacrificed.\n\n\nAfter the meat has been cooked, the sick person speaks the same prayer\nwhich he recited before the animal was killed.\n\n\n\nSAGAUSAU\n\nAmong the Kankanay of Benguet the sagausau is generally celebrated\nbefore starting on a journey, and always before starting on a journey\nto trade.\n\nA chicken is first killed and its gall examined. If the gall is\nfull and smooth the trader will have luck, but if the gall does not\nlook right, the trip is delayed and the next day another chicken is\nkilled. When the prospective trader finds a chicken whose gall is\nall right, he then proceeds to celebrate the sagausau.\n\nIn the western Benguet Kankanay towns, the person giving the sagausau\nprays as follows:\n\n\n    Sika agou ya boan, nay ay manaugasauak; sina yamo amoya sin amoyak,\n    ya yaanda sakun si galiko ya takoanda sakun ni nalaka.\n\n\n    You, Sun and Moon, I am now celebrating the sagausau; and if I go,\n    wherever I go, make them give me blankets and sell to me cheap.\n\n\nIn Buguias, where a large number of people make their living by acting\nas middlemen, between the Nabaloi and Ilocano on the one hand, and\nthe Ifugao on the other, the prayer which is spoken by the mambunong\nis as follows:\n\n\n    You, Sun and Moon, come; witness the sagausau. ---- is about to\n    start on a journey to trade. May he be successful in trading. May\n    he be able to collect all that is due him and evade payment of\n    what he owes. Cause the people to give him food and blankets.\n\n\nIn the Lepanto town of Mancayan the sagausau is celebrated, but I do\nnot know whether or not it is held in the other Lepanto towns.\n\nThe sagausau of the Nabaloi is celebrated for a different purpose\nand is an entirely different ceremony.\n\n\n\n\n\n\nMYTHS [10]\n\n\nORIGIN OF THE BIG AND LITTLE THUNDER\n\nGuaday ifugau ay way onasna. Usay bungbungo idi una inila baung,\ninila ay waday mangibot si onasna. Ud isay labi nantabon ta ilauna.\n\nInila nay adadu ay basang nay omali ay inbayat si si lupateha sin\nalad. Inanay din lupot nay usali yan kimiti. Din isali nay babayi\ninani di lupot, yan sinmayag, modin usali nabayan adin makasayag tan\ndin lupot inikudna din payadna.\n\nInkwanina sin ifugau un, \"Iatudmo din lupotko, tan sakun talauak,\nyan kianko ay sumayag ud kayang.\" Mon din ifugau yatna un, \"Adiak\niatud din lupotmo anganas asauwam sakun.\" Ud niman manasauwada, mon\nadina inatud din lupotna insisiya. Mo din lalaki inpuina di lupot\nsin dalum di dakalan sin adina inila.\n\nUd niman angoi yay tolo ay tauan di manasauwanda, ut nananakda's\ndua. Idi usali yay agou din babayi inmui nay sansinokatan din\ndakdakalan, idi sinokatanan dakalan, dingtungna din lupotna.\n\nMo din usali nay anak mati. Din si inada maladi ay inanilaun di usali\nyay anakna ay mabayan si nalabi, mon adin omali sin kagauan.\n\nSin namingsan nay labi, din si inana di anak piana nay alaun sisiya\nut kayang, mon din si amana inilana si asauwana. Idi anoka naniboda\nut mantolagada un panpapitakadda din anak. Si inana din kagadua,\nut nanbiagana; idi nanbiagana di kagadua, binugauwan naut di usali\nyay kagaduana. Modin usali nay kagaduana nabuyok tan si amana adina\nmabalin nay panbiagan. Idi namingsan nay labi, din si inana nanbiagana,\nyan yatna un, \"Sulabitam din kagaduum.\" Ud niman sinongbalana, mon\nadiut napigsa tan nabayag ay nabuyok.\n\nNanbalin si kitkitoi yay kido, ut usali nay kagadua nanbalin nay\nabalug ay kido.\n\n\nThere was a man who had sugar cane. One morning when he went to see\nhis field, he saw that some one had stolen his sugar cane. Then one\nnight he hid to watch.\n\nHe saw many beautiful women come and hang their clothing on the\nfence. He took the clothing of one and made a loud noise. The other\nwomen took their clothing and flew away, but the one remaining could\nnot fly because her wings were fastened to her clothing.\n\nShe said to the man, \"Give me my clothing, because I am a star and wish\nto fly away to the sky.\" But the man said, \"I will not give you your\nclothing until you marry me.\" Then they married, but he did not give\nher clothing to her. But the man hid the clothing under the dakalan\n[11] when she was not looking.\n\nFrom that time until three years (afterwards) they were married,\nand they had two children. One day the woman started to change the\ndakalan; while changing the dakalan she found her clothing.\n\nThen one of the children died. The mother continued to come to visit\nthe remaining child in the night, but would not come in the daytime.\n\nOne night the mother of the child wanted to take it to the sky, but\nthe father saw his wife. That time they quarreled and agreed to split\nthe child in two. The mother took one half and made it alive; when\nthe half had been made alive it called loudly for the other half. But\nthe other half was rotten because the father was not able to make it\nlive. Then one night the mother made it alive and said, \"Answer your\nhalf.\" Then it answered, but not loudly, because it was rotten.\n\nIt became the Little Thunder, and the other half became the Big\nThunder.\n\n\n\nORIGIN OF THUNDER AND LIGHTNING\n\nUd agayao inmali sinan lota din Lumawig, ut inbuina dinisay babayi. Sia\nadadu ditonodna ay babayi. Inapada ta bakun eda di masauwana, Dayida\nipaeda din posok sindaon di kaugunda. Din Lumawig sinongsongna din\nposok, ian adina layidun.\n\nSia kinwanina sin asauwana, \"Sakun mantaoliak ud tagoi; alayuk\ndingudwan din anakta ya makayan dingudwana.\" Sia ginudwana din anakta,\nut inana din toktokna. Din toktona mabungut tan iwud din awakna ut\nnanbugan. Din Lumawig sinapona din awak ya dinsikina, ut sia dinkedo.\n\nDin gudwana ay binayan din Lumawig adi makali, ut sia inmali loman\nut sinapona din toktok, ut masauwana din kedo ut sia din kimat.\n\n\nLong ago Lumawig came to the earth and married a girl. She had many\nsisters. They were jealous because he had not married them. They\nput garlic under their beds. Lumawig smelled the garlic and did not\nlike it.\n\nHe said to his wife, \"I shall return to the sky; I shall take half\nof our child and leave half.\" He divided the child into halves, and\ntook the head. The head was angry because it did not have its body,\nand talked loudly. Lumawig made it a body and legs, and it became\nthe Thunder.\n\nThe half that Lumawig left could not talk, but he returned again\nand made (it a) head, and it married the Thunder, and it (became)\nthe Lightning.\n\n\n\nTHE MOUNTAIN KABUNIAN\n\nWaday isa ay liang sin isa ay bantag sined nabaon, kabunian\nbonngonanona di ifugau nga oomoi sidi. Yatda un manganda mon adida\nalaun din pilad. Kayipo ifugau di amoi ud guab ay un manlakos piana\namoi sin liang. Din anito bunganasda eda.\n\nSin mamingsan inmoi di isay lakay ut binonngan di anito yan inana\nut din nanagananna ay pilad. Ut nanbiliu si bato, ut inmaylagui\nsin sookan di liang. Mapo di danom sin tupukna ut mo waday malabas\ninomunda. Mayigapo sin nangisaanda si pilad tinekdan din kabunian\ndi manbumo.\n\n\nThere is a cave in a mountain where long ago the gods gave food to\nthe people who stopped there. They told them to eat, but not to carry\naway the plates. Many people going to the seashore to trade would\nstop at the cave. The gods gave them food.\n\nOnce a man stopped and was fed by the gods, but took away the dishes\nin which he had eaten. Then he was turned to stone, and (now) stands\nin front of the cave. Water gushes from his mouth, and when there are\n(people) passing by they drink it. After the plates were taken away\nthe gods stopped giving food.\n\n\n\nTHE ORIGIN OF MAN\n\nId nabaon ginmosad si kabunian sinan lota, mo'n iwud di ifugau. Sia\nkinwanida, \"Maptung mo waday ifugau. Takosamopoa si lalaki iga\nbabayi.\" Eda inoma si lota ut sinmapo si dua ay sinan ifugau\nut pimatakdugna. Dinkingpas manok asina panglagtoan kinwanida,\n\"Pansiakak eda ta matagoda.\" Ut isa sinan ifugau naysiak. Sia nanbalin\nsi lalaki. Dinusa dinnguna dinganangona ut naysiak abu, ut nanbalin\nsi babayi.\n\n\nLong ago the gods came to the earth, but there were no people. They\nsaid, \"It is good if there are people. We will make a man and a\nwoman.\" They took some earth and made two people and stood them\nup. They plucked the feathers from a chicken and made it jump, saying,\n\"We shall make them laugh so that they will be alive.\" Then one of\nthe people laughed. He became a man. The other heard the first and\nlaughed also, and became a woman.\n\n\n\n\n\n\n\nNOTES\n\n\n[1] See my Nabaloi Law and Ritual, present volume, pp. 236-271, 1920.\n\n[2] Ibid., pp. 280-335.\n\n[3] Phil. Jour. of Sci., IX, Section D, 465-527, 1914.\n\n[4] Compare F. C. Cole, Traditions of the Tinguian, Publ. of Field\nMuseum of Natural History, Anthrop. Ser., XIV; and R. F. Barton,\nIfugao Law, present volume.\n\n[5] See the present volume, p. 289.\n\n[6] Based on the publication by J. A. Robertson, The Igorots of\nLepanto, Phil. Jour. of Sci., IX, section D, pp. 465-527, 1914. Ifugao\nanalogies are cited in this paper in footnotes.\n\n[7] All the ceremonies described in this section were recorded\namong the Benguet Kankanay in the townships of Kibungan, Kapangan,\nand Buguias. All the texts were recorded in Kibungan except those of\nthe kiad, which were recorded in the central barrio of Kapangan, and\nthose of the ampasit and tanong, which were recorded in the barrio\nof Legleg, Kapangan. Kibungan is a town in the northwestern corner\nof Benguet. It is inaccessible, and has been affected very little by\noutside influence. It adjoins the Amburayan town of Bacun, and the\nLepanto town of Ampasungan. Legleg is about midway between Kibungan and\nthe Nabaloi boundary; the barrio of Kapangan is on the line between\nthe Nabaloi and Kankanay; and Buguias is in the northeastern part of\nBenguet, north of the Nabaloi town of Kabayan. The dialect is spoken\nwith some difference of pronunciation in the various towns. It is\nbelieved that all public ceremonies celebrated by the Benguet Kankanay\nare described in this section, but some of the private ceremonies\nwere probably overlooked.\n\n[8] See note 7, p. 354.\n\n[9] A kind of root eaten by the Igorot when the supply of rice or\ncamotes is limited.\n\n[10] The first and fourth myths were recorded in Kibungan, the second\nin Kapangan, the third in Legleg.\n\n[11] The three rocks on which the pots sit.","title":"Kankanay Ceremonies: (American Archaeology and Ethnology)","tradition":"scripture-revelation","translated_text":null,"word_count":16778}