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diff --git a/37741-8.txt b/37741-8.txt new file mode 100644 index 0000000..3254e5f --- /dev/null +++ b/37741-8.txt @@ -0,0 +1,2884 @@ +The Project Gutenberg EBook of Kankanay Ceremonies, by C. R. Moss + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Kankanay Ceremonies + (American Archaeology and Ethnology) + +Author: C. R. Moss + +Release Date: October 13, 2011 [EBook #37741] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK KANKANAY CEREMONIES *** + + + + +Produced by Jeroen Hellingman and the Online Distributed +Proofreading Team at http://www.pgdp.net/ for Project +Gutenberg (This file was produced from images generously +made available by The Internet Archive/American Libraries.) + + + + + + + + + University of California Publications + In + American Archaeology and Ethnology + + Vol. 15, No. 4, pp. 343-384 + October 29, 1920 + + + KANKANAY CEREMONIES + + + + By + C. R. MOSS + + + + University of California Press + Berkeley + + + + + + + + + +CONTENTS + + + Introduction + Territory of the Kankanay + Personal appearance and traits + Industrial life + Custom law + Comparative culture + + Ceremonial system + General comparison with the Nabaloi + Spirits and deities + Purpose + Priesthood + Divination + Spoken ritual + Dancing and songs + Omens and taboo + Comparative Nabaloi and southern Kankanay ceremonies + Lepanto Kankanay ceremonies + + Particular ceremonies + Bindian Pasang + Mandit Abasang + Dawak and Basit Sibisib + Batbat Gaysing + Kapi Galon + Amlag Mangilin + Lawit Mansiyanun + Tingiting Siling + Palis Pugas + Buang Kiad + Mayilutlutkan Kosde + Palis chi Kabunian Bugid + Mantuis Bilig Pungau + Bilong Bugak + Maydosadan Saldi + Manbating Bilig + Liblibian Dagas + Ampasit Laglagiwin + Dayau Tanong + Tamo Sagausau + + Myths + Origin of the big and little thunder + Origin of thunder and lightning + The mountain Kabunian + The origin of man + + + + + + + + +INTRODUCTION + + +TERRITORY OF THE KANKANAY + +Since the Kankanay have been studied very little, the exact extent +of their culture area is not at present certain. + +The Igorot of northern Benguet, and almost all of the people living +in Amburayan and southern Lepanto, speak the same dialect, have +similar customs, and call themselves by the same name, "Kakanay" +or "Kankanay." The people of this group have no important cultural +features by which to distinguish them from the Nabaloi, and linguistics +is the only basis on which they may be classed as a separate unity. + +The inhabitants of northern Lepanto call themselves "Katangnang," +speak a variation of the dialect spoken in the southern part of +the sub-province, and have some customs, such as communal sleeping +houses for unmarried boys and girls, which are more similar to certain +customs of the Bontoc than to any found among the southern Igorot. + +It might also be mentioned that the towns of northern Lepanto are +comparatively large and compact like those of Bontoc, while the +Kankanay of southern Lepanto as well as those of Benguet and Amburayan +live in scattered settlements. Another difference is the amount of +authority exercised by the baknang or wealthy class. In northern +Lepanto the baknang are comparatively unimportant, while among the +southern Kankanay they are as powerful as among the Nabaloi. + +However, the best authorities regard practically all the Lepanto +Igorot as Kankanay. This seems to be advisable at present, but it is +not improbable that a more thorough study of the Katangnang in the +northern part of the sub-province will result in their being classed +as a separate group. + +Regarding the Igorot of northern Lepanto as Kankanay, the territorial +limits of the tribe are approximately as follows: + +On the north, the Lepanto-Bontoc sub-provincial boundary; on the east, +the western boundary line of Ifugao; on the south, a line passing near +the southern limits of Alilem and Bacun, then through the southern +part of Kapangan between the barrios of Kapangan and Datakan, then +through the township of Atok a little north of the central barrio, +and then through the southern barrios of Buguias; and on the west, +a line passing through the foothills of Amburayan and Lepanto. + + + +PERSONAL APPEARANCE AND TRAITS + +In personal appearance the majority of the Kankanay are very similar +to the Nabaloi except for the fact that they have hardly benefited +as much through contact with the outside world. Except in the case of +those who live near the sub-province of Bontoc, it is rather difficult +to distinguish a Kankanay man from a Nabaloi. + +The women of the two tribes are easily distinguished by a difference +in dress, since the Kankanay women wear a waist instead of a jacket, +and a plain skirt instead of the kind with the folded effect worn by +the Nabaloi. + +In personal traits the Benguet Kankanay are similar to the Nabaloi, but +farther north the people are more self-assertive and independent. The +difference in this respect between the cargadores of the various +culture areas is noticeable. In Benguet they will generally carry +without protest whatever size load they are given, but in Bontoc +the cargador decides exactly how much he will carry. While waiting +for his load, the Benguet man will probably remain out in the road, +the Lepanto man in the yard, the Ifugao on the porch; but the Bontoc +man comes into the house and acts as if he were in all respects the +equal of the one for whom he carries. + + + + +INDUSTRIAL LIFE + +In agriculture and the industrial arts the Kankanay and the Nabaloi +have made about equal progress, and practically everything that +might be said of the one applies equally to the other. The standard +of living is about the same, except that as a rule the Nabaloi have +more rice. The houses and the method of their construction are similar, +but there is a larger proportion of good houses among the Nabaloi. The +household furnishings of the two peoples consist of the same or of +similar articles. + + + +CUSTOM LAW + +The custom law of the southern Kankanay differs from that of the +Nabaloi only in unimportant details. [1] + +The order of inheritance is the same, and the general principle that +property must go to the next generation and that parents, brothers, +and uncles can hold it in trust only, applies to the southern Kankanay +as well as to the Nabaloi. Another principle of common application +by the two tribes is that all relatives of the same degree, whether +male or female, inherit equally. + +The southern Kankanay and the Nabaloi also have similar customs in +regard to marriage, and children are betrothed by their parents in +the same way. Among the northern Kankanay the young people choose +their own spouses as they do in Bontoc. + +Divorces among the Kankanay are rather frequent, though they claim +that they are never divorced after children have been born. I know +of two cases of divorce, however, between Kankanay wives and their +Nabaloi husbands after there were children. + +In general, the customs of the southern Kankanay and the Nabaloi +regarding the discovery and punishment of crime are the same; but a +larger proportion of cases are settled by the Kankanay according to +their old custom law, since the Nabaloi have lately become more prone +to take their troubles to the white officials. + +All the ordeals known to the Nabaloi for discovering criminals or +testing the veracity of witnesses are used by the Benguet Kankanay. In +addition to these they have the test called manman, decided by +looking at the gall of two chickens furnished by the respective +contestants. The Kankanay as well as the Nabaloi contestant always +appeals to the sun. + +Taken as a whole the custom law of the southern Kankanay and the +Nabaloi is the same; and judging from the information at present +available we may conclude that all the Igorot groups administer +justice according to the same basic principles. + + + +COMPARATIVE CULTURE + +There is little difference in the amount of general knowledge possessed +by the Kankanay and the Nabaloi, but the latter are probably a little +more advanced in this respect. Whatever may be said of their native +culture, the Nabaloi are certainly showing a greater readiness to +adopt civilization than any other Igorot people. + +Comparing the general Kankanay culture to that of the neighboring +groups, I should say that it is lower than the culture of the Nabaloi +and higher than that of the Bontoc. In some respects it is superior +to the culture of the Ifugao or Kalinga, while in other respects it +is inferior. + + + + + +CEREMONIAL SYSTEM + + +GENERAL COMPARISON WITH THE NABALOI + +The Kankanay ceremonial system is similar to that of the Nabaloi. [2] +The rituals are the same in general purpose; they are based on a +similar belief in spirits; the important elements of both systems +are sacrifice and prayer; and the functions of the priests are the +same. The ceremonies of each group must be given in their appropriate +places, and a particular sacrifice must be offered in connection +with each, though there is probably more latitude of choice among +the Kankanay than among the Nabaloi. + +There are Kankanay ceremonies corresponding in purpose to nearly +all the Nabaloi ceremonies, but as a rule the spoken ritual is quite +different. Some of the corresponding ceremonies are called by the same +name, and some by different names. In a few cases ceremonies called +by the same name are celebrated for entirely different purposes by +the two groups. + +There is not the same uniformity in the ceremonies celebrated in the +various towns of the Kankanay as there is in those of the Nabaloi. As a +rule the same rituals are held in the towns of northwestern Benguet, +in Ampasungan of Lepanto, and in Bacun of Amburayan. Buguias and +Mancayan have the majority of these ceremonies, but not all. On the +other hand, a few are celebrated in the latter towns which are unknown +in the former. + +From the data available, it seems that there is even more difference +between the ceremonies of the northern and southern Kankanay than there +is between those of the latter and the Nabaloi. It is quite certain, +however, that all the Lepanto ceremonies have not been recorded, +and when this has been done the rituals of the two sections may show +a closer resemblance than at present appears to be the case. + + + +SPIRITS AND DEITIES + +The southern Kankanay have no term by which a supreme ruler of the +universe is designated, and it is doubtful if any Kankanay, with the +exception of a few who live near the coast, have any conception of such +a personage. The translation of "Lumawig" as God in connection with +the description of some of the ceremonies presented in Robertson's +publication on the Lepanto Igorot, [3] may be explained by the +tendency of the Ilocano township secretaries who did the recording, +to interpret Igorot rituals in terms of the Christian religion. + +It seems that all the Igorot tribes that have so far been studied +recognize Lumawig as one of their great culture heroes. The Benguet +Kankanay say that he once lived on earth and was one of them, and +that when he died his soul did not go to the mountains with the souls +of the other Igorot, but ascended to the sky, where it still remains +with the souls of Kabigat, Amdoyaan, and the other great heroes of +the past. All the culture heroes are objects of worship. + +The kakading are the souls of the dead. They go to the mountains +but sometimes return to their villages and cause sickness in order +that sacrifice will be necessary. The tanong and amud are souls +of ancestors. + +The Kankanay as well as the Nabaloi believe in the existence of +spirits other than the souls of the dead, which cause sickness or bad +luck. Their concept of the special functions of each class of spirits, +however, is not in all cases the same as that of the Nabaloi. The +belief in the amdag which catch the souls of the living with a net, +and in the pasang which prevent the birth of children, is common +to both tribes. On the other hand, the ampasit and the timungau, +malevolent spirits of the Nabaloi, seem to be regarded rather as +culture heroes by the Kankanay. In addition to the amdag and the +pasang, the southern Kankanay recognize the following: + +The dagas, spirits which live with the people in their dwelling houses. + +The bilig, spirits which live in the pasture or timber lands near +the settlements. + +The pinading, spirits which live in the high mountains, and correspond +in some respects to the kakaising of the Nabaloi. + +The Kankanay belief in Messeken, Akodau, and the other inhabitants +of the underworld is the same as that of the Nabaloi. The belief +regarding the underworld seems to be held in common by all the Igorot +tribes and to extend to the Tinguian of Abra. + +The Kankanay in a very few ceremonies pray to the sun and moon, +but it is not probable that they pray to groups of stars as do the +Nabaloi. The elements are frequently personified in the sacred stories, +but it is not probable that prayer is offered to them. + + + +PURPOSE + +The Kankanay make ceremonies for the same general purpose as the +Nabaloi. The majority of them are celebrated primarily against +sickness, or to avert calamities, such as crop failure. Incidentally, +all public ceremonies secure the good will of deities and spirits, and +cause the giver to live long, be lucky, and become rich. The matter +of personal pride and desire of power is also an important factor, +and it is said that the most expensive cañao celebrated by some of +the Lepanto Kankanay is given for no other purpose. I think this is +doubtful, however, and believe it probable that all cañaos possess some +religious significance, even when the givers have a material motive. + +Another reason for ceremonies given by a member of the Kankanay baknang +might be interesting. He stated that if he did not give the mandit and +other public cañaos at frequent intervals, all his livestock would be +stolen, but that as long as the people knew that they would consume +the larger number of his animals, they were willing that he should +have the trouble and responsibility of raising them. + + + +PRIESTHOOD + +As with the Nabaloi, the mambunong is an institution; though the +Kankanay have more occasions on which they address the spirits and +deities without his intervention than the Nabaloi. Except in Buguias +the ceremonies are not shrouded in mystery to the same extent that +they are among the Nabaloi, and the people have more general knowledge +concerning them. + +The compensation allowed the priest is about the same as among the +Nabaloi, and the priests appoint their successors in the same way; +that is, by selecting the one to whom the prayer is taught. + + + +DIVINATION + +Anap, meaning "to find out," is the general name for the Kankanay +divination ceremonies. Three methods are used. + +The mambunong puts tapuy in a glass and prays, asking the gods to +show what caused the sickness and what ceremony should be celebrated +to effect its cure. He then looks into the tapuy where he sees +something indicating the cause of the sickness and the ceremony to +be celebrated. This method corresponds to the Nabaloi bakno. + +A stone is suspended by a string, the mambunong prays, the various +rituals are named; if the stone moves at the mention of a ceremony, +that one must be celebrated. This method corresponds to the Nabaloi +sabat. + +An egg is stood on end on the ground, the rituals are named, and +the one to be given is determined by the falling of the egg. This +corresponds to the buyon of the Nabaloi, except that the latter use +a stick instead of an egg. + +The examination of the gall of a chicken is used to determine whether +or not one will be lucky in doing a certain thing, or whether a sick +person will recover. This divination is called manman. + + + +SPOKEN RITUAL + +As with the Nabaloi, the spoken ritual consists of either a petition +or a story which serves as a magical formula. The formula seems to +be used to a greater extent by the Kankanay than by the Nabaloi. The +prayer or formula must always be uttered at the appropriate place and +in the proper circumstances, or else it will not be effective. The +use of the formula as well as the prayer seems to be common to all +tribes of the Igorot including the Tinguian. [4] + + + + + +DANCING AND SONGS + +There is no dancing in connection with the private ceremonies; but +the tayo, a dance by one man and woman at a time, forms a part of +nearly all public ceremonies. The dance is the same as the tayau of +the Nabaloi except that the Kankanay dance to faster time. The time +is faster among the northern than among the southern Kankanay. + +While the dance is in progress the mambunong shouts the following at +intervals of about ten minutes to the man who is dancing: + + + Baliwatak sika; matagoga, maganakka; bomaknangka; bomaknang + abu tomoi mansida; bamaknang abu babayi manadong tauwadi, + kasinsinopantaka si oaoay. + + + I give you this blessing: may you live long, may you have children; + may you be rich; may the giver of this ceremony also be rich; + may the women dancing also be rich, so that there will be our + gathering together always. + + +While the mambunong is reciting the baliwak, the man stops dancing, +but the woman continues. The baliwak corresponds to the datok of +the Nabaloi. + +The typical dances of the Nabaloi and the Kankanay are very similar, +but this can not be stated of the dances of any of the other Igorot +tribes. The Bontoc, Ifugao, Apayao, and Kalinga dances all differ +considerably, and even the most common dances in various towns of +the same tribe differ to such an extent that an inhabitant of one +town can not take part in a dance of another. + +Sacred songs form a part of the worship in connection with the Kankanay +mandit, palis, tamo, and bindian. The badio, which is an extemporaneous +chant similar to the badio of the Nabaloi, is always sung in connection +with all ceremonies if there is sufficient tapuy on which to become +intoxicated, but it is not regarded as a part of the worship. + + + +OMENS AND TABOO + +The Kankanay pay even more attention to omens in connection with +rituals or in their ordinary occupations than do the Nabaloi. Snakes, +lizards, or certain birds crossing the roads are omens of bad luck. If +anything falls, if a rock becomes detached and rolls down the hill, +or a person stumbles, some calamity is sure to follow unless it can +be averted by means of ceremonies. + +The taboos among the Kankanay are even more numerous and last longer +than among the Nabaloi. This may be partly due to the fact that the +Kankanay are a more primitive people. + +The taboo and the belief in omens is common to all the Igorot tribes, +and the latter is prevalent to some extent among many of the lower +class Christian Filipinos. + + + +COMPARATIVE NABALOI AND SOUTHERN KANKANAY CEREMONIES [5] + +NABALOI SOUTHERN PURPOSE + KANKANAY + +Buyon, Sabat, Anap For divining cause of sickness and its + Bakno cure by standing stick or egg on end, + by swinging stone, or by looking into + liquid mirror. +Manoni Manman Divining future by looking at gall of + chicken. +Bindayan Bindian Originally a head-taking celebration. + Now given to cure or prevent sickness, + or in compliance with a promise made + while sick. +Pachit Mandit Originally a peace celebration. Now + given to cure or prevent sickness, to + obtain long life and good luck, and to + enhance the prestige of the giver. +Chawak Dawak A pachit or mandit on a small scale, and + given for the same purpose. +Bayog Basit dawak A very small chawak or dawak. (The prayer + in mandit is called bayog.) +Batbat Batbat Against sickness. +Saad Saad A small batbat. +Kapi Kapi To prevent sickness of which one has been + warned in dreams. +Amdag Amlag To secure release of the soul when it has + been imprisoned by the amlag. +Tawal Lawit To induce a soul which has wandered away + to return. +Tingiting Tingiting To cause return of souls which have flown + away with the fire and smoke of a + burning dwelling house. +Palis Palis Against witches. +Sagausau Palis To cause harm to befall an enemy or to + avert harm from the giver. +Buang Buang Against deafness. +Nansaang Mayilutlutkan Against headache. +Palis chi Palis di Against toothache. Also against headache + kabunian kabunian by the Nabaloi. +Dosad, Sigop Mantuis bilig, Against diseases of the lungs or chest. + Bilong, + Mayodosan, + Manbating +Kolos Liblibian Against diarrhoea or pains in the abdomen + or stomach. +Basil Ampasit Against sexually caused diseases. +Sabosab, Diau Dayau To cure sores. (Nabaloi ceremonies also + Chuntog, celebrated after a quarrel so that + Diau Kasib sores will not result.) +Tamo Tamo Against insanity. +Pasang Pasang Against sterility. +Abasang Abasang At the birth of children. +Sibisib Sibisib To cure wounds. +Kaysing Gaysing Betrothal ceremony given by parents. +Kalon Galon Betrothal ceremony given by betrothed. +Mangidin Mangilin Marriage ceremony. +Pansijanan Mansiyanun Divorce ceremony. +Siling Siling Funeral ceremony. +Okat Pugas Ceremony held immediately after a corpse + has been put into the coffin or buried. +Tabwak Kiad To induce the soul of a person who has + recently died to go away and not cause + sickness. +Kosday Kosde To cause agricultural products to grow. +Tawal ni payu Bugid To increase water for irrigation. (Tawal + ni payu also against sickness caused by + spirits living in rice fields.) +Pungau Pungau To cause the rice to increase when + harvested. +Bakak Bugak To prevent sickness caused by eating new + rice. +Salchi Saldi To prevent sickness caused by eating + animals which have fallen or died of + disease. +Kiad Against sickness caused by mountain + spirits called kakaising. +Ampasit Against sickness caused by timber spirits + called ampasit. +Pasang ni Against sickness caused by air spirits + Mansakit called pasang. +Timungau Against sickness caused by water spirits + called timungau. +Gangau To cure rheumatism. +Padad To foresee and avert death. + Bilig Against sickness caused by spirits of the + same name. + Dagas Against sickness caused by house spirits + called dagas. + Laglagiwin Against sickness caused by a guardian + spirit. + Tanong Against sickness caused by the souls of + ancestors. + Sagausau For luck before starting on a journey. + + + +LEPANTO KANKANAY CEREMONIES [6] + +A. Generally distributed through northern and central Lepanto: + +Begnas or pakde, for the general welfare; made two or three times a +year, before or after the planting and the harvesting of rice. Similar +to the Ifugao honga, the Benguet Kankanay kosde, and the Nabaloi +kosday. + +Bayas, made by the rich to emphasize their station; also against +sickness. Made after marriage "every four or five years," or, "three +times during one's lifetime." Similar to the Ifugao bumaiyah, the +Benguet Kankanay mandit, and the Nabaloi pachit. + +Bakid, variously described as "for the dead," "against ditches going +dry," and "part of other cañaos." Similar to the Benguet Kankanay +bugid; and the Nabaloi tawal ni payu. + +Ubaya, divination, "for finding out." Similar to the Ifugao ubaya, +the Benguet Kankanay anap, and the Nabaloi buyon, sabat, and bakno. + +Palis, against witches. Similar to the Benguet Kankanay palis and +the Nabaloi palis. + +B. Mentioned only in the reports from this or that township: + +Pasang, against sterility. Similar to the Benguet Kankanay pasang, +and the Nabaloi pasang. + +Keslei, against sickness. + +Tobag, against sickness. + +Tonkala, in accordance with a vow rendered during sickness. + +Bagaoas, for the rice crop; against mice and drouth. + +Sepesep, nature and purpose not clear. + + + + + + +PARTICULAR CEREMONIES [7] + + +BINDIAN + +The bindian, called by the Kabayan Nabaloi bindayan, is celebrated +in Buguias, but in no other Kankanay town. The ceremony is held to +cure or to prevent sickness, or in compliance with a promise made +while a person is sick. + +In general, the celebration is similar to that conducted in Kabayan; +but in Buguias instead of the dummy head being carved to represent the +head of a person, it represents the head of a snake. In the bindian +song for Buguias, the deeds of the heroes who went to Legleg and +succeeded in killing two large snakes which had been responsible for +the death of a large number of people, are commemorated. The olol, +instead of representing the takers of human heads as they do in +Kabayan, represent the persons who killed the snakes. + +As among the Kabayan Nabaloi, hogs are used for sacrifice, and the +dancing is the same in the two towns. The prayer is also similar. As +a rule the celebration is not conducted on so large a scale in Buguias +as it is in Kabayan, and fewer people attend. + +I do not know whether or not this ceremony is given in any of the +Lepanto Kankanay towns, but I have seen a dance in Bagnen which is +similar to the bindian dance. The Igorot farther north have their +head-taking celebrations, of which the bindian seems to be a survival. + + + +MANDIT + +The mandit of the Kankanay corresponds to the pachit of the +Nabaloi. The Nabaloi use the word manchit, meaning "to celebrate +the pachit." The Kankanay always substitute "d" for the "ch" of +the Nabaloi. + +However, there is a difference in the purpose for which the Nabaloi +and the Kankanay of Kibungan and surrounding towns celebrate this +ceremony. In Kibungan it is given neither to cure nor to prevent +sickness, but only to cause the person celebrating it to become rich +and to be honored by the people. In the Kankanay town of Buguias it +is celebrated to cure or prevent sickness as well as to enhance the +prestige and to increase the wealth of the giver. + +The following is an account of a mandit which I saw on the 3rd and +4th of October, 1916, at the house of Damadan, a rich Igorot living +in Kibungan: + +The ceremony began about nine o'clock in the morning. The mambunong +took a cocoanut shell filled with tapuy, and squatted in front of the +house. He then prayed as follows, while holding the tapuy in his hand: + + + Sikayao ay pinading ay kayilinganmi, ipitikenmi dakayos nan tapuy + ut makikan kayo; ut adayo golgolidan di pakanenmi. + + + You, the pinading living near us, we are giving you tapuy and + food to eat and drink with us; so do not permit what we feed to + have a skin disease. + + +The old men then squatted around in a group and sang the bayog, +which is as follows: + + + Linmayad si Taydak, linmayad si Dakodak; + Ginmosad si Soyaan, linmayad si Taydak; + Ginmosad si Balitok, Balitok nay masobok. + Tadyonay manyokayok dalingyos bintauwanyo, + Linmoboi di baboiyo, inmingyap di manokyo, + Ganakyoi sauwaswoo. Siya say isongdoyo + Linan inmananito. + Ginmosad si Aponan, ingosadna baboina + Siay intayawanda sinan boi di mansina. + Siya sat matoganda mobalung ya ipidwada + Tamonmasinop nan litagua way panamtamangan un dayida. + Ginmosad si Maodi balitok nay masodi, + Madili ay babayi, dalingyos bintauwanyo, + Liniboi di baboiyo, inmingyap di manokyo. + Alanyat i songdoyo si bomooi ay nayo. + Balbalungmo matago, ipidwanas bungbungo + Ut maad adotako. + Ginmosad si Angtan; galinay kinadangian. + Tanbanos di baknang ingosad ni baboiyo + Ay inbayogunyo. + + + Became happy Taydak, became happy Dakodak; + Came down from the sky Soyaan, became happy Taydak. + Came down from the sky Balitok, Balitok who was kind. + The wooden dishes being carried in and out will be seen in your yard, + Will become fat your pigs, will increase in number your chickens. + Your children born will be eighteen. That is why you will mourn the + death of + the one celebrating the ceremony. + Came down Aponan, bringing hogs + So that there would be dancing at the house where the mandit was + celebrated. + So that they would know when they did it next, + He called together the people that they might see everything. + Came down from the sky Maodi, gold-shining. + Growing fat are your pigs, increasing in number are your chickens. + Admit you will mourn the death of the giver of this ritual. + If you live, do it again in the future + That we may increase. + Came down Angtan; his blankets were those of a rich man. + The greatest of all the rich men brought down your hogs, + Singing the bayog. + + +After singing the bayog, the people danced and drank tapuy until noon, +when twelve hogs which were to be killed were tied and put in a row in +front of the house. Just before the first hog was killed the mambunong +prayed the prayer which is called batbat in Kibungan. It is as follows: + + + Lumawig un Kabigat, si Pati, si Soyaan, si Amdoyan, si Wigan, si + Bintauan, si Bangan, si Bogan, si Obongan, si Obung, si Laongan, + si Singan, si Maodi, si Kolan, si Moan, si Angtan, si Gatan, + si Angban, si Mantalau, si Balitok; minyaan midakayos, yan + tagoundakami. Idauwatmoi masangbo, tamo matagokami pangiyaan di + ibamin dakami; tamo dakayo ay kabunian waday pangiyaan min dakayo; + tamo anakmi waday matago ya waday pangiyaan min dakayo. + + Mopakenmi adadoenyo, tauaday piditenmi. Mo manokmi abu, matago + tauwaday panbiagmi. Mo mansamakmi, abu, mataguay; batong mataguay, + din togi mataguay; ta waday panbiagmi. Mo mansamakmi, abu, si pina, + ya kapi adadoi bagasna, ta waday ilaukami, ta waday iami sigalimi. + + + Lumawig and Kabigat, Pati, Soyaan, Amdoyan, Wigan, Bintauan, + Bangan, Bogan, Obongan, Obung, Laongan, Singan, Maodi, Kolan, Moan, + Angtan, Gatan, Angban, Mantalau, Balitok; we are giving this to + you that we may live long. Work for us to become rich so that while + we live there will be the giving of meat to us by our companions; + so that you the gods will have things given to you; so that our + children will have life; so that there will be gifts for you. + + What we feed increase, so that there will be celebrations of + ceremonies again. Cause our chickens also to live to be for keeping + us alive. Make what we plant also to live; beans to live; camotes + to live; to be for keeping us alive. Make what we plant, also, + pineapples and coffee, to have much fruit, so that we may have + it to sell, that we may have something with which to buy blankets. + + +The hogs were then killed, and after the meat was cooked the same +prayer was repeated. After the people had eaten, they began to +dance and sing again and continued to do so throughout the night; +but only a small number of those who were present during the day +remained. The majority went home, taking with them part of the meat +which had been left. + +The second and third days were similar to the first; but fewer people +attended, and fewer hogs were killed. + +The mambunong stated that, if after a person has celebrated the +mandit, a stone should become detached from the hillside and roll +down near his house, or if there should be a slide near, it would be +necessary for him to kill another hog, and have the mambunong pray +the following prayer: + + + Sika ay napolug ay bato nay ay okaamka, ut bomaknangak ut adakna + bitbitbitug. Mataguak abu ta maobananak. + + + You, the falling stone, I am giving you this so that you will + make me rich and will not make me poor. Cause me to live also + until my hair is white. + + +While this ceremony corresponds in general to the Nabaloi pachit, +the song and prayer are entirely different. In the pachit the +prayer is addressed principally to the souls of dead relatives, +while in the mandit the hero deities are addressed. The prayer and +song resemble more closely those for the Nabaloi bindayan than those +for the pachit. It is not improbable that when the bindayan or its +equivalent became obsolete among the Kibungan Kankanay, a part of it +was incorporated in other rituals. + +The corresponding Lepanto Kankanay ceremony is variously designated +as the bayas, bagnas, and daaus. The corresponding Ifugao ceremony +is called bumayah. + + + +DAWAK AND BASIT + +The dawak is a small mandit, and corresponds to the Nabaloi chawak. A +very small dawak called basit dawak corresponds to the Nabaloi bayog. + + + +BATBAT + +The batbat is given in all Benguet towns, by the Kankanay as well as +the Nabaloi, to cure or prevent sickness and to bring riches and long +life to the giver. The ceremony is held for the same general purpose +by both tribes, but the manner of celebrating it is different. + +In the Kankanay towns from one to twelve hogs may be used for +this ceremony. The number varies according to the wealth of the +giver. Unlike the Nabaloi they do not pretend to deceive the spirits +by tying hogs which are not to be killed. The following story regarding +this difference was related in Legleg, [8] a barrio of Kapangan: + + + Ud nabaon si Lumawig winatwatun ifugau gudu ta siay aduum si + okana. Gomosad pay sin kayilokoan, ay mankadu si gudu adida + donongun. Isakayatna pay sin Nabaloi; inamtada di nangia si esa + ay yatdaum adadu di indawatna. Sin nangi bagaana sin Kankanay + pay yaanda si adadu. + + Sia say gapona ay iwud diidawat si Iloko sin batbat, mo din + Inibiloi ya anda si usaloi, mo di Kankanay pay yaanda si adadu. + + + Long ago Lumawig gave the people hogs so that they would give some + of the increase. When he came down from the sky to the Ilocano + country and asked for hogs, they did not comply. He asked the + Nabaloi; they knew how to give him one and pretend that many were + given. When he asked the Kankanay, they gave him many. + + This is the reason the Ilocanos do not celebrate the batbat; + why the Nabaloi give one (hog) only; why the Kankanay give many. + + +Before each hog is killed, the mambunong prays as follows while +holding a cup of tapuy in his hand: + + + Kabigat ay maybungan, Lumawig ay maybungan, Buliwan ay maybungan, + Pati ay maybungan, Gatan ay maybungan, Dulo ay maybungan, + Bintawan ay maybungan, Balitok ay maybungan, Ubang ay maybungan, + Bangon ay maybungan, Bugan ay maybungan, Singan ay maybungan, + Ubagan ay maybungan, Kolan ay maybungan, Angtan ay maybungan, + Soyaan ay maybungan, Amdoyaan ay maybungan, Wigan ay maybungan, + Mantalau ay maybungan; mo wada pay di sangbounda ya bomaknangda ut + ta mapno di dapatanda, ya mapno di kuboda, ya magabay sinanak, ya + gamun ya salon, to wada pansosokubantayo si tapin di agou. Bomangan + sin sasakit. + + + Kabigat to whom prayer is offered, Lumawig to whom prayer is + offered, Buliwan to whom prayer is offered, Pati to whom prayer + is offered, Gatan to whom prayer is offered, Dulo to whom prayer + is offered, Bintawan to whom prayer is offered, Balitok to whom + prayer is offered, Ubang to whom prayer is offered, Bangon to whom + prayer is offered, Bugan to whom prayer is offered, Singan to whom + prayer is offered, Ubagan to whom prayer is offered, Kolan to whom + prayer is offered, Angtan to whom prayer is offered, Soyaan to whom + prayer is offered, Amdoyaan to whom prayer is offered, Wigan to + whom prayer is offered, Mantalau to whom prayer is offered; since + there is praying here may it cause them to be rich so that their + yards will be filled with pigpens, and may they be lucky in having + children and money and cattle pasturing, so that there will be our + eating and drinking together some other day. May the sick be cured. + + +After the hog has been killed, the mambunong takes the stick with +which it was stuck, and swings it while praying as follows: + + + Sika pay ay wikibuyak ta dakami di omanda ya bomaknang, nakasnatna, + tan onmandakami, ta isakladmi di puogmi ya malipunan kami si anak, + gamung, ya salon. + + + You, the stick, are swung so that we shall live long and become + rich, so that we shall live long, so that our legs shall be as + horn, so that we shall have many children, much money, and many + cattle grazing. + + +The prayer recorded above is used in Legleg and all the other Kankanay +barrios of Kapangan, but in Kibungan the prayer recorded under the +mandit is also used for batbat. In Buguias the souls of the dead and +the malevolent spirits as well as the deities are addressed, and the +prayer as a whole is probably more similar to the Nabaloi prayer for +batbat than to the one recorded above. + +Dancing the tayo forms a part of this ceremony in all Benguet +Kankanay towns. + +The ceremony may last from one to three days, and is generally more +expensive than the batbat of the Nabaloi. As a rule more hogs, tapuy, +and rice are used. + +It will be noted that in the prayer used by the Kankanay for batbat +only the deities are addressed, while the Nabaloi not only relate a +sacred story, but also petition the souls of ancestors, the pasang, +and some of the constellations. + +In some respects the Lepanto ceremony called keslei resembles the +batbat. + +Among the Benguet Kankanay as well as the Nabaloi the term saad is +used to designate the batbat on a small scale. + + + +KAPI + +Kapi is celebrated by the Buguias Kankanay in compliance with dreams, +or a vow made during sickness. + +A hog, tapuy, and rice are necessary. Just before the hog is killed, +the mambunong prays, addressing his prayer to the deities, the souls +of the dead, and the malevolent spirits. They are asked not to cause +sickness, but to give good luck, riches, and long life. + +After the hog has been killed and cooked, the prayer is repeated. There +is no dancing, but the people generally remain all day and spend the +time drinking tapuy. + +I have never seen this ceremony in any of the western Benguet +Kankanay towns, but have been told that it is sometimes celebrated +in Kapangan. It is celebrated in all Nabaloi settlements, and in the +township of Mancayan in Lepanto. + + + +AMLAG + +The amlag is a ceremony celebrated in all Benguet Kankanay towns. Its +purpose is to cause the release of the captured soul of a living +person. + +A chicken, some rice, and a collection of tools are necessary for +sacrifice. The mambunong holds the chicken in one hand and squats +beside the tapuy and rice while he prays. + +He begins his prayer by addressing the amlag of the various settlements +from the coast town of San Fernando, La Union, to the place where the +ceremony is held; and then requests that if any of them have captured +the soul of the sick person, they release it in exchange for the food, +tapuy, and tools. + +This ceremony is celebrated for the same purpose as the amdag of the +Nabaloi; but no sacred story is told by the Kankanay mambunong, nor +are the deities addressed. The ceremony is celebrated in the Lepanto +town of Mancayan, and probably in other Lepanto towns. + + + +LAWIT + +Lawit is a ceremony celebrated by the Benguet Kankanay to cause the +return of the soul of a living person which has wandered away. One +of the Kibungan mambunong said: + + + Mo iitauum ay wadaka's adaway sin buuina, ifugau, sia amona aydin + ababiikna tinaymana. + + + If a person dreams that he is far away from his house, he knows + that his soul has left him. + + +The mambunong takes a plate of rice from which tapuy has been fermented +and holds it in one hand, while holding a chicken in the other. He +turns his face toward the sky and says the following: + + + Sika ababiikna ----, omalika, mo sinoi inmoyan, sinan buuitaka, + tan inayan nanbuui di kakading. Mo ituum isa matika, ut ungay + adika mangan sinan ilagbuam. + + + You, the soul of ----, come back if you have wandered away from + our home, because it is dreadful to live in the home of the souls + of the dead. If you stay there you will die, and you will not + eat what you have earned. + + +The lawit is celebrated in Kibungan, Kapangan, Bacun, and Ampusungan; +but I do not know whether or not it is celebrated in any other Kankanay +towns. It corresponds to the Nabaloi tawal and to the Bontoc ofat. + + + +TINGITING + +The Buguias Kankanay celebrate a ceremony called tingiting to cause +the return of the souls of the persons who have occupied a house +which has been burned. It is believed that the souls fly away with +the fire and smoke. + +One of those who has occupied the house holds some dried meat in his +hand, while he calls the names of all the sky deities he can remember, +and asks that they send the souls to earth again. + +This ceremony is celebrated by the Nabaloi, and in the Lepanto Kankanay +town of Mancayan. + + + +PALIS + +The palis is celebrated by the Benguet Kankanay against witchcraft, +and also to cause injury to befall an enemy. + +Tapuy, cooked rice, and either a chicken or a dog are necessary +for sacrifice. + +The prayer is addressed by the mambunong to the amlag. They are asked +to dissolve their alliance with the witch and take the side of the +people, or to visit the enemy and cause him bad luck, in consideration +of the tapuy and food which are furnished. + +As soon as the prayer has been finished, the people present sing the +angba, a song in which the deities are called by name and asked to +witness the palis. + +One man then dances and waves a spear as if he were attacking an enemy, +while some of the people keep time by beating together wooden sticks. + +The palis is celebrated by the Nabaloi and the Lepanto Kankanay. The +ceremony, or its equivalent, is probably celebrated by all Igorot +tribes, since a belief in witchcraft is prevalent throughout their +territory. When the ceremony is celebrated to divert injury from +oneself to an enemy, it corresponds to the Nabaloi sagausau. + + + +BUANG + +The buang is celebrated to cure deafness in Buguias, in some of the +Kankanay barrios of Atok, and probably in some if not all of the +Benguet Kankanay settlements farther west. + +The mambunong holds in one hand the chicken to be sacrificed and +with the other hand he holds a cup of tapuy above the head of the +deaf person, while relating the following story: + + + Kabigat of the earth was constructing a sod fence. While he was + bending over to pick up a large piece of sod, he heard the noise + of loud thunder. He did not look around, but continued to work. + + Soon his wife Bangan, who was working in a nearby camote field, + called to him saying that it was time to go home. Kabigat did not + answer, but continued to build fence. His wife became angry and + began to scold, but when she turned around she saw the Thunder + standing near. The Thunder said, "Do not become angry with your + husband. He does not answer because he can not hear you. I made + him deaf. If you want him to be cured get one chicken and one + jar of tapuy and celebrate the buang." + + +Bangan did so and Kabigat was cured. Then they handed this down to +the people, and commanded that the name of Thunder, Kabigat, and +Bangan should be called. + +This ceremony is celebrated by the Nabaloi, but a different version +of the story is told. + + + +MAYILUTLUTKAN + +Mayilutlutkan is a ceremony given by the Kankanay against headache. The +mambunong takes a camote in his left hand and holds it against the +head of the sick person. He holds a knife in his right hand against +the camote, while praying as follows: + + + Sika pay ay mayilutlutkanka's sumingising di agou, + mayilutlutkanka's pangawan di agou, mayilutlutkanka's kalibiana + agou, mayilutlutkanka's dimana agou, mayilutlutkanka's gomabisana + agou, ya mayilutlutkanka's kapat aana; ado ut diya tubum dan dangau + ay nay ta pangamoak di kasika ya dagosak iyuan sika's manokmo. + + + You the mayilutlutkan of the morning sun, you the mayilutlutkan + of the midday sun, you the mayilutlutkan of the afternoon sun, + you the mayilutlutkan of the setting sun, you the mayilutlutkan + of the time the cocks first crow, and you the mayilutlutkan of + the dawn; may a complete cure be made by the dangau so that you + will show yourself to me, and I will make you a gift of a chicken. + + +The mayilutlutkan corresponds to the Nabaloi nansaang. + + + +PALIS CHI KABUNIAN + +The palis chi kabunian is celebrated in Buguias to cure toothache, but +I do not think it is celebrated in any other Benguet Kankanay towns. + +A jar of tapuy and a chicken are used for sacrifice. The mambunong +holds the chicken in one hand, while with the other he holds a spear +against the aching tooth. He prays to the amlag asking that they cease +causing the tooth to ache, and that they visit their malevolence on +the patient's enemies instead. + +The people then sing the angba, a song in which the deities are +asked to witness the palis. The patient then holds a spear in his +hand while he dances to the music produced by beating together two +seasoned wooden sticks. + +The ceremony is celebrated by the Nabaloi, but the spoken ritual +is different. + + + +MANTUIS BILIG + +Mantuis bilig is one of the ceremonies celebrated to cure pains +in the chest. A chicken, a jar of tapuy, and a basket of blankets, +breech-clouts, and headbands are necessary. The mambunong holds the +chicken in one hand, puts the basket on his head, squats beside the +tapuy, and says the following: + + + Wada si Damogo ay manili us Natoo. Sia say Mantuis Bilig ay + makagayang si ipugau. Inapuna usay galui, usay budbud, usay wanus, + ya usay manok. Wada's Mayang ay manili ud Ampungut. Wada's + Bokosan ay manili ud Odosan. Wada's Sigmayo ay manili ud + Tabayo. Wada's Gomi ay manili ud Kasili. Wada's Palatang ay manili + ud Manalang. Omali kayo ta badanganyo dakami si mugmug ya pakan + tamo waday kamanina ya waday pangay ay yaganmin dakayo. + + + There is Damogo, who lives in Natoo. He is Mantuis Bilig who + spears the people. He requires one blanket, one breech-clout, + one headband, and one chicken. There is Mayang who lives in + Ampungut. There is Bokosan, who lives in Odosan. There is Sigmayo, + who lives in Tabayo. There is Gomi, who lives in Kasili. There is + Palatang, who lives in Manalang. You come to help us in feeding our + chickens and in feeding our hogs, so that there may be (a ceremony) + like this, so that there will be (something) for calling you names. + + + +BILONG + +Bilong is a ceremony which is celebrated to cure diseases of the +lungs. The mambunong holds in one hand a piece of dried meat and says +the following: + + + Wada, kano, da Ginsingan un Suyan. Mansida pay, kano, san + tonodaisan adue ya mayaganda Ginsingan ya si Suyan. Amuida pay, + kano, yan pinoda san usay takbada si patok yan pinoda san usay + takbada san inapoi. Somaada pay, kano, yan manbidbidbidang ut + san usay batang. Ingayon kinwanina ut, kano, un, "Manototo ut + sina ta manganta." + + Omada ut, kano, isan patok ud idawista apoi. Kanuttut, kano, + adi makaoto san apoi ay manbidbidang. Amui dapag pay, kano, + gogoabna, yan tomagoda ut sia nangidawisan isan panganda ay patok + ut dagos naoto. + + Makakanda pay, kano, yan somaada ud baboida. Manokda duandan + mantogas eda. Anapunda pay, kano, yan bilong. Ingayan kinwanina, + kano, un, "Payun tako's nan ipugau ta mo waday nankios bakun ya + mantogpasda, ya daita di poon di sapon di bilong." + + + There were Ginsingan and Suyan. A person celebrating a ceremony + and his relatives far away invited Ginsingan and Suyan. When + they went one basket of meat fell, and one basket of cooked + rice fell. While they were on the way home, there was one tree + blazing. Then they said, "Let us cook and eat here." + + They took the piece of meat and roasted it on the fire. They + could not cook it on the blazing fire. They went below a little + distance and roasted their food, the meat, and it cooked easily. + + When they had eaten they went home. They were coughing and + spitting blood. Then they discovered the bilong. Then they said, + "We will hand it down to the people so that if they have sickness + or spit blood, we shall be called and shall be the origin of the + prayer of bilong." + + + +MAYDOSADAN + +Maydosadan is one of the ceremonies which is held to cure pains in +the chest. The mambunong holds a chicken which is to be sacrificed, +while he relates the following: + + + Bangan un Kabigat unda manorian. Inagton Bangan tagbana, yan + inaligida Kabigat din pataklangna. Dintangda san dorian ay sin + poon; anayan kaotanda ut mapno san tagban Bangan, ya mapno san + pataklang Kabigat sin bugas di dorian. + + Angayan idondon Bangan si Kabigat ut inmangaya. Itotukduun pay + sina ay Bangan. Amui pay si Kabigat ya binutbutna san kayi ay + dakdakui yan tinmudtud san dada. Angayan kaapap si Kabigat isan + paguna yan tamokdo. + + Ingayan sumaa ut asina kanan, "Kaasita pay sina adi pay nanatui + sina tan samo waday kayi ay mandada." On gayutkan kinwanin Bangan, + "Kambau! sian ay poon di atud di maydosadan." Ut magay pagnan + ipaytok sinan kay ipugau. + + + Bangan and Kabigat went to get dorian. [9] Bangan carried on the + head in the carrying basket, and Kabigat carried on the back in + the carrying frame. They found the dorian and then dug it up, + and Bangan filled the carrying basket and Kabigat filled the + carrying frame with the root of the dorian. + + Then Bangan sent Kabigat to get wood. Kabigat then went and picked + up a large piece of wood dripping with blood. Then at once Kabigat + put his hand on his chest and sat down. + + Then he went home immediately and said, "Pity us because there has + been death here, since the wood was bleeding." Then Bangan said, + "Oh! This is the origin of the remedy for maydosadan." So it was + handed down to the people. + + +After the chicken has been killed and cooked, the story is repeated. + + + +MANBATING + +Manbating is one of the ceremonies which is held when a person is +bleeding from the nose or mouth. The mambunong holds a chicken in +one hand, while he sits in front of a basket containing a rope and +says the following: + + + Wada, kano, san dua sin agi--Timungau. Unda pay, kano, + nanogian. Datgnunda ut san usay togi ay imui us dalum san + bugasna ut duiay pakdanonodun, yan dintangda san usay dalipoi ay + bato. Tokwabunda payan. + + Ilaunda, kano, ut nabokalan san kadan di bato, ut nandahos san + matada ud dalum. Ilaunda, payun nada, kano, baoi yan nada mansida + us dalum. Ungayun alaunda ut, kano, san talida ut pansissilpoonda + ut itakudda ut siay pandananda ay amui adalum. + + Domatunga payan mansida. Daeda unda mangan. Mangmanganda pay, + kano, yan nguda utut, kanon, san iposan un, "Dupapuntako to + ipangantako." Ungayan inmagyatda ut duiata kaaninta san iniwitanda + ut itakudda isan pantu ta siay pangililanda si kawadata, yan + duantapui komaan. Inayan siay inyatda. + + Asida ut dupapunda eda ut pay kanon nan sin agi, un "Adi kayo + pompomsu ta asauwak san anakmo." Ungayan adida pinpinsuida eda + ut pangasauwaun san anak Maseken. Ingayan konan, kono, Maseken, + "Tako manganop." + + Amui dapag, kano, yan ituiun san inapona isan subang + duanpag. Amuida Maseken yesan oduum ay kadwana, ut unda apayauun + san kananda un noang ay nakay. Bumatung ut, kano, isan kadan si + inapona, ut ilana nabakus san manugtug ay kadanda un anapanda. + + Ungayan adina siniloan yan pinalobosna, ut amui. Dumatung pay + si Maseken yan yamyamana san inapona, ut ungayan apayau unda san + nabakus ay si ininada, ut dupapunda ut labakunda. Idatungda payan + ut kananda ipanganda. Asi ut kinwanin san inapona un, "Adikami + pay ladum san ipugau ay ipangan." Ingayan kinwanin Maseken un, + "Mantaolika mo adi kayo laydum di ipugau ay ipangan." + + Ingayan mantaolida sinan sapui di lota, ut asida, kano, + kinwanida un, "Manalako's tali ta waday sapountako si batun ta + waday panbatungtako si ipangantako." Ingayan mansapoda si batun + ta waday panbatung si ipugau. Asi kinwanin dua ay sin agi un, + "Alauntakona ta ipangan." Asi ut kinwanin Maseken un, "Dakui ta + omyada's tali ya manok ta mo adida omiya, asi alaun nan ipugau + ay batungantako." + + + There were two brothers, the Timungau. They went to get + camotes. They found one camote the root of which went far into + the ground, and they dug after it and found a wide stone. They + turned it over. + + They looked into the opened place, and their eyes saw to the + underworld. They saw there a house, and there was being celebrated + a ceremony in the underworld. Then they got their rope and fastened + and tied it, and it was this way they went to the underworld. + + Then they arrived at the ceremony. They went to eat. They were + eating when they heard the inhabitants of the underworld say, + "We will catch you so that we may eat you." Then they became + afraid, and took off their breech-clouts and tied them on the + door so that it would be thought they were there. This they did. + + Then they caught them, and one of the brothers said, "Do not + kill us because I will marry your daughter." Then they did not + kill them, and he married one of the daughters of Maseken. Then + Maseken said, "Let us go to hunt." + + They went below, but the son-in-law stayed in the trail. Maseken + and his companions went, and ran after an old carabao. They + arrived at the place of the son-in-law, and he saw that an old + woman was running at the place they were hunting. + + Then he did not lasso her, but let her go; then he went + away. Maseken arrived and scolded his son-in-law, and then ran + after the old woman, their mother, and caught her and wounded + her. Then the son-in-law said, "We do not like to eat people." Then + Maseken said, "Return, if you do not like to eat people." + + Then they returned to the top of the ground and said, "We will get + the rope so that there is something for making a net so that we + can catch our food with the net." Then they made a net so that + there was something to net people with. Then the two brothers + said, "Take this in order that you may eat." But Maseken said, + "They will give us rope and chickens, because if they do not give + them to us we will catch the people with the net." + + + +LIBLIBIAN + +The liblibian is a ceremony which is celebrated in Kibungan and the +neighboring Kankanay towns to cure diarrhoea and pains in the abdomen. + +The mambunong holds in one hand a kind of plant called dungau while +relating the following story: + + + Wada, kano, san dua ay sin agi, Bogan un Singan. Si Bogan baybayi, + si Singan lalaki. Maanakda pay, kano, yan dua ay lalaki. Din + dakdakui si Pintun; din banbanug sia si Liblibian. + + Ungay pay, kano, madakdakda yan adi da mangan. Idawad amada tan + inada san gawan di inapoi ya gawan di atui yan adida laydum. + + Usay agou pay, kano, yan inmauway da amada ya inada dumatungda + ut, kano, yan ingay kinanda pinilak san gambangda. Kinwanida un, + "Ay takun ay gambang landok di laydingyo ay kanun." "Au, landok + di laydunmi ay kanunmi." + + Ungayan mankoyog ut, kano, Liblibian un Pintun ut amuida isan + kayiloguan. Domatungda payan siblaganda san anak di Iloko ta + waday gapona si pangianda undaita si banig ta wada kanunda. Adi + ut, kano, amonsan Iloko di mangiya un daeda si banigda, kano, + yan pagdin adas di amoda. Kinwanida un, "Kambau! Adi amom nan + Iloko di buni, ut amuitako'd sinan kayigorotan." + + Amuita pay, kano, yan sinan kayigorotan, yan siblaganda san usay + anak di Igorot. Kaa ut, kano, usay, manok ya sinpo ya lima ay + banig ut isay paday liblibian. Kinatut kakansan ut pay bomangan + san anakda. + + + There were a brother and sister, Bogan and Singan. Bogan was + a woman and Singan was a man. They had children, two boys. The + larger was Pintun, the smaller was Liblibian. + + When they became older they did not eat. Their father gave the + cooked rice from the center (of the pot) and the center of the + liver, but they did not like it. + + One day when their father and mother had gone to cultivate the + land and had returned, they had already eaten one-half of their + pot. They said, "How is this? you like to eat iron pots." "Yes, + iron is what we like to eat." + + Then Liblibian and Pintun left together and went to the land of + the Ilocano. When they arrived they made one child of an Ilocano + sick so that there would be a reason for giving them bolos to + eat. The Ilocano did not know enough to give them bolos to eat, + but knew of medicine only. They said, "Oh! The Ilocano do not + know the prayer, so let us go to Igorot land." + + They went to Igorot land and made sick one child of an Igorot. He + took at once one chicken and fifteen bolos and held the ceremony + liblibian. As soon as this was done, the sickness of the child + was cured at once. + + + +AMPASIT + +The ampasit is a ceremony which is celebrated by the western Benguet +Kankanay to cure sexually caused diseases. The mambunong holds in one +hand a chicken which is to be sacrificed, and relates the following +story: + + + Ud bayag waday isa ifugau ya asauwana waday isay anakda babayi + mangadan si Ampasit. Sinamingsan si Ampasit inmui nan si + lokto. Sinkadona sinadan isa anak Timungau ay lalaki intabona + di anak ay babayi Ampasit. Sinkatauwataun si ama'n Ampasit adi + makaanop. Yatda un natui si Ampasit. + + Sinisay agou sin inmoyan ama'n Ampasit ay manamus inilada si + Ampasit ay imaylagui si abalug ay bato. Sin ama inyatna un, + "Tola di inmoyarn?" "Inasauwak di Timungau ay lalaki, ut intabona + sakun sina." Inyagan amana sin buida ut nankañauda ut inayagana + si Timungau ya din kabaena. + + Kakdinganda ay mangan, si Timungau ya din kabaena sin naada. Si + Timungau binmayun, ut nangamag, abu, kañau. Inayagona si Ampasit + ya si amana ya si inana. + + Sin inmayan Ampasit ya si amana ya si inana sin kañau Timungau, + inmagyatda mosino di namolod si gudu sin balayan tan adi di inila + angan ililauunda. + + Si ama'n Ampasit nanmimi. Anmimianda din mata'n di asauwan Ampasit + tan adina inila. Si Timungau inyatna, "Adimi pian ay makiasauwa sin + anakmi ay lalaki din Ampasit tan angan mosin buuitako manmimianda + din matatako. Sapoantabos da eda ta mansakitda ta adika manmimi." + + Ta makabangon sin sakit, si ama'n Ampasit nangamag si kañau, + ut say inamwan ifugau di yatna ay maamay. + + + Long ago there were a man and his wife who had a daughter named + Ampasit. One day Ampasit went to get camotes. While she was on + the way, a son of Timungau hid the girl Ampasit. For a long time + the father of Ampasit could not find her. He thought that Ampasit + was dead. + + One day when the parents of Ampasit had gone to bathe, they + saw Ampasit standing on a large rock. Her father said to her, + "Where have you been?" She said, "I married the son of Timungau, + and he hid me here." Her father called her to the house and gave + a ceremony, and invited Timungau and his family. + + After Timungau and his family had finished eating, they went + home. Timungau was ashamed, and celebrated a ceremony also. He + invited Ampasit and her father and her mother. + + When Ampasit and her father and her mother went to the ceremony + of Timungau, they wondered how the pigs in the yard were tied, + because they did not see, although they were looking. + + The father of Ampasit urinated. He urinated on the face of the + husband of Ampasit, because he did not see him. Timungau said, + "We do not wish to have Ampasit married to our son, because even + at our own house they urinate on our faces. We will make them + sick so that they can not urinate." + + So that they might get cured of the sickness, the father of + Ampasit had a ceremony, and taught the people what to say in + order to celebrate it. + + +The ampasit of the Kankanay is entirely different from the ceremony +of the same name celebrated by the Nabaloi. The Kankanay ampasit +corresponds in purpose to the Nabaloi basil. There is no similarity, +however, in the spoken rituals of these two ceremonies. + + + +DAYAU + +The dayau is celebrated in all Benguet Kankanay towns to cure sores. + +A chicken and a jar of tapuy are necessary for sacrifice. The mambunong +holds the chicken in one hand, a cup of tapuy in the other, and relates +a version of the story recorded under the bilig (p. 377); but he adds +that after the quarrel both the Wind and the Lightning became covered +with sores, and that in compliance with the advice of Lumawig the +dayau was celebrated in order that a cure might be effected. + +After the ceremony the patient bathes while saying: + + + I am bathing for dayau. May my sores be cured. May I be like you, + Water, free of sores. + + +The ceremony is very similar to the diau kasib of the Nabaloi. It +is celebrated in Mancayan, but I do not know whether or not it is +celebrated in any other Lepanto towns. + + + +TAMO + +The tamo is held in Buguias to cure insanity. It is also made in +some of the villages of Mancayan, but I do not know whether it is +celebrated in other Kankanay towns. + +The mambunong holds the chicken in his hand and prays, but I can not +state the nature of the prayer. After the prayer one man dances with a +spear in his hand. The dance, which is similar to that of the palis, +is repeated three times. Between dances the people sing, but no one +seems to be able to explain the meaning of the song. The majority of +the words used in both the song and the prayer are probably obsolete. + +The ceremony is similar in some respects to the tamo of the Nabaloi. + + + +PASANG + +The pasang is celebrated to cause children to be born. The mambunong +holds a chicken in each hand and squats between two baskets of +blankets, while relating the following story: + + + Wada, kano, Bintauan un Apinan. Sin Agida. Adida, kanon, mananak + ya mo manawasda pay, kano, sumakisakit sin agusda asauwada. + + Amuida ut, kanominda manpaanap. Datgnunda, kano, san usay bato + ay bui; binmali san usay dakdakui ya ando ay ipugau ay maata di + kadumna. Asi ibaganda Bintauan un Apinan ay mananap mo sinoi inmat + un asauwada. Asina kanon un, "Amui kayo un boan si agou tan siay + mangamo si anap." + + Ungayanan amuida Bintauan un Apinan. Datunga pay, kano, + san nantotomtoman di lota ya ud tagui. Wada san dadakui ay + buui. Binmali ut, kano, abu san usay ipugau ay mandada di matana + mayatag kaduna. "Sinoi gapona si inmalianyo?" "Inkami manpaanap tan + mo manowas san asauwami ya mansakit ya adikami mananak." "Adi pay, + amok di anap, ut amui kayo unda agou un Boan tan daeda dimangamo + si anap." + + Amuida ut, kano, ingilada di mantumtumog san dua ay kaman buui + ay bato ay kalimlimosan si danom. Amugyapda, kano, ay amui ut + impaononada san asoda. Ilanda ut, kano, nabasil. Ungayan omonodda + si asoda. Mabas ilda ut diay nayapapa ut tagui, yan wada san + adado ay buui ay nanataatang. + + Dumatang pay yan kabala san si asauwa'n agou, ut kinwanina, + "Sinoi kayo?" "Unmali kami ta kami nanpaanap tan adi mananak si + asauwami yan mo manawas da mansakitda." "Sangupkayo sian daounmi + tan mo dumatung si agou malpa kayo." Ungayan singupda sin daoun + di buui di agou. + + Dumatung pay, kano, si agou ut inbaga un, "Mo waday inmali + ay ipugau ud kugau?" "Au, ay panada si daon di buui. Unda + kanon manpaanap tan adi mananakda asauwada ya mansakitda mo + manowasda." Ungayan ay agou inbgana Apinan un Bintauan, "Sinoi + gapona si inmalianyo?" "Inmali kami tan un kami manpaanap." Ungayan + kinwanina agou, "Sumaa kayo ut yaanyo di pasang, ut maganak kayo." + + Sumaada Apinan un Bintauan ut siay inyatda ut nanganakda, ya adi + nansakit si asauwada mo manawasda. + + + There were Bintauan and Apinan. They were brothers. They did not + have children, and when their wives had their menses, they were + sick in the abdomen. + + They went then to get some one to make the divination + ceremony. They found a stone house; a large tall man with green + eyebrows came out of it. Then Bintauan and Apinan asked him to make + the divination ceremony so that they could learn what troubled + their wives. Then he said, "Go to the Sun and Moon because they + know the divination ceremony." + + Then Bintauan and Apinan went away. They arrived then at the + meeting place of the earth and the sky. There was a large house. A + red-eyed man with green eyebrows came out of it. "For what reason + did you come?" "We came to cause the divination ceremony to be + made, because when our wives have their menses they get sick and do + not have children." "I do not know the divination ceremony; go to + the Sun and the Moon, because they know the divination ceremony." + + They went on and saw two stones as large as a house striking each + other, where the water empties. They were afraid to go farther, + but sent their dog ahead. They saw he was on the other side. Then + they followed their dog. They arrived on the other side, where + there were many houses joined together. + + They arrived then, and the wife of the Sun came out and said, + "Who are you?" "We came to have the divination ceremony made, + because our wives do not have children and when they have their + menses they are sick." "Come under the house because when the + Sun arrives he will wilt you." Then they went under the house of + the Sun. + + When the Sun arrived, he asked, "Did men come at noon?" "Yes, + they are waiting under the house. They came to have the divination + ceremony held, because their wives do not have children and they + get sick when they have their menses." Then the Sun asked Apinan + and Bintauan, "Why did you come?" "We came to have the divination + ceremony celebrated." Then the Sun said, "Go home and celebrate + the pasang, and you will have children." + + They went home and did so and had children, and their wives were + not sick when they had their menses. + + +There is no dancing in connection with this ceremony in the western +Benguet Kankanay towns, but in Buguias the wife and husband dance. The +wife carries her camote basket filled with blankets, breech-clouts, +and cloth, which are offered to the pasang. + +The pasang is celebrated for the same purpose by the Nabaloi, the +Lepanto Kankanay, and probably other Igorot tribes. I have been told +that a corresponding ceremony is celebrated as far north as Kalinga. + + + +ABASANG + +The abasang is celebrated in all Benguet Kankanay towns when children +are born. + +A chicken and a jar of tapuy are used for sacrifice. The mambunong +holds the chicken in one hand, and prays to the laglagawin or guardian +spirit of the child, asking that it may live long and be lucky. A +magical story, which I was unable to secure, is also related. + +This ceremony is celebrated by the Nabaloi, but I do not know whether +or not it is held in any Kankanay towns outside of Benguet. + + + +SIBISIB + +The Kankanay as well as the Nabaloi celebrate sibisib to cure +wounds. The mambunong holds against the wound the instrument with +which it was inflicted, while relating the following: + + + Si Boliwan waday dua anakna--da Lumawig un Kabigat. + + Sin agou inmeda manganop, ut inaday isa makawas. Sumaada pay + nabayda ut nanibayda sin ilungan. Ginudgudda din patang ut + inbilagda. + + Sin tinmotokdowanda din asoda inapayoda di oduum ay makawas. Din + dua sin agi inonodda di asoda. Inyudda un amada un bantayana + din patang. + + Din isa sinsin agi niangna din makawas, yan adida ut maykapsu. Din + makawas linmayau ay waday gayang sin angina. Nantaolida sin + nanayanda un amada. Inilada ay yuwud patang. + + Inyatna un amada, "Insedan mut patang." Inyat amada, "Adak insida, + nayiwud sin manaukak." Inyat anakna, un "Adika ibagay maptung; + insedan mut." + + Bintyakanut, Boliwan, agusna sin bangina ut mati. Ut inila din + san agi ay iwud din patang sin agusna. Ut yatda un, "Angan yatmi + insidam, adan binutyakan akusmo ta adika natay." + + Ut inbaladda ay manilit mo sino dinangisida sin patang. Inilada + di idu sin tongdon di bimabaktadanda, ut inyatna un, "Au, + insedak." Din dua sin agi inyatna un, "Puslundaka ut." Din idu + inyatna un, "Adikayo pomsu, ta asak todoan si dakayo si mamuyan si + magud, ya pabilayuk si amayo loman." Din idu inyatna un, "Yalio + san gayang, banig, bislak, ya matadum ay bato." Ut inamagda. Din + idu inpauina din gayanag, banig bislak, ya bato sin sagun nagudgud, + ya inbunongna. Si Boliwan natagu loman. + + Din sin agi inyatda sin idu, "Waada ay anitoka." Din idu inyatna + un, "Au, sakun di anito." Din sin agi inyatda, un, "Ingosadtako + sin anak di ifugau tamo waday ingus nina ay manomang ya sidotako + di pangigapwanda mo sibsibanda." + + + Boliwan had two sons, Lumawig and Kabigat. + + One day they went hunting, and caught a deer. They started home, + but became tired on the way. They cut the meat into pieces and + dried it. + + While they were sitting down, their dogs ran after another + deer. The two brothers followed their dogs. They told their father + to guard the meat. + + One of the brothers hit the deer with his spear, but did not kill + it. The deer ran away with the spear in his body. They returned + to the place where their father was staying. They saw that the + meat was gone. + + They said to their father, "You surely ate the meat." Their + father said, "I did not eat it, it was taken away while I was + sleeping." The sons said, "You do not speak well; you certainly + ate it." + + Boliwan cut open his (own) abdomen with a bolo, and died. Then + the two brothers saw that there was no meat in his stomach. Then + they said, "Although we said that you ate the meat, you should + not have cut open your abdomen and then you would not have died." + + Then they lay down and watched to see who had eaten the meat. They + saw a snake above where they were standing, and said to it, + "Probably you ate the meat." The Snake answered, "Yes, I ate + it." The two brothers said, "We shall certainly kill you." The + Snake answered, "Do not kill me; I will teach you how to cure + wounds, and you can make your father alive again." The Snake said, + "Give me your spears, bolos, sticks, and sharp stones." They + gave them. The Snake put the spears, bolos, sticks, and rocks + near the wound and prayed. Boliwan became alive again. + + The brothers said to the snake, "We think you are a god + (anito)." The Snake answered, "Yes, I am a god." The brothers + said, "We will tell the children of the people, so that if there + is something like this they may cure it, and may call our names + when celebrating the sibisib." + + +The story related in Buguias is substantially the same as the one +related by the Kabayan Nabaloi in the same ceremony. + +The sibisib is celebrated in the town of Bacun in Amburayan, and in +Ampusungan of Lepanto, but I do not know whether it is made in other +Lepanto towns. + + + +GAYSING + +The larger number of the Benguet Kankanay are betrothed while children +by their parents. The betrothal ceremony is called gaysing. As a rule +this cañao is celebrated when the children are very young; frequently +while they are infants; and occasionally before one of them is born. + +One of the primary objects of the gaysing is to cement friendship +between the parents, and it is frequently held after they have +quarreled and pressure has been brought to bear to cause them to +become friendly again. + +An animal, generally a cow, is killed and tapuy is furnished, but +there is no spoken ritual. + +The Nabaloi custom of betrothal is the same, and the same ceremony +is celebrated. + + + +GALON + +The betrothal ceremony celebrated by the young people themselves +without the intervention of their parents is called galon. It +is held only in the instances where there has been no gaysing, or +where the parties for whom the gaysing has been celebrated refuse to +marry. Except in the case of the rich, refusal to marry is rare, since +the one who refuses must pay all expenses incurred for the gaysing. + +The galon is celebrated exactly like the gaysing. + +The corresponding Nabaloi ceremony is called kalon. + + + +MANGILIN + +The marriage ceremony, called mangilin, is similar to the mangidin +of the Nabaloi. + +A hog is always offered for sacrifice, and the mambunong prays, +calling the names of the sky deities and asking them to witness the +marriage. They are also requested to cause those marrying to treat +each other properly, to cause them to have many children, to cause +everything which they plant to grow well, to cause them to have luck +with their livestock, and to give them long life and riches. + +After the prayer the Mambunong passes a cup of water to the bridegroom, +who drinks, and then gives the cup to the bride. + +A taboo is effective against both the bride and groom for three days +after the ceremony. At the end of this time they go to the brook to +bathe, the man taking his ax and the woman her camote basket. While +bathing each one repeats a short formula, after which they are husband +and wife. + + + +MANSIYANUN + +In case of divorce the mansiyanun, which is the same as the pansijanun +of the Nabaloi, is made. There is no spoken ritual, but a hog and +tapuy are furnished the people. + +The engagement, marriage, and divorce ceremonies are similar throughout +Benguet, eastern Amburayan, and southern Lepanto. + + + +SILING + +The siling, or funeral ceremony, is celebrated in all Benguet Kankanay +towns, and, indeed, under various names, by the majority if not all +of the Igorot tribes. + +Except in the case of infants or very small children the dead are not +buried immediately, but are put into a death chair around which funeral +rites are held. In the meantime animals belonging to the dead person +or his relatives are killed and eaten, while the burial is delayed. + +The interval between the death and the burial varies according to the +wealth of the deceased, sometimes lasting for months in the case of +the very wealthy. Even when the health authorities force immediate +burial on account of danger from infectious diseases, the siling +continues just the same with a dummy corpse in the death chair. + +Before anything is killed, the mambunong prays, asking that the food +eaten at the siling may not cause sickness. A female relative then +leans on the death chair and says the following: + +"You are dead, ----. We are giving everything we can for your +siling. Do not come back for us, but let us live long." + +After the siling ends the corpse is put into the coffin and buried +in the ground, or placed in a natural cave. The burial takes place +either in the afternoon, between sunset and dark, or in the morning +before the sun rises. + + + +PUGAS + +After a dead person has been buried, the people gather in his +yard. They get a vessel of water, and the mambunong puts grass in it +and sprinkles them, while saying the following: + + + Wada, kano, san dua sin agi. Daeda Balitok un Obog. Nananakda + ut napno san kabilibilig. Asida naatui san kayilianda. Natui + payan inkapotda. Asida matapog nan kayipupugau at alanda san + usay pingan ya lima ay tabon di pao, ut manpagasda. Manpagasda + pay, kano, yan laton utay magay mamatui un daeda. Ingayan duiay + ya lida ut ipugasdasnan kayi ipuipugau ut sianan moada matui, + maagum san ipugau ut manpagasna. + + + There were two brothers. They were Balitok and Obog. They had + children, and the mountains fell. Then their neighbors died. When + they died they buried them. Then the people gathered together, + and took one plate and five leaves of cogon grass and made a + ceremony. They made the ceremony then so that none of them would + die. Then they handed it down to the people so that when there were + deaths, the people would gather together and perform the ceremony. + + +The pugas corresponds to the Nabaloi okat. + + + +KIAD + +The kiad is a ceremony celebrated by the Kankanay of Kapangan and +Kibungan to cure sickness inflicted upon the wealthy by the souls of +their dead relatives. + +A carabao, a cow, or a horse may be killed when the kiad is celebrated. + +The people first take a jar of tapuy to the grave of that dead +relative of the sick person who is indicated by the anap as having +caused the sickness. A hole is made in the grave, and the mambunong +prays as follows: + + + Amud, omalika ta yaanaka si noang, gale; ya maninommi tapuy. + + + Soul of dead relative, come because you are given a carabao, + a blanket; and we will drink tapuy. + + +The blanket is put into the grave, after which the people go to the +house of the sick person. They tie the animal to be killed, and give +the rope to the mambunong. He then prays as follows, while holding +the rope: + + + Ud niman nay yaanakka si noang, ut masaoan di sakitna. + + + Now I am giving you a carabao, and may the sickness be cured. + + +The carabao is then killed and cooked. Just before the people eat, +the mambunong says: + + + Amud, omalika ta mangangtaka. + + + Soul of the dead relative, come and eat with us. + + +After the people have eaten, the mambunong shakes the two blankets to +be used by the dancers, in order that he may shake out the spirits +of the blankets for the dead relative. While doing this he says +the following: + + + Bomaknangkami, onmandokami, ta waday kadayyawanmo. + + + May we be rich, may we live long, so that there is your + remembrance. + + +The people then spend the rest of the day dancing and drinking tapuy. + +The ceremony is entirely different from the kiad of the Nabaloi. It +corresponds in purpose and occasion to the Nabaloi tabwak. + + + +KOSDE + +Kosde, called pakde in some barrios, is celebrated in all Benguet +Kankanay towns. The purpose of the ceremony is to cause agricultural +products to grow well, and it is always celebrated some time between +rice planting and rice harvesting, generally soon after the planting +has been finished. + +The night before the ceremony begins, every fire in the barrio is +extinguished, and the next morning new fire is produced by means +of friction. + +Each household must furnish a hog or chicken and a jar of tapuy. The +mambunong holds a separate ceremony at each house, and prays to the +gods and spirits asking that the yield may be sufficient for the +people and that there may be enough surplus with which to celebrate +many ceremonies. + +After the ceremony has been held at each house, the meat and tapuy are +taken to one place. The men proceed to drink the tapuy, but the meat +is divided among the people according to the number in each family. The +part which can not be eaten is hung above the fire and dried. + +This ceremony corresponds to the Nabaloi kosday; to the pakde or +begnas of the Lepanto Kankanay; and, in a general way, to the honga +of the Ifugao, and the chaka of the Bontoc. + + + +BUGID + +The ceremony called bugid is held in the Benguet Kankanay towns when +the water for irrigation is not sufficient. + +A jar of tapuy and some dried meat are taken to the field for +sacrifice, and the owner of the field prays to the spirits of suicides +asking them not to try to drink from the irrigation ditches. + +The purpose of the ceremony corresponds to the tawal ni payu of +the Nabaloi, and to the bakid as celebrated in some of the Lepanto +Kankanay towns. + + + +PUNGAU + +The pungau is celebrated by the Benguet Kankanay at the beginning of +rice harvest. Before any rice can be gathered, the owner of the field +must procure a jar of tapuy and either a chicken or dried meat, which +are taken to the field. The owner holds the chicken or dried meat in +one hand and prays that the rice to be harvested may increase to an +amount sufficient to last until the next harvest, and promises that +a large part of it will be used for ceremonies. + +After the prayer all who are to take part in the ceremony drink +tapuy. No one else is allowed in the field until after the harvesting +has been completed, and a piece of cloth is displayed to warn away +intruders. + +This ceremony corresponds to the pungau of the Nabaloi and the safosab +of the Bontoc. The Lepanto Kankanay also celebrate a ceremony before +beginning rice harvest, but I do not know by what name it is designated +nor the manner in which it is celebrated. + + + +BUGAK + +Before any new rice is eaten, the ceremony called bugak is held. Some +of the new rice and either dried meat or a chicken are cooked. A +mambunong is not necessary, but the head of the household throws some +of the cooked rice in the fire and says: + + + You, the fire which did the cooking, shall be the first to eat, + in order that the rice shall not cause us to become sick. + + +He prays a similar prayer to the pots in which the cooking has been +done, to the rack on which the rice was dried, and to the mortar in +which it was threshed. + +This ceremony corresponds to the bakak of the Nabaloi. + + + +SALDI + +The ceremony called saldi is held before eating the meat of animals +which have died of disease or have fallen from a cliff. + +Pieces of the animals' liver are thrown in various directions while +the mambunong addresses the bilig living in the pasture lands of the +animal, asking that sickness may not result from eating the meat. + +After the meat has been cooked, the mambunong invites the fire and the +pot to eat first, in order that the people who eat may not become sick. + +This ceremony, which corresponds to the Nabaloi salchi, is celebrated +in all Benguet Kankanay towns, and also in Bacun, Amburayan, and in +Ampusungan and Mancayan, Lepanto. + + + +BILIG + +The bilig are spirits which are friendly to the people, but cause +sickness when they need blankets or food. The ceremony called bilig +is performed to cure the sickness caused by these spirits. + +A chicken, tapuy, rice, and blankets are obtained. The mambunong puts +a basket full of blankets on his head, holds a chicken in one hand, +and while squatting beside the tapuy and rice says the following: + + + Usay agou ud nabaon, din dagum ya din kimat nanbatbatda isan + mabilig. Kinwanin kanon, dagum un, "Wawadaak mo si sika." Tumba + pay, kano, si kimat, "Wawadaak mo si sika, tan mo kanuk sikayi, + pantaoliuk ut matagua loman. Mo si sika payut mo waday kanun + yan matui." Asi abun kanon dugum un, "Mo sakun kanuk yan matagua + loman." + + Asi kinwanina kimat un, "Mo si asa amuita sin bato ay dakdakui + ta mo pitakun din bato. Ta mo adika pitakun din bato, asika + pantaolinmo makipitak, yan mauabakko sika." + + Ungayan domagum si madadama yan adi makapitak sin bato. Mayisokat + pay din kimat kapitat sin bato ut asina pantaoliun. Din kimat + kinwanina un, "Mauabakko sika tan adika nakapitak sin bato." + + Ungayan alanda san takokoda ut inda manigay. Manigay pay si dagum + yan usay odang yan usay dalit kitkitoi waday. Din kimat kinwanina + un, "Sakun di manigay." Sia din putna adado adadaka ikan. Sia + kinwanina sin dagum un, "Sika manotoka." + + Din dagum inana sin usay sugat ut apoiana. Din kimat kinwanina + un, "Ay bakun adadosa. Adi makakan san banga. Sakun din manoto + ta ilaum." + + Kaa ut, kano, si kimat ut siay manoto. Kaa usay bugas, ut pay + inana isan bangada. Din bugas pinmona san bangada. + + Din kimat kinwanina un, "Manungdungka kakod." Din dagum inpaina din + usay dakdakui ikan sin bangada. Ilan pay, Kanon, kimat kinwanina + un, "Nakun, adi makakan san banga. Ilaum sakun di manungdung." Din + kimat ginisgusna din ikan ut payuna di usay gusgus sin banga. Din + gusgus pinmona san banga. + + Din kimat kinwanina un, "Tapagunta nan igan di ikanta, asita + panoliunta eda loman." Makakanda pay, kano, yan itup eda san + igan di inpangada. Itupada paysan igan di inpangan dagum. Adi + nantaoli. Itupada paysan igan di inpangan kimat; manlangoi ut, + kano, duwandan komaan. + + Din kimat kinwanina un, "Inauabakko sika." Din dagum kinwanina un, + "Au, ungaykayiman naabakak isan." Ungayan mankayunda. + + + One day, long ago, the Wind and the Lightning met on the top + of a mountain. Said the Wind, "I am greater than you." Then the + Lightning answered, "I am greater than you because when I destroy + a tree, I make it live again. But when you have it for food, it + dies." Then said the Wind again, "When I eat it, it lives again." + + Then said the Lightning, "Then we will go to a large rock, so + that you can break the rock to pieces. Because if you do not + break the rock to pieces and then return the broken pieces, + I win against you." + + Then the Wind blew hard, but the rock was not broken. Immediately + then the Lightning broke the rock, and then put it back + together. The Lightning said, "I win against you, because you + did not break the rock." + + Then they took their nets and went to fish. The Wind fished, + and he caught one lobster and one small eel. The Lightning said, + "I will fish." He caught many large fish. He said to the Wind, + "You cook." + + The Wind took one chupa (of rice) to cook. The Lightning said, + "Not that much. The pot will not contain it. I shall cook so that + you will see." + + The Lightning went immediately and cooked. He immediately got one + grain of rice, and put it into the pot. The grain of rice filled + the pot. + + The Lightning said, "You cook the fish." The Wind put one large + fish into the pot. When the Lightning saw it he said, "Not that + much; the pot will not hold it. Watch me cook." The Lightning cut + the fish into pieces and put one piece into the pot. The piece + filled the pot. + + The Lightning said, "Put into a pile the bones of the fish; + then we will cause them to become alive again." They finished + eating, and then threw into the water the bones of what they had + eaten. They threw into the water first the bones of what had been + eaten by the Wind. They did not return to life. Then they threw + into the water the bones of what had been eaten by the Lightning; + they swam, and went away. + + The Lightning said, "I won against you." The Wind said, "Yes, + truly, I lost this." Then they became friends. + + + +DAGAS + +When two or more persons living in one house become sick at the same +time, the anap generally shows that the dagas, which are spirits that +live in houses, have caused the sickness. When the people living in a +certain house have not had a cañao for a long time, the dagas which +live with them become hungry and make them sick. The ceremony which +must then be celebrated is called by the same name, dagas. + +A chicken, rice, blankets, and tapuy are necessary. The mambunong +holds the chicken in one hand, and squats near the rice, tapuy, +and blankets while relating the following: + + + Wada, kano, san dua ay sin agi. Bomalada pay, kano, mo waday + mansida. Pankapokapoan san ipugau. Ay kaasi ta pay kanosna adi + unya nan manili si ipanganta. Daeda kinwanina un, "Amuita ut ta + unta masapos boita sin lomasan." Makasapoda payan unmadas asoda, + ut unda manganop. + + Manganopoda pay, kano, yan guniyagiak san asoda isan gawanda + kadu. Amuida ut, kano, gigyakunda san malawas ay kayi, ya malawas + ay bulo, malawas ay maka. Daeda kinwanina, "Alauntako ut nata + sapounta si boita." + + Alaunda pay, kano, ut sapounda boida. Yan kanutnut kasindan + sasakit; ungayan alanda ut, kano, san usay manokda, ut ya anda + san dagas pay mayilatonan. Asida pay ipaytok sinan ipugau ut siay + yat abun nan ipugau. + + + There were two brothers. They went out of the house when there + was a ceremony. The people rubbed their greasy hands on them. They + were sad because they were not given food by the people. They said, + "Let us go and make our house out of sight." When they had left, + they took their dogs and went to hunt. + + While they were hunting, their dogs barked in the midst of the + forest. They went there, and they were barking at a branchless + tree, a branchless bamboo, and a branchless vine. They said, + "Let us take them and use (them) for making our house." + + They took them and used (them) for making their house. Then they + were always sick, but they took one chicken and gave it to the + dagas. Then they handed this down to the people, and it is being + done again by the people. + + + +LAGLAGIWIN + +When the mambunong decides that a person has been made sick by his +guardian spirit, he causes the sick person to hold a chicken in his +hand and to repeat the following: + + + Sika Laklakiwin, ay poon di ababiik, omalika tan magay ya ak + sika si manok makon sikay mamaspasaki, un ya adodi ya adi un + pansakitun sakun. + + + You, Laglagiwin, the origin of the ababiik, come, because I will + give you a chicken if you are the one that has caused the sickness, + and you will not again make me sick. + + +The chicken is then killed and cooked, and just before it is eaten +the sick person repeats the prayer. + + + +TANONG + +The tanong is a ceremony celebrated to cure sickness caused by the +souls of dead ancestors. A carabao, a cow, a hog, or a chicken may be +sacrificed, according to the wealth of the sick person. A mambunong +is not necessary, but the sick person himself prays as follows: + + + Yan nay ay din nouangko, ta mayilotonan din anguk, mokon dakayo + paksau sinan angut ay mansakit. Yamo si bigat ya mataguak ya way + nouangak ya andaka loman. + + + Here I am giving for tanong my carabao so that my body will be + cured if you made my body sick. If tomorrow I am alive and have + a carabao, I will give it again. + + +The promise to make additional sacrifice is rarely kept, and I have +been told by those celebrating the ceremony that they had no intention +of keeping it. + +After the prayer has been uttered, the animal is killed. If a carabao +or cow has been sacrificed, one of the men present cuts small pieces +from its liver and throws them in different directions, while saying +the following: + + + Dakayo ay kakading isan nanaraban di nouang, ya andakayo sinan + ginotmo alti to pakamonyo ay inpangantka din noung aynay. + + + You, the souls of the dead in the pasture lands of the carabao, + you are given these pieces of liver that you may know that the + carabao has been sacrificed. + + +After the meat has been cooked, the sick person speaks the same prayer +which he recited before the animal was killed. + + + +SAGAUSAU + +Among the Kankanay of Benguet the sagausau is generally celebrated +before starting on a journey, and always before starting on a journey +to trade. + +A chicken is first killed and its gall examined. If the gall is +full and smooth the trader will have luck, but if the gall does not +look right, the trip is delayed and the next day another chicken is +killed. When the prospective trader finds a chicken whose gall is +all right, he then proceeds to celebrate the sagausau. + +In the western Benguet Kankanay towns, the person giving the sagausau +prays as follows: + + + Sika agou ya boan, nay ay manaugasauak; sina yamo amoya sin amoyak, + ya yaanda sakun si galiko ya takoanda sakun ni nalaka. + + + You, Sun and Moon, I am now celebrating the sagausau; and if I go, + wherever I go, make them give me blankets and sell to me cheap. + + +In Buguias, where a large number of people make their living by acting +as middlemen, between the Nabaloi and Ilocano on the one hand, and +the Ifugao on the other, the prayer which is spoken by the mambunong +is as follows: + + + You, Sun and Moon, come; witness the sagausau. ---- is about to + start on a journey to trade. May he be successful in trading. May + he be able to collect all that is due him and evade payment of + what he owes. Cause the people to give him food and blankets. + + +In the Lepanto town of Mancayan the sagausau is celebrated, but I do +not know whether or not it is held in the other Lepanto towns. + +The sagausau of the Nabaloi is celebrated for a different purpose +and is an entirely different ceremony. + + + + + + +MYTHS [10] + + +ORIGIN OF THE BIG AND LITTLE THUNDER + +Guaday ifugau ay way onasna. Usay bungbungo idi una inila baung, +inila ay waday mangibot si onasna. Ud isay labi nantabon ta ilauna. + +Inila nay adadu ay basang nay omali ay inbayat si si lupateha sin +alad. Inanay din lupot nay usali yan kimiti. Din isali nay babayi +inani di lupot, yan sinmayag, modin usali nabayan adin makasayag tan +din lupot inikudna din payadna. + +Inkwanina sin ifugau un, "Iatudmo din lupotko, tan sakun talauak, +yan kianko ay sumayag ud kayang." Mon din ifugau yatna un, "Adiak +iatud din lupotmo anganas asauwam sakun." Ud niman manasauwada, mon +adina inatud din lupotna insisiya. Mo din lalaki inpuina di lupot +sin dalum di dakalan sin adina inila. + +Ud niman angoi yay tolo ay tauan di manasauwanda, ut nananakda's +dua. Idi usali yay agou din babayi inmui nay sansinokatan din +dakdakalan, idi sinokatanan dakalan, dingtungna din lupotna. + +Mo din usali nay anak mati. Din si inada maladi ay inanilaun di usali +yay anakna ay mabayan si nalabi, mon adin omali sin kagauan. + +Sin namingsan nay labi, din si inana di anak piana nay alaun sisiya +ut kayang, mon din si amana inilana si asauwana. Idi anoka naniboda +ut mantolagada un panpapitakadda din anak. Si inana din kagadua, +ut nanbiagana; idi nanbiagana di kagadua, binugauwan naut di usali +yay kagaduana. Modin usali nay kagaduana nabuyok tan si amana adina +mabalin nay panbiagan. Idi namingsan nay labi, din si inana nanbiagana, +yan yatna un, "Sulabitam din kagaduum." Ud niman sinongbalana, mon +adiut napigsa tan nabayag ay nabuyok. + +Nanbalin si kitkitoi yay kido, ut usali nay kagadua nanbalin nay +abalug ay kido. + + +There was a man who had sugar cane. One morning when he went to see +his field, he saw that some one had stolen his sugar cane. Then one +night he hid to watch. + +He saw many beautiful women come and hang their clothing on the +fence. He took the clothing of one and made a loud noise. The other +women took their clothing and flew away, but the one remaining could +not fly because her wings were fastened to her clothing. + +She said to the man, "Give me my clothing, because I am a star and wish +to fly away to the sky." But the man said, "I will not give you your +clothing until you marry me." Then they married, but he did not give +her clothing to her. But the man hid the clothing under the dakalan +[11] when she was not looking. + +From that time until three years (afterwards) they were married, +and they had two children. One day the woman started to change the +dakalan; while changing the dakalan she found her clothing. + +Then one of the children died. The mother continued to come to visit +the remaining child in the night, but would not come in the daytime. + +One night the mother of the child wanted to take it to the sky, but +the father saw his wife. That time they quarreled and agreed to split +the child in two. The mother took one half and made it alive; when +the half had been made alive it called loudly for the other half. But +the other half was rotten because the father was not able to make it +live. Then one night the mother made it alive and said, "Answer your +half." Then it answered, but not loudly, because it was rotten. + +It became the Little Thunder, and the other half became the Big +Thunder. + + + +ORIGIN OF THUNDER AND LIGHTNING + +Ud agayao inmali sinan lota din Lumawig, ut inbuina dinisay babayi. Sia +adadu ditonodna ay babayi. Inapada ta bakun eda di masauwana, Dayida +ipaeda din posok sindaon di kaugunda. Din Lumawig sinongsongna din +posok, ian adina layidun. + +Sia kinwanina sin asauwana, "Sakun mantaoliak ud tagoi; alayuk +dingudwan din anakta ya makayan dingudwana." Sia ginudwana din anakta, +ut inana din toktokna. Din toktona mabungut tan iwud din awakna ut +nanbugan. Din Lumawig sinapona din awak ya dinsikina, ut sia dinkedo. + +Din gudwana ay binayan din Lumawig adi makali, ut sia inmali loman +ut sinapona din toktok, ut masauwana din kedo ut sia din kimat. + + +Long ago Lumawig came to the earth and married a girl. She had many +sisters. They were jealous because he had not married them. They +put garlic under their beds. Lumawig smelled the garlic and did not +like it. + +He said to his wife, "I shall return to the sky; I shall take half +of our child and leave half." He divided the child into halves, and +took the head. The head was angry because it did not have its body, +and talked loudly. Lumawig made it a body and legs, and it became +the Thunder. + +The half that Lumawig left could not talk, but he returned again +and made (it a) head, and it married the Thunder, and it (became) +the Lightning. + + + +THE MOUNTAIN KABUNIAN + +Waday isa ay liang sin isa ay bantag sined nabaon, kabunian +bonngonanona di ifugau nga oomoi sidi. Yatda un manganda mon adida +alaun din pilad. Kayipo ifugau di amoi ud guab ay un manlakos piana +amoi sin liang. Din anito bunganasda eda. + +Sin mamingsan inmoi di isay lakay ut binonngan di anito yan inana +ut din nanagananna ay pilad. Ut nanbiliu si bato, ut inmaylagui +sin sookan di liang. Mapo di danom sin tupukna ut mo waday malabas +inomunda. Mayigapo sin nangisaanda si pilad tinekdan din kabunian +di manbumo. + + +There is a cave in a mountain where long ago the gods gave food to +the people who stopped there. They told them to eat, but not to carry +away the plates. Many people going to the seashore to trade would +stop at the cave. The gods gave them food. + +Once a man stopped and was fed by the gods, but took away the dishes +in which he had eaten. Then he was turned to stone, and (now) stands +in front of the cave. Water gushes from his mouth, and when there are +(people) passing by they drink it. After the plates were taken away +the gods stopped giving food. + + + +THE ORIGIN OF MAN + +Id nabaon ginmosad si kabunian sinan lota, mo'n iwud di ifugau. Sia +kinwanida, "Maptung mo waday ifugau. Takosamopoa si lalaki iga +babayi." Eda inoma si lota ut sinmapo si dua ay sinan ifugau +ut pimatakdugna. Dinkingpas manok asina panglagtoan kinwanida, +"Pansiakak eda ta matagoda." Ut isa sinan ifugau naysiak. Sia nanbalin +si lalaki. Dinusa dinnguna dinganangona ut naysiak abu, ut nanbalin +si babayi. + + +Long ago the gods came to the earth, but there were no people. They +said, "It is good if there are people. We will make a man and a +woman." They took some earth and made two people and stood them +up. They plucked the feathers from a chicken and made it jump, saying, +"We shall make them laugh so that they will be alive." Then one of +the people laughed. He became a man. The other heard the first and +laughed also, and became a woman. + + + + + + + +NOTES + + +[1] See my Nabaloi Law and Ritual, present volume, pp. 236-271, 1920. + +[2] Ibid., pp. 280-335. + +[3] Phil. Jour. of Sci., IX, Section D, 465-527, 1914. + +[4] Compare F. C. Cole, Traditions of the Tinguian, Publ. of Field +Museum of Natural History, Anthrop. Ser., XIV; and R. F. Barton, +Ifugao Law, present volume. + +[5] See the present volume, p. 289. + +[6] Based on the publication by J. A. Robertson, The Igorots of +Lepanto, Phil. Jour. of Sci., IX, section D, pp. 465-527, 1914. Ifugao +analogies are cited in this paper in footnotes. + +[7] All the ceremonies described in this section were recorded +among the Benguet Kankanay in the townships of Kibungan, Kapangan, +and Buguias. All the texts were recorded in Kibungan except those of +the kiad, which were recorded in the central barrio of Kapangan, and +those of the ampasit and tanong, which were recorded in the barrio +of Legleg, Kapangan. Kibungan is a town in the northwestern corner +of Benguet. It is inaccessible, and has been affected very little by +outside influence. It adjoins the Amburayan town of Bacun, and the +Lepanto town of Ampasungan. Legleg is about midway between Kibungan and +the Nabaloi boundary; the barrio of Kapangan is on the line between +the Nabaloi and Kankanay; and Buguias is in the northeastern part of +Benguet, north of the Nabaloi town of Kabayan. The dialect is spoken +with some difference of pronunciation in the various towns. It is +believed that all public ceremonies celebrated by the Benguet Kankanay +are described in this section, but some of the private ceremonies +were probably overlooked. + +[8] See note 7, p. 354. + +[9] A kind of root eaten by the Igorot when the supply of rice or +camotes is limited. + +[10] The first and fourth myths were recorded in Kibungan, the second +in Kapangan, the third in Legleg. + +[11] The three rocks on which the pots sit. + + + + + + +End of the Project Gutenberg EBook of Kankanay Ceremonies, by C. R. 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