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+font-family: "Times New Roman", Times, serif; +} +body, a.hidden +{ +color: black; +} +.titlePage +{ +color: #001FA4; +font-family: Verdana, Arial, Helvetica, sans-serif; +} +h1, h2, h3, h4, h5, h6, .h1, .h2, .h3, .h4 +{ +color: #001FA4; +font-family: Verdana, Arial, Helvetica, sans-serif; +} +p.byline +{ +font-style: italic; +margin-bottom: 2em; +} +.figureHead, .noteref, .pseudonoteref, .marginnote, p.legend, .versenum, .stage +{ +color: #001FA4; +} +.rightnote, .pagenum, .linenum, .pagenum a +{ +color: #AAAAAA; +} +a.hidden:hover, a.noteref:hover +{ +color: red; +} +p.dropcap:first-letter +{ +color: #001FA4; +font-weight: bold; +} +sub, sup +{ +line-height: 0; +} +.pagenum, .linenum +{ +speak: none; +} +</style> + +<style type="text/css"> +.xd20e3289 +{ +width:8ex; +} +.xd20e3290 +{ +width:5ex; +} +.xd20e3292 +{ +text-align:right; +} +.xd20e3294 +{ +text-align:center; +} +</style> +</head> +<body> + + +<pre> + +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: ASCII + +*** 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.) + + + + + + +</pre> + +<div class="front"> +<div class="titlePage"> +<div class="docTitle"> +<div class="seriesTitle">University of California Publications</div> +<div class="seriesTitle">In</div> +<div class="seriesTitle">American Archaeology and Ethnology</div> +<div class="subTitle">Vol. 15, No. 4, pp. 343–384</div> +<div class="subTitle">October 29, 1920</div> +<div class="mainTitle"></div> +<div class="mainTitle">Kankanay Ceremonies</div> +</div> +<div class="byline">By<br> +<span class="docAuthor">C. R. Moss</span></div> +<div class="docImprint">University of California Press<br> +Berkeley</div> +</div> +<p><span class="pagenum">[<a id="pb343" href="#pb343" name= +"pb343">343</a>]</span></p> +<div id="toc" class="div1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h2 class="main">Contents</h2> +<ul> +<li> <span class="tocPagenum">Page</span></li> +<li><a href="#ch1">Introduction</a> +<span class="tocPagenum">344</span> +<ul> +<li><a href="#ch1.1">Territory of the Kankanay</a> + <span class="tocPagenum">344</span></li> +<li><a href="#ch1.2">Personal appearance and traits</a> + <span class="tocPagenum">345</span></li> +<li><a href="#ch1.3">Industrial life</a> +<span class="tocPagenum">346</span></li> +<li><a href="#ch1.4">Custom law</a> +<span class="tocPagenum">346</span></li> +<li><a href="#ch1.5">Comparative culture</a> +<span class="tocPagenum">347</span></li> +</ul> +</li> +<li><a href="#ch2">Ceremonial system</a> +<span class="tocPagenum">347</span> +<ul> +<li><a href="#ch2.1">General comparison with the Nabaloi</a> + <span class="tocPagenum">347</span></li> +<li><a href="#ch2.2">Spirits and deities</a> +<span class="tocPagenum">348</span></li> +<li><a href="#ch2.3">Purpose</a> <span class= +"tocPagenum">349</span></li> +<li><a href="#ch2.4">Priesthood</a> +<span class="tocPagenum">349</span></li> +<li><a href="#ch2.5">Divination</a> +<span class="tocPagenum">350</span></li> +<li><a href="#ch2.6">Spoken ritual</a> +<span class="tocPagenum">350</span></li> +<li><a href="#ch2.7">Dancing and songs</a> +<span class="tocPagenum">351</span></li> +<li><a href="#ch2.8">Omens and taboo</a> +<span class="tocPagenum">351</span></li> +<li><a href="#ch2.9">Comparative Nabaloi and southern Kankanay +ceremonies</a> <span class= +"tocPagenum">352</span></li> +<li><a href="#ch2.10">Lepanto Kankanay ceremonies</a> + <span class="tocPagenum">353</span></li> +</ul> +</li> +<li><a href="#ch3">Particular ceremonies</a> +<span class="tocPagenum">354</span> +<ul> +<li><a href="#ch3.1">Bindian</a> <span class= +"tocPagenum">354</span></li> +<li><a href="#ch3.2">Mandit</a> <span class= +"tocPagenum">355</span></li> +<li><a href="#ch3.3">Dawak and Basit</a> +<span class="tocPagenum">357</span></li> +<li><a href="#ch3.4">Batbat</a> <span class= +"tocPagenum">358</span></li> +<li><a href="#ch3.5">Kapi</a> <span class= +"tocPagenum">359</span></li> +<li><a href="#ch3.6">Amlag</a> <span class= +"tocPagenum">360</span></li> +<li><a href="#ch3.7">Lawit</a> <span class= +"tocPagenum">360</span></li> +<li><a href="#ch3.8">Tingiting</a> +<span class="tocPagenum">361</span></li> +<li><a href="#ch3.9">Palis</a> <span class= +"tocPagenum">361</span></li> +<li><a href="#ch3.10">Buang</a> <span class= +"tocPagenum">362</span></li> +<li><a href="#ch3.11">Mayilutlutkan</a> +<span class="tocPagenum">362</span></li> +<li><a href="#ch3.12">Palis chi Kabunian</a> +<span class="tocPagenum">363</span></li> +<li><a href="#ch3.13">Mantuis Bilig</a> +<span class="tocPagenum">363</span></li> +<li><a href="#ch3.14">Bilong</a> <span class= +"tocPagenum">364</span></li> +<li><a href="#ch3.15">Maydosadan</a> +<span class="tocPagenum">364</span></li> +<li><a href="#ch3.16">Manbating</a> +<span class="tocPagenum">365</span></li> +<li><a href="#ch3.17">Liblibian</a> +<span class="tocPagenum">366</span></li> +<li><a href="#ch3.18">Ampasit</a> <span class= +"tocPagenum">367</span></li> +<li><a href="#ch3.19">Dayau</a> <span class= +"tocPagenum">368</span></li> +<li><a href="#ch3.20">Tamo</a> <span class= +"tocPagenum">368</span></li> +<li><a href="#ch3.21">Pasang</a> <span class= +"tocPagenum">369</span></li> +<li><a href="#ch3.22">Abasang</a> <span class= +"tocPagenum">370</span></li> +<li><a href="#ch3.23">Sibisib</a> <span class= +"tocPagenum">371</span><span class="pagenum">[<a id="pb344" href= +"#pb344" name="pb344">344</a>]</span></li> +<li><a href="#ch3.24">Gaysing</a> <span class= +"tocPagenum">372</span></li> +<li><a href="#ch3.25">Galon</a> <span class= +"tocPagenum">372</span></li> +<li><a href="#ch3.26">Mangilin</a> +<span class="tocPagenum">373</span></li> +<li><a href="#ch3.27">Mansiyanun</a> +<span class="tocPagenum">373</span></li> +<li><a href="#ch3.28">Siling</a> <span class= +"tocPagenum">373</span></li> +<li><a href="#ch3.29">Pugas</a> <span class= +"tocPagenum">374</span></li> +<li><a href="#ch3.30">Kiad</a> <span class= +"tocPagenum">374</span></li> +<li><a href="#ch3.31">Kosde</a> <span class= +"tocPagenum">375</span></li> +<li><a href="#ch3.32">Bugid</a> <span class= +"tocPagenum">376</span></li> +<li><a href="#ch3.33">Pungau</a> <span class= +"tocPagenum">376</span></li> +<li><a href="#ch3.34">Bugak</a> <span class= +"tocPagenum">376</span></li> +<li><a href="#ch3.35">Saldi</a> <span class= +"tocPagenum">377</span></li> +<li><a href="#ch3.36">Bilig</a> <span class= +"tocPagenum">377</span></li> +<li><a href="#ch3.37">Dagas</a> <span class= +"tocPagenum">378</span></li> +<li><a href="#ch3.38">Laglagiwin</a> +<span class="tocPagenum">379</span></li> +<li><a href="#ch3.39">Tanong</a> <span class= +"tocPagenum">380</span></li> +<li><a href="#ch3.40">Sagausau</a> +<span class="tocPagenum">380</span></li> +</ul> +</li> +<li><a href="#ch4">Myths</a> <span class= +"tocPagenum">381</span> +<ul> +<li><a href="#ch4.1">Origin of the big and little thunder</a> + <span class="tocPagenum">381</span></li> +<li><a href="#ch4.2">Origin of thunder and lightning</a> + <span class="tocPagenum">383</span></li> +<li><a href="#ch4.3">The mountain Kabunian</a> +<span class="tocPagenum">383</span></li> +<li><a href="#ch4.4">The origin of man</a> +<span class="tocPagenum">384</span></li> +</ul> +</li> +</ul> +</div> +</div> +</div> +<div class="body"> +<div id="ch1" class="div1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h2 class="main">Introduction</h2> +<div class="div2" id="ch1.1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Territory of the Kankanay</h3> +</div> +<div class="divBody"> +<p class="first">Since the Kankanay have been studied very little, the +exact extent of their culture area is not at present certain.</p> +<p>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.</p> +<p>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.</p> +<p>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 <i>baknang</i> or wealthy class. In +<span class="pagenum">[<a id="pb345" href="#pb345" name= +"pb345">345</a>]</span>northern Lepanto the <i>baknang</i> are +comparatively unimportant, while among the southern Kankanay they are +as powerful as among the Nabaloi.</p> +<p>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.</p> +<p>Regarding the Igorot of northern Lepanto as Kankanay, the +territorial limits of the tribe are approximately as follows:</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch1.2"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Personal Appearance and Traits</h3> +</div> +<div class="divBody"> +<p class="first">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.</p> +<p>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.</p> +<p>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 <i>cargadores</i> 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 <i>cargador</i> 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. <span class="pagenum">[<a id= +"pb346" href="#pb346" name="pb346">346</a>]</span></p> +</div> +</div> +<div class="div2" id="ch1.3"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Industrial Life</h3> +</div> +<div class="divBody"> +<p class="first">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.</p> +</div> +</div> +<div class="div2" id="ch1.4"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Custom Law</h3> +</div> +<div class="divBody"> +<p class="first">The custom law of the southern Kankanay differs from +that of the Nabaloi only in unimportant details.<a class="noteref" id= +"xd20e592src" href="#xd20e592" name="xd20e592src">1</a></p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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 <i>manman</i>, 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. <span class="pagenum">[<a id="pb347" href="#pb347" +name="pb347">347</a>]</span></p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch1.5"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Comparative Culture</h3> +</div> +<div class="divBody"> +<p class="first">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.</p> +<p>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.</p> +</div> +</div> +</div> +<div class="footnotes"> +<hr class="fnsep"> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e592" href="#xd20e592src" name="xd20e592">1</a></span> See my +<i>Nabaloi Law and Ritual</i>, present volume, pp. 236–271, +1920.</p> +</div> +</div> +<div id="ch2" class="div1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h2 class="main">Ceremonial System</h2> +<div class="div2" id="ch2.1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">General Comparison with the Nabaloi</h3> +</div> +<div class="divBody"> +<p class="first">The Kankanay ceremonial system is similar to that of +the Nabaloi.<a class="noteref" id="xd20e629src" href="#xd20e629" name= +"xd20e629src">1</a> 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.</p> +<p>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.</p> +<p>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. <span class= +"pagenum">[<a id="pb348" href="#pb348" name= +"pb348">348</a>]</span>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.</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch2.2"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Spirits and Deities</h3> +</div> +<div class="divBody"> +<p class="first">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,<a class="noteref" id="xd20e647src" href="#xd20e647" +name="xd20e647src">2</a> may be explained by the tendency of the +<span class="corr" id="xd20e653" title="Source: Ilokano">Ilocano</span> +township secretaries who did the recording, to interpret Igorot rituals +in terms of the Christian religion.</p> +<p>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.</p> +<p>The <i lang="phi">kakading</i> 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 <i lang="phi">tanong</i> +and <i lang="phi">amud</i> are souls of ancestors.</p> +<p>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 <i lang="phi">amdag</i> which catch the souls of the +living with a net, and in the <i lang="phi">pasang</i> which prevent +the birth of children, is common to both tribes. On the other hand, the +<i lang="phi">ampasit</i> and the <i lang="phi">timungau</i>, +malevolent spirits of the Nabaloi, seem to be regarded rather as +culture heroes <span class="pagenum">[<a id="pb349" href="#pb349" name= +"pb349">349</a>]</span>by the Kankanay. In addition to the <i lang= +"phi">amdag</i> and the <i lang="phi">pasang</i>, the southern Kankanay +recognize the following:</p> +<p>The <i lang="phi">dagas</i>, spirits which live with the people in +their dwelling houses.</p> +<p>The <i lang="phi">bilig</i>, spirits which live in the pasture or +timber lands near the settlements.</p> +<p>The <i lang="phi">pinading</i>, spirits which live in the high +mountains, and correspond in some respects to the <i lang= +"phi">kakaising</i> of the Nabaloi.</p> +<p>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.</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch2.3"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Purpose</h3> +</div> +<div class="divBody"> +<p class="first">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.</p> +<p>Another reason for ceremonies given by a member of the Kankanay +<i>baknang</i> might be interesting. He stated that if he did not give +the <i>mandit</i> 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.</p> +</div> +</div> +<div class="div2" id="ch2.4"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Priesthood</h3> +</div> +<div class="divBody"> +<p class="first">As with the Nabaloi, the <i>mambunong</i> 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 <span class="pagenum">[<a id="pb350" href="#pb350" +name="pb350">350</a>]</span>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.</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch2.5"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Divination</h3> +</div> +<div class="divBody"> +<p class="first"><i>Anap</i>, meaning “to find out,” is the +general name for the Kankanay divination ceremonies. Three methods are +used.</p> +<p>The <i>mambunong</i> puts <i>tapuy</i> 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 <i>tapuy</i> +where he sees something indicating the cause of the sickness and the +ceremony to be celebrated. This method corresponds to the Nabaloi +<i>bakno</i>.</p> +<p>A stone is suspended by a string, the <i>mambunong</i> 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 <i>sabat</i>.</p> +<p>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 <i>buyon</i> of the Nabaloi, except that the latter +use a stick instead of an egg.</p> +<p>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 <i>manman</i>.</p> +</div> +</div> +<div class="div2" id="ch2.6"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Spoken Ritual</h3> +</div> +<div class="divBody"> +<p class="first">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.<a class= +"noteref" id="xd20e783src" href="#xd20e783" name="xd20e783src">3</a> +<span class="pagenum">[<a id="pb351" href="#pb351" name= +"pb351">351</a>]</span></p> +</div> +</div> +<div class="div2" id="ch2.7"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Dancing and Songs</h3> +</div> +<div class="divBody"> +<p class="first">There is no dancing in connection with the private +ceremonies; but the <i>tayo</i>, 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 <i>tayau</i> of the Nabaloi except that the Kankanay dance +to faster time. The time is faster among the northern than among the +southern Kankanay.</p> +<p>While the dance is in progress the <i>mambunong</i> shouts the +following at intervals of about ten minutes to the man who is +dancing:</p> +<div class="blockquote"> +<p lang="phi" class="first">Baliwatak sika; matagoga, maganakka; +bomaknangka; bomaknang abū tomoi mansīda; bamaknang abū +babayī manadong tauwadi, kasinsinopantaka si oaoay.</p> +<p class="tb"></p> +<p>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.</p> +</div> +<p>While the <i>mambunong</i> is reciting the <i>baliwak</i>, the man +stops dancing, but the woman continues. The <i>baliwak</i> corresponds +to the <i>datok</i> of the Nabaloi.</p> +<p>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.</p> +<p>Sacred songs form a part of the worship in connection with the +Kankanay <i>mandit</i>, <i>palis</i>, <i>tamo</i>, and <i>bindian</i>. +The <i>badio</i>, which is an extemporaneous chant similar to the +<i>badio</i> of the Nabaloi, is always sung in connection with all +ceremonies if there is sufficient <i>tapuy</i> on which to become +intoxicated, but it is not regarded as a part of the worship.</p> +</div> +</div> +<div class="div2" id="ch2.8"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Omens and Taboo</h3> +</div> +<div class="divBody"> +<p class="first">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.</p> +<p>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. <span class="pagenum">[<a id= +"pb352" href="#pb352" name="pb352">352</a>]</span></p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch2.9"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Comparative Nabaloi and Southern Kankanay +Ceremonies<a class="noteref" id="xd20e873src" href="#xd20e873" name= +"xd20e873src">4</a></h3> +</div> +<div class="divBody"> +<p class="first"></p> +<div class="table"> +<table> +<thead> +<tr valign="top" class="label"> +<td>Nabaloi</td> +<td>Southern Kankanay</td> +<td>Purpose</td> +</tr> +</thead> +<tbody> +<tr valign="top"> +<td>Buyon, Sabat, Bakno</td> +<td>Anap</td> +<td>For divining cause of sickness and its cure by standing stick or +egg on end, by swinging stone, or by looking into liquid mirror.</td> +</tr> +<tr valign="top"> +<td>Manoni</td> +<td>Manman</td> +<td>Divining future by looking at gall of chicken.</td> +</tr> +<tr valign="top"> +<td>Bindayan</td> +<td>Bindian</td> +<td>Originally a head-taking celebration. Now given to cure or prevent +sickness, or in compliance with a promise made while sick.</td> +</tr> +<tr valign="top"> +<td>Pachit</td> +<td>Mandit</td> +<td>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.</td> +</tr> +<tr valign="top"> +<td>Chawak</td> +<td>Dawak</td> +<td>A <i>pachit</i> or <i>mandit</i> on a small scale, and given for +the same purpose.</td> +</tr> +<tr valign="top"> +<td>Bayog</td> +<td>Basit dawak</td> +<td>A very small <i>chawak</i> or <i>dawak</i>. (The prayer in +<i>mandit</i> is called <i>bayog</i>.)</td> +</tr> +<tr valign="top"> +<td>Batbat</td> +<td>Batbat</td> +<td>Against sickness.</td> +</tr> +<tr valign="top"> +<td>Saad</td> +<td>Saad</td> +<td>A small <i>batbat</i>.</td> +</tr> +<tr valign="top"> +<td>Kapi</td> +<td>Kapi</td> +<td>To prevent sickness of which one has been warned in dreams.</td> +</tr> +<tr valign="top"> +<td>Amdag</td> +<td>Amlag</td> +<td>To secure release of the soul when it has been imprisoned by the +<i>amlag</i>.</td> +</tr> +<tr valign="top"> +<td>Tawal</td> +<td>Lawit</td> +<td>To induce a soul which has wandered away to return.</td> +</tr> +<tr valign="top"> +<td>Tingiting</td> +<td>Tingiting</td> +<td>To cause return of souls which have flown away with the fire and +smoke of a burning dwelling house.</td> +</tr> +<tr valign="top"> +<td>Palis</td> +<td>Palis</td> +<td>Against witches.</td> +</tr> +<tr valign="top"> +<td>Sagausau</td> +<td>Palis</td> +<td>To cause harm to befall an enemy or to avert harm from the +giver.</td> +</tr> +<tr valign="top"> +<td>Buang</td> +<td>Buang</td> +<td>Against deafness.</td> +</tr> +<tr valign="top"> +<td>Nansaang</td> +<td>Mayilutlutkan</td> +<td>Against headache.</td> +</tr> +<tr valign="top"> +<td>Palis chi kabunian</td> +<td>Palis di kabunian</td> +<td>Against toothache. Also against headache by the Nabaloi.</td> +</tr> +<tr valign="top"> +<td>Dosad, Sigop</td> +<td>Mantuis bilig, Bilong, Mayodosan, Manbating</td> +<td>Against diseases of the lungs or chest.</td> +</tr> +<tr valign="top"> +<td>Kolos</td> +<td>Liblibian</td> +<td>Against diarrhoea or pains in the abdomen or stomach.</td> +</tr> +<tr valign="top"> +<td>Basil</td> +<td>Ampasit</td> +<td>Against sexually caused diseases.</td> +</tr> +<tr valign="top"> +<td>Sabosab, Diau Chuntog, Diau Kasib</td> +<td>Dayau</td> +<td>To cure sores. (Nabaloi ceremonies also celebrated after a quarrel +so that sores will not result.)<span class="pagenum">[<a id="pb353" +href="#pb353" name="pb353">353</a>]</span></td> +</tr> +<tr valign="top"> +<td>Tamo</td> +<td>Tamo</td> +<td>Against insanity.</td> +</tr> +<tr valign="top"> +<td>Pasang</td> +<td>Pasang</td> +<td>Against sterility.</td> +</tr> +<tr valign="top"> +<td>Abasang</td> +<td>Abasang</td> +<td>At the birth of children.</td> +</tr> +<tr valign="top"> +<td>Sibisib</td> +<td>Sibisib</td> +<td>To cure wounds.</td> +</tr> +<tr valign="top"> +<td>Kaysing</td> +<td>Gaysing</td> +<td>Betrothal ceremony given by parents.</td> +</tr> +<tr valign="top"> +<td>Kalon</td> +<td>Galon</td> +<td>Betrothal ceremony given by betrothed.</td> +</tr> +<tr valign="top"> +<td>Mangidin</td> +<td>Mangilin</td> +<td>Marriage ceremony.</td> +</tr> +<tr valign="top"> +<td>Pansijanan</td> +<td>Mansiyanun</td> +<td>Divorce ceremony.</td> +</tr> +<tr valign="top"> +<td>Siling</td> +<td>Siling</td> +<td>Funeral ceremony.</td> +</tr> +<tr valign="top"> +<td>Okat</td> +<td>Pugas</td> +<td>Ceremony held immediately after a corpse has been put into the +coffin or buried.</td> +</tr> +<tr valign="top"> +<td>Tabwak</td> +<td>Kiad</td> +<td>To induce the soul of a person who has recently died to go away and +not cause sickness.</td> +</tr> +<tr valign="top"> +<td>Kosday</td> +<td>Kosde</td> +<td>To cause agricultural products to grow.</td> +</tr> +<tr valign="top"> +<td>Tawal ni payu</td> +<td>Bugid</td> +<td>To increase water for irrigation. (<i>Tawal ni payu</i> also +against sickness caused by spirits living in rice fields.)</td> +</tr> +<tr valign="top"> +<td>Pungau</td> +<td>Pungau</td> +<td>To cause the rice to increase when harvested.</td> +</tr> +<tr valign="top"> +<td>Bakak</td> +<td>Bugak</td> +<td>To prevent sickness caused by eating new rice.</td> +</tr> +<tr valign="top"> +<td>Salchi</td> +<td>Saldi</td> +<td>To prevent sickness caused by eating animals which have fallen or +died of disease.</td> +</tr> +<tr valign="top"> +<td>Kiad</td> +<td></td> +<td>Against sickness caused by mountain spirits called +<i>kakaising</i>.</td> +</tr> +<tr valign="top"> +<td>Ampasit</td> +<td></td> +<td>Against sickness caused by timber spirits called +<i>ampasit</i>.</td> +</tr> +<tr valign="top"> +<td>Pasang ni Mansakit</td> +<td></td> +<td>Against sickness caused by air spirits called <i>pasang</i>.</td> +</tr> +<tr valign="top"> +<td>Timungau</td> +<td></td> +<td>Against sickness caused by water spirits called +<i>timungau</i>.</td> +</tr> +<tr valign="top"> +<td>Gangau</td> +<td></td> +<td>To cure rheumatism.</td> +</tr> +<tr valign="top"> +<td>Padad</td> +<td></td> +<td>To foresee and avert death.</td> +</tr> +<tr valign="top"> +<td></td> +<td>Bilig</td> +<td>Against sickness caused by spirits of the same name.</td> +</tr> +<tr valign="top"> +<td></td> +<td>Dagas</td> +<td>Against sickness caused by house spirits called <i>dagas</i>.</td> +</tr> +<tr valign="top"> +<td></td> +<td>Laglagiwin</td> +<td>Against sickness caused by a guardian spirit.</td> +</tr> +<tr valign="top"> +<td></td> +<td>Tanong</td> +<td>Against sickness caused by the souls of ancestors.</td> +</tr> +<tr valign="top"> +<td></td> +<td>Sagausau</td> +<td>For luck before starting on a journey.</td> +</tr> +</tbody> +</table> +</div> +</div> +</div> +<div class="div2" id="ch2.10"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Lepanto Kankanay Ceremonies<a class="noteref" id= +"xd20e1272src" href="#xd20e1272" name="xd20e1272src">5</a></h3> +</div> +<div class="divBody"> +<p class="first">A. <i>Generally distributed through northern and +central Lepanto:</i></p> +<p><i>Begnas</i> or <i>pakde</i>, 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 <i>honga</i>, the Benguet Kankanay +<i>kosde</i>, and the Nabaloi <i>kosday</i>.</p> +<p><i>Bayas</i>, 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 <i>bumaiyah</i>, the Benguet +Kankanay <i>mandit</i>, and the Nabaloi <i>pachit</i>. <span class= +"pagenum">[<a id="pb354" href="#pb354" name="pb354">354</a>]</span></p> +<p><i>Bakid</i>, variously described as “for the dead,” +“against ditches going dry,” and “part of other +cañaos.” Similar to the Benguet Kankanay <i>bugid</i>; and +the Nabaloi <i>tawal ni payu</i>.</p> +<p><i>Ubaya</i>, divination, “for finding out.” Similar to +the Ifugao <i>ubaya</i>, the Benguet Kankanay <i>anap</i>, and the +Nabaloi <i>buyon</i>, <i>sabat</i>, and <i>bakno</i>.</p> +<p><i>Palis</i>, against witches. Similar to the Benguet Kankanay +<i>palis</i> and the Nabaloi <i>palis</i>.</p> +<p>B. <i>Mentioned only in the reports from this or that +township:</i></p> +<p><i>Pasang</i>, against sterility. Similar to the Benguet Kankanay +<i>pasang</i>, and the Nabaloi <i>pasang</i>.</p> +<p><i>Keslei</i>, against sickness.</p> +<p><i>Tobag</i>, against sickness.</p> +<p><i>Tonkala</i>, in accordance with a vow rendered during +sickness.</p> +<p><i>Bagaoas</i>, for the rice crop; against mice and drouth.</p> +<p><i>Sepesep</i>, nature and purpose not clear.</p> +</div> +</div> +</div> +<div class="footnotes"> +<hr class="fnsep"> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e629" href="#xd20e629src" name="xd20e629">1</a></span> +<i>Ibid.</i>, pp. 280–335.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e647" href="#xd20e647src" name="xd20e647">2</a></span> Phil. Jour. +of Sci., <span class="sc">IX</span>, Section D, 465–527, +1914.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e783" href="#xd20e783src" name="xd20e783">3</a></span> Compare F. +C. Cole, <i>Traditions of the Tinguian</i>, Publ. of Field Museum of +Natural History, Anthrop. Ser., <span class="sc">XIV</span>; and R. F. +Barton, <i>Ifugao Law</i>, present volume.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e873" href="#xd20e873src" name="xd20e873">4</a></span> See the +present volume, p. 289.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e1272" href="#xd20e1272src" name="xd20e1272">5</a></span> Based on +the publication by J. A. Robertson, <i>The Igorots of Lepanto</i>, +Phil. Jour. of Sci., <span class="sc">IX</span>, section D, pp. +465–527, 1914. Ifugao analogies are cited in this paper in +footnotes.</p> +</div> +</div> +<div id="ch3" class="div1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h2 class="main">Particular Ceremonies<a class="noteref" id= +"xd20e1393src" href="#xd20e1393" name="xd20e1393src">1</a></h2> +<div class="div2" id="ch3.1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Bindian</h3> +</div> +<div class="divBody"> +<p class="first">The <i>bindian</i>, called by the Kabayan Nabaloi +<i>bindayan</i>, 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.</p> +<p>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 +<i>bindian</i> 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 <i>olol</i>, instead of representing the takers of +human heads as they do in Kabayan, represent the persons who killed the +snakes.</p> +<p>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. +<span class="pagenum">[<a id="pb355" href="#pb355" name= +"pb355">355</a>]</span>As a rule the celebration is not conducted on so +large a scale in Buguias as it is in Kabayan, and fewer people +attend.</p> +<p>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 <i>bindian</i> dance. The Igorot farther north have +their head-taking celebrations, of which the <i>bindian</i> seems to be +a survival.</p> +</div> +</div> +<div class="div2" id="ch3.2"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Mandit</h3> +</div> +<div class="divBody"> +<p class="first">The <i lang="phi">mandit</i> of the Kankanay +corresponds to the <i lang="phi">pachit</i> of the Nabaloi. The Nabaloi +use the word <i lang="phi">manchit</i>, meaning “to celebrate the +<i lang="phi">pachit</i>.” The Kankanay always substitute +“d” for the “ch” of the Nabaloi.</p> +<p>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.</p> +<p>The following is an account of a <i lang="phi">mandit</i> which I +saw on the 3rd and 4th of October, 1916, at the house of Damadan, a +rich Igorot living in Kibungan:</p> +<p>The ceremony began about nine o’clock in the morning. The +<i lang="phi">mambunong</i> took a cocoanut shell filled with <i lang= +"phi">tapuy</i>, and squatted in front of the house. He then prayed as +follows, while holding the <i lang="phi">tapuy</i> in his hand:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sikayao ay pinading ay kayilinganmi, +ipitikĕnmi dakayos nan tapuy ut makikan kayo; ut adayo golgolidan +di pakanĕnmi.</p> +<p class="tb"></p> +<p>You, the <i lang="phi">pinading</i> living near us, we are giving +you <i lang="phi">tapuy</i> and food to eat and drink with us; so do +not permit what we feed to have a skin disease.</p> +</div> +<p>The old men then squatted around in a group and sang the +<i>bayog</i>, which is as follows:</p> +<div class="lgouter"> +<div lang="phi" class="lg"> +<p class="line">Linmayad si Taydak, linmayad si Dakodak;</p> +<p class="line">Ginmosad si Soyaan, linmayad si Taydak;</p> +<p class="line">Ginmosad si Balitok, Balitok nay masobok.</p> +<p class="line">Tadyonay manyokayok dalingyos bintauwanyo,</p> +<p class="line">Linmoboi di baboiyo, inmingyap di manokyo,</p> +<p class="line">Ganakyoi sauwaswoo. Sīya say isongdoyo</p> +<p class="line">Linan inmananito.</p> +<p class="line">Ginmosad si Aponan, ingosadna baboina</p> +<p class="line">Sīay intayawanda sinan boi di mansīna.</p> +<p class="line">Sīya sat matoganda mobalung ya +ipidwada<span class="pagenum">[<a id="pb356" href="#pb356" name= +"pb356">356</a>]</span></p> +<p class="line">Tamonmasinop nan litagua way panamtamangan un +dayida.</p> +<p class="line">Ginmosad si Maodi balitok nay masodi,</p> +<p class="line">Madīli ay babayī, dalingyos bintauwanyo,</p> +<p class="line">Liniboi di baboiyo, inmingyap di manokyo.</p> +<p class="line">Alanyat i songdoyo si bomooi ay nayo.</p> +<p class="line">Balbalungmo matago, ipidwanas bungbungo</p> +<p class="line">Ut maad adotako.</p> +<p class="line">Ginmosad si <span class="corr" id="xd20e1529" title= +"Source: angtan">Angtan</span>; galinay kinadangian.</p> +<p class="line">Tanbanos di baknang ingosad ni baboiyo</p> +<p class="line">Ay inbayogunyo.</p> +</div> +<div class="lg"> +<p class="line">Became happy Taydak, became happy Dakodak;</p> +<p class="line">Came down from the sky Soyaan, became happy Taydak.</p> +<p class="line">Came down from the sky Balitok, Balitok who was +kind.</p> +<p class="line">The wooden dishes being carried in and out will be seen +in your yard,</p> +<p class="line">Will become fat your pigs, will increase in number your +chickens.</p> +<p class="line">Your children born will be eighteen. That is why you +will mourn the death of the one celebrating the ceremony.</p> +<p class="line">Came down Aponan, bringing hogs</p> +<p class="line">So that there would be dancing at the house where the +<i>mandit</i> was celebrated.</p> +<p class="line">So that they would know when they did it next,</p> +<p class="line">He called together the people that they might see +everything.</p> +<p class="line">Came down from the sky Maodi, gold-shining.</p> +<p class="line">Growing fat are your pigs, increasing in number are +your chickens.</p> +<p class="line">Admit you will mourn the death of the giver of this +ritual.</p> +<p class="line">If you live, do it again in the future</p> +<p class="line">That we may increase.</p> +<p class="line">Came down Angtan; his blankets were those of a rich +man.</p> +<p class="line">The greatest of all the rich men brought down your +hogs,</p> +<p class="line">Singing the <i>bayog</i>.</p> +</div> +</div> +<p class="first">After singing the <i lang="phi">bayog</i>, the people +danced and drank <i lang="phi">tapuy</i> 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 <i lang= +"phi">mambunong</i> prayed the prayer which is called <i lang= +"phi">batbat</i> in Kibungan. It is as follows:</p> +<div class="blockquote"> +<p lang="phi" class="first">Lūmawig un Kabigat, si Pati, si +Soyaan, si Amdoyan, si Wigan, si Bintauan, si Bangan, si Bogan, +si<a id="xd20e1597" name="xd20e1597"></a> 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 kabūnian waday pangiyaan min dakayo; tamo +anakmi waday matago ya waday pangiyaan min dakayo.</p> +<p lang="phi">Mopakĕnmi adadoĕnyo, tauaday piditĕnmi. 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.</p> +<p class="tb"></p> +<p>Lumawig and Kabigat, Pati, Soyaan, Amdoyan, Wigan, Bintauan, Bangan, +Bogan, <span class="corr" id="xd20e1605" title= +"Source: Obogan">Obongan</span>, 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 <span class="pagenum">[<a id= +"pb357" href="#pb357" name="pb357">357</a>]</span>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.</p> +<p>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.</p> +</div> +<p>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.</p> +<p>The second and third days were similar to the first; but fewer +people attended, and fewer hogs were killed.</p> +<p>The <i>mambunong</i> stated that, if after a person has celebrated +the <i>mandit</i>, 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 <i>mambunong</i> +pray the following prayer:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sīka ay napolug ay bato nay ay +okaamka, ut bomaknangak ut adakna bitbitbitug. Mataguak abū ta +maobananak.</p> +<p class="tb"></p> +<p>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.</p> +</div> +<p>While this ceremony corresponds in general to the Nabaloi +<i>pachit</i>, the song and prayer are entirely different. In the +<i>pachit</i> the prayer is addressed principally to the souls of dead +relatives, while in the <i>mandit</i> the hero deities are addressed. +The prayer and song resemble more closely those for the Nabaloi +<i>bindayan</i> than those for the <i>pachit</i>. It is not improbable +that when the <i>bindayan</i> or its equivalent became obsolete among +the Kibungan Kankanay, a part of it was incorporated in other +rituals.</p> +<p>The corresponding Lepanto Kankanay ceremony is variously designated +as the <i>bayas</i>, <i>bagnas</i>, and <i>daaus</i>. The corresponding +Ifugao ceremony is called <i>bumayah</i>.</p> +</div> +</div> +<div class="div2" id="ch3.3"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Dawak and Basit</h3> +</div> +<div class="divBody"> +<p class="first">The <i>dawak</i> is a small <i>mandit</i>, and +corresponds to the Nabaloi <i>chawak</i>. A very small <i>dawak</i> +called <i>basit dawak</i> corresponds to the Nabaloi <i>bayog</i>. +<span class="pagenum">[<a id="pb358" href="#pb358" name= +"pb358">358</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.4"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Batbat</h3> +</div> +<div class="divBody"> +<p class="first">The <i>batbat</i> 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.</p> +<p>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,<a class="noteref" id="xd20e1707src" +href="#xd20e1707" name="xd20e1707src">2</a> a barrio of Kapangan:</p> +<div class="blockquote"> +<p lang="phi" class="first">Ud nabaon si Lūmawig winatwatun +ifūgau gūdū ta siay adūūm si okana. Gomosad +pay sin kayilokoan, ay mankadū si gūdū adīda +donongun. Isakayatna pay sin Nabaloi; inamtada di nangia si esa ay +yatdaum adadū di indawatna. Sin nangi bagaana sin Kankanay pay +yaanda si adadū.</p> +<p lang="phi">Sīa say gapona ay iwud dīidawat si Iloko sin +batbat, mo din Inibiloi ya anda si ūsaloi, mo di Kankanay pay +yaanda si adadū.</p> +<p class="tb"></p> +<p>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.</p> +<p>This is the reason the Ilocanos do not celebrate the <i>batbat</i>; +why the Nabaloi give one (hog) only; why the Kankanay give many.</p> +</div> +<p>Before each hog is killed, the <i>mambunong</i> prays as follows +while holding a cup of <i>tapuy</i> in his hand:</p> +<div class="blockquote"> +<p lang="phi" class="first">Kabigat ay maybūngan, <span class= +"corr" id="xd20e1736" title="Source: Lumawig">Lūmawig</span> ay +maybūngan, Būliwan ay maybūngan, Pati ay maybūngan, +Gatan ay maybūngan, Dūlo ay maybūngan, Bintawan ay +maybūngan, Balitok ay maybūngan, Ubang ay maybūngan, +Bangon ay maybūngan, Būgan ay maybūngan, Singan ay +maybūngan, Ubagan ay maybūngan, Kolan ay maybūngan, +Angtan ay maybūngan, Soyaan ay maybūngan, Amdoyaan ay +maybūngan, Wigan ay maybūngan, Mantalau ay maybūngan; 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 sasakīt.</p> +<p class="tb"></p> +<p>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<span class="corr" id= +"xd20e1743" title="Not in source">, Bangon to whom prayer is +offered</span>, 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 <span class= +"pagenum">[<a id="pb359" href="#pb359" name="pb359">359</a>]</span>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.</p> +</div> +<p>After the hog has been killed, the <i>mambunong</i> takes the stick +with which it was stuck, and swings it while praying as follows:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sīka pay ay wikibuyak ta dakami di +omanda ya bomaknang, nakasnatna, tan onmandakami, ta isakladmi di +pūogmi ya malipunan kami si anak, gamung, ya salon.</p> +<p class="tb"></p> +<p>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.</p> +</div> +<p>The prayer recorded above is used in Legleg and all the other +Kankanay barrios of Kapangan, but in Kibungan the prayer recorded under +the <i>mandit</i> is also used for <i>batbat</i>. 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 <i>batbat</i> than to the one recorded above.</p> +<p>Dancing the <i>tayo</i> forms a part of this ceremony in all Benguet +Kankanay towns.</p> +<p>The ceremony may last from one to three days, and is generally more +expensive than the <i>batbat</i> of the Nabaloi. As a rule more hogs, +<i>tapuy</i>, and rice are used.</p> +<p>It will be noted that in the prayer used by the Kankanay for +<i>batbat</i> only the deities are addressed, while the Nabaloi not +only relate a sacred story, but also petition the souls of ancestors, +the <i>pasang</i>, and some of the constellations.</p> +<p>In some respects the Lepanto ceremony called <i>keslei</i> resembles +the <i>batbat</i>.</p> +<p>Among the Benguet Kankanay as well as the Nabaloi the term +<i>saad</i> is used to designate the <i>batbat</i> on a small +scale.</p> +</div> +</div> +<div class="div2" id="ch3.5"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Kapi</h3> +</div> +<div class="divBody"> +<p class="first"><i>Kapi</i> is celebrated by the Buguias Kankanay in +compliance with dreams, or a vow made during sickness.</p> +<p>A hog, <i>tapuy</i>, and rice are necessary. Just before the hog is +killed, the <i>mambunong</i> 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. <span class="pagenum">[<a id="pb360" href="#pb360" name= +"pb360">360</a>]</span></p> +<p>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 <i>tapuy</i>.</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch3.6"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Amlag</h3> +</div> +<div class="divBody"> +<p class="first">The <i>amlag</i> is a ceremony celebrated in all +Benguet Kankanay towns. Its purpose is to cause the release of the +captured soul of a living person.</p> +<p>A chicken, some rice, and a collection of tools are necessary for +sacrifice. The <i>mambunong</i> holds the chicken in one hand and +squats beside the <i>tapuy</i> and rice while he prays.</p> +<p>He begins his prayer by addressing the <i>amlag</i> 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, <i>tapuy</i>, and tools.</p> +<p>This ceremony is celebrated for the same purpose as the <i>amdag</i> +of the Nabaloi; but no sacred story is told by the Kankanay +<i>mambunong</i>, nor are the deities addressed. The ceremony is +celebrated in the Lepanto town of Mancayan, and probably in other +Lepanto towns.</p> +</div> +</div> +<div class="div2" id="ch3.7"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Lawit</h3> +</div> +<div class="divBody"> +<p class="first"><i>Lawit</i> 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 <i>mambunong</i> said:</p> +<div class="blockquote"> +<p lang="phi" class="first">Mo īitauum ay wadaka’s adaway +sin būuina, ifūgau, sīa amona aydin ababīikna +tinaymana.</p> +<p class="tb"></p> +<p>If a person dreams that he is far away from his house, he knows that +his soul has left him.</p> +</div> +<p>The <i>mambunong</i> takes a plate of rice from which <i>tapuy</i> +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:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sika ababīikna ——, +omalika, mo sinoi inmoyan, sinan būuitaka, tan inayan nanbūui +di kakading. Mo itūum īsa matīka, ut ungay adīka +mangan sinan ilagbūam.</p> +<p class="tb"></p> +<p><span class="pagenum">[<a id="pb361" href="#pb361" name= +"pb361">361</a>]</span></p> +<p>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.</p> +</div> +<p>The <i>lawit</i> 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 <i>tawal</i> and to +the Bontoc <i>ofat</i>.</p> +</div> +</div> +<div class="div2" id="ch3.8"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Tingiting</h3> +</div> +<div class="divBody"> +<p class="first">The Buguias Kankanay celebrate a ceremony called +<i>tingiting</i> 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.</p> +<p>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.</p> +<p>This ceremony is celebrated by the Nabaloi, and in the Lepanto +Kankanay town of Mancayan.</p> +</div> +</div> +<div class="div2" id="ch3.9"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Palis</h3> +</div> +<div class="divBody"> +<p class="first">The <i>palis</i> is celebrated by the Benguet Kankanay +against witchcraft, and also to cause injury to befall an enemy.</p> +<p><i>Tapuy</i>, cooked rice, and either a chicken or a dog are +necessary for sacrifice.</p> +<p>The prayer is addressed by the <i>mambunong</i> to the <i>amlag</i>. +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 <i>tapuy</i> and food which are furnished.</p> +<p>As soon as the prayer has been finished, the people present sing the +<i>angba</i>, a song in which the deities are called by name and asked +to witness the <i>palis</i>.</p> +<p>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.</p> +<p>The <i>palis</i> 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 <i>sagausau</i>. +<span class="pagenum">[<a id="pb362" href="#pb362" name= +"pb362">362</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.10"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Buang</h3> +</div> +<div class="divBody"> +<p class="first">The <i>buang</i> 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.</p> +<p>The <i>mambunong</i> holds in one hand the chicken to be sacrificed +and with the other hand he holds a cup of <i>tapuy</i> above the head +of the deaf person, while relating the following story:</p> +<div class="blockquote"> +<p lang="phi" class="first">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.</p> +<p>Soon his wife Bangan, who was working in a <span class="corr" id= +"xd20e1986" title="Source: near by">nearby</span> <i>camote</i> 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 <i>tapuy</i> and +celebrate the <i>buang</i>.”</p> +</div> +<p>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.</p> +<p>This ceremony is celebrated by the Nabaloi, but a different version +of the story is told.</p> +</div> +</div> +<div class="div2" id="ch3.11"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Mayilutlutkan</h3> +</div> +<div class="divBody"> +<p class="first"><i>Mayilutlutkan</i> is a ceremony given by the +Kankanay against headache. The <i>mambunong</i> takes a <i>camote</i> +in his left hand and holds it against the head of the sick person. He +holds a knife in his right hand against the <i>camote</i>, while +praying as follows:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sīka pay ay mayilutlutkanka’s +sūmingising 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.</p> +<p class="tb"></p> +<p>You the <i>mayilutlutkan</i> of the morning sun, you the +<i>mayilutlutkan</i> of the midday sun, you the <i>mayilutlutkan</i> of +the afternoon sun, you the <i>mayilutlutkan</i> of the setting sun, you +the <i>mayilutlutkan</i> of the time the cocks first crow, and you the +<i>mayilutlutkan</i> of the dawn; may a complete cure be made by the +<i>dangau</i> so that you will show yourself to me, and I will make you +a gift of a chicken.</p> +</div> +<p>The <i>mayilutlutkan</i> corresponds to the Nabaloi <i>nansaang</i>. +<span class="pagenum">[<a id="pb363" href="#pb363" name= +"pb363">363</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.12"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Palis chi Kabunian</h3> +</div> +<div class="divBody"> +<p class="first">The <i>palis chi kabunian</i> is celebrated in Buguias +to cure toothache, but I do not think it is celebrated in any other +Benguet Kankanay towns.</p> +<p>A jar of <i>tapuy</i> and a chicken are used for sacrifice. The +<i>mambunong</i> holds the chicken in one hand, while with the other he +holds a spear against the aching tooth. He prays to the <i>amlag</i> +asking that they cease causing the tooth to ache, and that they visit +their malevolence on the patient’s enemies instead.</p> +<p>The people then sing the <i>angba</i>, a song in which the deities +are asked to witness the <i>palis</i>. The patient then holds a spear +in his hand while he dances to the music produced by beating together +two seasoned wooden sticks.</p> +<p>The ceremony is celebrated by the Nabaloi, but the spoken ritual is +different.</p> +</div> +</div> +<div class="div2" id="ch3.13"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Mantuis Bilig</h3> +</div> +<div class="divBody"> +<p class="first"><i>Mantuis bilig</i> is one of the ceremonies +celebrated to cure pains in the chest. A chicken, a jar of +<i>tapuy</i>, and a basket of blankets, breech-clouts, and headbands +are necessary. The <i>mambunong</i> holds the chicken in one hand, puts +the basket on his head, squats beside the <i>tapuy</i>, and says the +following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada si Damogo ay <span class="corr" id= +"xd20e2107" title="Source: manili">manīli</span> us Natoo. +Sīa say Mantūis Bilig ay makagayang si ipūgau. +Inapūna ūsay galui, ūsay budbud, ūsay wanus, ya +ūsay manok. Wada’s Mayang ay manīli ud Ampūngut. +Wada’s Bokosan ay manīli ud Odosan. Wada’s Sigmayo ay +manīli ud Tabayo. Wada’s Gomi ay manīli ud Kasili. +Wada’s Palatang ay manīli ud Manalang. Omali kayo ta +badanganyo dakami si mugmug ya pakan tamo waday kamanīna ya waday +pangay ay yaganmin dakayo.</p> +<p class="tb"></p> +<p>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.</p> +</div> +<p><span class="pagenum">[<a id="pb364" href="#pb364" name= +"pb364">364</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.14"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Bilong</h3> +</div> +<div class="divBody"> +<p class="first"><i>Bilong</i> is a ceremony which is celebrated to +cure diseases of the lungs. The <i>mambunong</i> holds in one hand a +piece of dried meat and says the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada, kano, da Ginsingan un Sūyan. +Mansīda pay, kano, san tonodaisan adūe ya mayaganda Ginsingan +ya si Sūyan. Amuida pay, kano, yan pinoda san ūsay takbada si +patok yan pinoda san ūsay takbada san inapoi. Somaada pay, kano, +yan manbidbidbidang ut san ūsay batang. Ingayon kinwanina ut, +kano, un, “Manototo ut sīna ta manganta.”</p> +<p lang="phi">Omada ut, kano, isan patok ud idawista apoi. Kanuttut, +kano, adī makaoto san apoi ay manbidbidang. Amui dapag pay, kano, +gogoabna, yan tomagoda ut sīa nangidawisan isan panganda ay patok +ut dagos naoto.</p> +<p lang="phi">Makakanda pay, kano, yan somaada ud baboida. Manokda +dūandan mantogas eda. Anapūnda pay, kano, yan bilong. Ingayan +kinwanina, kano, un, “Payun tako’s nan ipūgau ta mo +waday nankios bakun ya mantogpasda, ya daita di poon di sapon di +bilong.<span class="corr" id="xd20e2133" title= +"Not in source">”</span></p> +<p class="tb"></p> +<p>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.”</p> +<p>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.</p> +<p>When they had eaten they went home. They were coughing and spitting +blood. Then they discovered the <i>bilong</i>. 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 <i>bilong</i>.”</p> +</div> +</div> +</div> +<div class="div2" id="ch3.15"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Maydosadan</h3> +</div> +<div class="divBody"> +<p class="first"><i>Maydosadan</i> is one of the ceremonies which is +held to cure pains in the chest. The <i>mambunong</i> holds a chicken +which is to be sacrificed, while he relates the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Bangan un Kabigat ūnda manorian. +Inagton Bangan tagbana, yan inaligīda 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.</p> +<p lang="phi">Angayan idondon Bangan si Kabigat ut inmangaya. +Itotukdūūn pay sīna ay Bangan. Amui pay si Kabigat ya +binutbutna san kayi ay dakdakui yan tinmudtud san dada. Angayan kaapap +si Kabigat isan pagūna yan tamokdo.</p> +<p lang="phi">Ingayan sūmaa ut asīna kanan, +“Kaasīta pay sīna adī pay nanatui sīna tan +samo waday kayi ay mandada.” On gayutkan kinwanin Bangan, +“Kambau! sīan ay poon di atud di maydosadan.” Ut magay +pagnan ipaytok sinan kay ipūgau.</p> +<p class="tb"></p> +<p>Bangan and Kabigat went to get <i>dorian</i>.<a class="noteref" id= +"xd20e2175src" href="#xd20e2175" name="xd20e2175src">3</a> Bangan +carried on the head in the carrying basket, and Kabigat carried on the +back in the carrying frame. They <span class="pagenum">[<a id="pb365" +href="#pb365" name="pb365">365</a>]</span>found the <i>dorian</i> and +then dug it up, and Bangan filled the carrying basket and Kabigat +filled the carrying frame with the root of the <i>dorian</i>.</p> +<p>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.</p> +<p>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 +<i>maydosadan</i>.” So it was handed down to the people.</p> +</div> +<p>After the chicken has been killed and cooked, the story is +repeated.</p> +</div> +</div> +<div class="div2" id="ch3.16"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Manbating</h3> +</div> +<div class="divBody"> +<p class="first"><i>Manbating</i> is one of the ceremonies which is +held when a person is bleeding from the nose or mouth. The +<i>mambunong</i> holds a chicken in one hand, while he sits in front of +a basket containing a rope and says the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada, kano, san dūa sin +agī—Timūngau. Unda pay, kano, nanogian. Datgnūnda +ut san ūsay togi ay imui us dalum san bugasna ut duiay +pakdanonodun, yan dintangda san ūsay dalipoi ay bato. Tokwabunda +payan.</p> +<p lang="phi">Ilaunda, kano, ut nabokalan san kadan di bato, ut +nandahos san matada ud dalum. Ilaunda, payun nada, kano, baoi yan nada +mansīda us dalum. Ungayun alaunda ut, kano, san talida ut +pansissilpoonda ut itakudda ut sīay pandananda ay amui adalum.</p> +<p lang="phi">Domatūnga payan mansīda. Daeda unda mangan. +Mangmanganda pay, kano, yan nguda ūtut, kanon, san iposan un, +“Dūpapūntako to ipangantako.” Ungayan inmagyatda +ut duiata kaaninta san iniwitanda ut itakudda isan pantū ta siay +pangililanda si kawadata, yan dūantapui komaan. Inayan siay +inyatda.</p> +<p lang="phi">Asīda ut dūpapūnda eda ut pay kanon nan +sin agī, un “Adī kayo pompomsū ta asauwak san +anakmo.” Ungayan adīda pinpinsuida eda ut pangasauwaun san +anak Masĕken. Ingayan konan, kono, Masĕken, “Tako +manganop.”</p> +<p lang="phi">Amui dapag, kano, yan ituiun san inapona isan sūbang +dūanpag. Amuida Masĕken yesan odūūm ay kadwana, ut +unda apayauun san kananda un noang ay nakay. Būmatung ut, kano, +isan kadan si inapona, ut ilana nabakus san manugtug ay kadanda un +anapanda.</p> +<p lang="phi">Ungayan adīna siniloan yan pinalobosna, ut amui. +Dūmatung pay si Masĕken yan yamyamana san inapona, ut +ūngayan apayau ūnda san nabakus ay si ininada, ut +dūpapūnda ut labakūnda. Idatungda payan ut kananda +ipanganda. Asī ut kinwanin san inapona un, “Adikami pay +ladum san ipūgau ay ipangan.” Ingayan kinwanin Masĕken +un, “Mantaolika mo adī kayo laydum di ipūgau ay +ipangan.”</p> +<p lang="phi">Ingayan mantaolida sinan sapui di lota, ut asīda, +kano, kinwanida un, “Manalako’s tali ta waday sapountako si +batun ta waday panbatungtako si ipangantako.” Ingayan mansapoda +si batun ta waday panbatung si ipūgau. Asī kinwanin dūa +ay sin agī un, “Alauntakona ta ipangan.” Asī ut +kinwanin Masĕken un, “Dakui ta omyada’s tali ya manok +ta mo adīda omiya, asi alaun nan ipūgau ay +batungantako.”</p> +<p class="tb"></p> +<p>There were two brothers, the Timungau. They went to get +<i>camotes</i>. They found one <i>camote</i> the root of which went far +into the ground, and they dug after it and found a wide stone. They +turned it over. <span class="pagenum">[<a id="pb366" href="#pb366" +name="pb366">366</a>]</span></p> +<p>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.</p> +<p>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.</p> +<p>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.”</p> +<p>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.</p> +<p>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.<span class="corr" +id="xd20e2246" title="Not in source">”</span> Then Maseken said, +“Return, if you do not like to eat people.”</p> +<p>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.”</p> +</div> +</div> +</div> +<div class="div2" id="ch3.17"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Liblibian</h3> +</div> +<div class="divBody"> +<p class="first">The <i>liblibian</i> is a ceremony which is celebrated +in Kibungan and the neighboring Kankanay towns to cure diarrhoea and +pains in the abdomen.</p> +<p>The <i>mambunong</i> holds in one hand a kind of plant called +<i>dungau</i> while relating the following story:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada, kano, san dūa ay sin agī, +Bogan un Singan. Si Bogan baybayi, si Singan lalaki. Maanakda pay, +kano, yan dūa ay lalaki. Din dakdakui si Pintun; din banbanug sia +si Liblibian.</p> +<p lang="phi">Ungay pay, kano, madakdakda yan adī da mangan. +Idawad amada tan īnada san gawan di inapoi ya gawan di atui yan +adīda laydum.</p> +<p lang="phi">Usay agou pay, kano, yan inmauway da amada ya inada +dūmatūngda 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.”</p> +<p lang="phi">Ungayan mankoyog ut, kano, Liblibian un Pintun ut amuida +isan kayiloguan. Domatūngda payan siblaganda san anak di Iloko ta +waday gapona si pangianda undaita si banig ta wada kanunda. Adī +ut, kano, amonsan Iloko di mangiya un daeda si banigda, kano, yan +pagdin adas di amoda. Kinwanida un, “Kambau! Adī amom nan +Iloko di būni, ut amuitako’d sinan kayigorotan.”</p> +<p lang="phi">Amuita pay, kano, yan sinan kayigorotan, yan siblaganda +san ūsay anak di Igorot. Kaa ut, kano, ūsay, manok ya sinpo +ya lima ay banig ut isay paday liblibian. Kinatut kakansan ut pay +bomangan san anakda.</p> +<p class="tb"></p> +<p><span class="pagenum">[<a id="pb367" href="#pb367" name= +"pb367">367</a>]</span></p> +<p>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.</p> +<p>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.</p> +<p>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.”</p> +<p>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.”</p> +<p>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 +<i>liblibian</i>. As soon as this was done, the sickness of the child +was cured at once.</p> +</div> +</div> +</div> +<div class="div2" id="ch3.18"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Ampasit</h3> +</div> +<div class="divBody"> +<p class="first">The <i>ampasit</i> is a ceremony which is celebrated +by the western Benguet Kankanay to cure sexually caused diseases. The +<i>mambunong</i> holds in one hand a chicken which is to be sacrificed, +and relates the following story:</p> +<div class="blockquote"> +<p lang="phi" class="first">Ud bayag waday īsa ifūgau ya +asauwana waday īsay anakda babayī mangadan si Ampasit. +Sinamingsan si Ampasit inmui nan si lokto. Sinkadona sinadan īsa +anak Timūngau ay lalaki intabona di anak ay babayī Ampasit. +Sinkatauwataun si ama’n Ampasit adi makaanop. Yatda un natui si +Ampasit.</p> +<p lang="phi">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 Timūngau ay +lalaki, ut intabona sakun sīna.” Inyagan amana sin buida ut +nankañauda ut inayagana si Timūngau ya din kabaena.</p> +<p lang="phi">Kakdinganda ay mangan, si Timūngau ya din kabaena +sin naada. Si Timūngau binmayun, ut nangamag, abū, +kañau. Inayagona si Ampasit ya si amana ya si īnana.</p> +<p lang="phi">Sin inmayan Ampasit ya si amana ya si īnana sin +kañau Timūngau, inmagyatda mosino di namolod si +gūdū sin balayan tan adī di inīla angan +ililauunda.</p> +<p lang="phi">Si ama’n Ampasit nanmimi. Anmimianda din +mata’n di asauwan Ampasit tan adīna inīla. Si +Timūngau inyatna, “Adīmi pian ay makiasauwa sin anakmi +ay lalaki din Ampasit tan angan mosin buuitako manmimianda din +matatako. Sapoantabos da eda ta mansakītda ta adīka +manmimi.”</p> +<p lang="phi">Ta makabangon sin sakit, si ama’n Ampasit nangamag +si kañau, ut say inamwan ifūgau di yatna ay maamay.</p> +<p class="tb"></p> +<p>Long ago there were a man and his wife who had a daughter named +Ampasit. One day Ampasit went to get <i>camotes</i>. 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.</p> +<p>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. <span class= +"pagenum">[<a id="pb368" href="#pb368" name="pb368">368</a>]</span></p> +<p>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.</p> +<p>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.</p> +<p>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.”</p> +<p>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.</p> +</div> +<p>The <i>ampasit</i> of the Kankanay is entirely different from the +ceremony of the same name celebrated by the Nabaloi. The Kankanay +<i>ampasit</i> corresponds in purpose to the Nabaloi <i>basil</i>. +There is no similarity, however, in the spoken rituals of these two +ceremonies.</p> +</div> +</div> +<div class="div2" id="ch3.19"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Dayau</h3> +</div> +<div class="divBody"> +<p class="first">The <i>dayau</i> is celebrated in all Benguet Kankanay +towns to cure sores.</p> +<p>A chicken and a jar of <i>tapuy</i> are necessary for sacrifice. The +<i>mambunong</i> holds the chicken in one hand, a cup of <i>tapuy</i> +in the other, and relates a version of the story recorded under the +<i>bilig</i> (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 <i>dayau</i> was celebrated in order +that a cure might be effected.</p> +<p>After the ceremony the patient bathes while saying:</p> +<div class="blockquote"> +<p class="first">I am bathing for <i>dayau</i>. May my sores be cured. +May I be like you, Water, free of sores.</p> +</div> +<p>The ceremony is very similar to the <i>diau kasib</i> of the +Nabaloi. It is celebrated in Mancayan, but I do not know whether or not +it is celebrated in any other Lepanto towns.</p> +</div> +</div> +<div class="div2" id="ch3.20"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Tamo</h3> +</div> +<div class="divBody"> +<p class="first">The <i>tamo</i> 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.</p> +<p>The <i>mambunong</i> holds the chicken in his hand and prays, but I +can not state the nature of the prayer. After the prayer one man +<span class="pagenum">[<a id="pb369" href="#pb369" name= +"pb369">369</a>]</span>dances with a spear in his hand. The dance, +which is similar to that of the <i>palis</i>, 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.</p> +<p>The ceremony is similar in some respects to the <i>tamo</i> of the +Nabaloi.</p> +</div> +</div> +<div class="div2" id="ch3.21"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Pasang</h3> +</div> +<div class="divBody"> +<p class="first">The <i>pasang</i> is celebrated to cause children to +be born. The <i>mambunong</i> holds a chicken in each hand and squats +between two baskets of blankets, while relating the following +story:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada, kano, Bintauan un Apinan. Sin +Agīda. Adīda, kanon, mananak ya mo manawasda pay, kano, +sūmakīsakīt sin agusda asauwada.</p> +<p lang="phi">Amuida ut, kanominda manpaanap. Datgnūnda, kano, san +ūsay bato ay bui; binmali san ūsay dakdakui ya ando ay +ipūgau 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.”</p> +<p lang="phi">Ungayanan amuida Bintauan un Apinan. Datūnga pay, +kano, san nantotomtoman di lota ya ud tagui. Wada san dadakui ay +būui. Binmali ut, kano, abū san ūsay ipūgau ay +mandada di matana mayatag kaduna. “Sinoi gapona si +inmalianyo?” “Inkami manpaanap tan mo manowas san asauwami +ya mansakīt ya adīkami mananak.” “Adī pay, +amok di anap, ut amui kayo ūnda agou un Boan tan daeda dimangamo +si anap.”</p> +<p lang="phi">Amuida ut, kano, ingilada di mantumtumog san dūa ay +kaman būui 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.</p> +<p lang="phi">Dūmatang pay yan kabala san si asauwa’n agou, +ut kinwanina, “Sinoi kayo?” “Unmali kami ta kami +nanpaanap tan adī mananak si asauwami yan mo manawas da +mansakītda.” “Sangupkayo sian daounmi tan mo +dūmatung si agou malpa kayo.” Ungayan singupda sin daoun di +būui di agou.</p> +<p lang="phi">Dūmatung pay, kano, si agou ut inbaga un, “Mo +waday inmali ay ipūgau ud kūgau?” “Au, ay panada +si daon di būui.<a id="xd20e2437" name="xd20e2437"></a> Unda kanon +manpaanap tan adi mananakda asauwada ya mansakītda mo +manowasda.” Ungayan ay agou inbgana Apinan un <span class="corr" +id="xd20e2439" title="Source: Bintauwan">Bintauan</span>, “Sinoi +gapona si inmalianyo?” “Inmali kami tan un kami +manpaanap.” Ungayan kinwanina agou, “Sūmaa kayo ut +yaanyo di pasang, ut maganak kayo.”</p> +<p lang="phi">Sūmaada Apinan un Bintauan ut sīay inyatda ut +nanganakda, ya adī nansakīt si asauwada mo manawasda.</p> +<p class="tb"></p> +<p>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.</p> +<p>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.” <span class="pagenum">[<a id="pb370" href="#pb370" +name="pb370">370</a>]</span></p> +<p>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.”</p> +<p>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.</p> +<p>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.</p> +<p>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 <i>pasang</i>, and you will have +children.”</p> +<p>They went home and did so and had children, and their wives were not +sick when they had their menses.</p> +</div> +<p>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 <i>camote</i> basket filled with blankets, +breech-clouts, and cloth, which are offered to the <i lang= +"phi">pasang</i>.</p> +<p>The <i lang="phi">pasang</i> 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.</p> +</div> +</div> +<div class="div2" id="ch3.22"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Abasang</h3> +</div> +<div class="divBody"> +<p class="first">The <i lang="phi">abasang</i> is celebrated in all +Benguet Kankanay towns when children are born.</p> +<p>A chicken and a jar of <i lang="phi">tapuy</i> are used for +sacrifice. The <i lang="phi">mambunong</i> holds the chicken in one +hand, and prays to the <i lang="phi">laglagawin</i> 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.</p> +<p>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. +<span class="pagenum">[<a id="pb371" href="#pb371" name= +"pb371">371</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.23"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Sibisib</h3> +</div> +<div class="divBody"> +<p class="first">The Kankanay as well as the Nabaloi celebrate <i lang= +"phi">sibisib</i> to cure wounds. The <i lang="phi">mambunong</i> holds +against the wound the instrument with which it was inflicted, while +relating the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Si Boliwan waday dūa anakna—da +Lūmawig un Kabigat.</p> +<p lang="phi">Sin agou inmeda manganop, ut inaday īsa makawas. +Sūmaada pay nabayda ut nanibayda sin ilungan. Ginudgudda din +patang ut inbilagda.</p> +<p lang="phi">Sin tinmotokdowanda din asoda inapayoda di +odūūm ay makawas. Din dūa sin agī inonodda di +asoda. Inyudda un amada un bantayana din patang.</p> +<p lang="phi">Din īsa sinsin agī niangna din makawas, yan +adīda ut maykapsū. Din makawas linmayau ay waday gayang sin +angina. Nantaolida sin nanayanda un amada. Inilada ay yuwud patang.</p> +<p lang="phi">Inyatna un amada, “Insĕdan mut patang.” +Inyat amada, “Adak insīda, nayiwud sin manaukak.” +Inyat anakna, un “Adīka ibagay maptung; insĕdan +mut.”</p> +<p lang="phi">Bintyakanut, Boliwan, agusna sin bangina ut matī. Ut +inīla din san agī ay iwud din patang sin agusna. Ut yatda un, +“Angan yatmi insidam, adan binutyakan akusmo ta adīka +natay.”</p> +<p lang="phi">Ut inbaladda ay manilit mo sino dinangisīda sin +patang. Inilada di īdū sin tongdon di bimabaktadanda, ut +inyatna un, “Au, insĕdak.” Din dūa sin agī +inyatna un, “Puslundaka ut.” Din īdū inyatna un, +“Adīkayo pomsū, ta asak todoan si dakayo si mamuyan si +magud, ya pabilayuk si amayo loman.” Din īdū inyatna +un, “Yalio san gayang, banig, bislak, ya matadum ay bato.” +Ut inamagda. Din īdū inpauina din gayanag, banig bislak, ya +bato sin sagun nagudgud, ya inbūnongna. Si Boliwan natagū +loman.</p> +<p lang="phi">Din sin agī inyatda sin īdū, “Waada +ay anitoka.” Din īdū inyatna un, “Au, sakun di +anīto.” Din sin agī inyatda, un, “Ingosadtako sin +anak di ifūgau tamo waday ingus nīna ay manomang ya sidotako +di pangigapwanda mo sibsibanda.”</p> +<p class="tb"></p> +<p>Boliwan had two sons, Lumawig and Kabigat.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>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.”</p> +<p>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.”</p> +<p>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 <span class="pagenum">[<a id="pb372" href= +"#pb372" name="pb372">372</a>]</span>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.</p> +<p>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 <i>sibisib</i>.<span class="corr" id= +"xd20e2554" title="Not in source">”</span></p> +</div> +<p>The story related in Buguias is substantially the same as the one +related by the Kabayan Nabaloi in the same ceremony.</p> +<p>The <i>sibisib</i> 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.</p> +</div> +</div> +<div class="div2" id="ch3.24"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Gaysing</h3> +</div> +<div class="divBody"> +<p class="first">The larger number of the Benguet Kankanay are +betrothed while children by their parents. The betrothal ceremony is +called <i>gaysing</i>. 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.</p> +<p>One of the primary objects of the <i>gaysing</i> 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.</p> +<p>An animal, generally a cow, is killed and <i>tapuy</i> is furnished, +but there is no spoken ritual.</p> +<p>The Nabaloi custom of betrothal is the same, and the same ceremony +is celebrated.</p> +</div> +</div> +<div class="div2" id="ch3.25"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Galon</h3> +</div> +<div class="divBody"> +<p class="first">The betrothal ceremony celebrated by the young people +themselves without the intervention of their parents is called +<i>galon</i>. It is held only in the instances where there has been no +<i>gaysing</i>, or where the parties for whom the <i>gaysing</i> 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 <i>gaysing</i>.</p> +<p>The <i>galon</i> is celebrated exactly like the <i>gaysing</i>.</p> +<p>The corresponding Nabaloi ceremony is called <i>kalon</i>. +<span class="pagenum">[<a id="pb373" href="#pb373" name= +"pb373">373</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.26"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Mangilin</h3> +</div> +<div class="divBody"> +<p class="first">The marriage ceremony, called <i>mangilin</i>, is +similar to the <i>mangidin</i> of the Nabaloi.</p> +<p>A hog is always offered for sacrifice, and the <i>mambunong</i> +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.</p> +<p>After the prayer the <i>Mambunong</i> passes a cup of water to the +bridegroom, who drinks, and then gives the cup to the bride.</p> +<p>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 <i>camote</i> basket. +While bathing each one repeats a short formula, after which they are +husband and wife.</p> +</div> +</div> +<div class="div2" id="ch3.27"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Mansiyanun</h3> +</div> +<div class="divBody"> +<p class="first">In case of divorce the <i>mansiyanun</i>, which is the +same as the <i>pansijanun</i> of the Nabaloi, is made. There is no +spoken ritual, but a hog and <i>tapuy</i> are furnished the people.</p> +<p>The engagement, marriage, and divorce ceremonies are similar +throughout Benguet, eastern Amburayan, and southern Lepanto.</p> +</div> +</div> +<div class="div2" id="ch3.28"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Siling</h3> +</div> +<div class="divBody"> +<p class="first">The <i>siling</i>, 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.</p> +<p>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.</p> +<p>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 <i>siling</i> +continues just the same with a dummy corpse in the death chair. +<span class="pagenum">[<a id="pb374" href="#pb374" name= +"pb374">374</a>]</span></p> +<p>Before anything is killed, the <i>mambunong</i> prays, asking that +the food eaten at the <i>siling</i> may not cause sickness. A female +relative then leans on the death chair and says the following:</p> +<p>“You are dead, ——. We are giving everything we can +for your <i>siling</i>. Do not come back for us, but let us live +long.”</p> +<p>After the <i>siling</i> 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.</p> +</div> +</div> +<div class="div2" id="ch3.29"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Pugas</h3> +</div> +<div class="divBody"> +<p class="first">After a dead person has been buried, the people gather +in his yard. They get a vessel of water, and the <i lang= +"phi">mambunong</i> puts grass in it and sprinkles them, while saying +the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada, kano, san dūa sin agī. +Daeda Balitok un Obog. Nananakda ut napno san kabilibilig. Asīda +naatui san kayīlianda. Natui payan inkapotda. Asīda matapog +nan kayipupūgau at alanda san ūsay pingan ya līma ay +tabon di pao, ut manpagasda. Manpagasda pay, kano, yan laton ūtay +magay mamatui un daeda. Ingayan duiay ya lida ut ipūgasdasnan kayi +ipūipūgau ut sianan moada matui, maagum san ipūgau ut +manpagasna.</p> +<p class="tb"></p> +<p>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 <i>cogon</i> 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.</p> +</div> +<p>The <i>pugas</i> corresponds to the Nabaloi <i>okat</i>.</p> +</div> +</div> +<div class="div2" id="ch3.30"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Kiad</h3> +</div> +<div class="divBody"> +<p class="first">The <i>kiad</i> 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.</p> +<p>A carabao, a cow, or a horse may be killed when the <i>kiad</i> is +celebrated.</p> +<p>The people first take a jar of <i>tapuy</i> to the grave of that +dead relative of the sick person who is indicated by the <i>anap</i> as +having caused the sickness. A hole is made in the grave, and the +<i>mambunong</i> prays as follows:</p> +<div class="blockquote"> +<p lang="phi" class="first">Amud, omalika ta yaanaka si noang, gale; ya +maninommi tapuy.</p> +<p class="tb"></p> +<p>Soul of dead relative, come because you are given a carabao, a +blanket; and we will drink <i>tapuy</i>.</p> +</div> +<p><span class="pagenum">[<a id="pb375" href="#pb375" name= +"pb375">375</a>]</span></p> +<p>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 <i>mambunong.</i> He then prays as follows, while +holding the rope:</p> +<div class="blockquote"> +<p lang="phi" class="first">Ud niman nay yaanakka si noang, ut masaoan +di sakītna.</p> +<p class="tb"></p> +<p>Now I am giving you a carabao, and may the sickness be cured.</p> +</div> +<p>The carabao is then killed and cooked. Just before the people eat, +the <i>mambunong</i> says:</p> +<div class="blockquote"> +<p lang="phi" class="first">Amud, omalika ta mangangtaka.</p> +<p class="tb"></p> +<p>Soul of the dead relative, come and eat with us.</p> +</div> +<p>After the people have eaten, the <i>mambunong</i> 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:</p> +<div class="blockquote"> +<p lang="phi" class="first">Bomaknangkami, onmandokami, ta waday +kadayyawanmo.</p> +<p class="tb"></p> +<p>May we be rich, may we live long, so that there is your +remembrance.</p> +</div> +<p>The people then spend the rest of the day dancing and drinking +<i>tapuy</i>.</p> +<p>The ceremony is entirely different from the <i>kiad</i> of the +Nabaloi. It corresponds in purpose and occasion to the Nabaloi +<i>tabwak</i>.</p> +</div> +</div> +<div class="div2" id="ch3.31"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Kosde</h3> +</div> +<div class="divBody"> +<p class="first"><i>Kosde</i>, called <i>pakde</i> 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.</p> +<p>The night before the ceremony begins, every fire in the barrio is +extinguished, and the next morning <i>new fire</i> is produced by means +of friction.</p> +<p>Each household must furnish a hog or chicken and a jar of +<i>tapuy</i>. The <i>mambunong</i> 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.</p> +<p>After the ceremony has been held at each house, the meat and +<i>tapuy</i> are taken to one place. The men proceed to drink the +<i>tapuy</i>, <span class="pagenum">[<a id="pb376" href="#pb376" name= +"pb376">376</a>]</span>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.</p> +<p>This ceremony corresponds to the Nabaloi <i>kosday</i>; to the +<i>pakde</i> or <i>begnas</i> of the Lepanto Kankanay; and, in a +general way, to the <i>honga</i> of the Ifugao, and the <i>chaka</i> of +the Bontoc.</p> +</div> +</div> +<div class="div2" id="ch3.32"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Bugid</h3> +</div> +<div class="divBody"> +<p class="first">The ceremony called <i>bugid</i> is held in the +Benguet Kankanay towns when the water for irrigation is not +sufficient.</p> +<p>A jar of <i>tapuy</i> 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.</p> +<p>The purpose of the ceremony corresponds to the <i>tawal ni payu</i> +of the Nabaloi, and to the <i>bakid</i> as celebrated in some of the +Lepanto Kankanay towns.</p> +</div> +</div> +<div class="div2" id="ch3.33"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Pungau</h3> +</div> +<div class="divBody"> +<p class="first">The <i>pungau</i> 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 <i>tapuy</i> 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.</p> +<p>After the prayer all who are to take part in the ceremony drink +<i>tapuy</i>. 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.</p> +<p>This ceremony corresponds to the <i>pungau</i> of the Nabaloi and +the <i>safosab</i> 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.</p> +</div> +</div> +<div class="div2" id="ch3.34"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Bugak</h3> +</div> +<div class="divBody"> +<p class="first">Before any new rice is eaten, the ceremony called +<i>bugak</i> is held. Some of the new rice and either dried meat or a +chicken are cooked. A <i>mambunong</i> is not necessary, but the head +of the household throws some of the cooked rice in the fire and says: +<span class="pagenum">[<a id="pb377" href="#pb377" name= +"pb377">377</a>]</span></p> +<div class="blockquote"> +<p class="first">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.</p> +</div> +<p>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.</p> +<p>This ceremony corresponds to the <i>bakak</i> of the Nabaloi.</p> +</div> +</div> +<div class="div2" id="ch3.35"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Saldi</h3> +</div> +<div class="divBody"> +<p class="first">The ceremony called <i>saldi</i> is held before eating +the meat of animals which have died of disease or have fallen from a +cliff.</p> +<p>Pieces of the animals’ liver are thrown in various directions +while the <i>mambunong</i> addresses the <i>bilig</i> living in the +pasture lands of the animal, asking that sickness may not result from +eating the meat.</p> +<p>After the meat has been cooked, the <i>mambunong</i> invites the +fire and the pot to eat first, in order that the people who eat may not +become sick.</p> +<p>This ceremony, which corresponds to the Nabaloi <i>salchi</i>, is +celebrated in all Benguet Kankanay towns, and also in Bacun, Amburayan, +and in Ampusungan and Mancayan, Lepanto.</p> +</div> +</div> +<div class="div2" id="ch3.36"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Bilig</h3> +</div> +<div class="divBody"> +<p class="first">The <i>bilig</i> are spirits which are friendly to the +people, but cause sickness when they need blankets or food. The +ceremony called <i>bilig</i> is performed to cure the sickness caused +by these spirits.</p> +<p>A chicken, <i>tapuy</i>, rice, and blankets are obtained. The +<i>mambunong</i> puts a basket full of blankets on his head, holds a +chicken in one hand, and while squatting beside the <i>tapuy</i> and +rice says the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Usay agou ud nabaon, din dagum ya din kimat +nanbatbatda isan mabilig. Kinwanin kanon, dagum un, “Wawadaak mo +si sīka.” Tūmba pay, kano, si kimat, “Wawadaak mo +si sīka, tan mo kanuk sikayi, pantaoliuk ut matagua loman. Mo si +sīka payut mo waday kanun yan matui.” Asī abun kanon +dugum un, “Mo sakun kanuk yan matagua loman.”</p> +<p lang="phi">Asi kinwanina kimat un, “Mo si asa amuita sin bato +ay dakdakui ta mo pitakun din bato. Ta mo adīka pitakun din bato, +asīka pantaolinmo makipitak, yan mauabakko sīka.”</p> +<p lang="phi">Ungayan domagum si madadama yan adī makapitak sin +bato. Mayisokat pay din kimat kapitat sin bato ut asina pantaoliun. Din +kimat kinwanina un, “Mauabakko sīka tan adīka nakapitak +sin bato.”</p> +<p lang="phi">Ungayan alanda san takokoda ut inda manigay. Manigay pay +si dagum yan ūsay odang yan usay dalit kitkitoi waday. Din kimat +kinwanina un, “Sakun di manigay.” Sīa din putna adado +adadaka ikan. Sīa kinwanina sin dagum un, “Sīka +manotoka.” <span class="pagenum">[<a id="pb378" href="#pb378" +name="pb378">378</a>]</span></p> +<p lang="phi">Din dagum inana sin ūsay sūgat ut apoiana. Din +<span class="corr" id="xd20e2985" title="Source: Kimat">kimat</span> +kinwanina un, “Ay bakun adadosa. Adi makakan san banga. Sakun din +manoto ta ilaum.”</p> +<p lang="phi">Kaa ut, kano, si kimat ut sīay manoto. Kaa ūsay +bugas, ut pay inana isan bangada. Din bugas pinmona san bangada.</p> +<p lang="phi">Din kimat kinwanina un, “Manungdungka kakod.” +Din dagum inpaīna din ūsay dakdakui ikan sin bangada. Ilan +pay, Kanon, kimat kinwanina un, “Nakun, adī makakan san +banga. Ilaum sakun di manungdung.” Din kimat ginisgusna din ikan +ut payuna di ūsay gusgus sin banga. Din gusgus pinmona san +banga.</p> +<p lang="phi">Din kimat kinwanina un, “Tapagūnta nan igan di +ikanta, asīta panoliunta eda loman.” Makakanda pay, kano, +yan itup eda san igan di inpangada. Itupada paysan igan di inpangan +dagum. Adī nantaoli. Itupada paysan igan di inpangan kimat; +manlangoi ut, kano, dūwandan komaan.</p> +<p lang="phi">Din kimat kinwanina un, “Inauabakko +sīka.” Din dagum kinwanina un, “Au, ungaykayiman +naabakak isan.” Ungayan mankayūnda.</p> +<p class="tb"></p> +<p>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.”</p> +<p>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.”</p> +<p>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.”</p> +<p>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.”</p> +<p>The Wind took one <i>chupa</i> (of rice) to cook. The Lightning +said, “Not that much. The pot will not contain it. I shall cook +so that you will see.”</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>The Lightning said, “I won against you.” The Wind said, +“Yes, truly, I lost this.” Then they became friends.</p> +</div> +</div> +</div> +<div class="div2" id="ch3.37"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Dagas</h3> +</div> +<div class="divBody"> +<p class="first">When two or more persons living in one house become +sick at the same time, the <i lang="phi">anap</i> generally shows that +the <i lang="phi">dagas</i>, which are spirits that live in houses, +have caused the sickness. When the people living <span class= +"pagenum">[<a id="pb379" href="#pb379" name="pb379">379</a>]</span>in a +certain house have not had a cañao for a long time, the <i lang= +"phi">dagas</i> which live with them become hungry and make them sick. +The ceremony which must then be celebrated is called by the same name, +<i lang="phi">dagas</i>.</p> +<p>A chicken, rice, blankets, and <i lang="phi">tapuy</i> are +necessary. The <i lang="phi">mambunong</i> holds the chicken in one +hand, and squats near the rice, <i lang="phi">tapuy</i>, and blankets +while relating the following:</p> +<div class="blockquote"> +<p lang="phi" class="first">Wada, kano, san dūa ay sin agī. +Bomalada pay, kano, mo waday mansīda. Pankapokapoan san +ipūgau. Ay kaasi ta pay kanosna adī unya nan manīli si +ipanganta. Daeda kinwanina un, “Amuita ut ta unta masapos boita +sin lomasan.” Makasapoda payan unmadas asoda, ut ūnda +manganop.</p> +<p lang="phi">Manganopoda pay, kano, yan guniyagiak san asoda isan +gawanda kadū. Amuida ut, kano, gigyakūnda san malawas ay +kayi, ya malawas ay būlo, malawas ay maka. Daeda kinwanina, +“Alauntako ut nata sapounta si boita.”</p> +<p lang="phi">Alaunda pay, kano, ut sapounda boida. Yan kanutnut +kasindan sasakīt; ūngayan alanda ut, kano, san ūsay +manokda, ut ya anda san dagas pay mayilatonan. Asīda pay ipaytok +sinan ipūgau ut sīay yat abun nan ipūgau.</p> +<p class="tb"></p> +<p>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.</p> +<p>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.”</p> +<p>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 +<i>dagas</i>. Then they handed this down to the people, and it is being +done again by the people.</p> +</div> +</div> +</div> +<div class="div2" id="ch3.38"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Laglagiwin</h3> +</div> +<div class="divBody"> +<p class="first">When the <i lang="phi">mambunong</i> 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:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sīka Laklakiwin, ay poon di +ababīik, omalika tan magay ya ak sīka si manok makon +sīkay mamaspasakī, un ya adodi ya adī un pansakitun +sakun.</p> +<p class="tb"></p> +<p>You, <i lang="phi">Laglagiwin</i>, the origin of the <i lang= +"phi">ababiik</i>, 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.</p> +</div> +<p>The chicken is then killed and cooked, and just before it is eaten +the sick person repeats the prayer. <span class="pagenum">[<a id= +"pb380" href="#pb380" name="pb380">380</a>]</span></p> +</div> +</div> +<div class="div2" id="ch3.39"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Tanong</h3> +</div> +<div class="divBody"> +<p class="first">The <i lang="phi">tanong</i> 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 <i lang="phi">mambunong</i> is not necessary, but +the sick person himself prays as follows:</p> +<div class="blockquote"> +<p lang="phi" class="first">Yan nay ay din nouangko, ta mayilotonan din +anguk, mokon dakayo paksau sinan angut ay mansakīt. Yamo si bigat +ya mataguak ya way nouangak ya andaka loman.</p> +<p class="tb"></p> +<p>Here I am giving for <i lang="phi">tanong</i> 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.</p> +</div> +<p>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.</p> +<p>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:</p> +<div class="blockquote"> +<p lang="phi" class="first">Dakayo ay kakading isan nanaraban di +nouang, ya andakayo sinan ginotmo altī to pakamonyo ay inpangantka +din noung aynay.</p> +<p class="tb"></p> +<p>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.</p> +</div> +<p>After the meat has been cooked, the sick person speaks the same +prayer which he recited before the animal was killed.</p> +</div> +</div> +<div class="div2" id="ch3.40"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Sagausau</h3> +</div> +<div class="divBody"> +<p class="first">Among the Kankanay of Benguet the <i lang= +"phi">sagausau</i> is generally celebrated before starting on a +journey, and always before starting on a journey to trade.</p> +<p>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 <i lang="phi">sagausau</i>.</p> +<p>In the western Benguet Kankanay towns, the person giving the +<i lang="phi">sagausau</i> prays as follows:</p> +<div class="blockquote"> +<p lang="phi" class="first">Sika agou ya boan, nay ay manaugasauak; +sina yamo amoya sin amoyak, ya yaanda sakun si galiko ya takoanda sakun +ni nalaka.</p> +<p class="tb"></p> +<p><span class="pagenum">[<a id="pb381" href="#pb381" name= +"pb381">381</a>]</span></p> +<p>You, Sun and Moon, I am now celebrating the <i lang= +"phi">sagausau</i>; and if I go, wherever I go, make them give me +blankets and sell to me cheap.</p> +</div> +<p>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 <i lang= +"phi">mambunong</i> is as follows:</p> +<div class="blockquote"> +<p class="first">You, Sun and Moon, come; witness the <i lang= +"phi">sagausau</i>. —— 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.</p> +</div> +<p>In the Lepanto town of Mancayan the <i lang="phi">sagausau</i> is +celebrated, but I do not know whether or not it is held in the other +Lepanto towns.</p> +<p>The <i>sagausau</i> of the Nabaloi is celebrated for a different +purpose and is an entirely different ceremony.</p> +</div> +</div> +</div> +<div class="footnotes"> +<hr class="fnsep"> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e1393" href="#xd20e1393src" name="xd20e1393">1</a></span> 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 <i>kiad</i>, which +were recorded in the central barrio of Kapangan, and those of the +<i>ampasit</i> and <i>tanong</i>, 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.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e1707" href="#xd20e1707src" name="xd20e1707">2</a></span> See note +7, p. 354.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e2175" href="#xd20e2175src" name="xd20e2175">3</a></span> A kind +of root eaten by the Igorot when the supply of rice or <i>camotes</i> +is limited.</p> +</div> +</div> +<div id="ch4" class="div1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h2 class="main">Myths<a class="noteref" id="xd20e3186src" href= +"#xd20e3186" name="xd20e3186src">1</a></h2> +<div class="div2" id="ch4.1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Origin of the Big and Little Thunder</h3> +</div> +<div class="divBody"> +<p lang="phi" class="first">Guaday ifūgau ay way onasna. Usay +būngbūngo idi ūna inīla baung, inīla ay waday +mangibot si onasna. Ud isay labi nantabon ta ilauna.</p> +<p lang="phi">Inīla nay adadū ay basang nay omali ay inbayat +si si lūpateha sin alad. Inanay din lūpot nay ūsali yan +kimiti. Din isali nay babayī inani di lūpot, yan sinmayag, +modin ūsali nabayan adin makasayag tan din lūpot inikudna din +payadna.</p> +<p lang="phi">Inkwanīna sin ifūgau un, “Iatudmo din +lūpotko, tan sakun talauak, yan kianko ay sūmayag ud +kayang.” Mon din ifūgau yatna un, “Adīak iatud +din lūpotmo anganas asauwam sakun.” Ud niman manasauwada, +mon adīna inatud din lūpotna insisiya. Mo din lalaki +inpūina di lūpot sin dalum di dakalan sin adīna +inīla.</p> +<p lang="phi">Ud niman angoi yay tolo ay tauan di manasauwanda, ut +nananakda’s dūa. Idi ūsali yay agou din babayī +inmui nay sansinokatan din dakdakalan, idi sinokatanan dakalan, +dingtūngna din lūpotna.</p> +<p lang="phi">Mo din ūsali nay anak matī. Din si īnada +maladi ay inanilaun di ūsali yay anakna ay mabayan si nalabi, mon +adin omali sin kagauan. <span class="pagenum">[<a id="pb382" href= +"#pb382" name="pb382">382</a>]</span></p> +<p lang="phi">Sin namingsan nay labi, din si īnana di anak piana +nay alaun sisiya ut kayang, mon din si amana inīlana si asauwana. +Idi anoka naniboda ut mantolagada un panpapitakadda din anak. Si +īnana din kagadūa, ut nanbiagana; idi nanbiagana di +kagadūa, binugauwan naut di ūsali yay kagadūana. Modin +ūsali nay kagadūana nabūyok tan si amana adīna +mabalin nay panbiagan. Idi namingsan nay labi, din si īnana +nanbiagana, yan yatna un, “Sūlabitam din +kagadūūm.” Ud niman sinongbalana, mon adiut napigsa tan +nabayag ay nabūyok.</p> +<p lang="phi">Nanbalin si kitkitoi yay kido, ut ūsali nay +kagadūa nanbalin nay abalug ay kido.</p> +<p class="tb"></p> +<p>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.</p> +<p>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.</p> +<p>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 <i>dakalan</i><a class="noteref" id="xd20e3216src" +href="#xd20e3216" name="xd20e3216src">2</a> when she was not +looking.</p> +<p>From that time until three years (afterwards) they were married, and +they had two children. One day the woman started to change the +<i>dakalan</i>; while changing the <i>dakalan</i> she found her +clothing.</p> +<p>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.</p> +<p>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.</p> +<p>It became the Little Thunder, and the other half became the Big +Thunder. <span class="pagenum">[<a id="pb383" href="#pb383" name= +"pb383">383</a>]</span></p> +</div> +</div> +<div class="div2" id="ch4.2"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">Origin of Thunder and Lightning</h3> +</div> +<div class="divBody"> +<p lang="phi" class="first">Ud agayao inmali sinan lota din +Lūmawig, ut inbūina dinisay babayī. Sia adadu ditonodna +ay babayī. Inapada ta bakun eda di masauwana, Dayīda ipaeda +din posok sindaon di kaugunda. Din Lūmawig sinongsongna din posok, +ian adina layidun.</p> +<p lang="phi">Sīa kinwanīna sin asauwana, “Sakun +mantaoliak ud tagoi; alayuk dingudwan din anakta ya makayan +dingudwana.” Sīa ginudwana din anakta, ut īnana din +toktokna. Din toktona mabūngut tan iwud din awakna ut +nanbūgan. Din Lūmawig sinapona din awak ya dinsikina, ut +sīa dinkedo.</p> +<p lang="phi">Din gudwana ay binayan din Lūmawig adi makali, ut +sīa inmali loman ut sinapona din toktok, ut masauwana din kedo ut +sīa din kimat.</p> +<p class="tb"></p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch4.3"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">The Mountain Kabunian</h3> +</div> +<div class="divBody"> +<p lang="phi" class="first">Waday īsa ay liang sin īsa ay +bantag sinĕd nabaon, kabūnian bonngonanona di ifūgau nga +oomoi sidi. Yatda un manganda mon adīda alaun din pilad. Kayipo +ifūgau di amoi ud guab ay un manlakos piana amoi sin liang. Din +anīto bunganasda eda.</p> +<p lang="phi">Sin mamingsan inmoi di isay lakay ut binonngan di +anīto yan inana ut din nanagananna ay pilad. Ut nanbiliū si +bato, ut inmaylagui sin sookan di liang. Mapo di danom sin tupukna ut +mo waday malabas inomunda. Mayigapo sin nangisaanda si pilad +tinĕkdan din kabūnian di manbūmo.</p> +<p class="tb"></p> +<p><span class="pagenum">[<a id="pb384" href="#pb384" name= +"pb384">384</a>]</span></p> +<p>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.</p> +<p>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.</p> +</div> +</div> +<div class="div2" id="ch4.4"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h3 class="main">The Origin of Man</h3> +</div> +<div class="divBody"> +<p lang="phi" class="first">Id nabaon ginmosad si kabūnian sinan +lota, mo’n iwud di ifūgau. Sīa kinwanida, +“Maptung mo waday ifūgau. Takosamopoa si lalaki īga +babayī.” Eda inoma si lota ut sinmapo si dūa ay sinan +ifūgau ut pimatakdugna. Dinkingpas manok asīna panglagtoan +kinwanida, “Pansiakak eda ta matagoda.” Ut īsa sinan +ifūgau naysiak. Sīa nanbalin si lalaki. Dinūsa dinnguna +dinganangona ut naysiak abū, ut nanbalin si babayī.</p> +<p class="tb"></p> +<p>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.</p> +</div> +</div> +</div> +<div class="footnotes"> +<hr class="fnsep"> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e3186" href="#xd20e3186src" name="xd20e3186">1</a></span> The +first and fourth myths were recorded in Kibungan, the second in +Kapangan, the third in Legleg.</p> +<p class="footnote"><span class="label"><a class="noteref" id= +"xd20e3216" href="#xd20e3216src" name="xd20e3216">2</a></span> The +three rocks on which the pots sit.</p> +</div> +</div> +</div> +<div class="back"> +<div class="div1"><span class="pagenum">[<a href= +"#toc">Contents</a>]</span> +<div class="divHead"> +<h2 class="main">University of California Publications</h2> +<h2 class="sub">Department of Anthropology</h2> +</div> +<div class="divBody"> +<p class="first">The following publications dealing with archaeological +and ethnological subjects issued under the direction of the Department +of Anthropology are sent in exchange for the publications of +anthropological departments and museums, and for journals devoted to +general anthropology or to archaeology and ethnology. They are for sale +at the prices stated. Exchanges should be directed to The Exchange +Department, University Library, Berkeley, California, U. S. A. All +orders and remittances should be addressed to the University of +California Press.</p> +<p><span class="uc">American Archaeology and Ethnology.</span>—A. +L. Kroeber, Editor. Prices, Volume 1, $4.25; Volumes 2 to 11, +inclusive, $3.50 each; Volume 12 and following, $5.00 each.</p> +<div class="table"> +<table> +<thead> +<tr valign="top" class="label"> +<td colspan="3" class="xd20e3294 xd20e3289">Cited as Univ. Calif. Publ. +Am. Arch. Ethn.</td> +<td class="xd20e3292">Price</td> +</tr> +</thead> +<tbody> +<tr valign="top"> +<td class="xd20e3289">Vol. 1.</td> +<td class="xd20e3290">1.</td> +<td>Life and Culture of the Hupa, by Pliny Earle Goddard. Pp. +1–88; plates 1–30. September, 1903</td> +<td class="xd20e3292">$1.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Hupa Texts, by Pliny Earle Goddard. Pp. 89–368. March, +1904</td> +<td class="xd20e3292">3.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 369–378.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 2.</td> +<td class="xd20e3290">1.</td> +<td>The Exploration of the Potter Creek Cave, by William J. Sinclair. +Pp. 1–27; plates 1–14. April, 1904</td> +<td class="xd20e3292">.40</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Languages of the Coast of California South of San Francisco, by +A. L. Kroeber. Pp. 29–80, with a map. June, 1904</td> +<td class="xd20e3292">.60</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Types of Indian Culture in California, by A. L. Kroeber. Pp. +81–103. June, 1904</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Basket Designs of the Indians of Northwestern California, by A. L. +Kroeber. Pp. 105–164; plates 15–21. January, 1905</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>The Yokuts Language of South Central California, by A. L. Kroeber. +Pp. 165–377. January, 1907</td> +<td class="xd20e3292">2.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 379–392.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 3.</td> +<td class="xd20e3290"></td> +<td>The Morphology of the Hupa Language, by Pliny Earle Goddard. 344 +pp. June, 1905</td> +<td class="xd20e3292">3.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 4.</td> +<td class="xd20e3290">1.</td> +<td>The Earliest Historical Relations between Mexico and Japan, from +original documents preserved in Spain and Japan, by Zelia Nuttall. Pp. +1–47. April, 1906</td> +<td class="xd20e3292">.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Contribution to the Physical Anthropology of California, based on +collections in the Department of Anthropology of the University of +California, and in the U. S. National Museum, by Ales Hrdlicka. Pp. +49–64, with 5 tables; plates 1–10, and map. June, 1906</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>The Shoshonean Dialects of California, by A. L. Kroeber. Pp. +65–166. February, 1907</td> +<td class="xd20e3292">1.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Indian Myths from South Central California, by A. L. Kroeber. Pp. +167–250. May, 1907.</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>The Washo Language of East Central California and Nevada, by A. L. +Kroeber. Pp. 251–318. September, 1907</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">6.</td> +<td>The Religion of the Indians of California, by A. L. Kroeber. Pp. +319–356. September, 1907</td> +<td class="xd20e3292">.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 357–374.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 5.</td> +<td class="xd20e3290">1.</td> +<td>The Phonology of the Hupa Language; Part L The Individual Sounds, +by Pliny Earle Goddard. Pp. 1–20, plates 1–8. March, +1907</td> +<td class="xd20e3292">.35</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Navaho Myths, Prayers and Songs, with Texts and Translations, by +Washington Matthews, edited by Pliny Earle Goddard. Pp. 21–63. +September, 1907</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Kato Texts, by Pliny Earle Goddard. Pp. 65–238, plate 9. +December, 1909</td> +<td class="xd20e3292">2.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>The Material Culture of the Klamath Lake and Modoc Indians of +North-eastern California and Southern Oregon, by S. A. Barrett. Pp. +239–292, plates 10–25. June, 1910</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>The Chimariko Indians and Language, by Roland B. Dixon. Pp. +293–380. August, 1910</td> +<td class="xd20e3292">1.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 381–384.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 6.</td> +<td class="xd20e3290">1.</td> +<td>The Ethno-Geography of the Pomo and Neighboring Indians, by Samuel +Alfred Barrett. Pp. 1–332, maps 1–2. February, 1908</td> +<td class="xd20e3292">3.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Geography and Dialects of the Miwok Indians, by Samuel Alfred +Barrett. Pp. 333–368, map 3.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>On the Evidence of the Occupation of Certain Regions by the Miwok +Indians, by A. L. Kroeber. Pp. 369–380.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Nos. 2 and 3 in one cover. February, 1908</td> +<td class="xd20e3292">.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 381–400.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 7.</td> +<td class="xd20e3290">1.</td> +<td>The Emeryville Shellmound, by Max Uhle. Pp. 1–106, plates +1–12, with 38 text figures. June, 1907</td> +<td class="xd20e3292">1.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Recent Investigations bearing upon the Question of the Occurrence +of Neocene Man in the Auriferous Gravels of California, by William J. +Sinclair. Pp. 107–130, plates 13–14. February, 1908</td> +<td class="xd20e3292">.35</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Pomo Indian Basketry, by S. A. Barrett. Pp. 133–306, plates +15–30, 231 text figures. December, 1908</td> +<td class="xd20e3292">1.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Shellmounds of the San Francisco Bay Region, by N. C. Nelson. Pp. +309–356, plates 32–34. December, 1909</td> +<td class="xd20e3292">.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>The Ellis Landing Shellmound, by N. C. Nelson. Pp. 357–426, +plates 36–50. April, 1910</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 427–443.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 8.</td> +<td class="xd20e3290">1.</td> +<td>A Mission Record of the California Indians, from a Manuscript in +the Bancroft Library, by A. L. Kroeber. Pp. 1–27. May, 1908</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Ethnography of the Cahuilla Indians, by A. L. Kroeber. Pp. +29–68, plates 1–15. July, 1908</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>The Religion of the Luiseño and Diegueño Indians of +Southern California, by Constance Goddard Dubois. Pp. 69–186, +plates 16–19. June, 1908</td> +<td class="xd20e3292">1.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>The Culture of the Luiseño Indians, by Philip Stedman +Sparkman. Pp. 187–234, plate 20. August, 1908</td> +<td class="xd20e3292">.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>Notes on Shoshonean Dialects of Southern California, by A. L. +Kroeber. Pp. 235–269. September, 1909</td> +<td class="xd20e3292">.35</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">6.</td> +<td>The Religious Practices of the Diegueño Indians, by T. T. +Waterman. Pp. 271–358, plates 21–28. March, 1910</td> +<td class="xd20e3292">.80</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 359–369.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 9.</td> +<td class="xd20e3290">1.</td> +<td>Yana Texts, by Edward Sapir, together with Yana Myths collected by +Roland B. Dixon. Pp. 1–235. February, 1910</td> +<td class="xd20e3292">2.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Chumash and Costanoan Languages, by A. L. Kroeber. Pp. +237–271. November, 1910</td> +<td class="xd20e3292">.35</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>The Languages of the Coast of California North of San Francisco, by +A. L. Kroeber. Pp. 273–435, and map. April, 1911</td> +<td class="xd20e3292">1.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 437–439.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 10.</td> +<td class="xd20e3290">1.</td> +<td>Phonetic Constituents of the Native Languages of California, by A. +L. Kroeber. Pp. 1–12. May, 1911</td> +<td class="xd20e3292">.10</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Phonetic Elements of the Northern Paiute Language, by T. T. +Waterman. Pp. 13–44, plates 1–5. November, 1911</td> +<td class="xd20e3292">.45</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Phonetic Elements of the Mohave Language, by A. L. Kroeber. Pp. +45–96, plates 6–20. November, 1911</td> +<td class="xd20e3292">.65</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>The Ethnology of the Salinan Indians, by J. Alden Mason. Pp. +97–240, plates 21–37. December, 1912</td> +<td class="xd20e3292">1.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>Papago Verb Stems, by Juan Dolores. Pp. 241–263. August, +1913</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">6.</td> +<td>Notes on the Chilula Indians of Northwestern California, by Pliny +Earle Goddard. Pp. 265–288, plates 38–41. April, 1914</td> +<td class="xd20e3292">.30</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">7.</td> +<td>Chilula Texts, by Pliny Earle Goddard. Pp. 289–379. November, +1914</td> +<td class="xd20e3292">1.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 381–385.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 11.</td> +<td class="xd20e3290">1.</td> +<td>Elements of the Kato Language, by Pliny Earle Goddard. Pp. +1–176, plates 1–45. October, 1912</td> +<td class="xd20e3292">2.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Phonetic Elements of the Diegueño Language, by A. L. Kroeber +and J. P. Harrington. Pp. 177–188. April, 1914</td> +<td class="xd20e3292">.10</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Sarsi Texts, by Pliny Earle Goddard. Pp. 189–277. February, +1915</td> +<td class="xd20e3292">1.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Serian, Tequistlatecan, and Hokan, by A. L. Kroeber. Pp. +279–290. February, 1915</td> +<td class="xd20e3292">.10</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>Dichotomous Social Organization in South Central California, by +Edward Winslow Gifford. Pp. 291–296. February, 1916</td> +<td class="xd20e3292">.05</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">6.</td> +<td>The Delineation of the Day-Signs in the Aztec Manuscripts, by T. T. +Waterman. Pp. 297–398. March, 1916</td> +<td class="xd20e3292">1.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">7.</td> +<td>The Mutsun Dialect of Costanoan Based on the Vocabulary of De la +Cuesta, by J. Alden Mason. Pp. 399–472. March, 1916</td> +<td class="xd20e3292">.70</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 473–479.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 12.</td> +<td class="xd20e3290">1.</td> +<td>Composition of California Shellmounds, by Edward Winslow Gifford. +Pp. 1–29. February, 1916</td> +<td class="xd20e3292">.30</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>California Place Names of Indian Origin, by A. L. Kroeber. Pp. +31–69. June, 1916</td> +<td class="xd20e3292">.40</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Arapaho Dialects, by A. L. Kroeber. Pp. 71–138. June, +1916</td> +<td class="xd20e3292">.70</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Miwok Moieties, by Edward Winslow Gifford. Pp. 139–194. June, +1916</td> +<td class="xd20e3292">.55</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>On Plotting the Inflections of the Voice, by Cornelius B. Bradley. +Pp. 195–218, plates 1–5. October, 1916</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">6.</td> +<td>Tübatulabal and Kawaiisu Kinship Terms, by Edward Winslow +Gifford. Pp. 219–248. February, 1917</td> +<td class="xd20e3292">.30</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">7.</td> +<td>Bandelier’s Contribution to the Study of Ancient Mexican +Social Organization, by T. T. Waterman. Pp. 249–282. February, +1917</td> +<td class="xd20e3292">.35</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">8.</td> +<td>Miwok Myths, by Edward Winslow Gifford. Pp. 283–338, plate 6. +May, 1917</td> +<td class="xd20e3292">.55</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">9.</td> +<td>California Kinship Systems, A. L. Kroeber. Pp. 339–396. May, +1917</td> +<td class="xd20e3292">.60</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">10.</td> +<td>Ceremonies of the Pomo Indians, by S. A. Barrett. Pp. +397–441, 8 text figures. July, 1917</td> +<td class="xd20e3292">.45</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">11.</td> +<td>Pomo Bear Doctors, by S. A. Barrett. Pp. 443–465, plate 7. +July, 1917,</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290"></td> +<td>Index, pp. 467–473.</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 13.</td> +<td class="xd20e3290">1.</td> +<td>The Position of Yana in the Hokan Stock, by E. Sapir. Pp. +1–34. July, 1917</td> +<td class="xd20e3292">.35</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Yana Indians, by T. T. Waterman. Pp. 35–102, plates +1–20. February, 1918</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Yahi Archery, by Saxton T. Pope. Pp. 103–152, plates +21–37. March, 1918</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Yana Terms of Relationship, by Edward Sapir. Pp. 153–173. +March, 1918</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>The Medical History of Ishi, by Saxton T. Pope. Pp. 175–213, +plates 38–44, 8 figures in text. May, 1920</td> +<td class="xd20e3292">.45</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 14.</td> +<td class="xd20e3290">1.</td> +<td>The Language of the Salinan Indians, by J. Alden Mason. Pp. +1–154. January, 1918</td> +<td class="xd20e3292">1.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Clans and Moieties in Southern California, by Edward Winslow +Gifford. Pp. 155–219, 1 figure in text. March, 1918</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Ethnogeography and Archaeology of the Wiyot Territory, by Llewellyn +L. Loud. Pp. 221–436, plates 1–21, 15 text figures. +December, 1918</td> +<td class="xd20e3292">2.50</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>The Wintun Hesi Ceremony, by S. A. Barrett. Pp. 437–488, +plates 22–23, 3 figures in text. March, 1919</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>The Genetic Relationship of the North American Indian Languages, by +Paul Radin. Pp. 489–502. May, 1919</td> +<td class="xd20e3292">.15</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 15.</td> +<td class="xd20e3290">1.</td> +<td>Ifugao Law, by R. F. Barton. Pp. 1–186, plates 1–33. +February 1919,</td> +<td class="xd20e3292">2.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>Nabaloi Songs, by C. R. Moss and A. L. Kroeber. Pp. 187–206. +May 1919,</td> +<td class="xd20e3292">.20</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>Nabaloi Law and Ritual, by C. R. Moss. Pp. 207–342, plates +34–37. October, 1920</td> +<td class="xd20e3292">1.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Kankanay Ceremonies, by C. R. Moss. Pp. 343–384. October, +1920</td> +<td class="xd20e3292">.65</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 16.</td> +<td class="xd20e3290">1.</td> +<td>Myths of the Southern Sierra Miwok, by S. A. Barrett. Pp. +1–28. March, 1919</td> +<td class="xd20e3292">.30</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>The Matrilineal Complex, by Robert H. Lowie. Pp. 29–45. +March, 1919</td> +<td class="xd20e3292">.15</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">3.</td> +<td>The Linguistic Families of California, by Roland B. Dixon and A. L. +Kroeber. Pp. 47–118, map 1, 1 figure in text. September, +1919</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">4.</td> +<td>Calendars of the Indians North of Mexico, by Leona Cope. Pp. +119–176, with 3 maps. November, 1919</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">5.</td> +<td>Yurok Geography, by T. T. Waterman. Pp. 177–314, plates +1–16, 1 text figure, 34 maps. May, 1920</td> +<td class="xd20e3292">2.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">6.</td> +<td>The Cahuilla Indians, by Lucile Hooper. Pp. 315–380. April, +1920</td> +<td class="xd20e3292">.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">7.</td> +<td>The Autobiography of a Winnebago Indian, by Paul Radin. Pp. +381–473. April, 1920</td> +<td class="xd20e3292">1.00</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">8.</td> +<td>Yuman Tribes of the Lower Colorado, by A. L. Kroeber. Pp. +475–485. August, 1920</td> +<td class="xd20e3292">.25</td> +</tr> +<tr valign="top"> +<td class="xd20e3289">Vol. 17.</td> +<td class="xd20e3290">1.</td> +<td>The Sources and Authenticity of the History of the Ancient +Mexicans, by Paul Radin. Pp. 1–150, 17 plates. June, 1920</td> +<td class="xd20e3292">1.75</td> +</tr> +<tr valign="top"> +<td class="xd20e3289"></td> +<td class="xd20e3290">2.</td> +<td>California Culture Provinces, by A. L. Kroeber. Pp. 151–169, +2 maps. September, 1920</td> +<td class="xd20e3292">.25</td> +</tr> +</tbody> +</table> +</div> +<p>Volumes now completed:</p> +<div class="table"> +<table> +<tr valign="top"> +<td>Volume 1.</td> +<td>1903–1904.</td> +<td>378 pages and 30 plates</td> +<td>$4.25</td> +</tr> +<tr valign="top"> +<td>Volume 2.</td> +<td>1904–1907.</td> +<td>393 pages and 21 plates</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 3.</td> +<td>1905.</td> +<td>The Morphology of the Hupa Language, 344 pages</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 4.</td> +<td>1906–1907.</td> +<td>374 pages, with 5 tables, 10 plates, and map</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 5.</td> +<td>1907–1910.</td> +<td>384 pages, with 25 plates</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 6.</td> +<td>1908.</td> +<td>400 pages, with 3 maps</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 7.</td> +<td>1907–1910.</td> +<td>443 pages and 50 plates</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 8.</td> +<td>1908–1910.</td> +<td>369 pages and 28 plates</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 9.</td> +<td>1910–1911.</td> +<td>439 pages</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 10.</td> +<td>1911–1914.</td> +<td>385 pages and 41 plates</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 11.</td> +<td>1911–1916.</td> +<td>479 pages and 45 plates</td> +<td>3.50</td> +</tr> +<tr valign="top"> +<td>Volume 12.</td> +<td>1916–1917.</td> +<td>473 pages and 7 plates</td> +<td>5.00</td> +</tr> +</table> +</div> +<p>Note.—The University of California Publications are offered in +exchange for the publications of learned societies and institutions, +universities and libraries. Complete lists of all the publications of +the University will be sent upon request. For sample copies, lists of +publications or other information, address the <span class="uc">Manager +of the University Press, Berkeley, California, U. S. A.</span> All +matter sent in exchange should be addressed to <span class="uc">The +Exchange Department, University Library, Berkeley, California, U. S. +A.</span></p> +</div> +</div> +<div class="transcribernote"> +<h2 class="main">Colophon</h2> +<h3 class="main">Availability</h3> +<p class="first">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 <a class="exlink xd20e43" +title="External link" href="http://www.gutenberg.org/license" rel= +"license">Project Gutenberg License</a> included with this eBook or +online at <a class="exlink xd20e43" title="External link" href= +"http://www.gutenberg.org/" rel="home">www.gutenberg.org</a>.</p> +<p>This eBook is produced by the Online Distributed Proofreading Team +at <a class="exlink xd20e43" title="External link" href= +"http://www.pgdp.net/">www.pgdp.net</a>.</p> +<p>Scans for this work are available in the Internet Archive (copy +<a class="exlink xd20e43" title="External link" href= +"http://www.archive.org/details/kankanayceremoni00mossrich">1</a>, +<a class="exlink xd20e43" title="External link" href= +"http://www.archive.org/details/kankanayceremon00mossgoog">2</a>).</p> +<p>Related Library of Congress catalog page: <a class="catlink" href= +"http://lccn.loc.gov/a20001383">a20001383</a>.</p> +<p>Related Open Library catalog page (for source): <a class="catlink" +href="http://openlibrary.org/books/OL178119M">OL178119M</a>.</p> +<p>Related Open Library catalog page (for work): <a class="catlink" +href="http://openlibrary.org/works/OL1116089W">OL1116089W</a>.</p> +<p>Related WorldCat catalog page: <a class="catlink" href= +"http://www.worldcat.org/oclc/3452467">3452467</a>.</p> +<h3 class="main">Encoding</h3> +<p class="first">The advertising placed on the inside of the +front-cover has been moved to the end of this ebook edition, and placed +just before the advertising on the back-cover.</p> +<h3 class="main">Revision History</h3> +<ul> +<li>2011-10-12 Started.</li> +</ul> +<h3 class="main">External References</h3> +<p>This Project Gutenberg eBook contains external references. These +links may not work for you.</p> +<h3 class="main">Corrections</h3> +<p>The following corrections have been applied to the text:</p> +<table width="75%" summary= +"Overview of corrections applied to the text."> +<tr> +<th>Page</th> +<th>Source</th> +<th>Correction</th> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e653">348</a></td> +<td class="width40" valign="bottom">Ilokano</td> +<td class="width40" valign="bottom">Ilocano</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e1529">356</a></td> +<td class="width40" valign="bottom">angtan</td> +<td class="width40" valign="bottom">Angtan</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e1597">356</a></td> +<td class="width40" valign="bottom">,</td> +<td class="width40" valign="bottom">[<i>Deleted</i>]</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e1605">356</a></td> +<td class="width40" valign="bottom">Obogan</td> +<td class="width40" valign="bottom">Obongan</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e1736">358</a></td> +<td class="width40" valign="bottom">Lumawig</td> +<td class="width40" valign="bottom">Lūmawig</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e1743">358</a></td> +<td class="width40" valign="bottom">[<i>Not in source</i>]</td> +<td class="width40" valign="bottom">, Bangon to whom prayer is +offered</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e1986">362</a></td> +<td class="width40" valign="bottom">near by</td> +<td class="width40" valign="bottom">nearby</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e2107">363</a></td> +<td class="width40" valign="bottom">manili</td> +<td class="width40" valign="bottom">manīli</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e2133">364</a>, <a class="pageref" href="#xd20e2246">366</a>, +<a class="pageref" href="#xd20e2554">372</a></td> +<td class="width40" valign="bottom">[<i>Not in source</i>]</td> +<td class="width40" valign="bottom">”</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e2437">369</a></td> +<td class="width40" valign="bottom">”</td> +<td class="width40" valign="bottom">[<i>Deleted</i>]</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e2439">369</a></td> +<td class="width40" valign="bottom">Bintauwan</td> +<td class="width40" valign="bottom">Bintauan</td> +</tr> +<tr> +<td class="width20" valign="top"><a class="pageref" href= +"#xd20e2985">378</a></td> +<td class="width40" valign="bottom">Kimat</td> +<td class="width40" valign="bottom">kimat</td> +</tr> +</table> +</div> +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Kankanay Ceremonies, by C. 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