Chapter II: Part 2

Ungayan mankoyog ut, kano, Liblibian un Pintun ut amuida isan
kayiloguan. Domatungda payan siblaganda san anak di Iloko ta
waday gapona si pangianda undaita si banig ta wada kanunda. Adi
ut, kano, amonsan Iloko di mangiya un daeda si banigda, kano,
yan pagdin adas di amoda. Kinwanida un, "Kambau! Adi amom nan
Iloko di buni, ut amuitako'd sinan kayigorotan."

Amuita pay, kano, yan sinan kayigorotan, yan siblaganda san usay
anak di Igorot. Kaa ut, kano, usay, manok ya sinpo ya lima ay
banig ut isay paday liblibian. Kinatut kakansan ut pay bomangan
san anakda.

There were a brother and sister, Bogan and Singan. Bogan was
a woman and Singan was a man. They had children, two boys. The
larger was Pintun, the smaller was Liblibian.

When they became older they did not eat. Their father gave the
cooked rice from the center (of the pot) and the center of the
liver, but they did not like it.

One day when their father and mother had gone to cultivate the
land and had returned, they had already eaten one-half of their
pot. They said, "How is this? you like to eat iron pots." "Yes,
iron is what we like to eat."

Then Liblibian and Pintun left together and went to the land of
the Ilocano. When they arrived they made one child of an Ilocano
sick so that there would be a reason for giving them bolos to
eat. The Ilocano did not know enough to give them bolos to eat,
but knew of medicine only. They said, "Oh! The Ilocano do not
know the prayer, so let us go to Igorot land."

They went to Igorot land and made sick one child of an Igorot. He
took at once one chicken and fifteen bolos and held the ceremony
liblibian. As soon as this was done, the sickness of the child
was cured at once.

AMPASIT

The ampasit is a ceremony which is celebrated by the western Benguet Kankanay to cure sexually caused diseases. The mambunong holds in one hand a chicken which is to be sacrificed, and relates the following story:

Ud bayag waday isa ifugau ya asauwana waday isay anakda babayi
mangadan si Ampasit. Sinamingsan si Ampasit inmui nan si
lokto. Sinkadona sinadan isa anak Timungau ay lalaki intabona
di anak ay babayi Ampasit. Sinkatauwataun si ama'n Ampasit adi
makaanop. Yatda un natui si Ampasit.

Sinisay agou sin inmoyan ama'n Ampasit ay manamus inilada si
Ampasit ay imaylagui si abalug ay bato. Sin ama inyatna un,
"Tola di inmoyarn?" "Inasauwak di Timungau ay lalaki, ut intabona
sakun sina." Inyagan amana sin buida ut nankanauda ut inayagana
si Timungau ya din kabaena.

Kakdinganda ay mangan, si Timungau ya din kabaena sin naada. Si
Timungau binmayun, ut nangamag, abu, kanau. Inayagona si Ampasit
ya si amana ya si inana.

Sin inmayan Ampasit ya si amana ya si inana sin kanau Timungau,
inmagyatda mosino di namolod si gudu sin balayan tan adi di inila
angan ililauunda.

Si ama'n Ampasit nanmimi. Anmimianda din mata'n di asauwan Ampasit
tan adina inila. Si Timungau inyatna, "Adimi pian ay makiasauwa sin
anakmi ay lalaki din Ampasit tan angan mosin buuitako manmimianda
din matatako. Sapoantabos da eda ta mansakitda ta adika manmimi."

Ta makabangon sin sakit, si ama'n Ampasit nangamag si kanau,
ut say inamwan ifugau di yatna ay maamay.

Long ago there were a man and his wife who had a daughter named
Ampasit. One day Ampasit went to get camotes. While she was on
the way, a son of Timungau hid the girl Ampasit. For a long time
the father of Ampasit could not find her. He thought that Ampasit
was dead.

One day when the parents of Ampasit had gone to bathe, they
saw Ampasit standing on a large rock. Her father said to her,
"Where have you been?" She said, "I married the son of Timungau,
and he hid me here." Her father called her to the house and gave
a ceremony, and invited Timungau and his family.

After Timungau and his family had finished eating, they went
home. Timungau was ashamed, and celebrated a ceremony also. He
invited Ampasit and her father and her mother.

When Ampasit and her father and her mother went to the ceremony
of Timungau, they wondered how the pigs in the yard were tied,
because they did not see, although they were looking.

The father of Ampasit urinated. He urinated on the face of the
husband of Ampasit, because he did not see him. Timungau said,
"We do not wish to have Ampasit married to our son, because even
at our own house they urinate on our faces. We will make them
sick so that they can not urinate."

So that they might get cured of the sickness, the father of
Ampasit had a ceremony, and taught the people what to say in
order to celebrate it.

The ampasit of the Kankanay is entirely different from the ceremony of the same name celebrated by the Nabaloi. The Kankanay ampasit corresponds in purpose to the Nabaloi basil. There is no similarity, however, in the spoken rituals of these two ceremonies.

DAYAU

The dayau is celebrated in all Benguet Kankanay towns to cure sores.

A chicken and a jar of tapuy are necessary for sacrifice. The mambunong holds the chicken in one hand, a cup of tapuy in the other, and relates a version of the story recorded under the bilig (p. 377); but he adds that after the quarrel both the Wind and the Lightning became covered with sores, and that in compliance with the advice of Lumawig the dayau was celebrated in order that a cure might be effected.

After the ceremony the patient bathes while saying:

I am bathing for dayau. May my sores be cured. May I be like you,
Water, free of sores.

The ceremony is very similar to the diau kasib of the Nabaloi. It is celebrated in Mancayan, but I do not know whether or not it is celebrated in any other Lepanto towns.

TAMO

The tamo is held in Buguias to cure insanity. It is also made in some of the villages of Mancayan, but I do not know whether it is celebrated in other Kankanay towns.

The mambunong holds the chicken in his hand and prays, but I can not state the nature of the prayer. After the prayer one man dances with a spear in his hand. The dance, which is similar to that of the palis, is repeated three times. Between dances the people sing, but no one seems to be able to explain the meaning of the song. The majority of the words used in both the song and the prayer are probably obsolete.

The ceremony is similar in some respects to the tamo of the Nabaloi.

PASANG

The pasang is celebrated to cause children to be born. The mambunong holds a chicken in each hand and squats between two baskets of blankets, while relating the following story:

Wada, kano, Bintauan un Apinan. Sin Agida. Adida, kanon, mananak
ya mo manawasda pay, kano, sumakisakit sin agusda asauwada.

Amuida ut, kanominda manpaanap. Datgnunda, kano, san usay bato
ay bui; binmali san usay dakdakui ya ando ay ipugau ay maata di
kadumna. Asi ibaganda Bintauan un Apinan ay mananap mo sinoi inmat
un asauwada. Asina kanon un, "Amui kayo un boan si agou tan siay
mangamo si anap."

Ungayanan amuida Bintauan un Apinan. Datunga pay, kano,
san nantotomtoman di lota ya ud tagui. Wada san dadakui ay
buui. Binmali ut, kano, abu san usay ipugau ay mandada di matana
mayatag kaduna. "Sinoi gapona si inmalianyo?" "Inkami manpaanap tan
mo manowas san asauwami ya mansakit ya adikami mananak." "Adi pay,
amok di anap, ut amui kayo unda agou un Boan tan daeda dimangamo
si anap."

Amuida ut, kano, ingilada di mantumtumog san dua ay kaman buui
ay bato ay kalimlimosan si danom. Amugyapda, kano, ay amui ut
impaononada san asoda. Ilanda ut, kano, nabasil. Ungayan omonodda
si asoda. Mabas ilda ut diay nayapapa ut tagui, yan wada san
adado ay buui ay nanataatang.

Dumatang pay yan kabala san si asauwa'n agou, ut kinwanina,
"Sinoi kayo?" "Unmali kami ta kami nanpaanap tan adi mananak si
asauwami yan mo manawas da mansakitda." "Sangupkayo sian daounmi
tan mo dumatung si agou malpa kayo." Ungayan singupda sin daoun
di buui di agou.

Dumatung pay, kano, si agou ut inbaga un, "Mo waday inmali
ay ipugau ud kugau?" "Au, ay panada si daon di buui. Unda
kanon manpaanap tan adi mananakda asauwada ya mansakitda mo
manowasda." Ungayan ay agou inbgana Apinan un Bintauan, "Sinoi
gapona si inmalianyo?" "Inmali kami tan un kami manpaanap." Ungayan
kinwanina agou, "Sumaa kayo ut yaanyo di pasang, ut maganak kayo."

Sumaada Apinan un Bintauan ut siay inyatda ut nanganakda, ya adi
nansakit si asauwada mo manawasda.

There were Bintauan and Apinan. They were brothers. They did not
have children, and when their wives had their menses, they were
sick in the abdomen.

They went then to get some one to make the divination
ceremony. They found a stone house; a large tall man with green
eyebrows came out of it. Then Bintauan and Apinan asked him to make
the divination ceremony so that they could learn what troubled
their wives. Then he said, "Go to the Sun and Moon because they
know the divination ceremony."

Then Bintauan and Apinan went away. They arrived then at the
meeting place of the earth and the sky. There was a large house. A
red-eyed man with green eyebrows came out of it. "For what reason
did you come?" "We came to cause the divination ceremony to be
made, because when our wives have their menses they get sick and do
not have children." "I do not know the divination ceremony; go to
the Sun and the Moon, because they know the divination ceremony."

They went on and saw two stones as large as a house striking each
other, where the water empties. They were afraid to go farther,
but sent their dog ahead. They saw he was on the other side. Then
they followed their dog. They arrived on the other side, where
there were many houses joined together.

They arrived then, and the wife of the Sun came out and said,
"Who are you?" "We came to have the divination ceremony made,
because our wives do not have children and when they have their
menses they are sick." "Come under the house because when the
Sun arrives he will wilt you." Then they went under the house of
the Sun.

When the Sun arrived, he asked, "Did men come at noon?" "Yes,
they are waiting under the house. They came to have the divination
ceremony held, because their wives do not have children and they
get sick when they have their menses." Then the Sun asked Apinan
and Bintauan, "Why did you come?" "We came to have the divination
ceremony celebrated." Then the Sun said, "Go home and celebrate
the pasang, and you will have children."

They went home and did so and had children, and their wives were
not sick when they had their menses.

There is no dancing in connection with this ceremony in the western Benguet Kankanay towns, but in Buguias the wife and husband dance. The wife carries her camote basket filled with blankets, breech-clouts, and cloth, which are offered to the pasang.

The pasang is celebrated for the same purpose by the Nabaloi, the Lepanto Kankanay, and probably other Igorot tribes. I have been told that a corresponding ceremony is celebrated as far north as Kalinga.

ABASANG

The abasang is celebrated in all Benguet Kankanay towns when children are born.

A chicken and a jar of tapuy are used for sacrifice. The mambunong holds the chicken in one hand, and prays to the laglagawin or guardian spirit of the child, asking that it may live long and be lucky. A magical story, which I was unable to secure, is also related.

This ceremony is celebrated by the Nabaloi, but I do not know whether or not it is held in any Kankanay towns outside of Benguet.

SIBISIB

The Kankanay as well as the Nabaloi celebrate sibisib to cure wounds. The mambunong holds against the wound the instrument with which it was inflicted, while relating the following:

Si Boliwan waday dua anakna--da Lumawig un Kabigat.

Sin agou inmeda manganop, ut inaday isa makawas. Sumaada pay
nabayda ut nanibayda sin ilungan. Ginudgudda din patang ut
inbilagda.

Sin tinmotokdowanda din asoda inapayoda di oduum ay makawas. Din
dua sin agi inonodda di asoda. Inyudda un amada un bantayana
din patang.

Din isa sinsin agi niangna din makawas, yan adida ut maykapsu. Din
makawas linmayau ay waday gayang sin angina. Nantaolida sin
nanayanda un amada. Inilada ay yuwud patang.

Inyatna un amada, "Insedan mut patang." Inyat amada, "Adak insida,
nayiwud sin manaukak." Inyat anakna, un "Adika ibagay maptung;
insedan mut."

Bintyakanut, Boliwan, agusna sin bangina ut mati. Ut inila din
san agi ay iwud din patang sin agusna. Ut yatda un, "Angan yatmi
insidam, adan binutyakan akusmo ta adika natay."

Ut inbaladda ay manilit mo sino dinangisida sin patang. Inilada
di idu sin tongdon di bimabaktadanda, ut inyatna un, "Au,
insedak." Din dua sin agi inyatna un, "Puslundaka ut." Din idu
inyatna un, "Adikayo pomsu, ta asak todoan si dakayo si mamuyan si
magud, ya pabilayuk si amayo loman." Din idu inyatna un, "Yalio
san gayang, banig, bislak, ya matadum ay bato." Ut inamagda. Din
idu inpauina din gayanag, banig bislak, ya bato sin sagun nagudgud,
ya inbunongna. Si Boliwan natagu loman.

Din sin agi inyatda sin idu, "Waada ay anitoka." Din idu inyatna
un, "Au, sakun di anito." Din sin agi inyatda, un, "Ingosadtako
sin anak di ifugau tamo waday ingus nina ay manomang ya sidotako
di pangigapwanda mo sibsibanda."

Boliwan had two sons, Lumawig and Kabigat.

One day they went hunting, and caught a deer. They started home,
but became tired on the way. They cut the meat into pieces and
dried it.

While they were sitting down, their dogs ran after another
deer. The two brothers followed their dogs. They told their father
to guard the meat.

One of the brothers hit the deer with his spear, but did not kill
it. The deer ran away with the spear in his body. They returned
to the place where their father was staying. They saw that the
meat was gone.

They said to their father, "You surely ate the meat." Their
father said, "I did not eat it, it was taken away while I was
sleeping." The sons said, "You do not speak well; you certainly
ate it."

Boliwan cut open his (own) abdomen with a bolo, and died. Then
the two brothers saw that there was no meat in his stomach. Then
they said, "Although we said that you ate the meat, you should
not have cut open your abdomen and then you would not have died."

Then they lay down and watched to see who had eaten the meat. They
saw a snake above where they were standing, and said to it,
"Probably you ate the meat." The Snake answered, "Yes, I ate
it." The two brothers said, "We shall certainly kill you." The
Snake answered, "Do not kill me; I will teach you how to cure
wounds, and you can make your father alive again." The Snake said,
"Give me your spears, bolos, sticks, and sharp stones." They
gave them. The Snake put the spears, bolos, sticks, and rocks
near the wound and prayed. Boliwan became alive again.

The brothers said to the snake, "We think you are a god
(anito)." The Snake answered, "Yes, I am a god." The brothers
said, "We will tell the children of the people, so that if there
is something like this they may cure it, and may call our names
when celebrating the sibisib."

The story related in Buguias is substantially the same as the one related by the Kabayan Nabaloi in the same ceremony.

The sibisib is celebrated in the town of Bacun in Amburayan, and in Ampusungan of Lepanto, but I do not know whether it is made in other Lepanto towns.

GAYSING

The larger number of the Benguet Kankanay are betrothed while children by their parents. The betrothal ceremony is called gaysing. As a rule this canao is celebrated when the children are very young; frequently while they are infants; and occasionally before one of them is born.

One of the primary objects of the gaysing is to cement friendship between the parents, and it is frequently held after they have quarreled and pressure has been brought to bear to cause them to become friendly again.

An animal, generally a cow, is killed and tapuy is furnished, but there is no spoken ritual.

The Nabaloi custom of betrothal is the same, and the same ceremony is celebrated.

GALON

The betrothal ceremony celebrated by the young people themselves without the intervention of their parents is called galon. It is held only in the instances where there has been no gaysing, or where the parties for whom the gaysing has been celebrated refuse to marry. Except in the case of the rich, refusal to marry is rare, since the one who refuses must pay all expenses incurred for the gaysing.

The galon is celebrated exactly like the gaysing.

The corresponding Nabaloi ceremony is called kalon.

MANGILIN

The marriage ceremony, called mangilin, is similar to the mangidin of the Nabaloi.

A hog is always offered for sacrifice, and the mambunong prays, calling the names of the sky deities and asking them to witness the marriage. They are also requested to cause those marrying to treat each other properly, to cause them to have many children, to cause everything which they plant to grow well, to cause them to have luck with their livestock, and to give them long life and riches.

After the prayer the Mambunong passes a cup of water to the bridegroom, who drinks, and then gives the cup to the bride.

A taboo is effective against both the bride and groom for three days after the ceremony. At the end of this time they go to the brook to bathe, the man taking his ax and the woman her camote basket. While bathing each one repeats a short formula, after which they are husband and wife.

MANSIYANUN

In case of divorce the mansiyanun, which is the same as the pansijanun of the Nabaloi, is made. There is no spoken ritual, but a hog and tapuy are furnished the people.

The engagement, marriage, and divorce ceremonies are similar throughout Benguet, eastern Amburayan, and southern Lepanto.

SILING

The siling, or funeral ceremony, is celebrated in all Benguet Kankanay towns, and, indeed, under various names, by the majority if not all of the Igorot tribes.

Except in the case of infants or very small children the dead are not buried immediately, but are put into a death chair around which funeral rites are held. In the meantime animals belonging to the dead person or his relatives are killed and eaten, while the burial is delayed.

The interval between the death and the burial varies according to the wealth of the deceased, sometimes lasting for months in the case of the very wealthy. Even when the health authorities force immediate burial on account of danger from infectious diseases, the siling continues just the same with a dummy corpse in the death chair.

Before anything is killed, the mambunong prays, asking that the food eaten at the siling may not cause sickness. A female relative then leans on the death chair and says the following:

"You are dead, ----. We are giving everything we can for your siling. Do not come back for us, but let us live long."

After the siling ends the corpse is put into the coffin and buried in the ground, or placed in a natural cave. The burial takes place either in the afternoon, between sunset and dark, or in the morning before the sun rises.

PUGAS

After a dead person has been buried, the people gather in his yard. They get a vessel of water, and the mambunong puts grass in it and sprinkles them, while saying the following:

Wada, kano, san dua sin agi. Daeda Balitok un Obog. Nananakda
ut napno san kabilibilig. Asida naatui san kayilianda. Natui
payan inkapotda. Asida matapog nan kayipupugau at alanda san
usay pingan ya lima ay tabon di pao, ut manpagasda. Manpagasda
pay, kano, yan laton utay magay mamatui un daeda. Ingayan duiay
ya lida ut ipugasdasnan kayi ipuipugau ut sianan moada matui,
maagum san ipugau ut manpagasna.

There were two brothers. They were Balitok and Obog. They had
children, and the mountains fell. Then their neighbors died. When
they died they buried them. Then the people gathered together,
and took one plate and five leaves of cogon grass and made a
ceremony. They made the ceremony then so that none of them would
die. Then they handed it down to the people so that when there were
deaths, the people would gather together and perform the ceremony.

The pugas corresponds to the Nabaloi okat.

KIAD

The kiad is a ceremony celebrated by the Kankanay of Kapangan and Kibungan to cure sickness inflicted upon the wealthy by the souls of their dead relatives.

A carabao, a cow, or a horse may be killed when the kiad is celebrated.

The people first take a jar of tapuy to the grave of that dead relative of the sick person who is indicated by the anap as having caused the sickness. A hole is made in the grave, and the mambunong prays as follows:

Amud, omalika ta yaanaka si noang, gale; ya maninommi tapuy.

Soul of dead relative, come because you are given a carabao,
a blanket; and we will drink tapuy.

The blanket is put into the grave, after which the people go to the house of the sick person. They tie the animal to be killed, and give the rope to the mambunong. He then prays as follows, while holding the rope:

Ud niman nay yaanakka si noang, ut masaoan di sakitna.

Now I am giving you a carabao, and may the sickness be cured.

The carabao is then killed and cooked. Just before the people eat, the mambunong says:

Amud, omalika ta mangangtaka.

Soul of the dead relative, come and eat with us.

After the people have eaten, the mambunong shakes the two blankets to be used by the dancers, in order that he may shake out the spirits of the blankets for the dead relative. While doing this he says the following:

Bomaknangkami, onmandokami, ta waday kadayyawanmo.

May we be rich, may we live long, so that there is your
remembrance.

The people then spend the rest of the day dancing and drinking tapuy.

The ceremony is entirely different from the kiad of the Nabaloi. It corresponds in purpose and occasion to the Nabaloi tabwak.

KOSDE

Kosde, called pakde in some barrios, is celebrated in all Benguet Kankanay towns. The purpose of the ceremony is to cause agricultural products to grow well, and it is always celebrated some time between rice planting and rice harvesting, generally soon after the planting has been finished.

The night before the ceremony begins, every fire in the barrio is extinguished, and the next morning new fire is produced by means of friction.

Each household must furnish a hog or chicken and a jar of tapuy. The mambunong holds a separate ceremony at each house, and prays to the gods and spirits asking that the yield may be sufficient for the people and that there may be enough surplus with which to celebrate many ceremonies.

After the ceremony has been held at each house, the meat and tapuy are taken to one place. The men proceed to drink the tapuy, but the meat is divided among the people according to the number in each family. The part which can not be eaten is hung above the fire and dried.

This ceremony corresponds to the Nabaloi kosday; to the pakde or begnas of the Lepanto Kankanay; and, in a general way, to the honga of the Ifugao, and the chaka of the Bontoc.

BUGID

The ceremony called bugid is held in the Benguet Kankanay towns when the water for irrigation is not sufficient.

A jar of tapuy and some dried meat are taken to the field for sacrifice, and the owner of the field prays to the spirits of suicides asking them not to try to drink from the irrigation ditches.

The purpose of the ceremony corresponds to the tawal ni payu of the Nabaloi, and to the bakid as celebrated in some of the Lepanto Kankanay towns.

PUNGAU

The pungau is celebrated by the Benguet Kankanay at the beginning of rice harvest. Before any rice can be gathered, the owner of the field must procure a jar of tapuy and either a chicken or dried meat, which are taken to the field. The owner holds the chicken or dried meat in one hand and prays that the rice to be harvested may increase to an amount sufficient to last until the next harvest, and promises that a large part of it will be used for ceremonies.

After the prayer all who are to take part in the ceremony drink tapuy. No one else is allowed in the field until after the harvesting has been completed, and a piece of cloth is displayed to warn away intruders.

This ceremony corresponds to the pungau of the Nabaloi and the safosab of the Bontoc. The Lepanto Kankanay also celebrate a ceremony before beginning rice harvest, but I do not know by what name it is designated nor the manner in which it is celebrated.

BUGAK

Before any new rice is eaten, the ceremony called bugak is held. Some of the new rice and either dried meat or a chicken are cooked. A mambunong is not necessary, but the head of the household throws some of the cooked rice in the fire and says:

You, the fire which did the cooking, shall be the first to eat,
in order that the rice shall not cause us to become sick.

He prays a similar prayer to the pots in which the cooking has been done, to the rack on which the rice was dried, and to the mortar in which it was threshed.

This ceremony corresponds to the bakak of the Nabaloi.

SALDI

The ceremony called saldi is held before eating the meat of animals which have died of disease or have fallen from a cliff.

Pieces of the animals' liver are thrown in various directions while the mambunong addresses the bilig living in the pasture lands of the animal, asking that sickness may not result from eating the meat.

After the meat has been cooked, the mambunong invites the fire and the pot to eat first, in order that the people who eat may not become sick.

This ceremony, which corresponds to the Nabaloi salchi, is celebrated in all Benguet Kankanay towns, and also in Bacun, Amburayan, and in Ampusungan and Mancayan, Lepanto.

BILIG

The bilig are spirits which are friendly to the people, but cause sickness when they need blankets or food. The ceremony called bilig is performed to cure the sickness caused by these spirits.

A chicken, tapuy, rice, and blankets are obtained. The mambunong puts a basket full of blankets on his head, holds a chicken in one hand, and while squatting beside the tapuy and rice says the following:

Usay agou ud nabaon, din dagum ya din kimat nanbatbatda isan
mabilig. Kinwanin kanon, dagum un, "Wawadaak mo si sika." Tumba
pay, kano, si kimat, "Wawadaak mo si sika, tan mo kanuk sikayi,
pantaoliuk ut matagua loman. Mo si sika payut mo waday kanun
yan matui." Asi abun kanon dugum un, "Mo sakun kanuk yan matagua
loman."

Asi kinwanina kimat un, "Mo si asa amuita sin bato ay dakdakui
ta mo pitakun din bato. Ta mo adika pitakun din bato, asika
pantaolinmo makipitak, yan mauabakko sika."

Ungayan domagum si madadama yan adi makapitak sin bato. Mayisokat
pay din kimat kapitat sin bato ut asina pantaoliun. Din kimat
kinwanina un, "Mauabakko sika tan adika nakapitak sin bato."

Ungayan alanda san takokoda ut inda manigay. Manigay pay si dagum
yan usay odang yan usay dalit kitkitoi waday. Din kimat kinwanina
un, "Sakun di manigay." Sia din putna adado adadaka ikan. Sia
kinwanina sin dagum un, "Sika manotoka."

Din dagum inana sin usay sugat ut apoiana. Din kimat kinwanina
un, "Ay bakun adadosa. Adi makakan san banga. Sakun din manoto
ta ilaum."

Kaa ut, kano, si kimat ut siay manoto. Kaa usay bugas, ut pay
inana isan bangada. Din bugas pinmona san bangada.

Din kimat kinwanina un, "Manungdungka kakod." Din dagum inpaina din
usay dakdakui ikan sin bangada. Ilan pay, Kanon, kimat kinwanina
un, "Nakun, adi makakan san banga. Ilaum sakun di manungdung." Din
kimat ginisgusna din ikan ut payuna di usay gusgus sin banga. Din
gusgus pinmona san banga.

Din kimat kinwanina un, "Tapagunta nan igan di ikanta, asita
panoliunta eda loman." Makakanda pay, kano, yan itup eda san
igan di inpangada. Itupada paysan igan di inpangan dagum. Adi
nantaoli. Itupada paysan igan di inpangan kimat; manlangoi ut,
kano, duwandan komaan.

Din kimat kinwanina un, "Inauabakko sika." Din dagum kinwanina un,
"Au, ungaykayiman naabakak isan." Ungayan mankayunda.

One day, long ago, the Wind and the Lightning met on the top
of a mountain. Said the Wind, "I am greater than you." Then the
Lightning answered, "I am greater than you because when I destroy
a tree, I make it live again. But when you have it for food, it
dies." Then said the Wind again, "When I eat it, it lives again."

Then said the Lightning, "Then we will go to a large rock, so
that you can break the rock to pieces. Because if you do not
break the rock to pieces and then return the broken pieces,
I win against you."

Then the Wind blew hard, but the rock was not broken. Immediately
then the Lightning broke the rock, and then put it back
together. The Lightning said, "I win against you, because you
did not break the rock."

Then they took their nets and went to fish. The Wind fished,
and he caught one lobster and one small eel. The Lightning said,
"I will fish." He caught many large fish. He said to the Wind,
"You cook."

The Wind took one chupa (of rice) to cook. The Lightning said,
"Not that much. The pot will not contain it. I shall cook so that
you will see."

The Lightning went immediately and cooked. He immediately got one
grain of rice, and put it into the pot. The grain of rice filled
the pot.

The Lightning said, "You cook the fish." The Wind put one large
fish into the pot. When the Lightning saw it he said, "Not that
much; the pot will not hold it. Watch me cook." The Lightning cut
the fish into pieces and put one piece into the pot. The piece
filled the pot.

The Lightning said, "Put into a pile the bones of the fish;
then we will cause them to become alive again." They finished
eating, and then threw into the water the bones of what they had
eaten. They threw into the water first the bones of what had been
eaten by the Wind. They did not return to life. Then they threw
into the water the bones of what had been eaten by the Lightning;
they swam, and went away.

The Lightning said, "I won against you." The Wind said, "Yes,
truly, I lost this." Then they became friends.

DAGAS

When two or more persons living in one house become sick at the same time, the anap generally shows that the dagas, which are spirits that live in houses, have caused the sickness. When the people living in a certain house have not had a canao for a long time, the dagas which live with them become hungry and make them sick. The ceremony which must then be celebrated is called by the same name, dagas.

A chicken, rice, blankets, and tapuy are necessary. The mambunong holds the chicken in one hand, and squats near the rice, tapuy, and blankets while relating the following:

Wada, kano, san dua ay sin agi. Bomalada pay, kano, mo waday
mansida. Pankapokapoan san ipugau. Ay kaasi ta pay kanosna adi
unya nan manili si ipanganta. Daeda kinwanina un, "Amuita ut ta
unta masapos boita sin lomasan." Makasapoda payan unmadas asoda,
ut unda manganop.

Manganopoda pay, kano, yan guniyagiak san asoda isan gawanda
kadu. Amuida ut, kano, gigyakunda san malawas ay kayi, ya malawas
ay bulo, malawas ay maka. Daeda kinwanina, "Alauntako ut nata
sapounta si boita."

Alaunda pay, kano, ut sapounda boida. Yan kanutnut kasindan
sasakit; ungayan alanda ut, kano, san usay manokda, ut ya anda
san dagas pay mayilatonan. Asida pay ipaytok sinan ipugau ut siay
yat abun nan ipugau.

There were two brothers. They went out of the house when there
was a ceremony. The people rubbed their greasy hands on them. They
were sad because they were not given food by the people. They said,
"Let us go and make our house out of sight." When they had left,
they took their dogs and went to hunt.

While they were hunting, their dogs barked in the midst of the
forest. They went there, and they were barking at a branchless
tree, a branchless bamboo, and a branchless vine. They said,
"Let us take them and use (them) for making our house."

They took them and used (them) for making their house. Then they
were always sick, but they took one chicken and gave it to the
dagas. Then they handed this down to the people, and it is being
done again by the people.

LAGLAGIWIN

When the mambunong decides that a person has been made sick by his guardian spirit, he causes the sick person to hold a chicken in his hand and to repeat the following:

Sika Laklakiwin, ay poon di ababiik, omalika tan magay ya ak
sika si manok makon sikay mamaspasaki, un ya adodi ya adi un
pansakitun sakun.

You, Laglagiwin, the origin of the ababiik, come, because I will
give you a chicken if you are the one that has caused the sickness,
and you will not again make me sick.

The chicken is then killed and cooked, and just before it is eaten the sick person repeats the prayer.

TANONG

The tanong is a ceremony celebrated to cure sickness caused by the souls of dead ancestors. A carabao, a cow, a hog, or a chicken may be sacrificed, according to the wealth of the sick person. A mambunong is not necessary, but the sick person himself prays as follows:

Yan nay ay din nouangko, ta mayilotonan din anguk, mokon dakayo
paksau sinan angut ay mansakit. Yamo si bigat ya mataguak ya way
nouangak ya andaka loman.

Here I am giving for tanong my carabao so that my body will be
cured if you made my body sick. If tomorrow I am alive and have
a carabao, I will give it again.

The promise to make additional sacrifice is rarely kept, and I have been told by those celebrating the ceremony that they had no intention of keeping it.

After the prayer has been uttered, the animal is killed. If a carabao or cow has been sacrificed, one of the men present cuts small pieces from its liver and throws them in different directions, while saying the following:

Dakayo ay kakading isan nanaraban di nouang, ya andakayo sinan
ginotmo alti to pakamonyo ay inpangantka din noung aynay.

You, the souls of the dead in the pasture lands of the carabao,
you are given these pieces of liver that you may know that the
carabao has been sacrificed.

After the meat has been cooked, the sick person speaks the same prayer which he recited before the animal was killed.

SAGAUSAU

Among the Kankanay of Benguet the sagausau is generally celebrated before starting on a journey, and always before starting on a journey to trade.

A chicken is first killed and its gall examined. If the gall is full and smooth the trader will have luck, but if the gall does not look right, the trip is delayed and the next day another chicken is killed. When the prospective trader finds a chicken whose gall is all right, he then proceeds to celebrate the sagausau.

In the western Benguet Kankanay towns, the person giving the sagausau prays as follows:

Sika agou ya boan, nay ay manaugasauak; sina yamo amoya sin amoyak,
ya yaanda sakun si galiko ya takoanda sakun ni nalaka.

You, Sun and Moon, I am now celebrating the sagausau; and if I go,
wherever I go, make them give me blankets and sell to me cheap.

In Buguias, where a large number of people make their living by acting as middlemen, between the Nabaloi and Ilocano on the one hand, and the Ifugao on the other, the prayer which is spoken by the mambunong is as follows:

You, Sun and Moon, come; witness the sagausau. ---- is about to
start on a journey to trade. May he be successful in trading. May
he be able to collect all that is due him and evade payment of
what he owes. Cause the people to give him food and blankets.

In the Lepanto town of Mancayan the sagausau is celebrated, but I do not know whether or not it is held in the other Lepanto towns.

The sagausau of the Nabaloi is celebrated for a different purpose and is an entirely different ceremony.

MYTHS [10]

ORIGIN OF THE BIG AND LITTLE THUNDER

Guaday ifugau ay way onasna. Usay bungbungo idi una inila baung, inila ay waday mangibot si onasna. Ud isay labi nantabon ta ilauna.

Inila nay adadu ay basang nay omali ay inbayat si si lupateha sin alad. Inanay din lupot nay usali yan kimiti. Din isali nay babayi inani di lupot, yan sinmayag, modin usali nabayan adin makasayag tan din lupot inikudna din payadna.

Inkwanina sin ifugau un, "Iatudmo din lupotko, tan sakun talauak, yan kianko ay sumayag ud kayang." Mon din ifugau yatna un, "Adiak iatud din lupotmo anganas asauwam sakun." Ud niman manasauwada, mon adina inatud din lupotna insisiya. Mo din lalaki inpuina di lupot sin dalum di dakalan sin adina inila.

Ud niman angoi yay tolo ay tauan di manasauwanda, ut nananakda's dua. Idi usali yay agou din babayi inmui nay sansinokatan din dakdakalan, idi sinokatanan dakalan, dingtungna din lupotna.

Mo din usali nay anak mati. Din si inada maladi ay inanilaun di usali yay anakna ay mabayan si nalabi, mon adin omali sin kagauan.

Sin namingsan nay labi, din si inana di anak piana nay alaun sisiya ut kayang, mon din si amana inilana si asauwana. Idi anoka naniboda ut mantolagada un panpapitakadda din anak. Si inana din kagadua, ut nanbiagana; idi nanbiagana di kagadua, binugauwan naut di usali yay kagaduana. Modin usali nay kagaduana nabuyok tan si amana adina mabalin nay panbiagan. Idi namingsan nay labi, din si inana nanbiagana, yan yatna un, "Sulabitam din kagaduum." Ud niman sinongbalana, mon adiut napigsa tan nabayag ay nabuyok.

Nanbalin si kitkitoi yay kido, ut usali nay kagadua nanbalin nay abalug ay kido.

There was a man who had sugar cane. One morning when he went to see his field, he saw that some one had stolen his sugar cane. Then one night he hid to watch.

He saw many beautiful women come and hang their clothing on the fence. He took the clothing of one and made a loud noise. The other women took their clothing and flew away, but the one remaining could not fly because her wings were fastened to her clothing.

She said to the man, "Give me my clothing, because I am a star and wish to fly away to the sky." But the man said, "I will not give you your clothing until you marry me." Then they married, but he did not give her clothing to her. But the man hid the clothing under the dakalan [11] when she was not looking.

From that time until three years (afterwards) they were married, and they had two children. One day the woman started to change the dakalan; while changing the dakalan she found her clothing.

Then one of the children died. The mother continued to come to visit the remaining child in the night, but would not come in the daytime.

One night the mother of the child wanted to take it to the sky, but the father saw his wife. That time they quarreled and agreed to split the child in two. The mother took one half and made it alive; when the half had been made alive it called loudly for the other half. But the other half was rotten because the father was not able to make it live. Then one night the mother made it alive and said, "Answer your half." Then it answered, but not loudly, because it was rotten.

It became the Little Thunder, and the other half became the Big Thunder.

ORIGIN OF THUNDER AND LIGHTNING

Ud agayao inmali sinan lota din Lumawig, ut inbuina dinisay babayi. Sia adadu ditonodna ay babayi. Inapada ta bakun eda di masauwana, Dayida ipaeda din posok sindaon di kaugunda. Din Lumawig sinongsongna din posok, ian adina layidun.

Sia kinwanina sin asauwana, "Sakun mantaoliak ud tagoi; alayuk dingudwan din anakta ya makayan dingudwana." Sia ginudwana din anakta, ut inana din toktokna. Din toktona mabungut tan iwud din awakna ut nanbugan. Din Lumawig sinapona din awak ya dinsikina, ut sia dinkedo.

Din gudwana ay binayan din Lumawig adi makali, ut sia inmali loman ut sinapona din toktok, ut masauwana din kedo ut sia din kimat.

Long ago Lumawig came to the earth and married a girl. She had many sisters. They were jealous because he had not married them. They put garlic under their beds. Lumawig smelled the garlic and did not like it.

He said to his wife, "I shall return to the sky; I shall take half of our child and leave half." He divided the child into halves, and took the head. The head was angry because it did not have its body, and talked loudly. Lumawig made it a body and legs, and it became the Thunder.

The half that Lumawig left could not talk, but he returned again and made (it a) head, and it married the Thunder, and it (became) the Lightning.

THE MOUNTAIN KABUNIAN

Waday isa ay liang sin isa ay bantag sined nabaon, kabunian bonngonanona di ifugau nga oomoi sidi. Yatda un manganda mon adida alaun din pilad. Kayipo ifugau di amoi ud guab ay un manlakos piana amoi sin liang. Din anito bunganasda eda.

Sin mamingsan inmoi di isay lakay ut binonngan di anito yan inana ut din nanagananna ay pilad. Ut nanbiliu si bato, ut inmaylagui sin sookan di liang. Mapo di danom sin tupukna ut mo waday malabas inomunda. Mayigapo sin nangisaanda si pilad tinekdan din kabunian di manbumo.

There is a cave in a mountain where long ago the gods gave food to the people who stopped there. They told them to eat, but not to carry away the plates. Many people going to the seashore to trade would stop at the cave. The gods gave them food.

Once a man stopped and was fed by the gods, but took away the dishes in which he had eaten. Then he was turned to stone, and (now) stands in front of the cave. Water gushes from his mouth, and when there are (people) passing by they drink it. After the plates were taken away the gods stopped giving food.

THE ORIGIN OF MAN

Id nabaon ginmosad si kabunian sinan lota, mo'n iwud di ifugau. Sia kinwanida, "Maptung mo waday ifugau. Takosamopoa si lalaki iga babayi." Eda inoma si lota ut sinmapo si dua ay sinan ifugau ut pimatakdugna. Dinkingpas manok asina panglagtoan kinwanida, "Pansiakak eda ta matagoda." Ut isa sinan ifugau naysiak. Sia nanbalin si lalaki. Dinusa dinnguna dinganangona ut naysiak abu, ut nanbalin si babayi.

Long ago the gods came to the earth, but there were no people. They said, "It is good if there are people. We will make a man and a woman." They took some earth and made two people and stood them up. They plucked the feathers from a chicken and made it jump, saying, "We shall make them laugh so that they will be alive." Then one of the people laughed. He became a man. The other heard the first and laughed also, and became a woman.

NOTES

[1] See my Nabaloi Law and Ritual, present volume, pp. 236-271, 1920.

[2] Ibid., pp. 280-335.

[3] Phil. Jour. of Sci., IX, Section D, 465-527, 1914.

[4] Compare F. C. Cole, Traditions of the Tinguian, Publ. of Field Museum of Natural History, Anthrop. Ser., XIV; and R. F. Barton, Ifugao Law, present volume.

[5] See the present volume, p. 289.

[6] Based on the publication by J. A. Robertson, The Igorots of Lepanto, Phil. Jour. of Sci., IX, section D, pp. 465-527, 1914. Ifugao analogies are cited in this paper in footnotes.

[7] All the ceremonies described in this section were recorded among the Benguet Kankanay in the townships of Kibungan, Kapangan, and Buguias. All the texts were recorded in Kibungan except those of the kiad, which were recorded in the central barrio of Kapangan, and those of the ampasit and tanong, which were recorded in the barrio of Legleg, Kapangan. Kibungan is a town in the northwestern corner of Benguet. It is inaccessible, and has been affected very little by outside influence. It adjoins the Amburayan town of Bacun, and the Lepanto town of Ampasungan. Legleg is about midway between Kibungan and the Nabaloi boundary; the barrio of Kapangan is on the line between the Nabaloi and Kankanay; and Buguias is in the northeastern part of Benguet, north of the Nabaloi town of Kabayan. The dialect is spoken with some difference of pronunciation in the various towns. It is believed that all public ceremonies celebrated by the Benguet Kankanay are described in this section, but some of the private ceremonies were probably overlooked.

[8] See note 7, p. 354.

[9] A kind of root eaten by the Igorot when the supply of rice or camotes is limited.

[10] The first and fourth myths were recorded in Kibungan, the second in Kapangan, the third in Legleg.

[11] The three rocks on which the pots sit.