,university of ,california ,publications ,in ,american ,archaeology and ,ethnology ,vol4 #ae1 ,no4 #d1 pp4 #cdc-chd ,october #bi1 #aibj ,,kankanay ,,ceremonies ,by ,c4 ,r4 ,,moss ,university of ,california ,press ,berkeley ,,contents ,introduction ,territory of the ,kankanay ,personal appearance and traits ,industrial life ,custom law ,comparative culture ,ceremonial system ,general comparison with the ,nabaloi ,spirits and deities ,purpose ,priesthood ,divination ,spoken ritual ,dancing and songs ,omens and taboo ,comparative ,nabaloi and southern ,kankanay ceremonies ,lepanto ,kankanay ceremonies ,particular ceremonies ,bindian ,pasang ,mandit ,abasang ,dawak and ,basit ,sibisib ,batbat ,gaysing ,kapi ,galon ,amlag ,mangilin ,lawit ,mansiyanun ,tingiting ,siling ,palis ,pugas ,buang ,kiad ,mayilutlutkan ,kosde ,palis chi ,kabunian ,bugid ,mantuis ,bilig ,pungau ,bilong ,bugak ,maydosadan ,saldi ,manbating ,bilig ,liblibian ,dagas ,ampasit ,laglagiwin ,dayau ,tanong ,tamo ,sagausau ,myths ,origin of the big and little thunder ,origin of thunder and lightning ,the mountain ,kabunian ,the origin of man ,,introduction ,,territory ,,of ,,the ,,kankanay ,since the ,kankanay have been studied very little1 the exact extent of their culture area is not at present certain4 ,the ,igorot of northern ,benguet1 and almost all of the people living in ,amburayan and southern ,lepanto1 speak the same dialect1 have similar customs1 and call themselves by the same name1 ,kakanay or ,kankanay4 ,the people of this group have no important cultural features by which to distinguish them from the ,nabaloi1 and linguistics is the only basis on which they may be classed as a separate unity4 ,the inhabitants of northern ,lepanto call themselves ,katangnang1 speak a variation of the dialect spoken in the southern part of the sub-province1 and have some customs1 such as communal sleeping houses for unmarried boys and girls1 which are more similar to certain customs of the ,bontoc than to any found among the southern ,igorot4 ,it might also be mentioned that the towns of northern ,lepanto are comparatively large and compact like those of ,bontoc1 while the ,kankanay of southern ,lepanto as well as those of ,benguet and ,amburayan live in scattered settlements4 ,another difference is the amount of authority exercised by the baknang or wealthy class4 ,in northern ,lepanto the baknang are comparatively unimportant1 while among the southern ,kankanay they are as powerful as among the ,nabaloi4 ,however1 the best authorities regard practically all the ,lepanto ,igorot as ,kankanay4 ,this seems to be advisable at present1 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 group4 ,regarding the ,igorot of northern ,lepanto as ,kankanay1 the territorial limits of the tribe are approximately as follows3 ,on the north1 the ,lepanto-,bontoc sub-provincial boundary2 on the east1 the western boundary line of ,ifugao2 on the south1 a line passing near the southern limits of ,alilem and ,bacun1 then through the southern part of ,kapangan between the barrios of ,kapangan and ,datakan1 then through the township of ,atok a little north of the central barrio1 and then through the southern barrios of ,buguias2 and on the west1 a line passing through the foothills of ,amburayan and ,lepanto4 ,,personal ,,appearance ,,and ,,traits ,in personal appearance the majority of the ,kankanay are very similar to the ,nabaloi except for the fact that they have hardly benefited as much through contact with the outside world4 ,except in the case of those who live near the sub-province of ,bontoc1 it is rather difficult to distinguish a ,kankanay man from a ,nabaloi4 ,the women of the two tribes are easily distinguished by a difference in dress1 since the ,kankanay women wear a waist instead of a jacket1 and a plain skirt instead of the kind with the folded effect worn by the ,nabaloi4 ,in personal traits the ,benguet ,kankanay are similar to the ,nabaloi1 but farther north the people are more self-assertive and independent4 ,the difference in this respect between the cargadores of the various culture areas is noticeable4 ,in ,benguet they will generally carry without protest whatever size load they are given1 but in ,bontoc the cargador decides exactly how much he will carry4 ,while waiting for his load1 the ,benguet man will probably remain out in the road1 the ,lepanto man in the yard1 the ,ifugao on the porch2 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 carries4 ,,industrial ,,life ,in agriculture and the industrial arts the ,kankanay and the ,nabaloi have made about equal progress1 and practically everything that might be said of the one applies equally to the other4 ,the standard of living is about the same1 except that as a rule the ,nabaloi have more rice4 ,the houses and the method of their construction are similar1 but there is a larger proportion of good houses among the ,nabaloi4 ,the household furnishings of the two peoples consist of the same or of similar articles4 ,,custom ,,law ,the custom law of the southern ,kankanay differs from that of the ,nabaloi only in unimportant details4 #a ,the order of inheritance is the same1 and the general principle that property must go to the next generation and that parents1 brothers1 and uncles can hold it in trust only1 applies to the southern ,kankanay as well as to the ,nabaloi4 ,another principle of common application by the two tribes is that all relatives of the same degree1 whether male or female1 inherit equally4 ,the southern ,kankanay and the ,nabaloi also have similar customs in regard to marriage1 and children are betrothed by their parents in the same way4 ,among the northern ,kankanay the young people choose their own spouses as they do in ,bontoc4 ,divorces among the ,kankanay are rather frequent1 though they claim that they are never divorced after children have been born4 ,i know of two cases of divorce1 however1 between ,kankanay wives and their ,nabaloi husbands after there were children4 ,in general1 the customs of the southern ,kankanay and the ,nabaloi regarding the discovery and punishment of crime are the same2 but a larger proportion of cases are settled by the ,kankanay according to their old custom law1 since the ,nabaloi have lately become more prone to take their troubles to the white officials4 ,all the ordeals known to the ,nabaloi for discovering criminals or testing the veracity of witnesses are used by the ,benguet ,kankanay4 ,in addition to these they have the test called manman1 decided by looking at the gall of two chickens furnished by the respective contestants4 ,the ,kankanay as well as the ,nabaloi contestant always appeals to the sun4 ,taken as a whole the custom law of the southern ,kankanay and the ,nabaloi is the same2 and judging from the information at present available we may conclude that all the ,igorot groups administer justice according to the same basic principles4 ,,comparative ,,culture ,there is little difference in the amount of general knowledge possessed by the ,kankanay and the ,nabaloi1 but the latter are probably a little more advanced in this respect4 ,whatever may be said of their native culture1 the ,nabaloi are certainly showing a greater readiness to adopt civilization than any other ,igorot people4 ,comparing the general ,kankanay culture to that of the neighboring groups1 ,i should say that it is lower than the culture of the ,nabaloi and higher than that of the ,bontoc4 ,in some respects it is superior to the culture of the ,ifugao or ,kalinga1 while in other respects it is inferior4 ,,ceremonial ,,system ,,general ,,comparison ,,with ,,the ,,nabaloi ,the ,kankanay ceremonial system is similar to that of the ,nabaloi4 #b ,the rituals are the same in general purpose2 they are based on a similar belief in spirits2 the important elements of both systems are sacrifice and prayer2 and the functions of the priests are the same4 ,the ceremonies of each group must be given in their appropriate places1 and a particular sacrifice must be offered in connection with each1 though there is probably more latitude of choice among the ,kankanay than among the ,nabaloi4 ,there are ,kankanay ceremonies corresponding in purpose to nearly all the ,nabaloi ceremonies1 but as a rule the spoken ritual is quite different4 ,some of the corresponding ceremonies are called by the same name1 and some by different names4 ,in a few cases ceremonies called by the same name are celebrated for entirely different purposes by the two groups4 ,there is not the same uniformity in the ceremonies celebrated in the various towns of the ,kankanay as there is in those of the ,nabaloi4 ,as a rule the same rituals are held in the towns of northwestern ,benguet1 in ,ampasungan of ,lepanto1 and in ,bacun of ,amburayan4 ,buguias and ,mancayan have the majority of these ceremonies1 but not all4 ,on the other hand1 a few are celebrated in the latter towns which are unknown in the former4 ,from the data available1 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 ,nabaloi4 ,it is quite certain1 however1 that all the ,lepanto ceremonies have not been recorded1 and when this has been done the rituals of the two sections may show a closer resemblance than at present appears to be the case4 ,,spirits ,,and ,,deities ,the southern ,kankanay have no term by which a supreme ruler of the universe is designated1 and it is doubtful if any ,kankanay1 with the exception of a few who live near the coast1 have any conception of such a personage4 ,the translation of ,lumawig as ,god in connection with the description of some of the ceremonies presented in ,robertson's publication on the ,lepanto ,igorot1 #c may be explained by the tendency of the ,ilocano township secretaries who did the recording1 to interpret ,igorot rituals in terms of the ,christian religion4 ,it seems that all the ,igorot tribes that have so far been studied recognize ,lumawig as one of their great culture heroes4 ,the ,benguet ,kankanay say that he once lived on earth and was one of them1 and that when he died his soul did not go to the mountains with the souls of the other ,igorot1 but ascended to the sky1 where it still remains with the souls of ,kabigat1 ,amdoyaan1 and the other great heroes of the past4 ,all the culture heroes are objects of worship4 ,the kakading are the souls of the dead4 ,they go to the mountains but sometimes return to their villages and cause sickness in order that sacrifice will be necessary4 ,the tanong and amud are souls of ancestors4 ,the ,kankanay as well as the ,nabaloi believe in the existence of spirits other than the souls of the dead1 which cause sickness or bad luck4 ,their concept of the special functions of each class of spirits1 however1 is not in all cases the same as that of the ,nabaloi4 ,the belief in the amdag which catch the souls of the living with a net1 and in the pasang which prevent the birth of children1 is common to both tribes4 ,on the other hand1 the ampasit and the timungau1 malevolent spirits of the ,nabaloi1 seem to be regarded rather as culture heroes by the ,kankanay4 ,in addition to the amdag and the pasang1 the southern ,kankanay recognize the following3 ,the dagas1 spirits which live with the people in their dwelling houses4 ,the bilig1 spirits which live in the pasture or timber lands near the settlements4 ,the pinading1 spirits which live in the high mountains1 and correspond in some respects to the kakaising of the ,nabaloi4 ,the ,kankanay belief in ,messeken1 ,akodau1 and the other inhabitants of the underworld is the same as that of the ,nabaloi4 ,the belief regarding the underworld seems to be held in common by all the ,igorot tribes and to extend to the ,tinguian of ,abra4 ,the ,kankanay in a very few ceremonies pray to the sun and moon1 but it is not probable that they pray to groups of stars as do the ,nabaloi4 ,the elements are frequently personified in the sacred stories1 but it is not probable that prayer is offered to them4 ,,purpose ,the ,kankanay make ceremonies for the same general purpose as the ,nabaloi4 ,the majority of them are celebrated primarily against sickness1 or to avert calamities1 such as crop failure4 ,incidentally1 all public ceremonies secure the good will of deities and spirits1 and cause the giver to live long1 be lucky1 and become rich4 ,the matter of personal pride and desire of power is also an important factor1 and it is said that the most expensive canao celebrated by some of the ,lepanto ,kankanay is given for no other purpose4 ,i think this is doubtful1 however1 and believe it probable that all canaos possess some religious significance1 even when the givers have a material motive4 ,another reason for ceremonies given by a member of the ,kankanay baknang might be interesting4 ,he stated that if he did not give the mandit and other public canaos at frequent intervals1 all his livestock would be stolen1 but that as long as the people knew that they would consume the larger number of his animals1 they were willing that he should have the trouble and responsibility of raising them4 ,,priesthood ,as with the ,nabaloi1 the mambunong is an institution2 though the ,kankanay have more occasions on which they address the spirits and deities without his intervention than the ,nabaloi4 ,except in ,buguias the ceremonies are not shrouded in mystery to the same extent that they are among the ,nabaloi1 and the people have more general knowledge concerning them4 ,the compensation allowed the priest is about the same as among the ,nabaloi1 and the priests appoint their successors in the same way2 that is1 by selecting the one to whom the prayer is taught4 ,,divination ,anap1 meaning to find out1 is the general name for the ,kankanay divination ceremonies4 ,three methods are used4 ,the mambunong puts tapuy in a glass and prays1 asking the gods to show what caused the sickness and what ceremony should be celebrated to effect its cure4 ,he then looks into the tapuy where he sees something indicating the cause of the sickness and the ceremony to be celebrated4 ,this method corresponds to the ,nabaloi bakno4 ,a stone is suspended by a string1 the mambunong prays1 the various rituals are named2 if the stone moves at the mention of a ceremony1 that one must be celebrated4 ,this method corresponds to the ,nabaloi sabat4 ,an egg is stood on end on the ground1 the rituals are named1 and the one to be given is determined by the falling of the egg4 ,this corresponds to the buyon of the ,nabaloi1 except that the latter use a stick instead of an egg4 ,the examination of the gall of a chicken is used to determine whether or not one will be lucky in doing a certain thing1 or whether a sick person will recover4 ,this divination is called manman4 ,,spoken ,,ritual ,as with the ,nabaloi1 the spoken ritual consists of either a petition or a story which serves as a magical formula4 ,the formula seems to be used to a greater extent by the ,kankanay than by the ,nabaloi4 ,the prayer or formula must always be uttered at the appropriate place and in the proper circumstances1 or else it will not be effective4 ,the use of the formula as well as the prayer seems to be common to all tribes of the ,igorot including the ,tinguian4 #d ,,dancing ,,and ,,songs ,there is no dancing in connection with the private ceremonies2 but the tayo1 a dance by one man and woman at a time1 forms a part of nearly all public ceremonies4 ,the dance is the same as the tayau of the ,nabaloi except that the ,kankanay dance to faster time4 ,the time is faster among the northern than among the southern ,kankanay4 ,while the dance is in progress the mambunong shouts the following at intervals of about ten minutes to the man who is dancing3 ,baliwatak sika2 matagoga1 maganakka2 bomaknangka2 bomaknang abu tomoi mansida2 bamaknang abu babayi manadong tauwadi1 kasinsinopantaka si oaoay4 ,i give you this blessing3 may you live long1 may you have children2 may you be rich2 may the giver of this ceremony also be rich2 may the women dancing also be rich1 so that there will be our gathering together always4 ,while the mambunong is reciting the baliwak1 the man stops dancing1 but the woman continues4 ,the baliwak corresponds to the datok of the ,nabaloi4 ,the typical dances of the ,nabaloi and the ,kankanay are very similar1 but this can not be stated of the dances of any of the other ,igorot tribes4 ,the ,bontoc1 ,ifugao1 ,apayao1 and ,kalinga dances all differ considerably1 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 another4 ,sacred songs form a part of the worship in connection with the ,kankanay mandit1 palis1 tamo1 and bindian4 ,the badio1 which is an extemporaneous chant similar to the badio of the ,nabaloi1 is always sung in connection with all ceremonies if there is sufficient tapuy on which to become intoxicated1 but it is not regarded as a part of the worship4 ,,omens ,,and ,,taboo ,the ,kankanay pay even more attention to omens in connection with rituals or in their ordinary occupations than do the ,nabaloi4 ,snakes1 lizards1 or certain birds crossing the roads are omens of bad luck4 ,if anything falls1 if a rock becomes detached and rolls down the hill1 or a person stumbles1 some calamity is sure to follow unless it can be averted by means of ceremonies4 ,the taboos among the ,kankanay are even more numerous and last longer than among the ,nabaloi4 ,this may be partly due to the fact that the ,kankanay are a more primitive people4 ,the taboo and the belief in omens is common to all the ,igorot tribes1 and the latter is prevalent to some extent among many of the lower class ,christian ,filipinos4 ,,comparative ,,nabaloi ,,and ,,southern ,,kankanay ,,ceremonies #e ,,nabaloi ,,southern ,,purpose ,,kankanay ,buyon1 ,sabat1 ,anap ,for divining cause of sickness and its ,bakno cure by standing stick or egg on end1 by swinging stone1 or by looking into liquid mirror4 ,manoni ,manman ,divining future by looking at gall of chicken4 ,bindayan ,bindian ,originally a head-taking celebration4 ,now given to cure or prevent sickness1 or in compliance with a promise made while sick4 ,pachit ,mandit ,originally a peace celebration4 ,now given to cure or prevent sickness1 to obtain long life and good luck1 and to enhance the prestige of the giver4 ,chawak ,dawak ,a pachit or mandit on a small scale1 and given for the same purpose4 ,bayog ,basit dawak ,a very small chawak or dawak4 7,the prayer in mandit is called bayog47 ,batbat ,batbat ,against sickness4 ,saad ,saad ,a small batbat4 ,kapi ,kapi ,to prevent sickness of which one has been warned in dreams4 ,amdag ,amlag ,to secure release of the soul when it has been imprisoned by the amlag4 ,tawal ,lawit ,to induce a soul which has wandered away to return4 ,tingiting ,tingiting ,to cause return of souls which have flown away with the fire and smoke of a burning dwelling house4 ,palis ,palis ,against witches4 ,sagausau ,palis ,to cause harm to befall an enemy or to avert harm from the giver4 ,buang ,buang ,against deafness4 ,nansaang ,mayilutlutkan ,against headache4 ,palis chi ,palis di ,against toothache4 ,also against headache kabunian kabunian by the ,nabaloi4 ,dosad1 ,sigop ,mantuis bilig1 ,against diseases of the lungs or chest4 ,bilong1 ,mayodosan1 ,manbating ,kolos ,liblibian ,against diarrhoea or pains in the abdomen or stomach4 ,basil ,ampasit ,against sexually caused diseases4 ,sabosab1 ,diau ,dayau ,to cure sores4 7,nabaloi ceremonies also ,chuntog1 celebrated after a quarrel so that ,diau ,kasib sores will not result47 ,tamo ,tamo ,against insanity4 ,pasang ,pasang ,against sterility4 ,abasang ,abasang ,at the birth of children4 ,sibisib ,sibisib ,to cure wounds4 ,kaysing ,gaysing ,betrothal ceremony given by parents4 ,kalon ,galon ,betrothal ceremony given by betrothed4 ,mangidin ,mangilin ,marriage ceremony4 ,pansijanan ,mansiyanun ,divorce ceremony4 ,siling ,siling ,funeral ceremony4 ,okat ,pugas ,ceremony held immediately after a corpse has been put into the coffin or buried4 ,tabwak ,kiad ,to induce the soul of a person who has recently died to go away and not cause sickness4 ,kosday ,kosde ,to cause agricultural products to grow4 ,tawal ni payu ,bugid ,to increase water for irrigation4 7,tawal ni payu also against sickness caused by spirits living in rice fields47 ,pungau ,pungau ,to cause the rice to increase when harvested4 ,bakak ,bugak ,to prevent sickness caused by eating new rice4 ,salchi ,saldi ,to prevent sickness caused by eating animals which have fallen or died of disease4 ,kiad ,against sickness caused by mountain spirits called kakaising4 ,ampasit ,against sickness caused by timber spirits called ampasit4 ,pasang ni ,against sickness caused by air spirits ,mansakit called pasang4 ,timungau ,against sickness caused by water spirits called timungau4 ,gangau ,to cure rheumatism4 ,padad ,to foresee and avert death4 ,bilig ,against sickness caused by spirits of the same name4 ,dagas ,against sickness caused by house spirits called dagas4 ,laglagiwin ,against sickness caused by a guardian spirit4 ,tanong ,against sickness caused by the souls of ancestors4 ,sagausau ,for luck before starting on a journey4 ,,lepanto ,,kankanay ,,ceremonies #f ,a4 ,generally distributed through northern and central ,lepanto3 ,begnas or pakde1 for the general welfare2 made two or three times a year1 before or after the planting and the harvesting of rice4 ,similar to the ,ifugao honga1 the ,benguet ,kankanay kosde1 and the ,nabaloi kosday4 ,bayas1 made by the rich to emphasize their station2 also against sickness4 ,made after marriage every four or five years1 or1 three times during one's lifetime4 ,similar to the ,ifugao bumaiyah1 the ,benguet ,kankanay mandit1 and the ,nabaloi pachit4 ,bakid1 variously described as for the dead1 against ditches going dry1 and part of other canaos4 ,similar to the ,benguet ,kankanay bugid2 and the ,nabaloi tawal ni payu4 ,ubaya1 divination1 for finding out4 ,similar to the ,ifugao ubaya1 the ,benguet ,kankanay anap1 and the ,nabaloi buyon1 sabat1 and bakno4 ,palis1 against witches4 ,similar to the ,benguet ,kankanay palis and the ,nabaloi palis4 ,b4 ,mentioned only in the reports from this or that township3 ,pasang1 against sterility4 ,similar to the ,benguet ,kankanay pasang1 and the ,nabaloi pasang4 ,keslei1 against sickness4 ,tobag1 against sickness4 ,tonkala1 in accordance with a vow rendered during sickness4 ,bagaoas1 for the rice crop2 against mice and drouth4 ,sepesep1 nature and purpose not clear4 ,,particular ,,ceremonies #g ,,bindian ,the bindian1 called by the ,kabayan ,nabaloi bindayan1 is celebrated in ,buguias1 but in no other ,kankanay town4 ,the ceremony is held to cure or to prevent sickness1 or in compliance with a promise made while a person is sick4 ,in general1 the celebration is similar to that conducted in ,kabayan2 but in ,buguias instead of the dummy head being carved to represent the head of a person1 it represents the head of a snake4 ,in the bindian song for ,buguias1 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 people1 are commemorated4 ,the olol1 instead of representing the takers of human heads as they do in ,kabayan1 represent the persons who killed the snakes4 ,as among the ,kabayan ,nabaloi1 hogs are used for sacrifice1 and the dancing is the same in the two towns4 ,the prayer is also similar4 ,as a rule the celebration is not conducted on so large a scale in ,buguias as it is in ,kabayan1 and fewer people attend4 ,i do not know whether or not this ceremony is given in any of the ,lepanto ,kankanay towns1 but ,i have seen a dance in ,bagnen which is similar to the bindian dance4 ,the ,igorot farther north have their head-taking celebrations1 of which the bindian seems to be a survival4 ,,mandit ,the mandit of the ,kankanay corresponds to the pachit of the ,nabaloi4 ,the ,nabaloi use the word manchit1 meaning to celebrate the pachit4 ,the ,kankanay always substitute d for the ch of the ,nabaloi4 ,however1 there is a difference in the purpose for which the ,nabaloi and the ,kankanay of ,kibungan and surrounding towns celebrate this ceremony4 ,in ,kibungan it is given neither to cure nor to prevent sickness1 but only to cause the person celebrating it to become rich and to be honored by the people4 ,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 giver4 ,the following is an account of a mandit which ,i saw on the #crd and #dth of ,october1 #aiaf1 at the house of ,damadan1 a rich ,igorot living in ,kibungan3 ,the ceremony began about nine o'clock in the morning4 ,the mambunong took a cocoanut shell filled with tapuy1 and squatted in front of the house4 ,he then prayed as follows1 while holding the tapuy in his hand3 ,sikayao ay pinading ay kayilinganmi1 ipitikenmi dakayos nan tapuy ut makikan kayo2 ut adayo golgolidan di pakanenmi4 ,you1 the pinading living near us1 we are giving you tapuy and food to eat and drink with us2 so do not permit what we feed to have a skin disease4 ,the old men then squatted around in a group and sang the bayog1 which is as follows3 ,linmayad si ,taydak1 linmayad si ,dakodak2 ,ginmosad si ,soyaan1 linmayad si ,taydak2 ,ginmosad si ,balitok1 ,balitok nay masobok4 ,tadyonay manyokayok dalingyos bintauwanyo1 ,linmoboi di baboiyo1 inmingyap di manokyo1 ,ganakyoi sauwaswoo4 ,siya say isongdoyo ,linan inmananito4 ,ginmosad si ,aponan1 ingosadna baboina ,siay intayawanda sinan boi di mansina4 ,siya sat matoganda mobalung ya ipidwada ,tamonmasinop nan litagua way panamtamangan un dayida4 ,ginmosad si ,maodi balitok nay masodi1 ,madili ay babayi1 dalingyos bintauwanyo1 ,liniboi di baboiyo1 inmingyap di manokyo4 ,alanyat i songdoyo si bomooi ay nayo4 ,balbalungmo matago1 ipidwanas bungbungo ,ut maad adotako4 ,ginmosad si ,angtan2 galinay kinadangian4 ,tanbanos di baknang ingosad ni baboiyo ,ay inbayogunyo4 ,became happy ,taydak1 became happy ,dakodak2 ,came down from the sky ,soyaan1 became happy ,taydak4 ,came down from the sky ,balitok1 ,balitok who was kind4 ,the wooden dishes being carried in and out will be seen in your yard1 ,will become fat your pigs1 will increase in number your chickens4 ,your children born will be eighteen4 ,that is why you will mourn the death of the one celebrating the ceremony4 ,came down ,aponan1 bringing hogs ,so that there would be dancing at the house where the mandit was celebrated4 ,so that they would know when they did it next1 ,he called together the people that they might see everything4 ,came down from the sky ,maodi1 gold-shining4 ,growing fat are your pigs1 increasing in number are your chickens4 ,admit you will mourn the death of the giver of this ritual4 ,if you live1 do it again in the future ,that we may increase4 ,came down ,angtan2 his blankets were those of a rich man4 ,the greatest of all the rich men brought down your hogs1 ,singing the bayog4 ,after singing the bayog1 the people danced and drank tapuy until noon1 when twelve hogs which were to be killed were tied and put in a row in front of the house4 ,just before the first hog was killed the mambunong prayed the prayer which is called batbat in ,kibungan4 ,it is as follows3 ,lumawig un ,kabigat1 si ,pati1 si ,soyaan1 si ,amdoyan1 si ,wigan1 si ,bintauan1 si ,bangan1 si ,bogan1 si ,obongan1 si ,obung1 si ,laongan1 si ,singan1 si ,maodi1 si ,kolan1 si ,moan1 si ,angtan1 si ,gatan1 si ,angban1 si ,mantalau1 si ,balitok2 minyaan midakayos1 yan tagoundakami4 ,idauwatmoi masangbo1 tamo matagokami pangiyaan di ibamin dakami2 tamo dakayo ay kabunian waday pangiyaan min dakayo2 tamo anakmi waday matago ya waday pangiyaan min dakayo4 ,mopakenmi adadoenyo1 tauaday piditenmi4 ,mo manokmi abu1 matago tauwaday panbiagmi4 ,mo mansamakmi1 abu1 mataguay2 batong mataguay1 din togi mataguay2 ta waday panbiagmi4 ,mo mansamakmi1 abu1 si pina1 ya kapi adadoi bagasna1 ta waday ilaukami1 ta waday iami sigalimi4 ,lumawig and ,kabigat1 ,pati1 ,soyaan1 ,amdoyan1 ,wigan1 ,bintauan1 ,bangan1 ,bogan1 ,obongan1 ,obung1 ,laongan1 ,singan1 ,maodi1 ,kolan1 ,moan1 ,angtan1 ,gatan1 ,angban1 ,mantalau1 ,balitok2 we are giving this to you that we may live long4 ,work for us to become rich so that while we live there will be the giving of meat to us by our companions2 so that you the gods will have things given to you2 so that our children will have life2 so that there will be gifts for you4 ,what we feed increase1 so that there will be celebrations of ceremonies again4 ,cause our chickens also to live to be for keeping us alive4 ,make what we plant also to live2 beans to live2 camotes to live2 to be for keeping us alive4 ,make what we plant1 also1 pineapples and coffee1 to have much fruit1 so that we may have it to sell1 that we may have something with which to buy blankets4 ,the hogs were then killed1 and after the meat was cooked the same prayer was repeated4 ,after the people had eaten1 they began to dance and sing again and continued to do so throughout the night2 but only a small number of those who were present during the day remained4 ,the majority went home1 taking with them part of the meat which had been left4 ,the second and third days were similar to the first2 but fewer people attended1 and fewer hogs were killed4 ,the mambunong stated that1 if after a person has celebrated the mandit1 a stone should become detached from the hillside and roll down near his house1 or if there should be a slide near1 it would be necessary for him to kill another hog1 and have the mambunong pray the following prayer3 ,sika ay napolug ay bato nay ay okaamka1 ut bomaknangak ut adakna bitbitbitug4 ,mataguak abu ta maobananak4 ,you1 the falling stone1 ,i am giving you this so that you will make me rich and will not make me poor4 ,cause me to live also until my hair is white4 ,while this ceremony corresponds in general to the ,nabaloi pachit1 the song and prayer are entirely different4 ,in the pachit the prayer is addressed principally to the souls of dead relatives1 while in the mandit the hero deities are addressed4 ,the prayer and song resemble more closely those for the ,nabaloi bindayan than those for the pachit4 ,it is not improbable that when the bindayan or its equivalent became obsolete among the ,kibungan ,kankanay1 a part of it was incorporated in other rituals4 ,the corresponding ,lepanto ,kankanay ceremony is variously designated as the bayas1 bagnas1 and daaus4 ,the corresponding ,ifugao ceremony is called bumayah4 ,,dawak ,,and ,,basit ,the dawak is a small mandit1 and corresponds to the ,nabaloi chawak4 ,a very small dawak called basit dawak corresponds to the ,nabaloi bayog4 ,,batbat ,the batbat is given in all ,benguet towns1 by the ,kankanay as well as the ,nabaloi1 to cure or prevent sickness and to bring riches and long life to the giver4 ,the ceremony is held for the same general purpose by both tribes1 but the manner of celebrating it is different4 ,in the ,kankanay towns from one to twelve hogs may be used for this ceremony4 ,the number varies according to the wealth of the giver4 ,unlike the ,nabaloi they do not pretend to deceive the spirits by tying hogs which are not to be killed4 ,the following story regarding this difference was related in ,legleg1 #h a barrio of ,kapangan3 ,ud nabaon si ,lumawig winatwatun ifugau gudu ta siay aduum si okana4 ,gomosad pay sin kayilokoan1 ay mankadu si gudu adida donongun4 ,isakayatna pay sin ,nabaloi2 inamtada di nangia si esa ay yatdaum adadu di indawatna4 ,sin nangi bagaana sin ,kankanay pay yaanda si adadu4 ,sia say gapona ay iwud diidawat si ,iloko sin batbat1 mo din ,inibiloi ya anda si usaloi1 mo di ,kankanay pay yaanda si adadu4 ,long ago ,lumawig gave the people hogs so that they would give some of the increase4 ,when he came down from the sky to the ,ilocano country and asked for hogs1 they did not comply4 ,he asked the ,nabaloi2 they knew how to give him one and pretend that many were given4 ,when he asked the ,kankanay1 they gave him many4 ,this is the reason the ,ilocanos do not celebrate the batbat2 why the ,nabaloi give one 7hog7 only2 why the ,kankanay give many4 ,before each hog is killed1 the mambunong prays as follows while holding a cup of tapuy in his hand3 ,kabigat ay maybungan1 ,lumawig ay maybungan1 ,buliwan ay maybungan1 ,pati ay maybungan1 ,gatan ay maybungan1 ,dulo ay maybungan1 ,bintawan ay maybungan1 ,balitok ay maybungan1 ,ubang ay maybungan1 ,bangon ay maybungan1 ,bugan ay maybungan1 ,singan ay maybungan1 ,ubagan ay maybungan1 ,kolan ay maybungan1 ,angtan ay maybungan1 ,soyaan ay maybungan1 ,amdoyaan ay maybungan1 ,wigan ay maybungan1 ,mantalau ay maybungan2 mo wada pay di sangbounda ya bomaknangda ut ta mapno di dapatanda1 ya mapno di kuboda1 ya magabay sinanak1 ya gamun ya salon1 to wada pansosokubantayo si tapin di agou4 ,bomangan sin sasakit4 ,kabigat to whom prayer is offered1 ,lumawig to whom prayer is offered1 ,buliwan to whom prayer is offered1 ,pati to whom prayer is offered1 ,gatan to whom prayer is offered1 ,dulo to whom prayer is offered1 ,bintawan to whom prayer is offered1 ,balitok to whom prayer is offered1 ,ubang to whom prayer is offered1 ,bangon to whom prayer is offered1 ,bugan to whom prayer is offered1 ,singan to whom prayer is offered1 ,ubagan to whom prayer is offered1 ,kolan to whom prayer is offered1 ,angtan to whom prayer is offered1 ,soyaan to whom prayer is offered1 ,amdoyaan to whom prayer is offered1 ,wigan to whom prayer is offered1 ,mantalau to whom prayer is offered2 since there is praying here may it cause them to be rich so that their yards will be filled with pigpens1 and may they be lucky in having children and money and cattle pasturing1 so that there will be our eating and drinking together some other day4 ,may the sick be cured4 ,after the hog has been killed1 the mambunong takes the stick with which it was stuck1 and swings it while praying as follows3 ,sika pay ay wikibuyak ta dakami di omanda ya bomaknang1 nakasnatna1 tan onmandakami1 ta isakladmi di puogmi ya malipunan kami si anak1 gamung1 ya salon4 ,you1 the stick1 are swung so that we shall live long and become rich1 so that we shall live long1 so that our legs shall be as horn1 so that we shall have many children1 much money1 and many cattle grazing4 ,the prayer recorded above is used in ,legleg and all the other ,kankanay barrios of ,kapangan1 but in ,kibungan the prayer recorded under the mandit is also used for batbat4 ,in ,buguias the souls of the dead and the malevolent spirits as well as the deities are addressed1 and the prayer as a whole is probably more similar to the ,nabaloi prayer for batbat than to the one recorded above4 ,dancing the tayo forms a part of this ceremony in all ,benguet ,kankanay towns4 ,the ceremony may last from one to three days1 and is generally more expensive than the batbat of the ,nabaloi4 ,as a rule more hogs1 tapuy1 and rice are used4 ,it will be noted that in the prayer used by the ,kankanay for batbat only the deities are addressed1 while the ,nabaloi not only relate a sacred story1 but also petition the souls of ancestors1 the pasang1 and some of the constellations4 ,in some respects the ,lepanto ceremony called keslei resembles the batbat4 ,among the ,benguet ,kankanay as well as the ,nabaloi the term saad is used to designate the batbat on a small scale4 ,,kapi ,kapi is celebrated by the ,buguias ,kankanay in compliance with dreams1 or a vow made during sickness4 ,a hog1 tapuy1 and rice are necessary4 ,just before the hog is killed1 the mambunong prays1 addressing his prayer to the deities1 the souls of the dead1 and the malevolent spirits4 ,they are asked not to cause sickness1 but to give good luck1 riches1 and long life4 ,after the hog has been killed and cooked1 the prayer is repeated4 ,there is no dancing1 but the people generally remain all day and spend the time drinking tapuy4 ,i have never seen this ceremony in any of the western ,benguet ,kankanay towns1 but have been told that it is sometimes celebrated in ,kapangan4 ,it is celebrated in all ,nabaloi settlements1 and in the township of ,mancayan in ,lepanto4 ,,amlag ,the amlag is a ceremony celebrated in all ,benguet ,kankanay towns4 ,its purpose is to cause the release of the captured soul of a living person4 ,a chicken1 some rice1 and a collection of tools are necessary for sacrifice4 ,the mambunong holds the chicken in one hand and squats beside the tapuy and rice while he prays4 ,he begins his prayer by addressing the amlag of the various settlements from the coast town of ,san ,fernando1 ,la ,union1 to the place where the ceremony is held2 and then requests that if any of them have captured the soul of the sick person1 they release it in exchange for the food1 tapuy1 and tools4 ,this ceremony is celebrated for the same purpose as the amdag of the ,nabaloi2 but no sacred story is told by the ,kankanay mambunong1 nor are the deities addressed4 ,the ceremony is celebrated in the ,lepanto town of ,mancayan1 and probably in other ,lepanto towns4 ,,lawit ,lawit is a ceremony celebrated by the ,benguet ,kankanay to cause the return of the soul of a living person which has wandered away4 ,one of the ,kibungan mambunong said3 ,mo iitauum ay wadaka's adaway sin buuina1 ifugau1 sia amona aydin ababiikna tinaymana4 ,if a person dreams that he is far away from his house1 he knows that his soul has left him4 ,the mambunong takes a plate of rice from which tapuy has been fermented and holds it in one hand1 while holding a chicken in the other4 ,he turns his face toward the sky and says the following3 ,sika ababiikna ----1 omalika1 mo sinoi inmoyan1 sinan buuitaka1 tan inayan nanbuui di kakading4 ,mo ituum isa matika1 ut ungay adika mangan sinan ilagbuam4 ,you1 the soul of ----1 come back if you have wandered away from our home1 because it is dreadful to live in the home of the souls of the dead4 ,if you stay there you will die1 and you will not eat what you have earned4 ,the lawit is celebrated in ,kibungan1 ,kapangan1 ,bacun1 and ,ampusungan2 but ,i do not know whether or not it is celebrated in any other ,kankanay towns4 ,it corresponds to the ,nabaloi tawal and to the ,bontoc ofat4 ,,tingiting ,the ,buguias ,kankanay celebrate a ceremony called tingiting to cause the return of the souls of the persons who have occupied a house which has been burned4 ,it is believed that the souls fly away with the fire and smoke4 ,one of those who has occupied the house holds some dried meat in his hand1 while he calls the names of all the sky deities he can remember1 and asks that they send the souls to earth again4 ,this ceremony is celebrated by the ,nabaloi1 and in the ,lepanto ,kankanay town of ,mancayan4 ,,palis ,the palis is celebrated by the ,benguet ,kankanay against witchcraft1 and also to cause injury to befall an enemy4 ,tapuy1 cooked rice1 and either a chicken or a dog are necessary for sacrifice4 ,the prayer is addressed by the mambunong to the amlag4 ,they are asked to dissolve their alliance with the witch and take the side of the people1 or to visit the enemy and cause him bad luck1 in consideration of the tapuy and food which are furnished4 ,as soon as the prayer has been finished1 the people present sing the angba1 a song in which the deities are called by name and asked to witness the palis4 ,one man then dances and waves a spear as if he were attacking an enemy1 while some of the people keep time by beating together wooden sticks4 ,the palis is celebrated by the ,nabaloi and the ,lepanto ,kankanay4 ,the ceremony1 or its equivalent1 is probably celebrated by all ,igorot tribes1 since a belief in witchcraft is prevalent throughout their territory4 ,when the ceremony is celebrated to divert injury from oneself to an enemy1 it corresponds to the ,nabaloi sagausau4 ,,buang ,the buang is celebrated to cure deafness in ,buguias1 in some of the ,kankanay barrios of ,atok1 and probably in some if not all of the ,benguet ,kankanay settlements farther west4 ,the mambunong holds in one hand the chicken to be sacrificed and with the other hand he holds a cup of tapuy above the head of the deaf person1 while relating the following story3 ,kabigat of the earth was constructing a sod fence4 ,while he was bending over to pick up a large piece of sod1 he heard the noise of loud thunder4 ,he did not look around1 but continued to work4 ,soon his wife ,bangan1 who was working in a nearby camote field1 called to him saying that it was time to go home4 ,kabigat did not answer1 but continued to build fence4 ,his wife became angry and began to scold1 but when she turned around she saw the ,thunder standing near4 ,the ,thunder said1 ,do not become angry with your husband4 ,he does not answer because he can not hear you4 ,i made him deaf4 ,if you want him to be cured get one chicken and one jar of tapuy and celebrate the buang4 ,bangan did so and ,kabigat was cured4 ,then they handed this down to the people1 and commanded that the name of ,thunder1 ,kabigat1 and ,bangan should be called4 ,this ceremony is celebrated by the ,nabaloi1 but a different version of the story is told4 ,,mayilutlutkan ,mayilutlutkan is a ceremony given by the ,kankanay against headache4 ,the mambunong takes a camote in his left hand and holds it against the head of the sick person4 ,he holds a knife in his right hand against the camote1 while praying as follows3 ,sika pay ay mayilutlutkanka's sumingising di agou1 mayilutlutkanka's pangawan di agou1 mayilutlutkanka's kalibiana agou1 mayilutlutkanka's dimana agou1 mayilutlutkanka's gomabisana agou1 ya mayilutlutkanka's kapat aana2 ado ut diya tubum dan dangau ay nay ta pangamoak di kasika ya dagosak iyuan sika's manokmo4 ,you the mayilutlutkan of the morning sun1 you the mayilutlutkan of the midday sun1 you the mayilutlutkan of the afternoon sun1 you the mayilutlutkan of the setting sun1 you the mayilutlutkan of the time the cocks first crow1 and you the mayilutlutkan of the dawn2 may a complete cure be made by the dangau so that you will show yourself to me1 and ,i will make you a gift of a chicken4 ,the mayilutlutkan corresponds to the ,nabaloi nansaang4 ,,palis ,,chi ,,kabunian ,the palis chi kabunian is celebrated in ,buguias to cure toothache1 but ,i do not think it is celebrated in any other ,benguet ,kankanay towns4 ,a jar of tapuy and a chicken are used for sacrifice4 ,the mambunong holds the chicken in one hand1 while with the other he holds a spear against the aching tooth4 ,he prays to the amlag asking that they cease causing the tooth to ache1 and that they visit their malevolence on the patient's enemies instead4 ,the people then sing the angba1 a song in which the deities are asked to witness the palis4 ,the patient then holds a spear in his hand while he dances to the music produced by beating together two seasoned wooden sticks4 ,the ceremony is celebrated by the ,nabaloi1 but the spoken ritual is different4 ,,mantuis ,,bilig ,mantuis bilig is one of the ceremonies celebrated to cure pains in the chest4 ,a chicken1 a jar of tapuy1 and a basket of blankets1 breech-clouts1 and headbands are necessary4 ,the mambunong holds the chicken in one hand1 puts the basket on his head1 squats beside the tapuy1 and says the following3 ,wada si ,damogo ay manili us ,natoo4 ,sia say ,mantuis ,bilig ay makagayang si ipugau4 ,inapuna usay galui1 usay budbud1 usay wanus1 ya usay manok4 ,wada's ,mayang ay manili ud ,ampungut4 ,wada's ,bokosan ay manili ud ,odosan4 ,wada's ,sigmayo ay manili ud ,tabayo4 ,wada's ,gomi ay manili ud ,kasili4 ,wada's ,palatang ay manili ud ,manalang4 ,omali kayo ta badanganyo dakami si mugmug ya pakan tamo waday kamanina ya waday pangay ay yaganmin dakayo4 ,there is ,damogo1 who lives in ,natoo4 ,he is ,mantuis ,bilig who spears the people4 ,he requires one blanket1 one breech-clout1 one headband1 and one chicken4 ,there is ,mayang who lives in ,ampungut4 ,there is ,bokosan1 who lives in ,odosan4 ,there is ,sigmayo1 who lives in ,tabayo4 ,there is ,gomi1 who lives in ,kasili4 ,there is ,palatang1 who lives in ,manalang4 ,you come to help us in feeding our chickens and in feeding our hogs1 so that there may be 7a ceremony7 like this1 so that there will be 7something7 for calling you names4 ,,bilong ,bilong is a ceremony which is celebrated to cure diseases of the lungs4 ,the mambunong holds in one hand a piece of dried meat and says the following3 ,wada1 kano1 da ,ginsingan un ,suyan4 ,mansida pay1 kano1 san tonodaisan adue ya mayaganda ,ginsingan ya si ,suyan4 ,amuida pay1 kano1 yan pinoda san usay takbada si patok yan pinoda san usay takbada san inapoi4 ,somaada pay1 kano1 yan manbidbidbidang ut san usay batang4 ,ingayon kinwanina ut1 kano1 un1 ,manototo ut sina ta manganta4 ,omada ut1 kano1 isan patok ud idawista apoi4 ,kanuttut1 kano1 adi makaoto san apoi ay manbidbidang4 ,amui dapag pay1 kano1 gogoabna1 yan tomagoda ut sia nangidawisan isan panganda ay patok ut dagos naoto4 ,makakanda pay1 kano1 yan somaada ud baboida4 ,manokda duandan mantogas eda4 ,anapunda pay1 kano1 yan bilong4 ,ingayan kinwanina1 kano1 un1 ,payun tako's nan ipugau ta mo waday nankios bakun ya mantogpasda1 ya daita di poon di sapon di bilong4 ,there were ,ginsingan and ,suyan4 ,a person celebrating a ceremony and his relatives far away invited ,ginsingan and ,suyan4 ,when they went one basket of meat fell1 and one basket of cooked rice fell4 ,while they were on the way home1 there was one tree blazing4 ,then they said1 ,let us cook and eat here4 ,they took the piece of meat and roasted it on the fire4 ,they could not cook it on the blazing fire4 ,they went below a little distance and roasted their food1 the meat1 and it cooked easily4 ,when they had eaten they went home4 ,they were coughing and spitting blood4 ,then they discovered the bilong4 ,then they said1 ,we will hand it down to the people so that if they have sickness or spit blood1 we shall be called and shall be the origin of the prayer of bilong4 ,,maydosadan ,maydosadan is one of the ceremonies which is held to cure pains in the chest4 ,the mambunong holds a chicken which is to be sacrificed1 while he relates the following3 ,bangan un ,kabigat unda manorian4 ,inagton ,bangan tagbana1 yan inaligida ,kabigat din pataklangna4 ,dintangda san dorian ay sin poon2 anayan kaotanda ut mapno san tagban ,bangan1 ya mapno san pataklang ,kabigat sin bugas di dorian4 ,angayan idondon ,bangan si ,kabigat ut inmangaya4 ,itotukduun pay sina ay ,bangan4 ,amui pay si ,kabigat ya binutbutna san kayi ay dakdakui yan tinmudtud san dada4 ,angayan kaapap si ,kabigat isan paguna yan tamokdo4 ,ingayan sumaa ut asina kanan1 ,kaasita pay sina adi pay nanatui sina tan samo waday kayi ay mandada4 ,on gayutkan kinwanin ,bangan1 ,kambau6 sian ay poon di atud di maydosadan4 ,ut magay pagnan ipaytok sinan kay ipugau4 ,bangan and ,kabigat went to get dorian4 #i ,bangan carried on the head in the carrying basket1 and ,kabigat carried on the back in the carrying frame4 ,they found the dorian and then dug it up1 and ,bangan filled the carrying basket and ,kabigat filled the carrying frame with the root of the dorian4 ,then ,bangan sent ,kabigat to get wood4 ,kabigat then went and picked up a large piece of wood dripping with blood4 ,then at once ,kabigat put his hand on his chest and sat down4 ,then he went home immediately and said1 ,pity us because there has been death here1 since the wood was bleeding4 ,then ,bangan said1 ,oh6 ,this is the origin of the remedy for maydosadan4 ,so it was handed down to the people4 ,after the chicken has been killed and cooked1 the story is repeated4 ,,manbating ,manbating is one of the ceremonies which is held when a person is bleeding from the nose or mouth4 ,the mambunong holds a chicken in one hand1 while he sits in front of a basket containing a rope and says the following3 ,wada1 kano1 san dua sin agi--,timungau4 ,unda pay1 kano1 nanogian4 ,datgnunda ut san usay togi ay imui us dalum san bugasna ut duiay pakdanonodun1 yan dintangda san usay dalipoi ay bato4 ,tokwabunda payan4 ,ilaunda1 kano1 ut nabokalan san kadan di bato1 ut nandahos san matada ud dalum4 ,ilaunda1 payun nada1 kano1 baoi yan nada mansida us dalum4 ,ungayun alaunda ut1 kano1 san talida ut pansissilpoonda ut itakudda ut siay pandananda ay amui adalum4 ,domatunga payan mansida4 ,daeda unda mangan4 ,mangmanganda pay1 kano1 yan nguda utut1 kanon1 san iposan un1 ,dupapuntako to ipangantako4 ,ungayan inmagyatda ut duiata kaaninta san iniwitanda ut itakudda isan pantu ta siay pangililanda si kawadata1 yan duantapui komaan4 ,inayan siay inyatda4 ,asida ut dupapunda eda ut pay kanon nan sin agi1 un ,adi kayo pompomsu ta asauwak san anakmo4 ,ungayan adida pinpinsuida eda ut pangasauwaun san anak ,maseken4 ,ingayan konan1 kono1 ,maseken1 ,tako manganop4 ,amui dapag1 kano1 yan ituiun san inapona isan subang duanpag4 ,amuida ,maseken yesan oduum ay kadwana1 ut unda apayauun san kananda un noang ay nakay4 ,bumatung ut1 kano1 isan kadan si inapona1 ut ilana nabakus san manugtug ay kadanda un anapanda4 ,ungayan adina siniloan yan pinalobosna1 ut amui4 ,dumatung pay si ,maseken yan yamyamana san inapona1 ut ungayan apayau unda san nabakus ay si ininada1 ut dupapunda ut labakunda4 ,idatungda payan ut kananda ipanganda4 ,asi ut kinwanin san inapona un1 ,adikami pay ladum san ipugau ay ipangan4 ,ingayan kinwanin ,maseken un1 ,mantaolika mo adi kayo laydum di ipugau ay ipangan4 ,ingayan mantaolida sinan sapui di lota1 ut asida1 kano1 kinwanida un1 ,manalako's tali ta waday sapountako si batun ta waday panbatungtako si ipangantako4 ,ingayan mansapoda si batun ta waday panbatung si ipugau4 ,asi kinwanin dua ay sin agi un1 ,alauntakona ta ipangan4 ,asi ut kinwanin ,maseken un1 ,dakui ta omyada's tali ya manok ta mo adida omiya1 asi alaun nan ipugau ay batungantako4 ,there were two brothers1 the ,timungau4 ,they went to get camotes4 ,they found one camote the root of which went far into the ground1 and they dug after it and found a wide stone4 ,they turned it over4 ,they looked into the opened place1 and their eyes saw to the underworld4 ,they saw there a house1 and there was being celebrated a ceremony in the underworld4 ,then they got their rope and fastened and tied it1 and it was this way they went to the underworld4 ,then they arrived at the ceremony4 ,they went to eat4 ,they were eating when they heard the inhabitants of the underworld say1 ,we will catch you so that we may eat you4 ,then they became afraid1 and took off their breech-clouts and tied them on the door so that it would be thought they were there4 ,this they did4 ,then they caught them1 and one of the brothers said1 ,do not kill us because ,i will marry your daughter4 ,then they did not kill them1 and he married one of the daughters of ,maseken4 ,then ,maseken said1 ,let us go to hunt4 ,they went below1 but the son-in-law stayed in the trail4 ,maseken and his companions went1 and ran after an old carabao4 ,they arrived at the place of the son-in-law1 and he saw that an old woman was running at the place they were hunting4 ,then he did not lasso her1 but let her go2 then he went away4 ,maseken arrived and scolded his son-in-law1 and then ran after the old woman1 their mother1 and caught her and wounded her4 ,then the son-in-law said1 ,we do not like to eat people4 ,then ,maseken said1 ,return1 if you do not like to eat people4 ,then they returned to the top of the ground and said1 ,we will get the rope so that there is something for making a net so that we can catch our food with the net4 ,then they made a net so that there was something to net people with4 ,then the two brothers said1 ,take this in order that you may eat4 ,but ,maseken said1 ,they will give us rope and chickens1 because if they do not give them to us we will catch the people with the net4 ,,liblibian ,the liblibian is a ceremony which is celebrated in ,kibungan and the neighboring ,kankanay towns to cure diarrhoea and pains in the abdomen4 ,the mambunong holds in one hand a kind of plant called dungau while relating the following story3 ,wada1 kano1 san dua ay sin agi1 ,bogan un ,singan4 ,si ,bogan baybayi1 si ,singan lalaki4 ,maanakda pay1 kano1 yan dua ay lalaki4 ,din dakdakui si ,pintun2 din banbanug sia si ,liblibian4 ,ungay pay1 kano1 madakdakda yan adi da mangan4 ,idawad amada tan inada san gawan di inapoi ya gawan di atui yan adida laydum4 ,usay agou pay1 kano1 yan inmauway da amada ya inada dumatungda ut1 kano1 yan ingay kinanda pinilak san gambangda4 ,kinwanida un1 ,ay takun ay gambang landok di laydingyo ay kanun4 ,au1 landok di laydunmi ay kanunmi4 ,ungayan mankoyog ut1 kano1 ,liblibian un ,pintun ut amuida isan kayiloguan4 ,domatungda payan siblaganda san anak di ,iloko ta waday gapona si pangianda undaita si banig ta wada kanunda4 ,adi ut1 kano1 amonsan ,iloko di mangiya un daeda si banigda1 kano1 yan pagdin adas di amoda4 ,kinwanida un1 ,kambau6 ,adi amom nan ,iloko di buni1 ut amuitako'd sinan kayigorotan4 ,amuita pay1 kano1 yan sinan kayigorotan1 yan siblaganda san usay anak di ,igorot4 ,kaa ut1 kano1 usay1 manok ya sinpo ya lima ay banig ut isay paday liblibian4 ,kinatut kakansan ut pay bomangan san anakda4 ,there were a brother and sister1 ,bogan and ,singan4 ,bogan was a woman and ,singan was a man4 ,they had children1 two boys4 ,the larger was ,pintun1 the smaller was ,liblibian4 ,when they became older they did not eat4 ,their father gave the cooked rice from the center 7of the pot7 and the center of the liver1 but they did not like it4 ,one day when their father and mother had gone to cultivate the land and had returned1 they had already eaten one-half of their pot4 ,they said1 ,how is this8 you like to eat iron pots4 ,yes1 iron is what we like to eat4 ,then ,liblibian and ,pintun left together and went to the land of the ,ilocano4 ,when they arrived they made one child of an ,ilocano sick so that there would be a reason for giving them bolos to eat4 ,the ,ilocano did not know enough to give them bolos to eat1 but knew of medicine only4 ,they said1 ,oh6 ,the ,ilocano do not know the prayer1 so let us go to ,igorot land4 ,they went to ,igorot land and made sick one child of an ,igorot4 ,he took at once one chicken and fifteen bolos and held the ceremony liblibian4 ,as soon as this was done1 the sickness of the child was cured at once4 ,,ampasit ,the ampasit is a ceremony which is celebrated by the western ,benguet ,kankanay to cure sexually caused diseases4 ,the mambunong holds in one hand a chicken which is to be sacrificed1 and relates the following story3 ,ud bayag waday isa ifugau ya asauwana waday isay anakda babayi mangadan si ,ampasit4 ,sinamingsan si ,ampasit inmui nan si lokto4 ,sinkadona sinadan isa anak ,timungau ay lalaki intabona di anak ay babayi ,ampasit4 ,sinkatauwataun si ama'n ,ampasit adi makaanop4 ,yatda un natui si ,ampasit4 ,sinisay agou sin inmoyan ama'n ,ampasit ay manamus inilada si ,ampasit ay imaylagui si abalug ay bato4 ,sin ama inyatna un1 ,tola di inmoyarn8 ,inasauwak di ,timungau ay lalaki1 ut intabona sakun sina4 ,inyagan amana sin buida ut nankanauda ut inayagana si ,timungau ya din kabaena4 ,kakdinganda ay mangan1 si ,timungau ya din kabaena sin naada4 ,si ,timungau binmayun1 ut nangamag1 abu1 kanau4 ,inayagona si ,ampasit ya si amana ya si inana4 ,sin inmayan ,ampasit ya si amana ya si inana sin kanau ,timungau1 inmagyatda mosino di namolod si gudu sin balayan tan adi di inila angan ililauunda4 ,si ama'n ,ampasit nanmimi4 ,anmimianda din mata'n di asauwan ,ampasit tan adina inila4 ,si ,timungau inyatna1 ,adimi pian ay makiasauwa sin anakmi ay lalaki din ,ampasit tan angan mosin buuitako manmimianda din matatako4 ,sapoantabos da eda ta mansakitda ta adika manmimi4 ,ta makabangon sin sakit1 si ama'n ,ampasit nangamag si kanau1 ut say inamwan ifugau di yatna ay maamay4 ,long ago there were a man and his wife who had a daughter named ,ampasit4 ,one day ,ampasit went to get camotes4 ,while she was on the way1 a son of ,timungau hid the girl ,ampasit4 ,for a long time the father of ,ampasit could not find her4 ,he thought that ,ampasit was dead4 ,one day when the parents of ,ampasit had gone to bathe1 they saw ,ampasit standing on a large rock4 ,her father said to her1 ,where have you been8 ,she said1 ,i married the son of ,timungau1 and he hid me here4 ,her father called her to the house and gave a ceremony1 and invited ,timungau and his family4 ,after ,timungau and his family had finished eating1 they went home4 ,timungau was ashamed1 and celebrated a ceremony also4 ,he invited ,ampasit and her father and her mother4 ,when ,ampasit and her father and her mother went to the ceremony of ,timungau1 they wondered how the pigs in the yard were tied1 because they did not see1 although they were looking4 ,the father of ,ampasit urinated4 ,he urinated on the face of the husband of ,ampasit1 because he did not see him4 ,timungau said1 ,we do not wish to have ,ampasit married to our son1 because even at our own house they urinate on our faces4 ,we will make them sick so that they can not urinate4 ,so that they might get cured of the sickness1 the father of ,ampasit had a ceremony1 and taught the people what to say in order to celebrate it4 ,the ampasit of the ,kankanay is entirely different from the ceremony of the same name celebrated by the ,nabaloi4 ,the ,kankanay ampasit corresponds in purpose to the ,nabaloi basil4 ,there is no similarity1 however1 in the spoken rituals of these two ceremonies4 ,,dayau ,the dayau is celebrated in all ,benguet ,kankanay towns to cure sores4 ,a chicken and a jar of tapuy are necessary for sacrifice4 ,the mambunong holds the chicken in one hand1 a cup of tapuy in the other1 and relates a version of the story recorded under the bilig 7p4 #cgg72 but he adds that after the quarrel both the ,wind and the ,lightning became covered with sores1 and that in compliance with the advice of ,lumawig the dayau was celebrated in order that a cure might be effected4 ,after the ceremony the patient bathes while saying3 ,i am bathing for dayau4 ,may my sores be cured4 ,may ,i be like you1 ,water1 free of sores4 ,the ceremony is very similar to the diau kasib of the ,nabaloi4 ,it is celebrated in ,mancayan1 but ,i do not know whether or not it is celebrated in any other ,lepanto towns4 ,,tamo ,the tamo is held in ,buguias to cure insanity4 ,it is also made in some of the villages of ,mancayan1 but ,i do not know whether it is celebrated in other ,kankanay towns4 ,the mambunong holds the chicken in his hand and prays1 but ,i can not state the nature of the prayer4 ,after the prayer one man dances with a spear in his hand4 ,the dance1 which is similar to that of the palis1 is repeated three times4 ,between dances the people sing1 but no one seems to be able to explain the meaning of the song4 ,the majority of the words used in both the song and the prayer are probably obsolete4 ,the ceremony is similar in some respects to the tamo of the ,nabaloi4 ,,pasang ,the pasang is celebrated to cause children to be born4 ,the mambunong holds a chicken in each hand and squats between two baskets of blankets1 while relating the following story3 ,wada1 kano1 ,bintauan un ,apinan4 ,sin ,agida4 ,adida1 kanon1 mananak ya mo manawasda pay1 kano1 sumakisakit sin agusda asauwada4 ,amuida ut1 kanominda manpaanap4 ,datgnunda1 kano1 san usay bato ay bui2 binmali san usay dakdakui ya ando ay ipugau ay maata di kadumna4 ,asi ibaganda ,bintauan un ,apinan ay mananap mo sinoi inmat un asauwada4 ,asina kanon un1 ,amui kayo un boan si agou tan siay mangamo si anap4 ,ungayanan amuida ,bintauan un ,apinan4 ,datunga pay1 kano1 san nantotomtoman di lota ya ud tagui4 ,wada san dadakui ay buui4 ,binmali ut1 kano1 abu san usay ipugau ay mandada di matana mayatag kaduna4 ,sinoi gapona si inmalianyo8 ,inkami manpaanap tan mo manowas san asauwami ya mansakit ya adikami mananak4 ,adi pay1 amok di anap1 ut amui kayo unda agou un ,boan tan daeda dimangamo si anap4 ,amuida ut1 kano1 ingilada di mantumtumog san dua ay kaman buui ay bato ay kalimlimosan si danom4 ,amugyapda1 kano1 ay amui ut impaononada san asoda4 ,ilanda ut1 kano1 nabasil4 ,ungayan omonodda si asoda4 ,mabas ilda ut diay nayapapa ut tagui1 yan wada san adado ay buui ay nanataatang4 ,dumatang pay yan kabala san si asauwa'n agou1 ut kinwanina1 ,sinoi kayo8 ,unmali kami ta kami nanpaanap tan adi mananak si asauwami yan mo manawas da mansakitda4 ,sangupkayo sian daounmi tan mo dumatung si agou malpa kayo4 ,ungayan singupda sin daoun di buui di agou4 ,dumatung pay1 kano1 si agou ut inbaga un1 ,mo waday inmali ay ipugau ud kugau8 ,au1 ay panada si daon di buui4 ,unda kanon manpaanap tan adi mananakda asauwada ya mansakitda mo manowasda4 ,ungayan ay agou inbgana ,apinan un ,bintauan1 ,sinoi gapona si inmalianyo8 ,inmali kami tan un kami manpaanap4 ,ungayan kinwanina agou1 ,sumaa kayo ut yaanyo di pasang1 ut maganak kayo4 ,sumaada ,apinan un ,bintauan ut siay inyatda ut nanganakda1 ya adi nansakit si asauwada mo manawasda4 ,there were ,bintauan and ,apinan4 ,they were brothers4 ,they did not have children1 and when their wives had their menses1 they were sick in the abdomen4 ,they went then to get some one to make the divination ceremony4 ,they found a stone house2 a large tall man with green eyebrows came out of it4 ,then ,bintauan and ,apinan asked him to make the divination ceremony so that they could learn what troubled their wives4 ,then he said1 ,go to the ,sun and ,moon because they know the divination ceremony4 ,then ,bintauan and ,apinan went away4 ,they arrived then at the meeting place of the earth and the sky4 ,there was a large house4 ,a red-eyed man with green eyebrows came out of it4 ,for what reason did you come8 ,we came to cause the divination ceremony to be made1 because when our wives have their menses they get sick and do not have children4 ,i do not know the divination ceremony2 go to the ,sun and the ,moon1 because they know the divination ceremony4 ,they went on and saw two stones as large as a house striking each other1 where the water empties4 ,they were afraid to go farther1 but sent their dog ahead4 ,they saw he was on the other side4 ,then they followed their dog4 ,they arrived on the other side1 where there were many houses joined together4 ,they arrived then1 and the wife of the ,sun came out and said1 ,who are you8 ,we came to have the divination ceremony made1 because our wives do not have children and when they have their menses they are sick4 ,come under the house because when the ,sun arrives he will wilt you4 ,then they went under the house of the ,sun4 ,when the ,sun arrived1 he asked1 ,did men come at noon8 ,yes1 they are waiting under the house4 ,they came to have the divination ceremony held1 because their wives do not have children and they get sick when they have their menses4 ,then the ,sun asked ,apinan and ,bintauan1 ,why did you come8 ,we came to have the divination ceremony celebrated4 ,then the ,sun said1 ,go home and celebrate the pasang1 and you will have children4 ,they went home and did so and had children1 and their wives were not sick when they had their menses4 ,there is no dancing in connection with this ceremony in the western ,benguet ,kankanay towns1 but in ,buguias the wife and husband dance4 ,the wife carries her camote basket filled with blankets1 breech-clouts1 and cloth1 which are offered to the pasang4 ,the pasang is celebrated for the same purpose by the ,nabaloi1 the ,lepanto ,kankanay1 and probably other ,igorot tribes4 ,i have been told that a corresponding ceremony is celebrated as far north as ,kalinga4 ,,abasang ,the abasang is celebrated in all ,benguet ,kankanay towns when children are born4 ,a chicken and a jar of tapuy are used for sacrifice4 ,the mambunong holds the chicken in one hand1 and prays to the laglagawin or guardian spirit of the child1 asking that it may live long and be lucky4 ,a magical story1 which ,i was unable to secure1 is also related4 ,this ceremony is celebrated by the ,nabaloi1 but ,i do not know whether or not it is held in any ,kankanay towns outside of ,benguet4 ,,sibisib ,the ,kankanay as well as the ,nabaloi celebrate sibisib to cure wounds4 ,the mambunong holds against the wound the instrument with which it was inflicted1 while relating the following3 ,si ,boliwan waday dua anakna--da ,lumawig un ,kabigat4 ,sin agou inmeda manganop1 ut inaday isa makawas4 ,sumaada pay nabayda ut nanibayda sin ilungan4 ,ginudgudda din patang ut inbilagda4 ,sin tinmotokdowanda din asoda inapayoda di oduum ay makawas4 ,din dua sin agi inonodda di asoda4 ,inyudda un amada un bantayana din patang4 ,din isa sinsin agi niangna din makawas1 yan adida ut maykapsu4 ,din makawas linmayau ay waday gayang sin angina4 ,nantaolida sin nanayanda un amada4 ,inilada ay yuwud patang4 ,inyatna un amada1 ,insedan mut patang4 ,inyat amada1 ,adak insida1 nayiwud sin manaukak4 ,inyat anakna1 un ,adika ibagay maptung2 insedan mut4 ,bintyakanut1 ,boliwan1 agusna sin bangina ut mati4 ,ut inila din san agi ay iwud din patang sin agusna4 ,ut yatda un1 ,angan yatmi insidam1 adan binutyakan akusmo ta adika natay4 ,ut inbaladda ay manilit mo sino dinangisida sin patang4 ,inilada di idu sin tongdon di bimabaktadanda1 ut inyatna un1 ,au1 insedak4 ,din dua sin agi inyatna un1 ,puslundaka ut4 ,din idu inyatna un1 ,adikayo pomsu1 ta asak todoan si dakayo si mamuyan si magud1 ya pabilayuk si amayo loman4 ,din idu inyatna un1 ,yalio san gayang1 banig1 bislak1 ya matadum ay bato4 ,ut inamagda4 ,din idu inpauina din gayanag1 banig bislak1 ya bato sin sagun nagudgud1 ya inbunongna4 ,si ,boliwan natagu loman4 ,din sin agi inyatda sin idu1 ,waada ay anitoka4 ,din idu inyatna un1 ,au1 sakun di anito4 ,din sin agi inyatda1 un1 ,ingosadtako sin anak di ifugau tamo waday ingus nina ay manomang ya sidotako di pangigapwanda mo sibsibanda4 ,boliwan had two sons1 ,lumawig and ,kabigat4 ,one day they went hunting1 and caught a deer4 ,they started home1 but became tired on the way4 ,they cut the meat into pieces and dried it4 ,while they were sitting down1 their dogs ran after another deer4 ,the two brothers followed their dogs4 ,they told their father to guard the meat4 ,one of the brothers hit the deer with his spear1 but did not kill it4 ,the deer ran away with the spear in his body4 ,they returned to the place where their father was staying4 ,they saw that the meat was gone4 ,they said to their father1 ,you surely ate the meat4 ,their father said1 ,i did not eat it1 it was taken away while ,i was sleeping4 ,the sons said1 ,you do not speak well2 you certainly ate it4 ,boliwan cut open his 7own7 abdomen with a bolo1 and died4 ,then the two brothers saw that there was no meat in his stomach4 ,then they said1 ,although we said that you ate the meat1 you should not have cut open your abdomen and then you would not have died4 ,then they lay down and watched to see who had eaten the meat4 ,they saw a snake above where they were standing1 and said to it1 ,probably you ate the meat4 ,the ,snake answered1 ,yes1 ,i ate it4 ,the two brothers said1 ,we shall certainly kill you4 ,the ,snake answered1 ,do not kill me2 ,i will teach you how to cure wounds1 and you can make your father alive again4 ,the ,snake said1 ,give me your spears1 bolos1 sticks1 and sharp stones4 ,they gave them4 ,the ,snake put the spears1 bolos1 sticks1 and rocks near the wound and prayed4 ,boliwan became alive again4 ,the brothers said to the snake1 ,we think you are a god 7anito74 ,the ,snake answered1 ,yes1 ,i am a god4 ,the brothers said1 ,we will tell the children of the people1 so that if there is something like this they may cure it1 and may call our names when celebrating the sibisib4 ,the story related in ,buguias is substantially the same as the one related by the ,kabayan ,nabaloi in the same ceremony4 ,the sibisib is celebrated in the town of ,bacun in ,amburayan1 and in ,ampusungan of ,lepanto1 but ,i do not know whether it is made in other ,lepanto towns4 ,,gaysing ,the larger number of the ,benguet ,kankanay are betrothed while children by their parents4 ,the betrothal ceremony is called gaysing4 ,as a rule this canao is celebrated when the children are very young2 frequently while they are infants2 and occasionally before one of them is born4 ,one of the primary objects of the gaysing is to cement friendship between the parents1 and it is frequently held after they have quarreled and pressure has been brought to bear to cause them to become friendly again4 ,an animal1 generally a cow1 is killed and tapuy is furnished1 but there is no spoken ritual4 ,the ,nabaloi custom of betrothal is the same1 and the same ceremony is celebrated4 ,,galon ,the betrothal ceremony celebrated by the young people themselves without the intervention of their parents is called galon4 ,it is held only in the instances where there has been no gaysing1 or where the parties for whom the gaysing has been celebrated refuse to marry4 ,except in the case of the rich1 refusal to marry is rare1 since the one who refuses must pay all expenses incurred for the gaysing4 ,the galon is celebrated exactly like the gaysing4 ,the corresponding ,nabaloi ceremony is called kalon4 ,,mangilin ,the marriage ceremony1 called mangilin1 is similar to the mangidin of the ,nabaloi4 ,a hog is always offered for sacrifice1 and the mambunong prays1 calling the names of the sky deities and asking them to witness the marriage4 ,they are also requested to cause those marrying to treat each other properly1 to cause them to have many children1 to cause everything which they plant to grow well1 to cause them to have luck with their livestock1 and to give them long life and riches4 ,after the prayer the ,mambunong passes a cup of water to the bridegroom1 who drinks1 and then gives the cup to the bride4 ,a taboo is effective against both the bride and groom for three days after the ceremony4 ,at the end of this time they go to the brook to bathe1 the man taking his ax and the woman her camote basket4 ,while bathing each one repeats a short formula1 after which they are husband and wife4 ,,mansiyanun ,in case of divorce the mansiyanun1 which is the same as the pansijanun of the ,nabaloi1 is made4 ,there is no spoken ritual1 but a hog and tapuy are furnished the people4 ,the engagement1 marriage1 and divorce ceremonies are similar throughout ,benguet1 eastern ,amburayan1 and southern ,lepanto4 ,,siling ,the siling1 or funeral ceremony1 is celebrated in all ,benguet ,kankanay towns1 and1 indeed1 under various names1 by the majority if not all of the ,igorot tribes4 ,except in the case of infants or very small children the dead are not buried immediately1 but are put into a death chair around which funeral rites are held4 ,in the meantime animals belonging to the dead person or his relatives are killed and eaten1 while the burial is delayed4 ,the interval between the death and the burial varies according to the wealth of the deceased1 sometimes lasting for months in the case of the very wealthy4 ,even when the health authorities force immediate burial on account of danger from infectious diseases1 the siling continues just the same with a dummy corpse in the death chair4 ,before anything is killed1 the mambunong prays1 asking that the food eaten at the siling may not cause sickness4 ,a female relative then leans on the death chair and says the following3 ,you are dead1 ----4 ,we are giving everything we can for your siling4 ,do not come back for us1 but let us live long4 ,after the siling ends the corpse is put into the coffin and buried in the ground1 or placed in a natural cave4 ,the burial takes place either in the afternoon1 between sunset and dark1 or in the morning before the sun rises4 ,,pugas ,after a dead person has been buried1 the people gather in his yard4 ,they get a vessel of water1 and the mambunong puts grass in it and sprinkles them1 while saying the following3 ,wada1 kano1 san dua sin agi4 ,daeda ,balitok un ,obog4 ,nananakda ut napno san kabilibilig4 ,asida naatui san kayilianda4 ,natui payan inkapotda4 ,asida matapog nan kayipupugau at alanda san usay pingan ya lima ay tabon di pao1 ut manpagasda4 ,manpagasda pay1 kano1 yan laton utay magay mamatui un daeda4 ,ingayan duiay ya lida ut ipugasdasnan kayi ipuipugau ut sianan moada matui1 maagum san ipugau ut manpagasna4 ,there were two brothers4 ,they were ,balitok and ,obog4 ,they had children1 and the mountains fell4 ,then their neighbors died4 ,when they died they buried them4 ,then the people gathered together1 and took one plate and five leaves of cogon grass and made a ceremony4 ,they made the ceremony then so that none of them would die4 ,then they handed it down to the people so that when there were deaths1 the people would gather together and perform the ceremony4 ,the pugas corresponds to the ,nabaloi okat4 ,,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 relatives4 ,a carabao1 a cow1 or a horse may be killed when the kiad is celebrated4 ,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 sickness4 ,a hole is made in the grave1 and the mambunong prays as follows3 ,amud1 omalika ta yaanaka si noang1 gale2 ya maninommi tapuy4 ,soul of dead relative1 come because you are given a carabao1 a blanket2 and we will drink tapuy4 ,the blanket is put into the grave1 after which the people go to the house of the sick person4 ,they tie the animal to be killed1 and give the rope to the mambunong4 ,he then prays as follows1 while holding the rope3 ,ud niman nay yaanakka si noang1 ut masaoan di sakitna4 ,now ,i am giving you a carabao1 and may the sickness be cured4 ,the carabao is then killed and cooked4 ,just before the people eat1 the mambunong says3 ,amud1 omalika ta mangangtaka4 ,soul of the dead relative1 come and eat with us4 ,after the people have eaten1 the mambunong shakes the two blankets to be used by the dancers1 in order that he may shake out the spirits of the blankets for the dead relative4 ,while doing this he says the following3 ,bomaknangkami1 onmandokami1 ta waday kadayyawanmo4 ,may we be rich1 may we live long1 so that there is your remembrance4 ,the people then spend the rest of the day dancing and drinking tapuy4 ,the ceremony is entirely different from the kiad of the ,nabaloi4 ,it corresponds in purpose and occasion to the ,nabaloi tabwak4 ,,kosde ,kosde1 called pakde in some barrios1 is celebrated in all ,benguet ,kankanay towns4 ,the purpose of the ceremony is to cause agricultural products to grow well1 and it is always celebrated some time between rice planting and rice harvesting1 generally soon after the planting has been finished4 ,the night before the ceremony begins1 every fire in the barrio is extinguished1 and the next morning new fire is produced by means of friction4 ,each household must furnish a hog or chicken and a jar of tapuy4 ,the mambunong holds a separate ceremony at each house1 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 ceremonies4 ,after the ceremony has been held at each house1 the meat and tapuy are taken to one place4 ,the men proceed to drink the tapuy1 but the meat is divided among the people according to the number in each family4 ,the part which can not be eaten is hung above the fire and dried4 ,this ceremony corresponds to the ,nabaloi kosday2 to the pakde or begnas of the ,lepanto ,kankanay2 and1 in a general way1 to the honga of the ,ifugao1 and the chaka of the ,bontoc4 ,,bugid ,the ceremony called bugid is held in the ,benguet ,kankanay towns when the water for irrigation is not sufficient4 ,a jar of tapuy and some dried meat are taken to the field for sacrifice1 and the owner of the field prays to the spirits of suicides asking them not to try to drink from the irrigation ditches4 ,the purpose of the ceremony corresponds to the tawal ni payu of the ,nabaloi1 and to the bakid as celebrated in some of the ,lepanto ,kankanay towns4 ,,pungau ,the pungau is celebrated by the ,benguet ,kankanay at the beginning of rice harvest4 ,before any rice can be gathered1 the owner of the field must procure a jar of tapuy and either a chicken or dried meat1 which are taken to the field4 ,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 harvest1 and promises that a large part of it will be used for ceremonies4 ,after the prayer all who are to take part in the ceremony drink tapuy4 ,no one else is allowed in the field until after the harvesting has been completed1 and a piece of cloth is displayed to warn away intruders4 ,this ceremony corresponds to the pungau of the ,nabaloi and the safosab of the ,bontoc4 ,the ,lepanto ,kankanay also celebrate a ceremony before beginning rice harvest1 but ,i do not know by what name it is designated nor the manner in which it is celebrated4 ,,bugak ,before any new rice is eaten1 the ceremony called bugak is held4 ,some of the new rice and either dried meat or a chicken are cooked4 ,a mambunong is not necessary1 but the head of the household throws some of the cooked rice in the fire and says3 ,you1 the fire which did the cooking1 shall be the first to eat1 in order that the rice shall not cause us to become sick4 ,he prays a similar prayer to the pots in which the cooking has been done1 to the rack on which the rice was dried1 and to the mortar in which it was threshed4 ,this ceremony corresponds to the bakak of the ,nabaloi4 ,,saldi ,the ceremony called saldi is held before eating the meat of animals which have died of disease or have fallen from a cliff4 ,pieces of the animals' liver are thrown in various directions while the mambunong addresses the bilig living in the pasture lands of the animal1 asking that sickness may not result from eating the meat4 ,after the meat has been cooked1 the mambunong invites the fire and the pot to eat first1 in order that the people who eat may not become sick4 ,this ceremony1 which corresponds to the ,nabaloi salchi1 is celebrated in all ,benguet ,kankanay towns1 and also in ,bacun1 ,amburayan1 and in ,ampusungan and ,mancayan1 ,lepanto4 ,,bilig ,the bilig are spirits which are friendly to the people1 but cause sickness when they need blankets or food4 ,the ceremony called bilig is performed to cure the sickness caused by these spirits4 ,a chicken1 tapuy1 rice1 and blankets are obtained4 ,the mambunong puts a basket full of blankets on his head1 holds a chicken in one hand1 and while squatting beside the tapuy and rice says the following3 ,usay agou ud nabaon1 din dagum ya din kimat nanbatbatda isan mabilig4 ,kinwanin kanon1 dagum un1 ,wawadaak mo si sika4 ,tumba pay1 kano1 si kimat1 ,wawadaak mo si sika1 tan mo kanuk sikayi1 pantaoliuk ut matagua loman4 ,mo si sika payut mo waday kanun yan matui4 ,asi abun kanon dugum un1 ,mo sakun kanuk yan matagua loman4 ,asi kinwanina kimat un1 ,mo si asa amuita sin bato ay dakdakui ta mo pitakun din bato4 ,ta mo adika pitakun din bato1 asika pantaolinmo makipitak1 yan mauabakko sika4 ,ungayan domagum si madadama yan adi makapitak sin bato4 ,mayisokat pay din kimat kapitat sin bato ut asina pantaoliun4 ,din kimat kinwanina un1 ,mauabakko sika tan adika nakapitak sin bato4 ,ungayan alanda san takokoda ut inda manigay4 ,manigay pay si dagum yan usay odang yan usay dalit kitkitoi waday4 ,din kimat kinwanina un1 ,sakun di manigay4 ,sia din putna adado adadaka ikan4 ,sia kinwanina sin dagum un1 ,sika manotoka4 ,din dagum inana sin usay sugat ut apoiana4 ,din kimat kinwanina un1 ,ay bakun adadosa4 ,adi makakan san banga4 ,sakun din manoto ta ilaum4 ,kaa ut1 kano1 si kimat ut siay manoto4 ,kaa usay bugas1 ut pay inana isan bangada4 ,din bugas pinmona san bangada4 ,din kimat kinwanina un1 ,manungdungka kakod4 ,din dagum inpaina din usay dakdakui ikan sin bangada4 ,ilan pay1 ,kanon1 kimat kinwanina un1 ,nakun1 adi makakan san banga4 ,ilaum sakun di manungdung4 ,din kimat ginisgusna din ikan ut payuna di usay gusgus sin banga4 ,din gusgus pinmona san banga4 ,din kimat kinwanina un1 ,tapagunta nan igan di ikanta1 asita panoliunta eda loman4 ,makakanda pay1 kano1 yan itup eda san igan di inpangada4 ,itupada paysan igan di inpangan dagum4 ,adi nantaoli4 ,itupada paysan igan di inpangan kimat2 manlangoi ut1 kano1 duwandan komaan4 ,din kimat kinwanina un1 ,inauabakko sika4 ,din dagum kinwanina un1 ,au1 ungaykayiman naabakak isan4 ,ungayan mankayunda4 ,one day1 long ago1 the ,wind and the ,lightning met on the top of a mountain4 ,said the ,wind1 ,i am greater than you4 ,then the ,lightning answered1 ,i am greater than you because when ,i destroy a tree1 ,i make it live again4 ,but when you have it for food1 it dies4 ,then said the ,wind again1 ,when ,i eat it1 it lives again4 ,then said the ,lightning1 ,then we will go to a large rock1 so that you can break the rock to pieces4 ,because if you do not break the rock to pieces and then return the broken pieces1 ,i win against you4 ,then the ,wind blew hard1 but the rock was not broken4 ,immediately then the ,lightning broke the rock1 and then put it back together4 ,the ,lightning said1 ,i win against you1 because you did not break the rock4 ,then they took their nets and went to fish4 ,the ,wind fished1 and he caught one lobster and one small eel4 ,the ,lightning said1 ,i will fish4 ,he caught many large fish4 ,he said to the ,wind1 ,you cook4 ,the ,wind took one chupa 7of rice7 to cook4 ,the ,lightning said1 ,not that much4 ,the pot will not contain it4 ,i shall cook so that you will see4 ,the ,lightning went immediately and cooked4 ,he immediately got one grain of rice1 and put it into the pot4 ,the grain of rice filled the pot4 ,the ,lightning said1 ,you cook the fish4 ,the ,wind put one large fish into the pot4 ,when the ,lightning saw it he said1 ,not that much2 the pot will not hold it4 ,watch me cook4 ,the ,lightning cut the fish into pieces and put one piece into the pot4 ,the piece filled the pot4 ,the ,lightning said1 ,put into a pile the bones of the fish2 then we will cause them to become alive again4 ,they finished eating1 and then threw into the water the bones of what they had eaten4 ,they threw into the water first the bones of what had been eaten by the ,wind4 ,they did not return to life4 ,then they threw into the water the bones of what had been eaten by the ,lightning2 they swam1 and went away4 ,the ,lightning said1 ,i won against you4 ,the ,wind said1 ,yes1 truly1 ,i lost this4 ,then they became friends4 ,,dagas ,when two or more persons living in one house become sick at the same time1 the anap generally shows that the dagas1 which are spirits that live in houses1 have caused the sickness4 ,when the people living in a certain house have not had a canao for a long time1 the dagas which live with them become hungry and make them sick4 ,the ceremony which must then be celebrated is called by the same name1 dagas4 ,a chicken1 rice1 blankets1 and tapuy are necessary4 ,the mambunong holds the chicken in one hand1 and squats near the rice1 tapuy1 and blankets while relating the following3 ,wada1 kano1 san dua ay sin agi4 ,bomalada pay1 kano1 mo waday mansida4 ,pankapokapoan san ipugau4 ,ay kaasi ta pay kanosna adi unya nan manili si ipanganta4 ,daeda kinwanina un1 ,amuita ut ta unta masapos boita sin lomasan4 ,makasapoda payan unmadas asoda1 ut unda manganop4 ,manganopoda pay1 kano1 yan guniyagiak san asoda isan gawanda kadu4 ,amuida ut1 kano1 gigyakunda san malawas ay kayi1 ya malawas ay bulo1 malawas ay maka4 ,daeda kinwanina1 ,alauntako ut nata sapounta si boita4 ,alaunda pay1 kano1 ut sapounda boida4 ,yan kanutnut kasindan sasakit2 ungayan alanda ut1 kano1 san usay manokda1 ut ya anda san dagas pay mayilatonan4 ,asida pay ipaytok sinan ipugau ut siay yat abun nan ipugau4 ,there were two brothers4 ,they went out of the house when there was a ceremony4 ,the people rubbed their greasy hands on them4 ,they were sad because they were not given food by the people4 ,they said1 ,let us go and make our house out of sight4 ,when they had left1 they took their dogs and went to hunt4 ,while they were hunting1 their dogs barked in the midst of the forest4 ,they went there1 and they were barking at a branchless tree1 a branchless bamboo1 and a branchless vine4 ,they said1 ,let us take them and use 7them7 for making our house4 ,they took them and used 7them7 for making their house4 ,then they were always sick1 but they took one chicken and gave it to the dagas4 ,then they handed this down to the people1 and it is being done again by the people4 ,,laglagiwin ,when the mambunong decides that a person has been made sick by his guardian spirit1 he causes the sick person to hold a chicken in his hand and to repeat the following3 ,sika ,laklakiwin1 ay poon di ababiik1 omalika tan magay ya ak sika si manok makon sikay mamaspasaki1 un ya adodi ya adi un pansakitun sakun4 ,you1 ,laglagiwin1 the origin of the ababiik1 come1 because ,i will give you a chicken if you are the one that has caused the sickness1 and you will not again make me sick4 ,the chicken is then killed and cooked1 and just before it is eaten the sick person repeats the prayer4 ,,tanong ,the tanong is a ceremony celebrated to cure sickness caused by the souls of dead ancestors4 ,a carabao1 a cow1 a hog1 or a chicken may be sacrificed1 according to the wealth of the sick person4 ,a mambunong is not necessary1 but the sick person himself prays as follows3 ,yan nay ay din nouangko1 ta mayilotonan din anguk1 mokon dakayo paksau sinan angut ay mansakit4 ,yamo si bigat ya mataguak ya way nouangak ya andaka loman4 ,here ,i am giving for tanong my carabao so that my body will be cured if you made my body sick4 ,if tomorrow ,i am alive and have a carabao1 ,i will give it again4 ,the promise to make additional sacrifice is rarely kept1 and ,i have been told by those celebrating the ceremony that they had no intention of keeping it4 ,after the prayer has been uttered1 the animal is killed4 ,if a carabao or cow has been sacrificed1 one of the men present cuts small pieces from its liver and throws them in different directions1 while saying the following3 ,dakayo ay kakading isan nanaraban di nouang1 ya andakayo sinan ginotmo alti to pakamonyo ay inpangantka din noung aynay4 ,you1 the souls of the dead in the pasture lands of the carabao1 you are given these pieces of liver that you may know that the carabao has been sacrificed4 ,after the meat has been cooked1 the sick person speaks the same prayer which he recited before the animal was killed4 ,,sagausau ,among the ,kankanay of ,benguet the sagausau is generally celebrated before starting on a journey1 and always before starting on a journey to trade4 ,a chicken is first killed and its gall examined4 ,if the gall is full and smooth the trader will have luck1 but if the gall does not look right1 the trip is delayed and the next day another chicken is killed4 ,when the prospective trader finds a chicken whose gall is all right1 he then proceeds to celebrate the sagausau4 ,in the western ,benguet ,kankanay towns1 the person giving the sagausau prays as follows3 ,sika agou ya boan1 nay ay manaugasauak2 sina yamo amoya sin amoyak1 ya yaanda sakun si galiko ya takoanda sakun ni nalaka4 ,you1 ,sun and ,moon1 ,i am now celebrating the sagausau2 and if ,i go1 wherever ,i go1 make them give me blankets and sell to me cheap4 ,in ,buguias1 where a large number of people make their living by acting as middlemen1 between the ,nabaloi and ,ilocano on the one hand1 and the ,ifugao on the other1 the prayer which is spoken by the mambunong is as follows3 ,you1 ,sun and ,moon1 come2 witness the sagausau4 ---- is about to start on a journey to trade4 ,may he be successful in trading4 ,may he be able to collect all that is due him and evade payment of what he owes4 ,cause the people to give him food and blankets4 ,in the ,lepanto town of ,mancayan the sagausau is celebrated1 but ,i do not know whether or not it is held in the other ,lepanto towns4 ,the sagausau of the ,nabaloi is celebrated for a different purpose and is an entirely different ceremony4 ,,myths #aj ,,origin ,,of ,,the ,,big ,,and ,,little ,,thunder ,guaday ifugau ay way onasna4 ,usay bungbungo idi una inila baung1 inila ay waday mangibot si onasna4 ,ud isay labi nantabon ta ilauna4 ,inila nay adadu ay basang nay omali ay inbayat si si lupateha sin alad4 ,inanay din lupot nay usali yan kimiti4 ,din isali nay babayi inani di lupot1 yan sinmayag1 modin usali nabayan adin makasayag tan din lupot inikudna din payadna4 ,inkwanina sin ifugau un1 ,iatudmo din lupotko1 tan sakun talauak1 yan kianko ay sumayag ud kayang4 ,mon din ifugau yatna un1 ,adiak iatud din lupotmo anganas asauwam sakun4 ,ud niman manasauwada1 mon adina inatud din lupotna insisiya4 ,mo din lalaki inpuina di lupot sin dalum di dakalan sin adina inila4 ,ud niman angoi yay tolo ay tauan di manasauwanda1 ut nananakda's dua4 ,idi usali yay agou din babayi inmui nay sansinokatan din dakdakalan1 idi sinokatanan dakalan1 dingtungna din lupotna4 ,mo din usali nay anak mati4 ,din si inada maladi ay inanilaun di usali yay anakna ay mabayan si nalabi1 mon adin omali sin kagauan4 ,sin namingsan nay labi1 din si inana di anak piana nay alaun sisiya ut kayang1 mon din si amana inilana si asauwana4 ,idi anoka naniboda ut mantolagada un panpapitakadda din anak4 ,si inana din kagadua1 ut nanbiagana2 idi nanbiagana di kagadua1 binugauwan naut di usali yay kagaduana4 ,modin usali nay kagaduana nabuyok tan si amana adina mabalin nay panbiagan4 ,idi namingsan nay labi1 din si inana nanbiagana1 yan yatna un1 ,sulabitam din kagaduum4 ,ud niman sinongbalana1 mon adiut napigsa tan nabayag ay nabuyok4 ,nanbalin si kitkitoi yay kido1 ut usali nay kagadua nanbalin nay abalug ay kido4 ,there was a man who had sugar cane4 ,one morning when he went to see his field1 he saw that some one had stolen his sugar cane4 ,then one night he hid to watch4 ,he saw many beautiful women come and hang their clothing on the fence4 ,he took the clothing of one and made a loud noise4 ,the other women took their clothing and flew away1 but the one remaining could not fly because her wings were fastened to her clothing4 ,she said to the man1 ,give me my clothing1 because ,i am a star and wish to fly away to the sky4 ,but the man said1 ,i will not give you your clothing until you marry me4 ,then they married1 but he did not give her clothing to her4 ,but the man hid the clothing under the dakalan #aa when she was not looking4 ,from that time until three years 7afterwards7 they were married1 and they had two children4 ,one day the woman started to change the dakalan2 while changing the dakalan she found her clothing4 ,then one of the children died4 ,the mother continued to come to visit the remaining child in the night1 but would not come in the daytime4 ,one night the mother of the child wanted to take it to the sky1 but the father saw his wife4 ,that time they quarreled and agreed to split the child in two4 ,the mother took one half and made it alive2 when the half had been made alive it called loudly for the other half4 ,but the other half was rotten because the father was not able to make it live4 ,then one night the mother made it alive and said1 ,answer your half4 ,then it answered1 but not loudly1 because it was rotten4 ,it became the ,little ,thunder1 and the other half became the ,big ,thunder4 ,,origin ,,of ,,thunder ,,and ,,lightning ,ud agayao inmali sinan lota din ,lumawig1 ut inbuina dinisay babayi4 ,sia adadu ditonodna ay babayi4 ,inapada ta bakun eda di masauwana1 ,dayida ipaeda din posok sindaon di kaugunda4 ,din ,lumawig sinongsongna din posok1 ian adina layidun4 ,sia kinwanina sin asauwana1 ,sakun mantaoliak ud tagoi2 alayuk dingudwan din anakta ya makayan dingudwana4 ,sia ginudwana din anakta1 ut inana din toktokna4 ,din toktona mabungut tan iwud din awakna ut nanbugan4 ,din ,lumawig sinapona din awak ya dinsikina1 ut sia dinkedo4 ,din gudwana ay binayan din ,lumawig adi makali1 ut sia inmali loman ut sinapona din toktok1 ut masauwana din kedo ut sia din kimat4 ,long ago ,lumawig came to the earth and married a girl4 ,she had many sisters4 ,they were jealous because he had not married them4 ,they put garlic under their beds4 ,lumawig smelled the garlic and did not like it4 ,he said to his wife1 ,i shall return to the sky2 ,i shall take half of our child and leave half4 ,he divided the child into halves1 and took the head4 ,the head was angry because it did not have its body1 and talked loudly4 ,lumawig made it a body and legs1 and it became the ,thunder4 ,the half that ,lumawig left could not talk1 but he returned again and made 7it a7 head1 and it married the ,thunder1 and it 7became7 the ,lightning4 ,,the ,,mountain ,,kabunian ,waday isa ay liang sin isa ay bantag sined nabaon1 kabunian bonngonanona di ifugau nga oomoi sidi4 ,yatda un manganda mon adida alaun din pilad4 ,kayipo ifugau di amoi ud guab ay un manlakos piana amoi sin liang4 ,din anito bunganasda eda4 ,sin mamingsan inmoi di isay lakay ut binonngan di anito yan inana ut din nanagananna ay pilad4 ,ut nanbiliu si bato1 ut inmaylagui sin sookan di liang4 ,mapo di danom sin tupukna ut mo waday malabas inomunda4 ,mayigapo sin nangisaanda si pilad tinekdan din kabunian di manbumo4 ,there is a cave in a mountain where long ago the gods gave food to the people who stopped there4 ,they told them to eat1 but not to carry away the plates4 ,many people going to the seashore to trade would stop at the cave4 ,the gods gave them food4 ,once a man stopped and was fed by the gods1 but took away the dishes in which he had eaten4 ,then he was turned to stone1 and 7now7 stands in front of the cave4 ,water gushes from his mouth1 and when there are 7people7 passing by they drink it4 ,after the plates were taken away the gods stopped giving food4 ,,the ,,origin ,,of ,,man ,id nabaon ginmosad si kabunian sinan lota1 mo'n iwud di ifugau4 ,sia kinwanida1 ,maptung mo waday ifugau4 ,takosamopoa si lalaki iga babayi4 ,eda inoma si lota ut sinmapo si dua ay sinan ifugau ut pimatakdugna4 ,dinkingpas manok asina panglagtoan kinwanida1 ,pansiakak eda ta matagoda4 ,ut isa sinan ifugau naysiak4 ,sia nanbalin si lalaki4 ,dinusa dinnguna dinganangona ut naysiak abu1 ut nanbalin si babayi4 ,long ago the gods came to the earth1 but there were no people4 ,they said1 ,it is good if there are people4 ,we will make a man and a woman4 ,they took some earth and made two people and stood them up4 ,they plucked the feathers from a chicken and made it jump1 saying1 ,we shall make them laugh so that they will be alive4 ,then one of the people laughed4 ,he became a man4 ,the other heard the first and laughed also1 and became a woman4 ,,notes #a ,see my ,nabaloi ,law and ,ritual1 present volume1 pp4 #bcf-bga1 #aibj4 #b ,ibid41 pp4 #bhj-cce4 #c ,phil4 ,jour4 of ,sci41 ,,ix1 ,section ,d1 #dfe-ebg1 #aiad4 #d ,compare ,f4 ,c4 ,cole1 ,traditions of the ,tinguian1 ,publ4 of ,field ,museum of ,natural ,history1 ,anthrop4 ,ser41 ,,xiv2 and ,r4 ,f4 ,barton1 ,ifugao ,law1 present volume4 #e ,see the present volume1 p4 #bhi4 #f ,based on the publication by ,j4 ,a4 ,robertson1 ,the ,igorots of ,lepanto1 ,phil4 ,jour4 of ,sci41 ,,ix1 section ,d1 pp4 #dfe-ebg1 #aiad4 ,ifugao analogies are cited in this paper in footnotes4 #g ,all the ceremonies described in this section were recorded among the ,benguet ,kankanay in the townships of ,kibungan1 ,kapangan1 and ,buguias4 ,all the texts were recorded in ,kibungan except those of the kiad1 which were recorded in the central barrio of ,kapangan1 and those of the ampasit and tanong1 which were recorded in the barrio of ,legleg1 ,kapangan4 ,kibungan is a town in the northwestern corner of ,benguet4 ,it is inaccessible1 and has been affected very little by outside influence4 ,it adjoins the ,amburayan town of ,bacun1 and the ,lepanto town of ,ampasungan4 ,legleg is about midway between ,kibungan and the ,nabaloi boundary2 the barrio of ,kapangan is on the line between the ,nabaloi and ,kankanay2 and ,buguias is in the northeastern part of ,benguet1 north of the ,nabaloi town of ,kabayan4 ,the dialect is spoken with some difference of pronunciation in the various towns4 ,it is believed that all public ceremonies celebrated by the ,benguet ,kankanay are described in this section1 but some of the private ceremonies were probably overlooked4 #h ,see note #g1 p4 #ced4 #i ,a kind of root eaten by the ,igorot when the supply of rice or camotes is limited4 #aj ,the first and fourth myths were recorded in ,kibungan1 the second in ,kapangan1 the third in ,legleg4 #aa ,the three rocks on which the pots sit4