,,origin ,,myths ,,among ,,the ,,mountain ,,peoples ,,of ,,the ,,philippines #a ,by ,h4 ,otley ,beyer 7,from the ,division of ,ethnology1 ,bureau of ,science1 ,manila1 ,p4 ,i47 ,four plates ,beliefs as to the origin of the earth1 and of the men1 animals1 plants1 and various topographical features found in it1 seem to survive with greater persistence than any other trait of primitive culture4 ,these beliefs lie at the base of nearly all religions1 and the myths in which the beliefs are preserved are the foundation of literature4 ,the preservation and study of origin myths is1 therefore1 of much importance in the reconstruction of the history of mankind which is the chief aim of anthropology4 ,the peoples of the ,philippines have a rich and varied mythology as yet but little explored1 but which will one day command much attention4 ,among the ,christianized peoples of the plains the myths are preserved chiefly as folk tales1 but in the mountains their recitation and preservation is a real and living part of the daily religious life of the people4 ,very few of these myths are written2 the great majority of them are preserved by oral tradition only4 ,until recent years1 it has been believed that all ancient records written in the syllabic alphabets which the ,filipinos possessed at the time of the ,spanish conquest had been lost4 ,it is now known1 however1 that two of these alphabets are still in use1 to a limited extent1 by the wild peoples of ,palawan and ,mindoro2 and ancient manuscripts written in the old ,bisaya alphabet have been lately discovered in a cave in the ,island of ,negros4 ,many of these ,negros manuscripts are written myths1 and translations of them are shortly to be published4 ,the ,bisaya peoples1 in general1 have preserved their old pagan beliefs to a greater extent than have the other ,christian ,filipinos1 and it is to be hoped that the discovery of these manuscripts will stimulate further investigations4 ,among the pagan mountain peoples1 with which this paper will chiefly deal1 there are no written myths except those which have been recorded by ,europeans in modern times4 ,some of the myths are sung or chanted only1 while others are repeated in the form of stories4 ,in nearly every case1 the repeating of the myths forms an important part of the religious ceremonies of the people4 ,many different grades of culture are represented among these mountain peoples1 and we find a correspondingly unequal development of their mythologies4 ,all classes are represented3 primitive1 such as the beliefs of the ,mangyans of ,mindoro1 the ,tagbanwas of ,palawan1 and the ,ilongots of northern ,luzon2 mediocre1 as the beliefs of the pagan tribes of ,mindanao2 and highly developed1 such as the elaborate polytheisms of the ,ifugaos1 ,igorots1 ,kalingas1 and the other peoples of the ,mountain ,province in ,luzon4 ,most of the myths and legends recorded here were collected by men well acquainted with the dialect of the people from whom the myth or legend was obtained2 they are1 therefore1 of much greater value than if they had been secured through interpreters4 ,i shall next discuss a few myths from each of the classes just mentioned4 ,,primitive ,,beliefs ,our knowledge of the more primitive tribes of the ,philippines is very limited and is chiefly confined to the material culture1 together with a few of the more obvious social traits4 ,nothing like a complete study of any one of these tribes has ever been made4 ,of the ,ilongots1 most of our knowledge #b is contained in the records of the early ,spanish missionaries of the first part of the #ahth century1 at which time an extensive exploration of the ,ilongot country was made4 #c ,there are two modern sources of information3 a paper by ,worcester1 #d which deals chiefly with the material culture1 and the notes of ,dr4 ,william ,jones1 who was killed while studying the ethnology of this people4 ,dr4 ,jones' notes are now in the possession of the ,field ,museum1 ,chicago1 and have not yet been published4 ,relating to the ,mangyans1 there are three important papers by ,worcester1 #e ,gardner1 #f and ,miller1 #g but these likewise deal chiefly with the material and general social culture1 and give only fragmentary notes regarding the religious beliefs4 ,two papers1 one by ,worcester #h and one by ,venturello1 #i relate to the ,tagbanwas4 ,the religion of these people is interesting1 although primitive4 ,the general character of their beliefs may be seen by the following quotation from ,worcester3 #aj ,i was especially interested in their views as to a future life4 ,they scouted the idea of a home in the skies1 urging that it would be inaccessible4 ,their notion was that when a ,tagbanua died he entered a cave1 from which a road led down into the bowels of the earth4 ,after passing along this road for some time1 he came suddenly into the presence of one ,talikood1 a man of gigantic stature1 who tended a fire which burned forever between two tree-trunks without consuming them4 ,talikood inquired of the new arrival whether he had led a good or a bad life in the world above4 ,the answer came1 not from the individual himself1 but from a louse on his body4 ,i asked what would happen should the man not chance to possess any of these interesting arthropoda1 and was informed that such an occurrence was unprecedented6 ,the louse was the witness1 and would always be found1 even on the body of a little dead child4 ,according to the answer of this singular arbiter1 the fate of the deceased person was decided4 ,if he was adjudged to have been a bad man1 ,talikood pitched him into the fire1 where he was promptly and completely burned up4 ,if the verdict was in his favour1 he was allowed to pass on1 and soon found himself in a happy place1 where the crops were always abundant and the hunting was good4 ,a house awaited him4 ,if he had died before his wife1 he married again1 selecting a partner from among the wives who had preceded their husbands2 but if husband and wife chanced to die at the same time1 they remarried in the world below4 ,every one was well off in this happy underground abode1 but those who had been wealthy on earth were less comfortable than those who had been poor4 ,in the course of time sickness and death again overtook one4 ,in fact1 one died seven times in all1 going ever deeper into the earth and improving his surroundings with each successive inward migration1 without running a second risk of getting into ,talikood's fire4 ,i could not persuade the ,tagbanuas to advance any theories as to the nature or origin of the sun1 moon1 and stars4 ,clouds they called the breath of the wind4 ,they accounted for the tide by saying that in a far-distant sea there lived a gigantic crab3 when he went into his hole the water was forced out1 and the tide rose2 when he came out the water rushed in1 and the tide fell4 ,the thing was simplicity itself4 ,i asked them why the monkey looked so much like a man4 ,they said because he was once a man1 who was very lazy when he should have been planting rice4 ,vexed at his indolence1 a companion threw a stick at him which stuck into him2 whereupon he assumed his present form1 the stick forming his tail4 ,from the foregoing1 it is evident that the ,tagbanwa beliefs are not highly developed4 ,however1 several items are of interest for comparison with the beliefs of the more cultured tribes to be later described4 ,of these items1 those most to be kept in mind are the idea of a seven-storied underworld1 and the name of the chief deity of that underworld1 ,talikud4 ,this name comes from the stem tkud1 tkud1 or tkod1 which is common to many ,philippine dialects and means post or support4 ,it is generally applied to the four legs or posts of the common ,philippine house4 ,now1 the belief in an ,atlas1 or god who supports the earth world1 is widespread in the ,philippines1 and the name applied to this god is nearly always derived from this same stem tkud4 ,the ,ifugao ,atlas is ,tinkud of the underworld1 and ,i suspect that the ,tagbanwa ,talikud of the underworld is a deity of the same character4 ,,beliefs ,,of ,,the ,,pagan ,,tribes ,,of ,,mindanao ,the interior of ,mindanao is occupied by some ten pagan tribes1 the most important being the ,manbos1 ,mandayas1 ,ats1 ,bagbos1 ,bilns1 ,tirurais1 and ,subnuns4 ,these tribes are all remarkably alike in culture2 much more so1 in fact1 than any other similar group of peoples in the ,philippines2 and this culture shows a close resemblance to that of the tribes in the interior of ,borneo4 ,in the development of their myths and of their religious beliefs1 these peoples occupy a middle position between the more primitive and the highest developed types of the ,philippines4 ,john ,m4 ,garvan has recently completed a very extensive study of the ,manbo peoples of the ,agusan ,valley1 in eastern ,mindanao1 and the following beliefs and myths are quoted from his unpublished notes4 ,,origin ,,of ,,the ,,earth ,,and ,,its ,,inhabitants ,the story of the creation of the world is variable throughout the whole ,agsan ,valley4 ,in the district surrounding ,talakgon1 the creation is attributed to ,makaldung1 the first great ,manbo4 ,the details of his great work are very meager4 ,he set it up on posts 7some say iron posts7 with one in the center4 ,at the central post he has his abode1 in company with a python1 according to the version of some1 and whenever he feels displeasure toward men1 he shakes the post1 thereby producing an earthquake1 and at the same time intimating to man his anger4 ,it is believed that1 should the trembling continue1 the world would be destroyed4 ,in the same district it is believed that the sky is round and that its extremities are at the limits of the sea4 ,somewhat near these limits is an enormous hole called the navel of the sea through which the waters descend4 ,it is said that in the early days of creation the sky was low1 but that one day a woman1 while pounding rice1 hit it with her pestle and it ascended to its present position4 ,another version of the creation1 prevalent among the ,manbos of the ,argauan and ,hbung ,rivers1 gives the control of the world to ,dgau1 who lives at the four fundamental pillars in the company of a python4 ,being a woman1 ,dgau dislikes the sight of human blood1 and when it is spilled upon the face of the earth she incites the huge serpent to wreathe itself around the pillars and shake the world to its foundations4 ,should she become exceedingly angry1 she diminishes the supply of rice either by removing it from the granary or by making the soil unproductive4 ,another variation of the story to be heard on the ,upper ,agsan1 ,simulau1 and ,umayan ,rivers1 has it that the world is like a huge mushroom and that it is supported upon an iron pillar in the center4 ,this pillar is controlled by the higher and more powerful order of diuwta1 who on becoming angered at the actions of men manifest their feelings by shaking the pillar and thereby reminding men of their duties4 ,three points in the beliefs just mentioned should be kept in mind4 ,first1 the recurrence of the idea that the earth world is supported by a post created by the chief deity and near which he dwells4 ,second1 the belief in the psod nang dgat1 or navel of the sea1 which is common to all of the pagan tribes of ,mindanao and was also known by the ancient ,bisyas1 ,taglogs1 and other peoples now ,christianized4 ,it is extremely probable that this belief originated from some great whirlpool1 known to the ancestors of the ,philippine peoples or passed by them on their voyages4 #aa ,third1 the belief that the sky was once very near the earth1 and was raised to its present position by some deity4 ,this belief is also common in northern ,luzon4 ,the idea of the origin of curious-shaped rocks1 hills1 or mountains by petrifaction of some living animal or plant is common in the ,philippines4 ,garvan gives the two following ,manbo legends of this character3 ,,the ,,petrified ,,craft ,,and ,,crew ,,of ,k,,gbub,,tang ,in the old1 old days a boat was passing the rocky promontory of ,kgbubtang4 #ab ,the occupants espied a monkey and a cat fighting upon the summit of the cliff4 ,the incongruity of the thing suggested itself to them1 and they began to give vent to derisive remarks1 addressing themselves to the brute combatants1 when1 lo and behold6 they and their craft were turned into rock4 ,to this day the petrified craft and crew may be seen placed upon the promontory1 and all who pass must make an offering1 #ac howsoever small it be1 to their vexed souls4 ,to pass the point without making an offering might arouse the anger of its petrified inhabitants1 and render the traveler liable to bad weather and rough seas4 #ad ,the imitation of frogs is especially forbidden1 for it might be followed not merely by thunderbolts but also by petrifaction of the offender1 and in proof of this is adduced the legend of ,ang of ,binoi4 #ae ,,the ,,legend ,,of ,,ang1 ,,the ,,petrified ,,man,,bo ,ang lived many years ago on a lofty peak with his wife and family4 ,one day he hied him to the forest with his dogs in quest of game4 ,fortune granted him a fine big boar1 but he broke his spear in dealing the mortal blow4 ,upon arriving at a stream1 he sat down upon a stone and set himself to straightening out his spear4 ,the croaking of the nearby frogs attracted his attention1 and1 imitating their shrill gamut1 he boldly told them that it would be better to cease their cries and help him mend his spear4 ,he continued his course up the rocky torrent1 but noticed that a multitude of little stones began to follow behind in his path4 ,surprised at such a happening1 he hastened his steps4 ,looking back he saw bigger stones join in the pursuit4 ,he then seized his dog1 and in fear began to run1 but the stones kept in hot pursuit1 bigger and bigger ones joining the party4 ,upon arriving at his sweet-potato patch1 he was exhausted and had to slacken his pace1 whereupon the stones overtook him and one became attached to his finger4 ,he could not go on4 ,he called upon his wife4 ,she with the young ones sought the magic lime #af and set it around her husband1 but all to no avail for his feet began to turn to stone4 ,his wife and children1 too1 fell under the wrath of ,antan4 ,the following morning they were stone up to the knees1 and during the following three days the petrifying continued from the knees to the hips1 then to the breast1 and then to the head4 ,thus it is that to this day there may be seen on ,binoi peak the petrified forms of ,ang and his family4 #ag ,the sun1 moon1 and stars are great deities1 or the dwelling place of such deities1 in nearly all ,philippine religions4 ,the following ,manbo myth is interesting because of its resemblance to others from northern ,luzon4 ,,the ,,origin ,,of ,,the ,,stars ,,and ,,the ,,explanation ,,of ,,sunset ,,and ,,sunrise ,it is said that in the olden time the ,sun and the ,moon were married4 ,they led a peaceful1 harmonious life4 ,two children were the issue of their wedlock4 ,one day the ,moon had to attend to one of the household duties that fall to the lot of a woman1 some say to get water1 others say to get the daily supply of food from the fields4 ,before departing1 she crooned the children to sleep and told her husband to watch them but not to approach lest by the heat that radiated from his body he might harm them4 ,she then started upon her errand4 ,the ,sun1 who never before had been allowed to touch his bairns1 arose and approached their sleeping place4 ,he gazed upon them fondly1 and1 bending down1 kissed them1 but the intense heat that issued from his countenance melted them like wax4 ,upon perceiving this he wept and quietly betook himself to the adjoining forest in great fear of his wife4 ,the ,moon returned duly1 and after depositing her burden in the house turned to where the children slept but found only their dried1 inanimate forms4 ,she broke out into a loud wail1 and in the wildness of her grief called upon her husband4 ,but he gave no answer4 ,finally softened by the loud long plaints1 he returned to his house4 ,at the sight of him the wild cries of grief and of despair and of rebuke redoubled themselves until finally the husband1 unable to soothe the wife1 became angry and called her his chattel4 ,at first she feared his anger and quieted her sobs1 but1 finally breaking out into one long wail1 she seized the burnt forms of her babes1 and in the depth of her anguish and her rage threw them to the ground in different directions4 ,then the husband became angry again1 and1 seizing some taro leaves that his wife had brought from the fields1 cast them in her face and went his way4 ,upon his return he could not find his wife1 and so it is to this day that the ,sun follows the ,moon in an eternal cycle of night and day4 ,and so it is1 too1 that stars stand scattered in the sable firmament1 for they1 too1 accompany her in her hasty flight4 ,ever and anon a shooting star breaks across her path1 but that is only a messenger from her husband to call her back4 ,she1 however1 heeds it not1 but speeds on her way in never-ending flight with the marks of the taro leaves #ah still upon her face and her starry train accompanying her to the dawn and on to the sunset in one eternal flight4 ,on myths such as these the religions of the pagan tribes of ,mindanao are built up4 ,these religions are by no means primitive1 but are accompanied by sacrifices1 sometimes human1 and the ceremonies are performed by a well-developed priest class4 #ai ,let us now turn to the highest type of ,philippine beliefs3 ,,the ,,well-,,developed ,,polytheistic ,,religions ,,of ,,northern ,,luzon ,i shall mention chiefly the ,igorot1 ,bontok1 and ,ifugao peoples1 as these three1 in addition to holding the highest order of beliefs1 are the best developed in general material and social culture of any of the ,philippine mountain tribes4 ,the ,tinggin1 ,kalinga1 and other tribes in that region also have religions of high type1 but our information concerning them is more limited4 #bj ,the literature relating to the ,igorot-,bontok-,ifugao group is very considerable in extent1 and ,i shall refer only to a few of the more important papers dealing particularly with religion and mythology4 ,before taking up the mythology proper1 we should have some idea of the religion as a whole4 ,these peoples believe that the regions of the sky world1 earth world1 and underworld are peopled by an almost incalculable number of deities of varying character and powers4 ,some of these deities are the great beings who inspire the phenomena of nature1 while others are guardian spirits1 messenger spirits1 or mischievous tricksters4 ,the great nature deities are mostly of malevolent character1 and are much feared4 ,ancestral souls and the souls of sacred animals are looked upon as mediators between gods and men4 ,pigs and chickens are sacrificed to the deities1 and other articles of food and drink are provided for them4 ,many elaborate religious feasts and ceremonies are held at which priests officiate4 ,the priests form a well-defined class1 and in some districts there are also priestesses4 ,a religious ceremony is required for every important act of life1 and the priests and priestesses are usually busy people4 ,it would seem that a religion of this same general type was also common among the lowland peoples of the ,philippines before they were ,christianized by the ,spaniards4 ,pigafetta1 the first ,european to write of the ,philippines1 describes a ceremony1 which he saw performed in ,cebu in the year #aebj1 as follows3 #ba ,in order that your most illustrious ,lordship may know the ceremonies that those people use in consecrating the swine1 they first sound those large gongs4 ,then three large dishes are brought in2 two with roses and with cakes of rice and millet1 baked and wrapped in leaves1 and roast fish2 the other with cloth of ,cambaia and two standards made of palm-tree cloth4 ,one bit of cloth of ,cambaia is spread on the ground4 ,then two very old women come1 each of whom has a bamboo trumpet in her hand4 ,when they have stepped upon the cloth they make obeisance to the sun4 ,then they wrap the cloths about themselves4 ,one of them puts a kerchief with two horns on her forehead1 and takes another kerchief in her hands1 and dancing and blowing upon her trumpet1 she thereby calls out to the sun4 ,the other takes one of the standards and dances and blows on her trumpet4 ,they dance and call out thus for a little space1 saying many things between themselves to the sun4 ,she with the kerchief takes the other standard1 and lets the kerchief drop1 and both blowing on their trumpets for a long time1 dance about the bound hog4 ,she with the horns always speaks covertly to the sun1 and the other answers her4 ,a cup of wine is presented to her of the horns1 and she dancing and repeating certain words1 while the other answers her1 and making pretense four or five times of drinking the wine1 sprinkles it upon the heart of the hog4 ,then she immediately begins to dance again4 ,a lance is given to the same woman4 ,she shaking it and repeating certain words1 while both of them continue to dance1 and making motions four or five times of thrusting the lance through the heart of the hog1 with a sudden and quick stroke1 thrusts it through from one side to the other4 ,the wound is quickly stopped with grass4 ,the one who has killed the hog1 taking in her mouth a lighted torch1 which has been lighted throughout that ceremony1 extinguishes it4 ,the other one dipping the end of her trumpet in the blood of the hog1 goes around marking with blood with her finger first the foreheads of their husbands1 and then the others2 but they never came to us4 ,then they divest themselves and go to eat the contents of those dishes1 and they invite only women 7to eat with them74 ,the hair is removed from the hog by means of fire4 ,thus no one but old women consecrate the flesh of the hog1 and they do not eat it unless it is killed in this way4 ,this ceremony1 almost the same as described by ,pigafetta1 is in use among the ,ifugaos to-day1 although it is performed by men instead of by women and differs in a few minor details4 ,i shall next discuss the religion and mythology of the ,igorots1 ,bontoks1 and ,ifugaos1 treated separately and in more detail4 ,,the ,,igorots ,these people occupy the subprovinces of ,benguet1 ,lepanto1 and ,amburayan in the ,mountain ,province4 ,the region of their purest culture is in northern ,benguet and eastern ,lepanto4 ,of the religion of this region1 we have considerable information from the writings of ,fr4 ,angel ,perez1 an ,augustinian missionary2 ,sr4 ,sinforoso ,bondad of ,cervantes1 ,lepanto2 and a number of personal observations made by myself4 ,the sun gods1 and the deities of the sky world in general1 occupy the most important place in the ,igorot religion4 ,place-spirits and animal deities are likewise highly developed4 ,at a place called ,kgubtan1 #bb at the foot of the sacred mountain ,mgao in eastern ,lepanto1 is a small lake full of sacred eels which the people guard with great care4 ,they believe that if these eels were killed the springs would all dry up and they would have no water for their terraced rice fields4 ,the eels are fed every day with rice and sweet potatoes by the children of the village1 who1 as they approach the lakelet1 sing a peculiarly sweet and mournful song1 upon hearing which the eels all rise to the surface of the water and approach the shore to receive their food4 ,the ,igorots have both priests and priestesses1 and they perform many public and private ceremonies1 both for the benefit of the great deities and for the countless minor spirits which inhabit the sacred mountains1 cliffs1 groves1 trees1 and bushes that are scattered throughout the ,igorot country4 ,sacrifices of pigs or chickens are made at every ceremony4 ,the ceremonies of the common people are more or less of a private nature1 but those of the aristocracy and of wealthy men are nearly always public and general4 ,the greatest ceremonies are those connected with war and marriage and the great public festival which proves a man's right to the title of nobility4 ,the ,igorots have a high code of morals which is closely associated with their religious belief4 ,they also have a scientific calendar and a considerable knowledge of astronomy which has effected many modifications in their religion4 ,their mythology is extensive1 and they have a rich unwritten literature of epic poems1 hero-stories1 and historical legends4 ,most of the myths are too long to be given here1 but for purposes of comparison ,i give the following short one which was collected by the ,dominican1 ,fr4 ,mariano ,rodriguez3 ,it has been mentioned above that among their tales and stories they preserve a tradition relating to their origin and beginning1 after a great and dreadful flood which1 a very long time ago1 as their old people relate1 covered the earth4 ,all the inhabitants except a brother and sister were drowned4 ,the brother and sister1 though separated from each other1 were saved1 the woman on the summit of the highest mountain in the ,district of ,lepanto1 called ,kalautan1 and the man in a cave of the same mountain4 ,after the water had subsided1 the man of the cave came out from his hiding place one clear and calm moonlight night1 and as he glanced around that immense solitude1 his eyes were struck by the brightness of a big bonfire burning there on the summit of the mountain4 ,surprised and terrified1 he did not venture to go up on the summit where the fire was1 but returned to his cave4 ,at the dawn of day he quickly climbed toward the place where he had seen the brightness the preceding night1 and there he found huddled up on the highest peak his sister1 who received him with open arms4 ,they say that from this brother and sister so providentially saved1 all the ,igorots that are scattered through the mountains originated4 ,they are absolutely ignorant of the names of those privileged beings1 but the memory of them lives freshly among the ,igorots1 and in their feasts1 or whenever they celebrate their marriages1 the aged people repeat to the younger ones this wonderful history1 so that they can tell it to their sons1 and in that way pass from generation to generation the memory of their first progenitors4 #bc ,this myth of the great flood1 and of the brother and sister who survived it1 is common throughout northern ,luzon4 ,it is most highly developed by the ,ifugaos1 as we shall later see4 ,,the ,,bontoks ,the ,bontoks are sometimes wrongly called ,igorots1 but have no more right to that name than have the ,ifugaos4 ,they are a distinct people1 occupying a part of the subprovince of ,bontok4 ,they are in some respects unique1 and possess certain social institutions and traits which have not been found elsewhere in the ,philippines4 ,most of our information concerning them is contained in the monograph by ,jenks2 #bd in the bulky volume on the language by ,seidenadel2 #be and in my own observations on the general culture and ethnology of the ,bontoks4 ,jenks' monograph is excellent as an economic paper1 but the few myths given are mostly children's stories4 ,seidenadel #bf gives several myths in the form of texts1 and some of these ,i have freely translated as follows3 ,,stories ,,about ,,lum,,wig ,the sons of ,lumwig went hunting4 ,in all the world there were no mountains1 for the world was flat1 and it was impossible to catch the wild pigs and the deer4 ,then said the elder brother3 ,let us flood the world so that mountains may rise up4 ,then they went to inundate at ,mabd-bodbud4 ,then the world was flooded4 ,then said the elder brother3 ,let us go and set a trap4 ,they used as a trap the head-basket at ,mabd-bodbud4 ,then they raised the head-basket and there was much booty3 wild pigs and deer and people--for all the people had perished4 ,there were alive only a brother and sister on ,mt4 ,pkis4 ,then ,lumwig looked down on ,pkis and saw that it was the only place not reached by the water1 and that it was the abode of the solitary brother and sister4 ,then ,lumwig descended and said3 ,oh1 you are here6 ,and the man said3 ,we are here1 and here we freeze6 ,then ,lumwig sent his dog and his deer to ,kalauwtan to get fire4 ,they swam to ,kalauwtan1 the dog and the deer1 and they got the fire4 ,lumwig awaited them4 ,he said3 ,how long they are coming6 ,then he went to ,kalauwtan and said to his dog and the deer3 ,why do you delay in bringing the fire8 ,get ready6 ,take the fire to ,pkis2 let me watch you6 ,then they went into the middle of the flood1 and the fire which they had brought from ,kalauwtan was put out6 ,then said ,lumwig3 ,why do you delay the taking8 ,again you must bring fire2 let me watch you6 ,then they brought fire again1 and he observed that that which the deer was carrying was extinguished1 and he said3 ,that which the dog has yonder will surely also be extinguished4 ,then ,lumwig swam and arrived and quickly took the fire which his dog had brought4 ,he took it back to ,pkis and he built a fire and warmed the brother and sister4 ,then said ,lumwig3 ,you must marry1 you brother and sister6 ,then said the woman3 ,that is possible2 but it is abominable1 because we are brother and sister6 ,then ,lumwig united them1 and the woman became pregnant4 ,they had many children 99 99 99 and ,lumwig continued marrying them4 ,two went to ,maligkong and had offspring there2 two went to ,ginang and had offspring there2 and the people kept multiplying1 and they are the inhabitants of the earth 99 99 994 ,moreover1 there are the ,mayinit-men1 the ,baliwang-men1 the ,tukkan-men1 the ,kani-men1 the ,barlig-men1 etc4 ,thus the world is distributed among the people1 and the people are very many6 99 99 99 ,another story runs as follows3 ,the brother-in-law of ,lumwig said to him3 ,create water1 because the sun is very hot1 and all the people are thirsty6 ,then said ,lumwig3 ,why do you ask so much for water8 ,let us go on1 he continued1 ,i shall soon create water4 ,then they went on1 and at last his brother-in-law said again3 ,well1 why do you not create water8 ,it should be easy1 if you are really ,lumwig6 ,then said ,lumwig3 ,why do you shame me in public8 ,and then they quarreled1 the brothers-in-law4 ,then they climbed on up the mountain1 and at last the brother-in-law said again3 ,why do you care nothing because the people are thirsty1 and you do not create water8 ,then said ,lumwig3 ,let us sit down1 people1 and rest4 ,then he struck the rock with his spear1 and water sprang out4 ,then he said to the people3 ,come and drink6 ,and his brother-in-law stepped forth to drink1 but ,lumwig restrained him1 saying3 ,do not drink6 ,let the people drink first1 so that we shall be the last to drink4 ,and when the people had finished drinking1 ,lumwig drank4 ,then he said to his brother-in-law3 ,come and drink4 ,then the brother-in-law stooped to drink1 and ,lumwig pushed him into the rock4 ,water gushed out from his body4 ,then said ,lumwig3 ,stay thou here because of thy annoying me6 ,then they named that spot ad ,isik4 #bg ,then the people went home2 and the sister of ,lumwig said to him3 ,why did you push your brother-in-law into the rock8 ,then said ,lumwig3 ,surely1 because he angered me6 ,then the people prayed and performed sacrifices4 99 99 99 ,in the above stories we see the recurrence of the flood myth and the origin of fire1 or rather the manner in which men received it4 ,the story of bringing water out of a rock is interesting1 and occurs again in ,ifugao mythology in a slightly different form4 ,it is possible1 of course1 that this is a biblical story which was brought in by some wandering ,christians several generations past2 but the flood legend is certainly native1 and ,i see no good reason why the story of the miraculous drawing of water from a rock should not also be a native development in spite of its similarity to the ,hebrew myth4 ,the ,bontoks have hundreds of myths and stories about ,lumwig1 who corresponds to the ,ifugao ,lddum1 who is the good god who gave men fire1 animals1 plants1 and all the useful and necessary articles of daily life4 ,these myths are of great value1 and it is to be hoped that a full collection of them will some day be made4 ,the ,bontok religion is1 on the whole1 somewhat less developed than that of the ,igorots and ,ifugaos4 ,the same general beliefs are held1 however1 and the ceremonial life is similar4 ,priests are the rule1 rather than priestesses2 and the same sacred animals are used1 as in the other areas4 ,in the social organization1 the clan system is in a more perfect state of development than among any other people in the ,philippines4 ,i shall now take up the last religion to be discussed1 and the one which is at the same time the most highly developed3 ,,the ,,religion ,,and ,,mythology ,,of ,,the ,,ifugao ,,people ,,of ,,northern ,,luzon #bh ,the subject of the ,ifugao religion is an extensive one1 and ,i have no intention of discussing it in detail here4 ,i shall merely give a few general facts1 and a few of the more interesting myths4 ,in addition to some minor papers by the ,dominican fathers ,malumbres and ,campa1 most of our information concerning the ,ifugao religion is contained in three extensive manuscript monographs4 #bi ,the myths that ,i shall give here are selected from the first and third of these manuscripts1 and the general facts are taken from all three4 ,,beliefs ,,and ,,myths ,,of ,,the ,,ki,,ngan ,,ifugaos ,the ,ifugao conception of the universe differs considerably in the different religious districts4 #cj ,the ,western ,ifugao and ,central ,ifugao beliefs are closely associated1 but stand quite apart from those of ,kingan ,ifugao4 ,the people of the latter area think of the universe as being composed of a large number of horizontal layers which are very similar one to the other4 ,the upper face of each of these layers is of earth1 while the lower face of each of them is of a smooth blue stone called mling4 #ca ,the layer on which we live is called the ,earth ,world 7,lta74 ,the four layers above us constitute the ,sky ,world 7,dya71 and are called1 in order from the top down1 ,hdog1 ,luktg1 ,hubuln1 and ,kabnian4 ,the last is the layer immediately above the ,earth ,world1 and it is the blue-stone underfacing of this layer that we call the sky4 ,the ,under ,world 7,dlom7 consists of an unknown number of layers beneath the one on which we live4 ,all of the layers meet in the farthest horizon1 #cb where lie the mythical regions of the ,east 7,lgud7 and other places4 ,some of the ,kingan priests seem to have developed the further idea that this ,dwi1 or farthest horizon1 is in the form of a great celestial globe that surrounds the universe1 forming its boundary1 the inside face of which can be distinguished in the hazy distance where the deep blue of the sky fades into a very light blue or whitish color4 #cc ,the ,earth ,world1 or layer on which we live1 lies approximately at the center of the universe4 ,it is therefore the largest layer1 and the layers of the ,sky ,world and ,under ,world grow successively smaller as they approach the zenith and nadir of the celestial globe1 the boundary of the universe4 #cd ,the inhabitants of the universe consist chiefly of an incalculable number of greater and lesser deities and spirits4 #ce ,in addition to these1 there are the souls of men1 animals1 and plants4 ,they have always existed in the various regions of the universe1 and were brought to the ,earth ,world by the gods4 ,men are descended from the gods of the ,sky ,world1 as we shall see in the myths4 ,the mythology of the ,kingan ,ifugaos is rich and varied4 ,as an introduction to it1 ,i have selected the following3 ,,origin ,,of ,,the ,,ifugaos #cf ,i ,origin of the mountains4--,the first son of ,wgan1 called ,kabigt1 went from the sky region ,hdog to the ,earth ,world to hunt with dogs4 ,as the earth was then entirely level1 his dogs ran much from one side to another1 pursuing the quarry1 and this they did without ,kabigt hearing their barking4 ,in consequence of which1 it is reported that ,kabigt said3 ,i see that the earth is completely flat1 because there does not resound the echo of the barking of the dogs4 #cg ,after becoming pensive for a little while1 he decided to return to the heights of the ,sky ,world4 ,later on he came down again with a very large cloth1 and went to close the exit to the sea of the waters of the rivers1 and so it remained closed4 ,he returned again to ,hdog1 and went to make known to ,bongbong that he had closed the outlet of the waters4 ,bongbong answered him3 ,go thou to the house of the ,cloud1 and of the ,fog1 and bring them to me4 ,for this purpose he had given permission beforehand to ,cloud and ,fog1 intimating to them that they should go to the house of ,baiyuhbi1 #ch and so they did4 ,baiyuhbi brought together his sons ,tumiok1 ,dumallu1 ,lum-dul1 ,mumbatnol1 and ,inaplhan1 and he bade them to rain without ceasing for three days4 ,then ,bongbong called to ,x 444 and to ,mangiulat1 and so they ceased4 ,wgan said1 moreover1 to his son ,kabigt3 ,go thou and remove the stopper that thou hast placed on the waters1 and so he did4 ,and in this manner1 when the waters that had covered the earth began to recede1 there rose up mountains and valleys1 formed by the rushing of the waters4 #ci ,then ,bongbong called ,mumb'an that he might dry the earth1 and so he did4 ,,ii ,the first inhabitants of the ,earth ,world4--,such being the state of affairs1 ,kabigt went to hunt once again2 and1 while following the dogs1 that were chasing a quarry1 he made a thrust with his spear into a spring 7or fountain7 at the foot of a large tree4 ,immediately ,kabigt returned to ,hdog1 bringing with him the captured quarry4 ,when he had dressed and eaten the savory game1 ,kabigt said to his father ,wgan that he had seen on the ,earth ,world a spring and very good and beautiful trees for timber with which to make houses1 and that accordingly he was desirous of going down to live at such a delightful place4 ,his father answered him that if he so desired he might do so4 ,some time after ,kabigt had departed1 and after he had cut excellent timber wherewith to build a house1 ,wgan said to his daughter ,bgan3 ,look1 daughter6 ,thy brother ,kabigt is down in ,kai-ng building a house4 ,i think that it would behoove thee to look after his meals4 ,bgan volunteered to descend with such a design4 ,this intention having been carried out1 she lodged herself in the upper part of the house1 and her brother dwelt in the lower part4 ,in the meantime1 ,kabigt1 reflecting on his solitude and want of company1 and1 seeing that the domestic chickens1 even though related among themselves1 produced other roosters and hens1 resolved to know carnally his sister ,bgan1 during her sleep4 ,some time having expired1 the sister noted that she had fruit in her womb4 99 99 99 ,such was the sadness and melancholy that came upon her1 that she did nothing else but to weep and bewail herself1 and to seek by some means alleviation for her sorrow through a violent death4 ,she pretended to her brother that she was going to look for sda1 #dj but what she did was to follow the course of the river until she arrived at its mouth in ,lgud 7the ,eastern ,world74 ,upon arriving at the shore of the sea1 she remained there weeping and waiting for someone to take away her life in a violent way4 ,soon her brother ,kabigt 7who had followed her7 appeared there1 and ,bgan1 upon discerning him1 cast herself into the depths2 but1 instead of going to the bottom1 she stopped at the rice granary of ,ngln ,mangngol4 ,the brother1 who witnessed the tragedy1 did not stop at trifles but at once cast himself after her into the depths of the ocean1 stopping1 by a strange coincidence1 at the very same rice granary as his fugitive sister and spouse4 ,she continued there1 bemoaning her misfortune1 when1 behold6 ,ngln1 hearing her plaint1 approached and inquired the cause of her affliction4 ,she related to him her trouble1 how she had conceived by her carnal brother when she was asleep4 ,ngln soothed her as follows3 ,do not be afflicted1 daughter1 by that4 ,are not the fowls of ,kai-ng related among themselves1 and yet they beget just like those that are not so8 ,the maiden became somewhat calm1 but still1 out of shame for what had happened1 she refused to eat what ,ngln offered her4 ,then he said to her3 ,in order that thou mayst further assure thyself of what ,i tell thee1 and in order that thou mayst quiet thyself1 let us go and consult my elder brother ,ambmabbkal4 ,and so they did4 ,ambmabbkal1 having been informed of the circumstances1 burst out laughing and said to them3 ,peradventure have ye not done well and righteously1 there not being in existence any others but yourselves to procreate8 ,however1 for greater assurance1 let us all go together to set forth the case before ,muntlog my father4 ,muntlog1 having heard their story1 applauded the conduct of the solitary brother and sister4 ,he told them1 accordingly1 to calm themselves and to rest there for a few days1--and so they did4 ,,iii ,the bringing of fire to the ,earth ,world4--,on the third day1 ,kabigt requested leave to return1 but ,muntlog answered3 ,wait one day more1 until ,i in my turn go to my father ,mumbnang4 ,muntlog found his father and mother seated facing each other2 and1 upon his arrival1 his mother1 ,mumboniag1 came forward and asked him3 ,what news do you bring from those lower regions1 and why do you come8 ,the father also became aware of the presence of his son1 through the questioning of the mother1 and inquired likewise as to the reason of his coming4 ,muntlog answered3 ,i have come1 father1 to ask thee for fire for some ,ifugaos who remain in the house of ,ambmabbkal4 ,my son1 the father replied1 those ,ifugaos of yours could not arrive at 7or1 come to7 ,mumbnang without danger of being burned to cinders4 ,then he continued3 ,it is well6 ,approach me6 #da ,muntlog accordingly approached ,mumbnang1 who said to him3 ,seize hold of one of those bristles that stand out from my hair1 and so ,muntlog did1 noticing that the said point faced the north1 and he placed it in his hand4 ,then ,mumbnang said to him again3 ,come nigh6 ,take this white part1 or extremity1 of the eye that looks toward the northeast1 toward the place called ,gonhdan4 ,and he took it and placed it in his hand4 ,and ,mumbnang said to him once more3 ,come near again1 and take the part black as coal1 the dirt of my ear which is as the foulness of my ear4 ,and so he did4 ,then ,mumbnang said to ,muntlog3 ,take these things and bring them to thy son ,ambmabbkal and to ,ngln1 in order that the latter may give them to the ,ifugaos4 ,and he said again to ,muntlog3 ,take this white of my eye 7flint71 this wax from my ear 7tinder71 and this bristle or point like steel for striking fire1 in order that thou mayst have the wherewith to attain what thou seekest 7that is1 fire71 and to give gradually from hand to hand to the ,ifugao2 and tell him not to return to live in ,kai-ng1 but to live in ,otbbon1 and cut down the trees and make a clearing there1 and then to get together dry grass2 and that they make use of the steel for striking fire1 holding it together in this manner1 and burying it in the grass4 ,and on making the clearing if they see that snakes1 owls1 or other things of evil omen approach1 it is a sign that they are going to die or to have misfortunes4 ,but if they do not approach them1 it is a sign that it will go well with them in that place2 that the soil will be productive1 and that they will be happy4 ,,iv ,the journey to ,ifugao land from the ,east4--,upon the return of ,muntlog1 at the termination of the fourth day1 he said to ,bgan and ,kabigt3 ,now ye can go but let ,ngln and ,ambmabbkal accompany you as far as the house of ,lingan1 #db in order that there they may make the cloth or clothes necessary for wrapping the child according to the usage of the ,earth ,world4 ,lingan actually furnished to them the cloth and the seamstress to make the swaddling clothes for the child--and then they continued their journey unto the house of ,ambmabbkal4 ,the latter said to them3 ,take this cloth and this pair of fowls1 male and female1 and do not return to live at ,kai-hang but go to ,otbbon4 ,and ,ambmabbkal accompanied them to the house of ,ngln ,mangngan #dc and said to the latter3 ,it will be well if we beseech the bni #dd to take pity on these poor people1 considering the great distance that still remains to them unto ,otbbon1 and keeping in mind also the great heat that prevails4 ,so they did1 saying3 ,ye bni1 take pity upon these unhappy ones and shorten for them the distance4 ,the prayer was heard1 and after two or three days they found themselves at the end of their journey4 ,v ,the peopling of ,ifugao land4--,having arrived at ,otbbon1 they built a temporary hut on fertile land4 ,later they constructed a good house1 and it was just after it was finished that ,bgan gave birth to a healthy boy2 and the fowls also procreated4 ,the child grew a little1 but there came to him an unlooked-for sickness4 ,then ,kabigt remembered that ,ambmabbkal had advised them to offer fowls to their ancestors in case any sickness should come upon them4 ,so they killed a rooster and a hen1 and offered them to ,ampal1 ,wigan1 and their other ancestors4 ,the child recovered and began to grow very robust and plump4 ,they named him ,balitk4 ,bgan conceived again1 and she gave birth to a strong girl1 to whom she gave the name of ,lingan4 ,these children grew up1 and1 having attained a marriageable age1 were married like their parents1 and gave origin to the ,silipanes4 #de ,their parents1 ,kabigt and ,bgan1 had a second son1 on whom they placed the name ,tad-na1 and then another daughter1 whom they called ,inke4 ,she and ,tad-na did what their parents and brother and sister had done1 and gave birth to ,kabigt1 the second1 and ,bgan1 the second4 ,these latter two1 imitating the preceding ones1 were united in wedlock and begot sons and daughters who peopled the remainder of the ,ifugao region4 #df ,,vi ,establishment of religious ceremonies4--,upon their marriage ,tad-na and ,inke did not offer pigs or fowls to the bni as was customary4 ,this being observed by ,lddum from ,kabnian1 he descended and asked them3 ,why have ye not offered sacrifices8 ,they answered him that they were ignorant of such a custom or ceremony4 ,then ,lddum returned to ,kabnian and brought them the yeast with which to make bbd1 or wine from fermented rice2 and he taught ,tad-na the method of making it1 saying3 ,place it in jars on the third day1 and he returned to the ,sky ,world4 ,on the fifth day he came down again to teach them the manner of making the mum-bni4 #dg ,some version of the above myth is known to the people of every ,ifugao clan1 although the details of the story vary considerably in the different culture areas4 ,the myth is also known to the ,igorots and ,bontoks1 as we have already seen4 ,i have in my possession some twenty different versions that have been collected from various clans of ,central1 ,western1 and ,kiangan ,ifugao4 ,these may all be classified into two general types1 one of which is represented above4 #dh ,an example of the other type1 entitled ,the ,ifugao ,flood-,myth1 is given later in this paper under the heading ,central ,ifugao ,beliefs4 ,the god ,wgan is one of the greatest and best known figures in ,ifugao mythology4 ,he has three sons1 ,kabigt1 ,balitk1 and ,ihk1 and one daughter1 ,bgan4 ,the following story about ,ihk is especially interesting because of its resemblance to one of the ,bontok myths previously given4 ,,the ,,story ,,of ,,ih,k #di ,ihk nak ,wgan1 in company with his brothers ,kabigt and ,balitk1 went to catch fish in the canal called ,amkdul at the base of ,mt4 ,inde4 ,after catching a supply of fish1 they strove to ascend to the summit of the mountain2 but1 ever as they went up1 ,ihk kept asking his brothers for water to satiate his devouring thirst4 ,they answered him3 ,how can we find water at such an elevation8 ,water is found at the base of the mountains but not at their summits6 ,but ,ihk kept on importuning them4 ,at last1 when they were in the middle of their ascent1 they came to an enormous rock4 ,balitk struck the rock with his spear1 and instantly there burst forth a large jet of water4 ,ihk desired to drink first but they deterred him1 saying3 ,it is not just that thou shouldst drink first1 being the last born of us brothers6 ,then ,kabigt drank1 and afterwards ,balitk4 ,just as ,ihk was about to do so1 ,balitk seized him and shoved the whole of his head under the rock1 adding3 ,drink6 ,satiate thyself once for all1 and serve henceforth as a tube for others to drink from6 ,and so it came to pass that ,ihk on receiving the water through his mouth sent it forth at the base of his trunk4 ,he said to his brothers3 ,you are bent on making me take the part of a water-spout6 ,i shall do so1 but bear in mind that ,i shall also take just vengeance on your descendants for this injury4 ,in view of this threat1 ,kabigt and ,balitk did not dare to make use of the improvised fountain1 and so they returned home4 ,this myth1 which is very long1 then relates how certain of the great deities befriended ,ihk by setting him free and assisting him in obtaining vengeance on his brothers and their descendants4 ,another myth1 showing an interesting resemblance to a ,manbo myth already given1 tells how the sky region of ,manahut1 #ej which was once very near the ,earth ,world1 was raised to its present position4 ,the cannibalistic and voracious appetite of ,manahut was causing the slow extermination of the human race1 #ea and the aid of the gods was invoked4 ,the ,ifugaos have a number of powerful deities who always remain in a sitting posture4 ,one of these suddenly rose up1 and1 with his head and shoulders1 thrust the sky region of ,manahut to a vast height above the earth1 thereby preventing the extermination of the people4 #eb ,as a final example of ,kingan ,ifugao mythology1 ,i give the following story which is one of the best specimens of ,ifugao literature4 ,,the ,,story ,,of ,b,,gan ,,and ,,kingg,,uan1 ,,or ,,the ,,marriage ,,of ,a ,,goddess ,,with ,a ,,man #ec ,the wife of the god ,hinumban is ,dakue4 ,she has no children except a daughter called ,bgan4 ,this ,bgan was with her parents in ,luktg4 ,let it be noted that these divinities of the highest region of the ,sky ,world do not see directly that which takes place in the lower spheres1 but the first calls the second1 and the second the third1 etc4 ,according to this order1 the first or principal god1 known as ,bungngol1 charges or gives orders to his son ,ampal1 who in turn orders his son ,balitton1 and the latter orders and charges ,lddum of the lowest sky region1 or ,kabnian4 ,this ,lddum is the one that communicates directly with the ,ifugaos4 ,the said ,bgan1 daughter of ,hinumban1 was at that time a maiden1 while in ,luktg1 and her uncle ,baiyuhbi #ed told her to go down and amuse herself in the third sky region1 ,hubuln4 ,so1 according to the wishes of her relatives1 she went down to ,hubuln where ,dologdgan1 the brother of ,balitton1 was4 ,the said ,dologdgan had gone to ,hubuln to marry another ,bgan4 ,the first ,bgan1 daughter of ,hinumban1 had been advised to marry in ,luktg1 but she did not wish to do so1 and so they told her to go off and divert herself in ,hubuln4 ,having settled down in this sky region1 her uncles advised her to get married there1 but neither did she wish this4 ,in view of her attitude on this question1 ,dologdgan exhorted her to descend to ,kabnian1 and go to take her abode in the house of ,lddum her relative and the son of ,amgalngan4 ,the said ,lddum wished her to marry in ,kabnian1 but she also refused to do this4 ,near the house1 or town1 of ,lddum 7whose wife is called ,lingan7 there was a village called ,habitan1 and the lord of the village also bore this name4 ,such being the case1 the said ,habitan went to the house of ,lddum1 and1 upon seeing the young ,bgan in the condition of maidenhood1 he asked ,lddum3 ,why does this maid not marry8 ,the former answered him3 ,we have counseled her to it1 but she does not wish to do so4 ,i1 upon seeing that she did not wish to get married1 nor to follow my advice1 said to her3 ',why dost thou not get married8' ,she began to laugh4 ,i replied3 ',then1 if thou dost not wish to get married in ,kabnian1 it were better for thee to return to thy people and thy family of ,luktg1' but she answered3 ',that is not necessary1 and ,i should like to stay with thee in thy house--and ,i shall take care to get married at my pleasure1 when ,i see or meet someone of my liking1 and then ,i shall tell thee4' ,habitan1 after hearing this story of ,lddum1 said to him3 ,according to this1 ,i shall take the young ,bgan to my rancheria and house in ,habitan to see if she wishes to marry my son ,baglat4 #ee ,to which ,lddum rejoined3 ,if ,bgan so desire1 it goes without saying that she can accompany thee at once4 ,the maiden having been consulted1 assented1 and went off with ,habitan to his house and village4 ,having arrived at the said place1 and after ,bgan had observed somewhat the young ,baglat1 as if ,habitan had asked her whether she desired to marry him1 she answered3 ,how am ,i to wish to marry him 7,baglat71 grim and fierce as he is1 and making use of such an extraordinary spear6 ,moreover1 he never stops--but is always running around in all parts of the ,sky ,world1 through the north and the south1 through the east and the west2 and she told ,habitan that she did not wish to marry his son ,baglat1 the ,lightning1 because that through his effects he harmed plants1 fruits1 and possibly might injure even herself4 ,then said ,habitan3 ,thou art somewhat fastidious1 and ,i see that thou couldst with great difficulty get married in these regions2 it would be better that thou return once more to thy land4 ,she answered that she did not desire to return any more to her people1 and that accordingly she would betake herself to some other point more to her liking4 ,this dialogue being completed1 she went down from the house of ,habitan1 and1 casting a glance at the four cardinal points1 she saw that the weather was clear and calm1 and descried on the ,earth a place called ,pangaguan1 over 7or on7 ,umbuk1 where there was an ,ifugao called ,kingguan--a young man1 unmarried1 naked1 and without a clout 7which he had thrown away because of its age71 because he was engaged in making pits1 or wells1 for catching deer with a trap 7according to the custom7--and there he had a hut4 ,upon seeing him ,bgan exclaimed3 ,oh6 the poor man6 and how unfortunate6 ,and1 hiding the occurrence from ,habitan1 she determined to return to her sky region of ,luktg in order to manifest to her father1 ,hinumban1 that it was her desire to descend to the ,earth ,world in order to get married with that poor ,ifugao4 ,the paternal permission having been obtained1 she made ready the necessary provisions--consisting of a vessel of cooked rice and a clout 7or bahg74 ,in this fashion she proceeded to ,kingguan's hut and entered it1 saying3 ,who is the owner of this hut8 ,i1 answered ,kingguan1 but ,i am ashamed to approach thee1 because thou art a woman and ,i am naked4 ,to which she replied3 ,never mind6 because here ,i have a clout for thee4 ,but he did not approach for shame2 and so she threw him the clout from afar1 in order that he might cover himself4 ,the surprised man expressed to her his astonishment1 saying3 ,why dost thou approach here1 knowing that the appearance of a woman1 when men are engaged in such an occupation1 is of evil omen for the hunt8 #ef ,and she replied to him3 ,by no means shall it come to pass as thou thinkest1 but1 on the contrary1 thou shalt be extremely lucky in it4 ,for the present let us eat together1 and let us sleep this night in thy hut4 ,to-morrow thou shalt see how lucky we are in the hunt4 ,the following day1 upon going to visit the pits1 they actually found them full4 ,kingguan killed the quarry and spent the rest of the day in carrying the carcasses to his hut4 ,he kept alive only two little pigs1 a male and a female1 which he delivered to ,bgan that she might tie them in the dwelling-place while he was bringing in the rest of the dead game4 ,on the second day ,bgan asked the solitary one3 ,why dost thou dwell in such evil places8 ,kingguan answered her3 ,because my parents are so parsimonious in giving me what ,i need4 ,then said ,bgan to him3 ,let us go to ,kingan1 and he consented4 ,leaving1 then1 the dead game in the hut1 they carried with them only the two live piglets4 ,kingguan carried the male one1 and ,bgan the female one--arriving at the above-mentioned place on the nightfall of the second day4 ,having arrived at ,kingan1 they took up their lodging in the house of ,kingguan's mother--the man entering first and then ,bgan4 ,the mother of the former was surprised1 and asked him3 ,who is this woman8 ,the son answered3 ,i was at the hunting place and she presented herself to me there and ,i do not know whence she comes4 ,the aged mother after having looked at them a little while--when seated--addressed herself to ,bgan and asked3 ,who art thou8 ,how dost thou call thyself8 ,from whence dost thou come8 ,the maiden replied that her name was ,bgan1 that she was the daughter of ,hinumban and ,dakue1 and that she belonged to the sky region of ,luktg4 ,but the reason of her descent to that terraqueous region1 and of accompanying her son1 was her having seen him so poor and deserted 99 99 99 for which reason ,i took pity on him and came down to visit him and to furnish him with an abundance of game 99 99 99 and she added that on the following day the mother should send many people to collect the dead game which they had left in the lonely hut of her son4 ,by a coincidence1 the mother of the young man was also called ,bgan1 with the addition of na kantalo4 ,during all this1 the young couple had already been united in the bond of matrimony--without any of the prescribed formalities--at the place called ,pangaguan1 and ,bgan gave birth to a vigorous son to whom she gave the name ,balitk4 ,the little pigs1 also1 which they had brought1 gave forth their fruit4 ,the child grew a little1 but he did not yet know how to walk4 ,his mother1 ,bgan1 as a being from the ,sky ,world1 did not eat like the rest of the people of ,kingan1 but desired only boiled rice1 birds1 and meat of game4 ,those of that region bore her much envy because of her being a stranger2 and1 because they knew she did not like certain vegetables of theirs1 they strove to make her depart from their town and to betake herself to her birthplace of ,luktg in the sky4 ,their envy toward her increased upon their seeing the abundance of her fowls and pigs4 ,with the object1 then1 of disgusting her1 and of driving her away1 they attempted to surround her house with certain garden stuffs1 greens1 and fish4 ,with these they succeeded effectively in making ,bgan fall sick with an intense itch and fever2 for which reason she abandoned that house and went to another place1 while her husband moved to a rice granary4 ,but they persecuted her again in her new place of lodging1 surrounding it with the vegetables and other things spoken of above1 and causing her nausea in a stomach accustomed to other food4 ,in view of such wearisome tricks1 ,bgan proposed to ,kingguan her desire to return to her land with the new blossom of spring1 their child4 ,her husband answered her3 ,i should well like to accompany thee1 but ,i am afraid of ascending to so high a place4 ,there is no reason to be afraid1 replied ,bgan1 ,i myself shall take thee up in the yud 7a kind of hammock74 ,she accordingly strove to persuade him1 but ,kingguan did not lay aside his fear2 then she attempted to take him up bound to a rope1 but neither did she effect this4 ,during these labors1 she soared aloft with the child to the heights of ,luktg1 but upon perceiving that her husband had not followed her she went down again1 with her son in the band which the ,ifugaos use for that purpose4 7,plate ,,iii1 fig4 #b47 ,after conferring with ,kingguan1 she said to him3 ,thou seest the situation4 ,i cannot continue among thy countrymen1 because they hate me unto death4 ,neither dost thou dare to ascend unto ,luktg4 ,what we can do is to divide our son1 99 99 99 and1 seizing a knife1 ,bgan divided her son ,balitk in the middle1 or just above the waist1 and made the following division3 ,the head and the rest of the upper trunk she left to ,kingguan--that it might be easier for him to give a new living being to those upper parts--and she retained for herself the lower part of the trunk unto the feet2 and as for the entrails1 intestines1 heart1 liver1 and even the very excrement1 she divided them--leaving the half for her husband4 ,the partition having been completed1 ,bgan mounted to her heavenly mansion1 taking with her the part of her son which fell to her lot1 and1 giving it a breath of life1 she converted it into a new celestial being retaining the very name of ,balitk4 ,on the other hand1 the part which she had left to her husband1 on the earth1 began to be corrupted and decayed1 because he1 ,kingguan1 had not been able1 or did not know how1 to reanimate it4 ,the foul odor of the putrified flesh reached unto the dwelling place of ,bgan in ,luktg1 and1 having been perceived by her1 she descended to ,kabnian in order to better acquaint herself with the happening4 ,from ,kabnian she saw that the evil odor issued from the decomposition of the part of the entrails which she had left on the earth in charge of her husband1 and which he had not reanimated4 ,then she broke forth in cries of grief1 pity1 and compassion--and1 descending to ,kingan1 she severely accused ,kingguan1 saying unto him3 ,why hast thou allowed our son to rot8 ,and why hast thou not quickened him to life8 ,upon which he answered that he did not understand the art of reanimation4 ,bgan endeavored to remove the greatest possible portion of the corrupted part of her son4 ,consequently1 she changed the head of ,balitk into an owl #eg--;a nocturnal bird called akp by the ,ifugaos--whence the origin of the ,kingan custom of auguring evil from this bird1 and the offering of sacrifices of fowls to ,bgan1 in order that no harm should come to them1 and that the said owl should not return to them4 ,the ears she threw into the forest1 and for that reason there come forth on the trees certain growths1 like chalk1 half spherical 7certain species of fungi74 ,the nose she threw away and changed it also into a certain species of shell which attaches itself to trees4 ,of the half of the excrement she made the bill of a small bird called ido1 from which the ,ifugaos augur well or ill1 according to certain variations of its song4 #eh ,from the putrified tongue she produced a malady1 or swelling1 of the tongue in men1 which is cured with a hot egg1 or with a chicken1 which they offer to their mother1 ,bgan4 ,from the bones of the breast she created a venomous serpent4 ,from the heart she made the rainbow4 ,from the fingers she made certain very long shells1 after the form of fingers4 ,from the hair1 thrown into the water1 she created certain little worms or maggots4 ,from the skin she drew forth a bird of red color1 called kkuk4 ,from the half of the blood she created the small bats 7litlt74 ,from the liver she drew forth a certain disease of the breast4 ,from the intestines she formed a class of somewhat large animals1 resembling rabbits or rats 7amnn874 ,from the bones of the arms she made pieces of dry or rotted wood that fall from trees upon passers-by who approach them4 ,the ,balitk that ,bgan reanimated is in the sky region of ,luktg4 #ei ,the myth just given is an example of one of the most interesting processes in the early development of literature4 ,it is probable that originally it was only a simple origin myth1 but it has been elaborated and developed until now it is worthy of its little niche in the world's literature4 ,,central ,,ifugao ,,beliefs ,the exact difference between the ,central ,ifugao and the ,kingan beliefs is not an easy matter to determine4 ,there has been much mixture between the two peoples accompanied by a corresponding exchange of ideas4 ,the effect of this exchange in some cases has been to produce a deceptive similarity in beliefs and myths that originally were fundamentally different2 while in other cases myths that were originally the same have been so greatly differentiated in the two areas that their unity can scarcely be recognized4 ,however1 it would seem that some basic differences really exist1 and the probability is that they are survivals from the ancient cultures of the peoples who went to make up the present distinctly composite ,ifugao group4 ,but the evidence at hand is not sufficient to warrant a full discussion of this question here1 and ,i shall merely cite one example4 ,kingan myths are nearly always told from the standpoint of the gods1 and have to do with the dealings of the gods with one another and with men4 ,on the other hand1 ,central ,ifugao myths are told from the standpoint of men in their relations and dealings with the gods4 ,this will be made plain by a comparison of the following ,central ,ifugao myth with the ,origin of the ,ifugaos previously given4 ,,the ,,ifugao ,,flood-,,myth #fj ,i ,the ,golden ,age4--,ifugao knowledge of the prediluvian period is very vague4 ,it is known1 however1 that the ,earth ,world was entirely flat except for two great mountains1 one in the east called ,amyao and one in the west called ,kalautan4 #fa ,this level country was heavily forested1 and all of the people lived along a large river that ran through the central plain between the two great mountains4 ,the period was something like a ,golden ,age1 when things were much better than they are now4 ,the people were demigods whose life was a happy one and their country a sort of ,garden of ,eden4 ,to obtain rice1 all that they needed to do was to cut down a stalk of bamboo1 which was plentiful1 and split open the joints which were filled with hulled rice ready to cook4 ,stalks of sugar-cane were filled with baiyax1 #fb and needed only to be tapped to furnish a most refreshing drink4 ,the river was full of fish1 and the forests were filled with deer and wild hogs which were much easier to catch than those of the present day4 ,the rice grains of that time were larger and more satisfying1 and a handful of them was sufficient to feed a large family4 ,but this ,golden ,age1 like others1 was not destined to last4 ,,ii ,the flood1 and the origin of the mountains4--,one year when the rainy season should have come it did not4 ,month after month passed by and no rain fell4 ,the river grew smaller and smaller day by day until at last it disappeared entirely4 ,the people began to die1 and at last the old men said3 ,if we do not soon get water1 we shall all die4 ,let us dig down into the grave of the river1 for the river is dead and has sunk into his grave1 and perhaps we may find the soul of the river and it will save us from dying4 ,so they began to dig1 and they dug for three days4 ,on the third day the hole was very large1 and suddenly they struck a great spring and the water gushed forth4 ,it came so fast that some of them were drowned before they could get out of the pit4 ,then the people were happy1 for there was plenty of water2 and they brought much food and made a great feast4 ,but while they were feasting it grew dark and began to rain4 ,the river also kept rising until at last it overflowed its bank4 ,then the people became frightened and they tried to stop up the spring in the river1 but they could not do so4 ,then the old men said3 ,we must flee to the mountains1 for the river gods are angry and we shall all be drowned4 ,so the people fled toward the mountains and all but two of them were overtaken by the water and drowned4 ,the two who escaped were a brother and sister named ,wgan and ,bgan--,wgan on ,mt4 ,amyao and ,bgan on ,kalautan4 ,and the water continued to rise until all the ,earth ,world was covered excepting only the peaks of these two mountains4 ,the water remained on the earth for a whole season or from rice planting to rice harvest4 #fc ,during that time ,wgan and ,bgan lived on fruits and nuts from the forests that covered the tops of the two mountains4 ,bgan had fire which at night lit up the peak of ,kalautan1 and ,wgan knew that there was someone else alive besides himself4 ,he had no fire1 and suffered much from the cold4 ,at last the waters receded from the earth and left it covered with the rugged mountains and deep valleys that exist to-day2 and the solitary brother and sister1 looking down from their respective peaks1 were filled with wonder at the sight4 ,,iii ,the repopulation of the ,earth ,world4--,as soon as the earth was dry1 ,wgan journeyed to ,kalautan where he found his sister ,bgan1 and their reunion was most joyous4 ,they descended the mountain and wandered about until they came to the beautiful valley that is to-day the dwelling place of the ,banuol clan--and here ,wgan built a house4 ,when the house was finished1 ,bgan dwelt in the upper part and ,wgan slept beneath4 ,having provided for the comfort of his sister1 ,wgan started out to find if there were not other people left alive in the ,earth ,world4 ,he traveled about all the day and returned to the house at night to sleep4 ,he did this for three days1 and then as he was coming back on the third evening he said to himself that there were no other people in the world but themselves1 and if the world was to be repopulated it must be through them4 99 99 99 ,at last ,bgan realized that she was pregnant4 ,she burst into violent weeping1 and1 heaping reproaches on his head1 ran blindly away toward the ,east1 following the course of the river4 ,after traveling a long way1 and being overcome with grief and fatigue1 ,bgan sank down upon the bank of the river and lay there trembling and sobbing4 #fd ,after having quieted herself somewhat1 she arose and looked around her1 and what was her surprise to see sitting on a rock near her an old man with a long white beard6 ,he approached her and said3 ,do not be afraid1 daughter6 ,i am ,maknngan1 and ,i am aware of your trouble1 and ,i have come to tell you that it is all right6 ,while he was speaking1 ,wgan1 who had followed his sister1 appeared on the scene4 ,then ,maknngan placed the sanction and blessing of the gods upon their marriage1 assuring them that they had done right1 and that through them the world must be repeopled4 ,he told them to return to their house1 and whenever they were in trouble to offer sacrifices to the gods4 ,after ,bgan had become convinced in this manner1 they left ,maknngan and returned home4 ,in the course of time nine children were born to ,wgan and ,bgan1 five sons and four daughters4 ,the four oldest sons married the four daughters1 and from them are descended all of the people of the ,earth ,world4 ,the youngest son1 who was named ,igon1 had no wife4 #fe ,,iv ,the sacrifice of ,igon4--,one year the crops failed1 there was much sickness1 and everything went wrong4 ,then ,wgan remembered the advice of ,maknngan1 and he told his sons to procure an animal for the sacrifice4 ,they caught a rat and sacrificed it1 but the evil conditions were not remedied4 ,then they went out into the forest and captured a large snake and sacrificed it to the gods1 but the disease and crop failure still continued4 ,then ,wgan said3 ,the sacrifice is not great enough1 for the gods do not hear6 ,take your brother ,igon1 who has no wife1 and sacrifice him6 ,so they bound ,igon1 and sacrificed him1 and called upon the gods4 ,and ,maknngan came1 and all the other great gods1 to the feast4 ,and they took away the sickness1 and filled the granaries with rice1 and increased the chickens1 the pigs1 and the children4 ,then ,maknngan said to the people3 ,it is well1 but you have committed an evil in spilling human blood and have thereby brought war and fighting into the world4 ,now you must separate to the north1 south1 east1 and west1 and not live together any more4 ,and when ye have need to sacrifice to the gods1 do not offer rats1 snakes1 or your children1 but take pigs and chickens only4 ,and one of the sons of ,wgan went to the north1 and one to the south1 and one to the east1 and one to the west2 and from them are descended the peoples of the ,earth ,world1 who fight and kill one another to this day because of the sacrifice of ,igon4 ,many other illustrations might be given of the differences between the ,central and ,kingan ,ifugao religious conceptions1 but the above will suffice for the purposes of the present paper4 #ff ,one more type of ,ifugao origin myth merits our attention before we come to the conclusion4 ,this type consists of the myths invented to explain the origin of the ancient ,chinese jars1 bronze gongs1 amber-agate beads1 and other rare articles of foreign manufacture on which the ,ifugaos place a high value1 and the origin of which they do not know4 ,many of these objects have been in the possession of the people for at least several hundred years4 ,they were probably brought into the ,islands by ,chinese traders centuries before the coming of the ,spaniards1 and gradually found their way to the ,ifugaos through the medium of their cursory commerce with the surrounding peoples4 #fg ,one of these myths1 explaining the origin of three well-known jars1 runs as follows4 ,,legend ,,concerning ,,bangg,l,t ,,of ,,hinag,,ngan1 ,,and ,,the ,,jars ,,that ,,he ,,brought ,,from ,,the ,,village ,,of ,,souls #fh ,a long time ago1 before the coming of the ,spaniards1 there lived at ,hinagngan a man called ,bangglt4 ,he was a wealthy man1 possessing four rice granaries and a very large house2 but he was not a priest4 ,his constant desire was to hunt in the forest4 ,one day ,bangglt went hunting in the forest and was overtaken by night4 ,he called his dogs but they did not come4 ,he made fire1 cooked1 and ate4 ,then one dog came to him1 and he took it in lead and departed4 ,near by he found a path4 ,the dog with him barked and the second dog answered1 and they went on4 ,and the dog with ,bangglt began to whimper and whine1 and to pull on the leash2 and ,bangglt ran1 and they went on4 ,suddenly it became light all around them1 and they came out of the forest into a large group of people4 ,and the people said among themselves3 ,surely ,bangglt is dead1 and they examined his body and asked3 ,where were you speared8 ,and ,bangglt spoke and said3 ,i have not been speared6 ,i went hunting and was overtaken by night1 and my dog here ran ahead on our path4 ,i followed1 and came here1 and lo6 it is light here6 ,and they took ,bangglt and went to their town--for there are many large towns there in the dwelling-place of souls4 ,they wished to give him food1 but he said3 ,wait until my own food is exhausted1 and then ,i will eat of your rice here4 ,and they asked him3 ,how many days will you remain with us8 and ,bangglt answered that he would remain four days4 ,then the people began to laugh and one of them said3 ,not four days but four years here6 ,ha6 cried ,bangglt1 ,i shall never do that6 ,wait until you see6 ,just so6 answered the other1 but one day here is the same as a year on the ,earth ,world1 but ,bangglt thought that he was lying4 ,bangglt visited all of the towns there4 ,he worked in the rice fields and they gave him four jars as his wages4 ,then his host said to him3 ,return home now1 for you have been here four days1 which1 according to the usage of the ,earth ,world1 are four years4 ,yes1 answered ,bangglt1 ,i wish to go home now1 as ,i am homesick for my family4 ,you have been very good to me1 for you have given me wages for my work4 ,and the host said3 ,it was a gift2 not wages1 but a gift1 that ,i gave you1 and he led the way and pointed out to ,bangglt a ladder4 ,go down that ladder1 and in a short time you will arrive at your house1 he said4 ,bangglt started to go down1 but one of the jars struck heavily against the ladder and was broken4 ,he went down the ladder and at last arrived in the top of a betel-nut tree4 ,he slid down the trunk of the tree to the ground1 and the chickens were crowing and it was just dawn4 ,and he looked at his surroundings and exclaimed3 ,why this is my own house6 ,his relatives came out and said3 ,who are you8 and he replied3 ,this is my house4 ,they looked at him closely and cried3 ,well now1 it is ,bangglt who has been gone these four years6 ,and they sat down and talked long together4 ,he showed them the jars1 and they asked3 ,where did you get those8 ,and he answered3 ,i brought them from the ,sky ,world1 and they were afraid and went to look for the ladder but it was no longer there4 #fi ,the above myth may well have been invented by some man who1 unknown to his relatives and friends1 wandered across the mountains into ,lepanto or ,benguet and returned after four years with the jars in question4 ,hundreds of myths and legends of this type are current among the ,ifugaos4 ,no representative collection of ,philippine myths has yet been made1 and the present paper can only be considered a beginning4 ,i hope to be able to continue the work4 ,,notes #a ,read before ,the ,philippine ,academy1 ,october #b1 #aiab4 ,the paper is intended as an introduction to a series of more complete studies in ,philippine mythology and religion4 #b ,a complete bibliography cannot be given within the limits of this paper1 but a number of the most important printed titles and manuscripts have been cited4 #c ,blair and ,robertson1 ,the ,philippine ,islands4 ,cleveland 7#aijf71 #cg2 7#aijg71 #dh4 #d ,this ,journal 7#aijf71 #a1 #hab-hah4 ,many plates illustrating ,ilongot types and culture are given4 #e ,the ,philippine ,islands and ,their ,people4 ,new ,york 7#ahih71 #cfb-dcd4 #f ,a typewritten manuscript of #fj pages1 entitled ,the ,hampngan ,mangyans of ,mindoro by ,dr4 ,fletcher ,gardner4 ,u4 ,s4 ,a4 7#aije74 ,in the records of the division of ethnology1 ,bureau of ,science1 ,manila4 #g ,this ,journal1 ,sec4 ,d 7#aiab71 #g1 #ace-aef4 #h ,loc4 cit41 #gf-abb4 #i ,smithsonian ,misc4 ,colls4 7,paper ,no4 #agjj71 #dh1 #ead-eeh4 #aj ,loc4 cit41 #aji-aaa4 #aa ,i am informed by ,dr4 ,n4 ,m4 ,saleeby that this myth is also known among the ,malays of ,sumatra and the ,malay ,peninsula4 #ab ,kgbubtang is a point within sight of the town of ,placer1 eastern ,mindanao4 #ac ,the offering may be very small1 even a little piece of wood1 and is thrown overboard while passing the point4 #ad ,there is said to be a similar locality near ,taganto1 eastern ,mindanao4 #ae ,binoi is the name of an oddly shaped peak at the source of the ,river ,angdnan1 tributary of the ,river ,wwa1 ,agsan ,valley4 #af ,limes and lemons are said to be objects of fear to the bsao4 #ag ,garvan suggests these stories as illustrations of punishment following the imitating or making fun of animals1 acts which are strictly tab in ,manbo culture4 #ah ,some say that the spots upon the moon are a cluster of bamboos1 others1 that they are a balte tree4 #ai ,our information concerning these peoples is limited1 but of much interest4 ,besides the work of ,garvan1 the chief sources are the ,letters of the ,jesuit ,fathers and a paper on the ,subnuns ,christie1 ,pub4 ,p4 ,i4 ,bur4 ,sci41 ,div4 ,ethnol4 7#aiji71 #f1 pt4 #a4 ,the latter does not record any myths1 but gives several song-stories about great culture-heroes which throw much light on the character of the ,subnun mythology and identify it with the mythologies of the other pagan tribes of ,mindanao4 ,these hero-stories are too long to be given here4 #bj ,the ,tinggins1 or ,itnegs1 should be excepted1 as there are important and accurate accounts of these people by ,gironire1 ,reyes1 ,worcester1 ,cole1 and others4 #ba ,according to the translation by ,james ,a4 ,robertson in ,blair and ,robertson1 ,the ,philippine ,islands 7#aijf71 #cc1 #afg-aga4 #bb ,note the similarity of this place-name to the ,kgbubtang of the ,manbo legend1 p4 #hi4 #bc ,translated by ,roberto ,laperal from ,igorrotes1 by ,angel ,perez4 ,manila 7#aijb71 #cai-cbj4 #bd ,jenks1 ,albert ,ernest1 ,the ,bontoc ,igorot1 ,pub4 ,p4 ,i4 ,ethnol4 ,surv4 7#aije71 #a4 #be ,seidenadel1 ,carl ,wilhelm1 ,the ,first ,grammar of the ,language ,spoken by the ,bontoc ,igorot1 with a ,vocabulary and ,texts4 ,the ,open ,court ,publishing ,co41 ,chicago 7#aiji74 #bf ,opus4 cit41 #dhe-eaj4 ,seidenadel gives an interlinear literal translation1 which is1 in some places1 slightly inaccurate4 ,i have made a new free translation directly from the ,bontok4 ,the text was told in the form of a story rather than that of a myth1 and contains much extraneous matter which ,i have omitted4 #bg ,place of anger4 #bh ,there are about #abg1jjj ,ifugaos1 nearly all living in the subprovince of ,ifugao4 ,they are divided into a large number of hereditary clans1 each of which has its own social and political organization4 ,they are an agricultural people1 and have developed their great stone-faced terraced rice fields to an extent probably not equaled elsewhere in the world4 ,i do not believe that the physical type1 language1 or culture of these people is wholly a native development4 ,the evidence seems to indicate that the present-day ,ifugaos are the result of mixture1 perhaps one or more thousand years ago1 of several widely different native types with an incoming people of high culture4 ,indications seem to point to the highlands of ,burma as the original home of this highly-cultured people1 but this is a supposition that will require proof4 ,within historic times the ,ifugaos have been almost entirely free from mixture of any sort4 #bi #a4--,the ,religious ,beliefs of the ,kingan ,ifugaos1 a manuscript of some #cjj pages1 by ,juan ,fernandez ,villaverde1 translated and annotated by myself with the assistance of ,mr4 ,john ,m4 ,garvan4 #b4--,the ,religion of the ,kingan ,ifugaos1 a manuscript of #cej pages1 by ,roy ,franklin ,barton1 with notes by myself4 #c4--,unpublished notes4 ,the ,religion of the ,central ,ifugaos1 a manuscript of about #cjj pages1 by myself4 #cj ,the subprovince of ,ifugao may be divided into five general culture areas which can be also considered as religious districts4 ,these are3 ,kingan ,ifugao1 ,western ,ifugao1 and ,central ,ifugao1 speaking the ,pure ,ifugao dialect2 and ,almt ,ifugao and ,mayyao ,ifugao1 speaking the ,sub-,ifugao dialect4 7,plate ,i47 ,very little is known of the religion of ,almt ,ifugao and ,mayyao ,ifugao1 and they will not be further discussed in this paper4 #ca ,or bling 7874 #cb ,dwi 7874 #cc ,it can only be seen at this point for the reason that the earth beneath and the blue-stone underfacing of ,kabnian immediately above cut off the view4 ,ifugao astronomical knowledge1 plus the circular nature of the horizon and the apparent slope of the whitish band above it1 has doubtless given rise to this belief in a celestial globe surrounding the universe4 #cd ,the ,ifugaos have no belief1 that ,i have ever been able to discover1 as to the origin of the universe4 ,to their minds it has always existed and will always continue to exist4 #ce ,in the three previously mentioned manuscripts on the ,ifugao religion1 between two and three thousand deities are spoken of by name1 and this is only a fraction of the number known to the ,ifugaos4 ,of course1 only a few of them are really great deities1 but even such may be counted by hundreds4 ,of the very diverse and all-inclusive character of these deities1 no accurate idea can be given within the brief limits of this paper4 ,suffice it to say there are gods of war1 of industry 7such as weaving1 metal-working1 etc471 and of beauty and love2 nature-gods1 cannibalistic gods1 evil deities1 mythical monsters1 messenger spirits1 guardian spirits2 and hosts of mischievous elves and fairies4 #cf ,collected by ,juan ,fernndez ,villaverde1 in #ahid1 from a celebrated ,ifugao priest1 ,duminng of ,kingan4 ,translated1 corrected1 and annotated by myself with the assistance of ,mr4 ,john ,m4 ,garvan4 #cg ,this statement is significant1 as it shows an understanding of the true cause of the echo4 ,ifugao cosmographical and astronomical knowledge is not very primitive1 as a careful study of this myth will clearly demonstrate4 #ch ,god of the rain4 #ci ,ifugao knowledge of the part played by erosion in the formation of the topographical features of the earth is clearly shown4 #dj ,shellfish1 greens1 fruits1 meats1 or fish that constitute the savory part of the meal1 as contrasted with knon which refers only to staple foods such as rice1 sweet potatoes1 etc4 #da ,mumbnang has a head covered with bristles1 just like a porcupine1 but radiating and sharp pointed like nails facing outward to penetrate any object on the outside4 ,he possibly represents some constellation4 #db ,the goddess of weaving4 #dc ,or ,ngln an ,maknngan 7874 #dd ,deities which the ,ifugaos believe to be their ancestors4 #de ,the people of ,almt ,ifugao4 7,plate ,i47 #df ,tad-na and ,inke are recognized as common ancestors by all the ,kingan ,ifugaos1 and the myths about them are legion4 #dg ,ceremonies to the bni1 accompanied by prayers and sacrifices4 #dh ,a version of the same type1 but very different in detail1 is contained in the unpublished notes of ,mr4 ,roy ,franklin ,barton4 ,i have also several others from the same area 7,kingan ,ifugao7 that were collected by ,lieut4 ,maximo ,meimban4 #di ,for bibliographical reference1 see ,villaverde1 loc4 cit4 #ej ,manahut is the greatest and most hated evil deity of the ,ifugaos4 #ea ,the memory of cannibalism so common in ,ifugao mythology possibly dates back to a period of contact with human cannibals4 #eb ,the ,ifugao version of the story states that the sky was so low that it interfered with the plying of the spear1 while the ,manbo story relates that the rice pestle would strike against it4 ,it is possible that this myth dates back to cave-dwelling ancestors--for the low roof of a cave would be an inconvenience of the same character as that which is here ascribed to the sky4 ,a further proof of this is the following ,taglog myth furnished me by ,mr4 ,roberto ,laperal3 ,in former times the sky was very low and could be touched with the hand2 when men were playing1 they would strike their heads against it whenever they jumped upward4 ,this made them impatient1 and one day they began to throw stones at the sky4 ,the great god ,bathala was very angry and removed the sky to its present position4 #ec ,for bibliographical reference1 see footnote #cf4 ,a less complete version of this myth1 differing somewhat in detail1 is given by ,barton in the second manuscript mentioned in footnote #bi4 #ed ,god of the rain4 #ee ,god of the lightning4 #ef ,it is a common belief1 widespread in the ,philippines1 that the appearance of a woman at a place where men are hunting will render the search for game fruitless4 ,j4 ,m4 ,garvan4 #eg ,it will be noted that most of the things created by ,bgan from the corrupted half of ,balitk were pests and things of evil omen to torment the people of ,kingan as they had tormented her4 #eh do1 or du1 is the ,ifugao name for the omen spirits4 ,a certain small black and white bird called ptpt is believed to be an omen spirit1 and therefore it is also properly called do4 ,when an ,ifugao is going on a journey and sees one of these birds1 or hears its cry1 he immediately stops and calls out to it4 ,he tells it where he is going and why4 ,if the bird flies away to one side or in a forward direction1 it is a good sign2 but if it flies backward along the path1 uttering a sharp cry of fright1 it is a very bad omen1 and the man will probably return home and not continue on his journey until another day4 #ei ,i am informed by ,dr4 ,dean ,s4 ,fansler that he obtained from an ,igorot of ,tblai1 ,benguet1 in ,may1 #aiaj1 a myth very similar to this story of ,bgan and ,kingguan4 ,the details are different1 but some of the more important incidents are the same and ,i will give a brief summary of the myth here3 ,a god named ,dumgid1 whose home is in one of the lower regions of the sky1 came down to the earth and lived among the people4 ,he taught the people many things1 and often went hunting with them in the forest4 ,but one day1 when he was out in the woods alone1 he met a beautiful girl by the name of ,dgai with whom he fell in love1 and they were married4 ,a son was born to them1 and they named him ,ovug4 ,shortly after this ,dumgid informed the people that he must return to the ,sky ,world to make report to the chief deity1 ,kabigat1 but that he would soon come down again to the ,earth ,world4 ,but the people demanded that he take his wife with him1 and that they leave their son as security for their return4 ,dumgid told ,dgai that the path was so hot that she might die1 but this the people would not believe4 ,so ,dumgid and ,dgai started out1 but as they approached the sun it grew so hot that ,dgai died4 ,dumgid returned her body to the earth1 and went on to his home in the sky4 ,later he came back to the earth1 in company with the god ,bangan di ,bai-ngan1 and told the people that he must take his son ,ovug to the ,sky ,world4 ,this the people refused to allow him to do1 so ,dumgid took a knife and divided his son ,ovug into equal parts by cutting him straight down4 ,when he had done this1 he told the people to keep one half and make a new boy out of it4 ,the other half ,dumgid took with him to the ,sky ,world and reanimated it4 ,then he looked down to the ,earth ,world and saw that the half of his son there was becoming decayed because the people had not given it new life4 ,so he came down with the boy he had made1 and made another beautiful boy out of the decayed half4 ,then he made the two boys stand before the astonished people4 ,for their greater astonishment1 ,dumgid asked the boy he had made in the ,sky ,world to talk4 ,he spoke very loud like sharp thunder1 so that the people were frightened almost to death4 ,then ,dumgid asked the other boy to talk1 and he spoke low like the rolling thunder4 ,then the first boy went up to the ,sky ,world whirling like fire1 and thundered there4 ,and it is believed that this is the origin of the lightning and the sharp thunder that comes after2 and it is also believed that the low thunder is the voice of the second boy1 or the one made on the earth4 #fj ,collected by myself from various ,ifugaos of ,banuol clan1 in #aijf4 ,a similar but less complete version was collected at the same place by ,levi ,e4 ,case1 in ,may1 #aije1 and published in ,this ,journal1 ,sec4 ,a 7#aiji71 #d1 #bef-bfj4 #fa ,or ,alautan in ,sub-,ifugao4 ,see ,plates ,i and ,,ii4 #fb ,the ,ifugao rice drink1 usually known as bbd4 #fc ,about six months4 ,the duration of the flood varies greatly in the different versions of this myth4 #fd ,incest is looked upon by the ,ifugaos with horror1 and is held to be one of the gravest of crimes4 #fe ,the number and names of the children of ,wgan and ,bgan are variable in the different ,ifugao clans4 #ff ,the frequent repetition of ,bgan as the name of a female deity is worthy of further explanation4 ,bgan is the ,ifugao ideal of feminine beauty4 ,there is no single goddess of love and beauty such as ,venus or ,aphrodite1 but an abstract ideal of womanly perfection4 ,therefore1 all beneficent female deities are called ,bgan1 which is also the most common name among ,ifugao women4 ,when a man wishes to praise his wife1 he speaks of her as ,bgan-ko 7my ,bgan71 and when a young man goes courting he often speaks of it as mum-,bgan 7searching for a ,bgan74 ,light1 fleecy clouds1 high in the sky1 are often called the wavy hair of ,bgan4 ,such poetic usages are almost innumerable4 ,it is an interesting conception1 and is one of the proofs of ,ifugao sthetic development4 #fg ,a ,chinese author1 ,chao ,ju-kua1 writing in the year #abhj1 mentions that porcelain jars and bronze gongs were two of the most important exports from ,china to the ,philippines4--,blair and ,robertson1 ,the ,philippine ,islands 7#aijf71 #cd1 #aha-aia4 #fh ,free translation of an ,ifugao text obtained by myself in ,january1 #aiji1 from ,tugnai ,pit 7,plate ,,iii1 fig4 #c71 an ,ifugao of ,amgod clan1 ,central ,ifugao4 #fi ,the three unbroken jars brought by ,bangglt from the village of souls in the ,sky ,world are still in existence and their location is as follows3 ,the first jar is called ,inhywat1 and is owned by ,bnwg of ,bwt4 ,the second is called ,inyao1 and is owned by ,inyao of ,hinagngan4 ,the third is called ,bt1 and is owned by ,bt of ,hpao4 ,these jars have an estimated value of several hundred pesos each1 but1 unless driven to it by dire extremity1 their owners would not sell them for any price4 7,plate ,,iv1 fig4 #a47