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Territory of the Kankanay
Territory of the Kankanay
Since the Kankanay have been studied very little, the exact extent of their culture area is not at present certain. The Igorot of northern Benguet, and almost all of the people living in Amburayan and southern Lepanto, speak the same dialect, have similar customs, and call themselves by the same name, “Kakanay” or “Kankanay.” The people of this group have no important cultural features by which to distinguish them from the Nabaloi, and linguistics is the only basis on which they may be classed a
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Personal Appearance and Traits
Personal Appearance and Traits
In agriculture and the industrial arts the Kankanay and the Nabaloi have made about equal progress, and practically everything that might be said of the one applies equally to the other. The standard of living is about the same, except that as a rule the Nabaloi have more rice. The houses and the method of their construction are similar, but there is a larger proportion of good houses among the Nabaloi. The household furnishings of the two peoples consist of the same or of similar articles....
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Industrial Life
Industrial Life
The custom law of the southern Kankanay differs from that of the Nabaloi only in unimportant details. 1 The order of inheritance is the same, and the general principle that property must go to the next generation and that parents, brothers, and uncles can hold it in trust only, applies to the southern Kankanay as well as to the Nabaloi. Another principle of common application by the two tribes is that all relatives of the same degree, whether male or female, inherit equally. The southern Kankana
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Custom Law
Custom Law
There is little difference in the amount of general knowledge possessed by the Kankanay and the Nabaloi, but the latter are probably a little more advanced in this respect. Whatever may be said of their native culture, the Nabaloi are certainly showing a greater readiness to adopt civilization than any other Igorot people. Comparing the general Kankanay culture to that of the neighboring groups, I should say that it is lower than the culture of the Nabaloi and higher than that of the Bontoc. In
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Comparative Culture
Comparative Culture
1 See my Nabaloi Law and Ritual , present volume, pp. 236–271, 1920. The Kankanay ceremonial system is similar to that of the Nabaloi. 1 The rituals are the same in general purpose; they are based on a similar belief in spirits; the important elements of both systems are sacrifice and prayer; and the functions of the priests are the same. The ceremonies of each group must be given in their appropriate places, and a particular sacrifice must be offered in connection with each, though there is pro
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General Comparison with the Nabaloi
General Comparison with the Nabaloi
The southern Kankanay have no term by which a supreme ruler of the universe is designated, and it is doubtful if any Kankanay, with the exception of a few who live near the coast, have any conception of such a personage. The translation of “Lumawig” as God in connection with the description of some of the ceremonies presented in Robertson’s publication on the Lepanto Igorot, 2 may be explained by the tendency of the Ilocano township secretaries who did the recording, to interpret Igorot rituals
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Spirits and Deities
Spirits and Deities
The Kankanay in a very few ceremonies pray to the sun and moon, but it is not probable that they pray to groups of stars as do the Nabaloi. The elements are frequently personified in the sacred stories, but it is not probable that prayer is offered to them. The Kankanay make ceremonies for the same general purpose as the Nabaloi. The majority of them are celebrated primarily against sickness, or to avert calamities, such as crop failure. Incidentally, all public ceremonies secure the good will o
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Purpose
Purpose
As with the Nabaloi, the mambunong is an institution; though the Kankanay have more occasions on which they address the spirits and deities without his intervention than the Nabaloi. Except in Buguias the ceremonies are not shrouded in mystery to the same extent that they are among the Nabaloi, and the people have more general knowledge concerning them. The compensation allowed the priest is about the same as among the Nabaloi, and the priests appoint their successors in the same way; that is, b
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Priesthood
Priesthood
Anap , meaning “to find out,” is the general name for the Kankanay divination ceremonies. Three methods are used. The mambunong puts tapuy in a glass and prays, asking the gods to show what caused the sickness and what ceremony should be celebrated to effect its cure. He then looks into the tapuy where he sees something indicating the cause of the sickness and the ceremony to be celebrated. This method corresponds to the Nabaloi bakno . A stone is suspended by a string, the mambunong prays, the
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Divination
Divination
As with the Nabaloi, the spoken ritual consists of either a petition or a story which serves as a magical formula. The formula seems to be used to a greater extent by the Kankanay than by the Nabaloi. The prayer or formula must always be uttered at the appropriate place and in the proper circumstances, or else it will not be effective. The use of the formula as well as the prayer seems to be common to all tribes of the Igorot including the Tinguian. 3...
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Spoken Ritual
Spoken Ritual
There is no dancing in connection with the private ceremonies; but the tayo , a dance by one man and woman at a time, forms a part of nearly all public ceremonies. The dance is the same as the tayau of the Nabaloi except that the Kankanay dance to faster time. The time is faster among the northern than among the southern Kankanay. While the dance is in progress the mambunong shouts the following at intervals of about ten minutes to the man who is dancing: Baliwatak sika; matagoga, maganakka; bom
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Dancing and Songs
Dancing and Songs
The Kankanay pay even more attention to omens in connection with rituals or in their ordinary occupations than do the Nabaloi. Snakes, lizards, or certain birds crossing the roads are omens of bad luck. If anything falls, if a rock becomes detached and rolls down the hill, or a person stumbles, some calamity is sure to follow unless it can be averted by means of ceremonies. The taboos among the Kankanay are even more numerous and last longer than among the Nabaloi. This may be partly due to the
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Comparative Nabaloi and Southern Kankanay Ceremonies4
Comparative Nabaloi and Southern Kankanay Ceremonies4
A. Generally distributed through northern and central Lepanto: Begnas or pakde , for the general welfare; made two or three times a year, before or after the planting and the harvesting of rice. Similar to the Ifugao honga , the Benguet Kankanay kosde , and the Nabaloi kosday . Bayas , made by the rich to emphasize their station; also against sickness. Made after marriage “every four or five years,” or, “three times during one’s lifetime.” Similar to the Ifugao bumaiyah , the Benguet Kankanay ma
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Lepanto Kankanay Ceremonies5
Lepanto Kankanay Ceremonies5
Tobag , against sickness. Tonkala , in accordance with a vow rendered during sickness. Bagaoas , for the rice crop; against mice and drouth. Sepesep , nature and purpose not clear. 1 Ibid. , pp. 280–335. 2 Phil. Jour. of Sci., IX , Section D, 465–527, 1914. 3 Compare F. C. Cole, Traditions of the Tinguian , Publ. of Field Museum of Natural History, Anthrop. Ser., XIV ; and R. F. Barton, Ifugao Law , present volume. 4 See the present volume, p. 289. 5 Based on the publication by J. A. Robertson,
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Bindian
Bindian
The mandit of the Kankanay corresponds to the pachit of the Nabaloi. The Nabaloi use the word manchit , meaning “to celebrate the pachit .” The Kankanay always substitute “d” for the “ch” of the Nabaloi. However, there is a difference in the purpose for which the Nabaloi and the Kankanay of Kibungan and surrounding towns celebrate this ceremony. In Kibungan it is given neither to cure nor to prevent sickness, but only to cause the person celebrating it to become rich and to be honored by the peo
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Mandit
Mandit
Tamonmasinop nan litagua way panamtamangan un dayida. Ginmosad si Maodi balitok nay masodi, Madīli ay babayī, dalingyos bintauwanyo, Liniboi di baboiyo, inmingyap di manokyo. Alanyat i songdoyo si bomooi ay nayo. Balbalungmo matago, ipidwanas bungbungo Ut maad adotako. Ginmosad si Angtan ; galinay kinadangian. Tanbanos di baknang ingosad ni baboiyo Ay inbayogunyo. Became happy Taydak, became happy Dakodak; Came down from the sky Soyaan, became happy Taydak. Came down from the sky Balitok, Balito
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Dawak and Basit
Dawak and Basit
The batbat is given in all Benguet towns, by the Kankanay as well as the Nabaloi, to cure or prevent sickness and to bring riches and long life to the giver. The ceremony is held for the same general purpose by both tribes, but the manner of celebrating it is different. In the Kankanay towns from one to twelve hogs may be used for this ceremony. The number varies according to the wealth of the giver. Unlike the Nabaloi they do not pretend to deceive the spirits by tying hogs which are not to be
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Batbat
Batbat
After the hog has been killed, the mambunong takes the stick with which it was stuck, and swings it while praying as follows: Sīka pay ay wikibuyak ta dakami di omanda ya bomaknang, nakasnatna, tan onmandakami, ta isakladmi di pūogmi ya malipunan kami si anak, gamung, ya salon. You, the stick, are swung so that we shall live long and become rich, so that we shall live long, so that our legs shall be as horn, so that we shall have many children, much money, and many cattle grazing. The prayer rec
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Kapi
Kapi
The amlag is a ceremony celebrated in all Benguet Kankanay towns. Its purpose is to cause the release of the captured soul of a living person. A chicken, some rice, and a collection of tools are necessary for sacrifice. The mambunong holds the chicken in one hand and squats beside the tapuy and rice while he prays. He begins his prayer by addressing the amlag of the various settlements from the coast town of San Fernando, La Union, to the place where the ceremony is held; and then requests that
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Amlag
Amlag
Lawit is a ceremony celebrated by the Benguet Kankanay to cause the return of the soul of a living person which has wandered away. One of the Kibungan mambunong said: Mo īitauum ay wadaka’s adaway sin būuina, ifūgau, sīa amona aydin ababīikna tinaymana. If a person dreams that he is far away from his house, he knows that his soul has left him. The mambunong takes a plate of rice from which tapuy has been fermented and holds it in one hand, while holding a chicken in the other. He turns his face
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Lawit
Lawit
The lawit is celebrated in Kibungan, Kapangan, Bacun, and Ampusungan; but I do not know whether or not it is celebrated in any other Kankanay towns. It corresponds to the Nabaloi tawal and to the Bontoc ofat . The Buguias Kankanay celebrate a ceremony called tingiting to cause the return of the souls of the persons who have occupied a house which has been burned. It is believed that the souls fly away with the fire and smoke. One of those who has occupied the house holds some dried meat in his h
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Tingiting
Tingiting
The palis is celebrated by the Benguet Kankanay against witchcraft, and also to cause injury to befall an enemy. Tapuy , cooked rice, and either a chicken or a dog are necessary for sacrifice. The prayer is addressed by the mambunong to the amlag . They are asked to dissolve their alliance with the witch and take the side of the people, or to visit the enemy and cause him bad luck, in consideration of the tapuy and food which are furnished. As soon as the prayer has been finished, the people pre
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Palis
Palis
The buang is celebrated to cure deafness in Buguias, in some of the Kankanay barrios of Atok, and probably in some if not all of the Benguet Kankanay settlements farther west. The mambunong holds in one hand the chicken to be sacrificed and with the other hand he holds a cup of tapuy above the head of the deaf person, while relating the following story: Kabigat of the earth was constructing a sod fence. While he was bending over to pick up a large piece of sod, he heard the noise of loud thunder
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Buang
Buang
Mayilutlutkan is a ceremony given by the Kankanay against headache. The mambunong takes a camote in his left hand and holds it against the head of the sick person. He holds a knife in his right hand against the camote , while praying as follows: Sīka pay ay mayilutlutkanka’s sūmingising di agou, mayilutlutkanka’s pangawan di agou, mayilutlutkanka’s kalibiana agou, mayilutlutkanka’s dimana agou, mayilutlutkanka’s gomabisana agou, ya mayilutlutkanka’s kapat aana; ado ut diya tubum dan dangau ay na
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Mayilutlutkan
Mayilutlutkan
The palis chi kabunian is celebrated in Buguias to cure toothache, but I do not think it is celebrated in any other Benguet Kankanay towns. A jar of tapuy and a chicken are used for sacrifice. The mambunong holds the chicken in one hand, while with the other he holds a spear against the aching tooth. He prays to the amlag asking that they cease causing the tooth to ache, and that they visit their malevolence on the patient’s enemies instead. The people then sing the angba , a song in which the d
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Palis chi Kabunian
Palis chi Kabunian
Mantuis bilig is one of the ceremonies celebrated to cure pains in the chest. A chicken, a jar of tapuy , and a basket of blankets, breech-clouts, and headbands are necessary. The mambunong holds the chicken in one hand, puts the basket on his head, squats beside the tapuy , and says the following: Wada si Damogo ay manīli us Natoo. Sīa say Mantūis Bilig ay makagayang si ipūgau. Inapūna ūsay galui, ūsay budbud, ūsay wanus, ya ūsay manok. Wada’s Mayang ay manīli ud Ampūngut. Wada’s Bokosan ay man
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Mantuis Bilig
Mantuis Bilig
Bilong is a ceremony which is celebrated to cure diseases of the lungs. The mambunong holds in one hand a piece of dried meat and says the following: Wada, kano, da Ginsingan un Sūyan. Mansīda pay, kano, san tonodaisan adūe ya mayaganda Ginsingan ya si Sūyan. Amuida pay, kano, yan pinoda san ūsay takbada si patok yan pinoda san ūsay takbada san inapoi. Somaada pay, kano, yan manbidbidbidang ut san ūsay batang. Ingayon kinwanina ut, kano, un, “Manototo ut sīna ta manganta.” Omada ut, kano, isan p
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Bilong
Bilong
Maydosadan is one of the ceremonies which is held to cure pains in the chest. The mambunong holds a chicken which is to be sacrificed, while he relates the following: Bangan un Kabigat ūnda manorian. Inagton Bangan tagbana, yan inaligīda Kabigat din pataklangna. Dintangda san dorian ay sin poon; anayan kaotanda ut mapno san tagban Bangan, ya mapno san pataklang Kabigat sin bugas di dorian. Angayan idondon Bangan si Kabigat ut inmangaya. Itotukdūūn pay sīna ay Bangan. Amui pay si Kabigat ya binut
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Maydosadan
Maydosadan
After the chicken has been killed and cooked, the story is repeated. Manbating is one of the ceremonies which is held when a person is bleeding from the nose or mouth. The mambunong holds a chicken in one hand, while he sits in front of a basket containing a rope and says the following: Wada, kano, san dūa sin agī—Timūngau. Unda pay, kano, nanogian. Datgnūnda ut san ūsay togi ay imui us dalum san bugasna ut duiay pakdanonodun, yan dintangda san ūsay dalipoi ay bato. Tokwabunda payan. Ilaunda, ka
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Manbating
Manbating
They looked into the opened place, and their eyes saw to the underworld. They saw there a house, and there was being celebrated a ceremony in the underworld. Then they got their rope and fastened and tied it, and it was this way they went to the underworld. Then they arrived at the ceremony. They went to eat. They were eating when they heard the inhabitants of the underworld say, “We will catch you so that we may eat you.” Then they became afraid, and took off their breech-clouts and tied them o
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Liblibian
Liblibian
One day when their father and mother had gone to cultivate the land and had returned, they had already eaten one-half of their pot. They said, “How is this? you like to eat iron pots.” “Yes, iron is what we like to eat.” Then Liblibian and Pintun left together and went to the land of the Ilocano. When they arrived they made one child of an Ilocano sick so that there would be a reason for giving them bolos to eat. The Ilocano did not know enough to give them bolos to eat, but knew of medicine onl
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Ampasit
Ampasit
After Timungau and his family had finished eating, they went home. Timungau was ashamed, and celebrated a ceremony also. He invited Ampasit and her father and her mother. When Ampasit and her father and her mother went to the ceremony of Timungau, they wondered how the pigs in the yard were tied, because they did not see, although they were looking. The father of Ampasit urinated. He urinated on the face of the husband of Ampasit, because he did not see him. Timungau said, “We do not wish to hav
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Dayau
Dayau
The tamo is held in Buguias to cure insanity. It is also made in some of the villages of Mancayan, but I do not know whether it is celebrated in other Kankanay towns. The mambunong holds the chicken in his hand and prays, but I can not state the nature of the prayer. After the prayer one man dances with a spear in his hand. The dance, which is similar to that of the palis , is repeated three times. Between dances the people sing, but no one seems to be able to explain the meaning of the song. Th
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Tamo
Tamo
The pasang is celebrated to cause children to be born. The mambunong holds a chicken in each hand and squats between two baskets of blankets, while relating the following story: Wada, kano, Bintauan un Apinan. Sin Agīda. Adīda, kanon, mananak ya mo manawasda pay, kano, sūmakīsakīt sin agusda asauwada. Amuida ut, kanominda manpaanap. Datgnūnda, kano, san ūsay bato ay bui; binmali san ūsay dakdakui ya ando ay ipūgau ay maata di kadumna. Asi ibaganda Bintauan un Apinan ay mananap mo sinoi inmat un
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Pasang
Pasang
They went then to get some one to make the divination ceremony. They found a stone house; a large tall man with green eyebrows came out of it. Then Bintauan and Apinan asked him to make the divination ceremony so that they could learn what troubled their wives. Then he said, “Go to the Sun and Moon because they know the divination ceremony.” Then Bintauan and Apinan went away. They arrived then at the meeting place of the earth and the sky. There was a large house. A red-eyed man with green eyeb
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Abasang
Abasang
The Kankanay as well as the Nabaloi celebrate sibisib to cure wounds. The mambunong holds against the wound the instrument with which it was inflicted, while relating the following: Si Boliwan waday dūa anakna—da Lūmawig un Kabigat. Sin agou inmeda manganop, ut inaday īsa makawas. Sūmaada pay nabayda ut nanibayda sin ilungan. Ginudgudda din patang ut inbilagda. Sin tinmotokdowanda din asoda inapayoda di odūūm ay makawas. Din dūa sin agī inonodda di asoda. Inyudda un amada un bantayana din patang
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Sibisib
Sibisib
One day they went hunting, and caught a deer. They started home, but became tired on the way. They cut the meat into pieces and dried it. While they were sitting down, their dogs ran after another deer. The two brothers followed their dogs. They told their father to guard the meat. One of the brothers hit the deer with his spear, but did not kill it. The deer ran away with the spear in his body. They returned to the place where their father was staying. They saw that the meat was gone. They said
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Gaysing
Gaysing
The betrothal ceremony celebrated by the young people themselves without the intervention of their parents is called galon . It is held only in the instances where there has been no gaysing , or where the parties for whom the gaysing has been celebrated refuse to marry. Except in the case of the rich, refusal to marry is rare, since the one who refuses must pay all expenses incurred for the gaysing . The galon is celebrated exactly like the gaysing . The corresponding Nabaloi ceremony is called
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Galon
Galon
The marriage ceremony, called mangilin , is similar to the mangidin of the Nabaloi. A hog is always offered for sacrifice, and the mambunong prays, calling the names of the sky deities and asking them to witness the marriage. They are also requested to cause those marrying to treat each other properly, to cause them to have many children, to cause everything which they plant to grow well, to cause them to have luck with their livestock, and to give them long life and riches. After the prayer the
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Mangilin
Mangilin
In case of divorce the mansiyanun , which is the same as the pansijanun of the Nabaloi, is made. There is no spoken ritual, but a hog and tapuy are furnished the people. The engagement, marriage, and divorce ceremonies are similar throughout Benguet, eastern Amburayan, and southern Lepanto....
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Mansiyanun
Mansiyanun
The siling , or funeral ceremony, is celebrated in all Benguet Kankanay towns, and, indeed, under various names, by the majority if not all of the Igorot tribes. Except in the case of infants or very small children the dead are not buried immediately, but are put into a death chair around which funeral rites are held. In the meantime animals belonging to the dead person or his relatives are killed and eaten, while the burial is delayed. The interval between the death and the burial varies accord
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Siling
Siling
After a dead person has been buried, the people gather in his yard. They get a vessel of water, and the mambunong puts grass in it and sprinkles them, while saying the following: Wada, kano, san dūa sin agī. Daeda Balitok un Obog. Nananakda ut napno san kabilibilig. Asīda naatui san kayīlianda. Natui payan inkapotda. Asīda matapog nan kayipupūgau at alanda san ūsay pingan ya līma ay tabon di pao, ut manpagasda. Manpagasda pay, kano, yan laton ūtay magay mamatui un daeda. Ingayan duiay ya lida ut
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Pugas
Pugas
The kiad is a ceremony celebrated by the Kankanay of Kapangan and Kibungan to cure sickness inflicted upon the wealthy by the souls of their dead relatives. A carabao, a cow, or a horse may be killed when the kiad is celebrated. The people first take a jar of tapuy to the grave of that dead relative of the sick person who is indicated by the anap as having caused the sickness. A hole is made in the grave, and the mambunong prays as follows: Amud, omalika ta yaanaka si noang, gale; ya maninommi t
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Kiad
Kiad
Ud niman nay yaanakka si noang, ut masaoan di sakītna. Now I am giving you a carabao, and may the sickness be cured. The carabao is then killed and cooked. Just before the people eat, the mambunong says: Amud, omalika ta mangangtaka. Soul of the dead relative, come and eat with us. After the people have eaten, the mambunong shakes the two blankets to be used by the dancers, in order that he may shake out the spirits of the blankets for the dead relative. While doing this he says the following: B
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Kosde
Kosde
The ceremony called bugid is held in the Benguet Kankanay towns when the water for irrigation is not sufficient. A jar of tapuy and some dried meat are taken to the field for sacrifice, and the owner of the field prays to the spirits of suicides asking them not to try to drink from the irrigation ditches. The purpose of the ceremony corresponds to the tawal ni payu of the Nabaloi, and to the bakid as celebrated in some of the Lepanto Kankanay towns....
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Bugid
Bugid
The pungau is celebrated by the Benguet Kankanay at the beginning of rice harvest. Before any rice can be gathered, the owner of the field must procure a jar of tapuy and either a chicken or dried meat, which are taken to the field. The owner holds the chicken or dried meat in one hand and prays that the rice to be harvested may increase to an amount sufficient to last until the next harvest, and promises that a large part of it will be used for ceremonies. After the prayer all who are to take p
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Pungau
Pungau
Before any new rice is eaten, the ceremony called bugak is held. Some of the new rice and either dried meat or a chicken are cooked. A mambunong is not necessary, but the head of the household throws some of the cooked rice in the fire and says: You, the fire which did the cooking, shall be the first to eat, in order that the rice shall not cause us to become sick. He prays a similar prayer to the pots in which the cooking has been done, to the rack on which the rice was dried, and to the mortar
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Bugak
Bugak
The ceremony called saldi is held before eating the meat of animals which have died of disease or have fallen from a cliff. Pieces of the animals’ liver are thrown in various directions while the mambunong addresses the bilig living in the pasture lands of the animal, asking that sickness may not result from eating the meat. After the meat has been cooked, the mambunong invites the fire and the pot to eat first, in order that the people who eat may not become sick. This ceremony, which correspon
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Saldi
Saldi
The bilig are spirits which are friendly to the people, but cause sickness when they need blankets or food. The ceremony called bilig is performed to cure the sickness caused by these spirits. A chicken, tapuy , rice, and blankets are obtained. The mambunong puts a basket full of blankets on his head, holds a chicken in one hand, and while squatting beside the tapuy and rice says the following: Usay agou ud nabaon, din dagum ya din kimat nanbatbatda isan mabilig. Kinwanin kanon, dagum un, “Wawad
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Bilig
Bilig
Din kimat kinwanina un, “Inauabakko sīka.” Din dagum kinwanina un, “Au, ungaykayiman naabakak isan.” Ungayan mankayūnda. One day, long ago, the Wind and the Lightning met on the top of a mountain. Said the Wind, “I am greater than you.” Then the Lightning answered, “I am greater than you because when I destroy a tree, I make it live again. But when you have it for food, it dies.” Then said the Wind again, “When I eat it, it lives again.” Then said the Lightning, “Then we will go to a large rock,
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Dagas
Dagas
When the mambunong decides that a person has been made sick by his guardian spirit, he causes the sick person to hold a chicken in his hand and to repeat the following: Sīka Laklakiwin, ay poon di ababīik, omalika tan magay ya ak sīka si manok makon sīkay mamaspasakī, un ya adodi ya adī un pansakitun sakun. You, Laglagiwin , the origin of the ababiik , come, because I will give you a chicken if you are the one that has caused the sickness, and you will not again make me sick. The chicken is then
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Laglagiwin
Laglagiwin
The tanong is a ceremony celebrated to cure sickness caused by the souls of dead ancestors. A carabao, a cow, a hog, or a chicken may be sacrificed, according to the wealth of the sick person. A mambunong is not necessary, but the sick person himself prays as follows: Yan nay ay din nouangko, ta mayilotonan din anguk, mokon dakayo paksau sinan angut ay mansakīt. Yamo si bigat ya mataguak ya way nouangak ya andaka loman. Here I am giving for tanong my carabao so that my body will be cured if you
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Tanong
Tanong
After the meat has been cooked, the sick person speaks the same prayer which he recited before the animal was killed. Among the Kankanay of Benguet the sagausau is generally celebrated before starting on a journey, and always before starting on a journey to trade. A chicken is first killed and its gall examined. If the gall is full and smooth the trader will have luck, but if the gall does not look right, the trip is delayed and the next day another chicken is killed. When the prospective trader
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Sagausau
Sagausau
You, Sun and Moon, come; witness the sagausau . —— is about to start on a journey to trade. May he be successful in trading. May he be able to collect all that is due him and evade payment of what he owes. Cause the people to give him food and blankets. In the Lepanto town of Mancayan the sagausau is celebrated, but I do not know whether or not it is held in the other Lepanto towns. The sagausau of the Nabaloi is celebrated for a different purpose and is an entirely different ceremony. 1 All the
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Origin of the Big and Little Thunder
Origin of the Big and Little Thunder
He saw many beautiful women come and hang their clothing on the fence. He took the clothing of one and made a loud noise. The other women took their clothing and flew away, but the one remaining could not fly because her wings were fastened to her clothing. She said to the man, “Give me my clothing, because I am a star and wish to fly away to the sky.” But the man said, “I will not give you your clothing until you marry me.” Then they married, but he did not give her clothing to her. But the man
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Origin of Thunder and Lightning
Origin of Thunder and Lightning
Waday īsa ay liang sin īsa ay bantag sinĕd nabaon, kabūnian bonngonanona di ifūgau nga oomoi sidi. Yatda un manganda mon adīda alaun din pilad. Kayipo ifūgau di amoi ud guab ay un manlakos piana amoi sin liang. Din anīto bunganasda eda. Sin mamingsan inmoi di isay lakay ut binonngan di anīto yan inana ut din nanagananna ay pilad. Ut nanbiliū si bato, ut inmaylagui sin sookan di liang. Mapo di danom sin tupukna ut mo waday malabas inomunda. Mayigapo sin nangisaanda si pilad tinĕkdan din kabūnian
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The Mountain Kabunian
The Mountain Kabunian
Id nabaon ginmosad si kabūnian sinan lota, mo’n iwud di ifūgau. Sīa kinwanida, “Maptung mo waday ifūgau. Takosamopoa si lalaki īga babayī.” Eda inoma si lota ut sinmapo si dūa ay sinan ifūgau ut pimatakdugna. Dinkingpas manok asīna panglagtoan kinwanida, “Pansiakak eda ta matagoda.” Ut īsa sinan ifūgau naysiak. Sīa nanbalin si lalaki. Dinūsa dinnguna dinganangona ut naysiak abū, ut nanbalin si babayī. Long ago the gods came to the earth, but there were no people. They said, “It is good if there
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The Origin of Man
The Origin of Man
1 The first and fourth myths were recorded in Kibungan, the second in Kapangan, the third in Legleg. 2 The three rocks on which the pots sit....
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University of California Publications Department of Anthropology
University of California Publications Department of Anthropology
The advertising placed on the inside of the front-cover has been moved to the end of this ebook edition, and placed just before the advertising on the back-cover....
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Corrections
Corrections
The following corrections have been applied to the text:...
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