Part 3

Ingayan sumaa ut asina kanan, "Kaasita pay sina adi pay nanatui sina tan samo waday kayi ay mandada." On gayutkan kinwanin Bangan, "Kambau! sian ay poon di atud di maydosadan." Ut magay pagnan ipaytok sinan kay ipugau.

Bangan and Kabigat went to get dorian. [9] Bangan carried on the head in the carrying basket, and Kabigat carried on the back in the carrying frame. They found the dorian and then dug it up, and Bangan filled the carrying basket and Kabigat filled the carrying frame with the root of the dorian.

Then Bangan sent Kabigat to get wood. Kabigat then went and picked up a large piece of wood dripping with blood. Then at once Kabigat put his hand on his chest and sat down.

Then he went home immediately and said, "Pity us because there has been death here, since the wood was bleeding." Then Bangan said, "Oh! This is the origin of the remedy for maydosadan." So it was handed down to the people.

After the chicken has been killed and cooked, the story is repeated.

MANBATING

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 dua sin agi--Timungau. Unda pay, kano, nanogian. Datgnunda ut san usay togi ay imui us dalum san bugasna ut duiay pakdanonodun, yan dintangda san usay dalipoi ay bato. Tokwabunda payan.

Ilaunda, kano, ut nabokalan san kadan di bato, ut nandahos san matada ud dalum. Ilaunda, payun nada, kano, baoi yan nada mansida us dalum. Ungayun alaunda ut, kano, san talida ut pansissilpoonda ut itakudda ut siay pandananda ay amui adalum.

Domatunga payan mansida. Daeda unda mangan. Mangmanganda pay, kano, yan nguda utut, kanon, san iposan un, "Dupapuntako to ipangantako." Ungayan inmagyatda ut duiata kaaninta san iniwitanda ut itakudda isan pantu ta siay pangililanda si kawadata, yan duantapui komaan. Inayan siay inyatda.

Asida ut dupapunda eda ut pay kanon nan sin agi, un "Adi kayo pompomsu ta asauwak san anakmo." Ungayan adida pinpinsuida eda ut pangasauwaun san anak Maseken. Ingayan konan, kono, Maseken, "Tako manganop."

Amui dapag, kano, yan ituiun san inapona isan subang duanpag. Amuida Maseken yesan oduum ay kadwana, ut unda apayauun san kananda un noang ay nakay. Bumatung ut, kano, isan kadan si inapona, ut ilana nabakus san manugtug ay kadanda un anapanda.

Ungayan adina siniloan yan pinalobosna, ut amui. Dumatung pay si Maseken yan yamyamana san inapona, ut ungayan apayau unda san nabakus ay si ininada, ut dupapunda ut labakunda. Idatungda payan ut kananda ipanganda. Asi ut kinwanin san inapona un, "Adikami pay ladum san ipugau ay ipangan." Ingayan kinwanin Maseken un, "Mantaolika mo adi kayo laydum di ipugau ay ipangan."

Ingayan mantaolida sinan sapui di lota, ut asida, kano, kinwanida un, "Manalako's tali ta waday sapountako si batun ta waday panbatungtako si ipangantako." Ingayan mansapoda si batun ta waday panbatung si ipugau. Asi kinwanin dua ay sin agi un, "Alauntakona ta ipangan." Asi ut kinwanin Maseken un, "Dakui ta omyada's tali ya manok ta mo adida omiya, asi alaun nan ipugau ay batungantako."

There were two brothers, the Timungau. They went to get camotes. They found one camote the root of which went far into the ground, and they dug after it and found a wide stone. They turned it over.

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 on the door so that it would be thought they were there. This they did.

Then they caught them, and one of the brothers said, "Do not kill us because I will marry your daughter." Then they did not kill them, and he married one of the daughters of Maseken. Then Maseken said, "Let us go to hunt."

They went below, but the son-in-law stayed in the trail. Maseken and his companions went, and ran after an old carabao. They arrived at the place of the son-in-law, and he saw that an old woman was running at the place they were hunting.

Then he did not lasso her, but let her go; then he went away. Maseken arrived and scolded his son-in-law, and then ran after the old woman, their mother, and caught her and wounded her. Then the son-in-law said, "We do not like to eat people." Then Maseken said, "Return, if you do not like to eat people."

Then they returned to the top of the ground and said, "We will get the rope so that there is something for making a net so that we can catch our food with the net." Then they made a net so that there was something to net people with. Then the two brothers said, "Take this in order that you may eat." But Maseken said, "They will give us rope and chickens, because if they do not give them to us we will catch the people with the net."

LIBLIBIAN

The liblibian is a ceremony which is celebrated in Kibungan and the neighboring Kankanay towns to cure diarrhoea and pains in the abdomen.

The mambunong holds in one hand a kind of plant called dungau while relating the following story:

Wada, kano, san dua ay sin agi, Bogan un Singan. Si Bogan baybayi, si Singan lalaki. Maanakda pay, kano, yan dua ay lalaki. Din dakdakui si Pintun; din banbanug sia si Liblibian.

Ungay pay, kano, madakdakda yan adi da mangan. Idawad amada tan inada san gawan di inapoi ya gawan di atui yan adida laydum.

Usay agou pay, kano, yan inmauway da amada ya inada dumatungda ut, kano, yan ingay kinanda pinilak san gambangda. Kinwanida un, "Ay takun ay gambang landok di laydingyo ay kanun." "Au, landok di laydunmi ay kanunmi."

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

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

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

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

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

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

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

AMPASIT

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

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

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

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

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

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

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

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

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

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

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

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

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

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

DAYAU

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

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

After the ceremony the patient bathes while saying:

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

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

TAMO

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

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

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

PASANG

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ABASANG

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

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

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

SIBISIB

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

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

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

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

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

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

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

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

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

Boliwan had two sons, Lumawig and Kabigat.

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

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

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

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

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

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

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

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

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

GAYSING

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

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

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

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

GALON

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

The galon is celebrated exactly like the gaysing.

The corresponding Nabaloi ceremony is called kalon.

MANGILIN

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