UNIVERSITY OF CALIFORNIA PUBLICATIONS 
 
 IN 
 
 AMERICAN ARCHAEOLOGY AND ETHNOLOGY 
 
 Vol. 15, No. 4, pp. 343-384 October 29, 1920 
 
 KANKANAY CEREMONIES 
 
 BY 
 C. R. MOSS 
 
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UNIVERSITY OF CALIFORNIA PUBLICATIONS 
 
 IN 
 
 AMERICAN ARCHAEOLOGY AND ETHNOLOGY 
 
 Vol. 15, No. 4, pp. 343-384 October 29, 1920 
 
 KANKANAY CEREMONIES 
 
 BY 
 
 C. E. MOSS 
 
 CONTENTS PAGE 
 
 Introduction 344 
 
 Territory of the Kankanay 344 
 
 Personal appearance and traits 345 
 
 Industrial life 346 
 
 Custom law 346 
 
 Comparative culture 347 
 
 Ceremonial system 347 
 
 General comparison with the Nabaloi 347 
 
 Spirits and deities 348 
 
 Purpose 349 
 
 Priesthood 349 
 
 Divination 350 
 
 Spoken ritual 350 
 
 Dancing and songs 351 
 
 Omens and taboo 351 
 
 Comparative Nabaloi and southern Kankanay ceremonies 352 
 
 Lepanto Kankanay ceremonies 353 
 
 Particular ceremonies 354 
 
 Bindian 354 
 
 Mandit 355 
 
 Dawak and Basit 357 
 
 Batbat 358 
 
 Kapi 359 
 
 Amlag 360 
 
 Lawit 360 
 
 Tingiting 361 
 
 Palis 361 
 
 Buang 362 
 
 Mayilutlutkan 362 
 
 Palis chi Kabunian 363 
 
 Mantuis Bilig 363 
 
 Bilong 364 
 
 Maydosadan 364 
 
 Manbating 365 
 
 Liblibian 366 
 
 Ampasit 367 
 
 Dayau 368 
 
 Tamo 368 
 
 Pasang 369 
 
 Abasang 370 
 
 Sibisib 371 
 
344 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 Gaysing 372 
 
 Galon 372 
 
 Mangilin 373 
 
 Mansiyanun 373 
 
 Siling 373 
 
 Pugas 374 
 
 Kiad 374 
 
 Kosde 375 
 
 Bugid 376 
 
 Pungau 376 
 
 Bugak 376 
 
 Saldi 377 
 
 Bilig 377 
 
 Dagas 378 
 
 Laglagiwin 379 
 
 Tanong 380 
 
 Sagausau 380 
 
 Myths 381 
 
 Origin of the big and little thunder '. 381 
 
 Origin of thunder and lightning 383 
 
 The mountain Kabunian 383 
 
 The origin of man 384 
 
 INTRODUCTION 
 
 TEEEITOEY 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 cul- 
 tural features by which to distinguish them from the Nabaloi, and 
 linguistics is the only basis on which they may be classed as a separate 
 unity. 
 
 The inhabitants of northern Lepanto call themselves "Katang- 
 nang, " speak a variation of the dialect spoken in the southern part 
 of the sub-province, and have some customs, such as communal sleep- 
 ing houses for unmarried boys and girls, which are more similar to 
 certain customs of the Bontoc than to any found among the southern 
 Igorot. 
 
 It might also be mentioned that the towns of northern Lepanto 
 are comparatively large and compact like those of Bontoc, while the 
 Kankanay of southern Lepanto as well as those of Benguet and 
 Amburayan live in scattered settlements. Another difference is the 
 amount of authority exercised by the "baknang or wealthy class. In 
 
1920] Moss: Kunlnuutii Ci'ri iinmii x 345 
 
 nortliern Lepanto the b<ik>t<iny are comparatively unimportant, while 
 among the southern Kankanay they are as powerful as among the 
 Nabaloi. 
 
 However, the best authorities regard practically all the Lepanto 
 Igorot as Kankanay. This seems to be advisable at present, but it 
 is not improbable that a more thorough study of the Katangnang in 
 the northern part of the sub-province will result in their being classed 
 as a separate group. 
 
 Regarding the Igorot of northern Lepanto as Kankanay, the 
 territorial limits of the tribe are approximately as follows : 
 
 On the north, the Lepanto-Bontoc sub-provincial boundary ; on the 
 east, the western boundary line of Ifugao ; on the south, a line passing 
 near the southern limits of Alilem. and Bacun, then through the 
 southern part of Kapangan between the barrios of Kapangan and 
 Datakan, then through the township of Atok a little north of the 
 central barrio, and then through the southern barrios of Buguias; 
 and on the west, a line passing through the foothills of Amburayan 
 and Lepanto. 
 
 PERSONAL APPEAEANCE AND TRAITS 
 
 In personal appearance the majority of the Kankanay are very 
 similar to the Nabaloi except for the fact that they have hardly 
 benefited as much through contact with the outside world. Except 
 in the case of those who live near the sub-province of Bontoc, it is 
 rather difficult to distinguish a Kankanay man from a Nabaloi. 
 
 The women of the two tribes are easily distinguished by a differ- 
 ence in dress, since the Kankanay women wear a waist instead of a 
 jacket, and a plain skirt instead of the kind with the folded effect 
 worn by the Nabaloi. 
 
 In personal traits the Benguet Kankanay are similar to the 
 Nabaloi, but farther north the people are .more self-assertive and 
 independent. The difference in this respect between the cargadores 
 of the various culture areas is noticeable. In Benguet they will 
 generally carry without protest whatever size load they are given, 
 but in Bontoc the cargador decides exactly how much he will carry. 
 While waiting for his load, the Benguet man will probably remain 
 out in the road, the Lepanto man in the yard, the Ifugao on the 
 porch; but the Bontoc man comes into the house and acts as if he 
 were in all respects the equal of the one for whom he carries. 
 
346 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 INDUSTRIAL LIFE 
 
 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. 
 
 CUSTOM LAW 
 
 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 Kankanay and the Nabaloi also have similar customs 
 in regard to marriage, and children are betrothed by their parents 
 in the same way. Among the northern Kankanay the young people 
 choose their own spouses as they do in Bontoc. 
 
 Divorces among the Kankanay are rather frequent, though they 
 claim that they are never divorced after children have been born. I 
 know of two cases of divorce, however, between Kankanay wives and 
 their Nabaloi husbands after there were children. 
 
 In general, the customs of the southern Kankanay and the Nabaloi 
 regarding the discovery and punishment of crime are the same ; but 
 a larger proportion of cases are settled by the Kankanay according 
 to their old custom law, since the Nabaloi have lately become more 
 prone to take their troubles to the white officials. 
 
 All the ordeals known to the Nabaloi for discovering criminals or 
 testing the veracity of witnesses are used by the Benguet Kankanay. 
 In addition to these they have the test called man-man, decided by 
 looking at the gall of two chickens furnished by the respective con- 
 testants. The Kankanay as well as the Nabaloi contestant always 
 appeals to the sun. 
 
 1 See my Nabaloi Law and Ritual, present volume, pp. 236-271, 1920. 
 
Moss: Kankanay Ceremonies 347 
 
 Taken as a whole the custom law of the southern Kankanay and 
 the Nabaloi is the same ; and judging from the information at present 
 available we may conclude that all the Igorot groups administer 
 justice according to the same basic principles. 
 
 COMPAEATIVE CULTUEE 
 
 There is little difference in the amount of general knowledge 
 possessed by the Kankanay and the Nabaloi, but the latter are prob- 
 ably 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 neighbor- 
 ing groups, I should say that it is lower than the culture of the Nabaloi 
 and higher than that of the Bontoc. In some respects it is superior 
 to the culture of the Ifugao or Kalinga, while in other respects it is 
 inferior. 
 
 CEREMONIAL SYSTEM 
 GENERAL COMPARISON WITH THE NABALOI 
 
 The Kankanay ceremonial system is similar to that of the Nabaloi. 2 
 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 probably more latitude of choice among the 
 Kankanay than among the Nabaloi. 
 
 There are Kankanay ceremonies corresponding in purpose to 
 nearly all the Nabaloi ceremonies, but as a rule the spoken ritual is 
 quite different. Some of the corresponding ceremonies are called by 
 the same name, and some by different names. In a few cases cere- 
 monies called by the same name are celebrated for entirely different 
 purposes by the two groups. 
 
 There is not the same uniformity in the ceremonies celebrated in 
 the various towns of the Kankanay as there is in those of the Nabaloi. 
 As a rule the same rituals are held in the towns of northwestern 
 Benguet, in Ampasungan of Lepanto, and in Bacun of Amburayan. 
 
 2 Ibid., pp. 280-335. 
 
348 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 Buguias and Mancayan have the majority of these ceremonies, but 
 not all. On the other hand, a few are celebrated in the latter towns 
 which are unknown in the former. 
 
 From the data available, it seems that there is even more difference 
 between the ceremonies of the northern and southern Kankanay than 
 there is between those of the latter and the Nabaloi. It is quite cer- 
 tain, however, that all the Lepanto ceremonies have not been recorded, 
 and when this has been done the rituals of the two sections may show 
 a closer resemblance than at present appears to be the case. 
 
 SPIRITS AND DEITIES 
 
 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 con- 
 ception 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, 3 may be explained 
 by the tendency of the Ilokano township secretaries who did the 
 recording, to interpret Igorot rituals in terms of the Christian religion. 
 
 It seems that all the Igorot tribes that have so far been studied 
 recognize Lumawig as one of their great culture heroes. The Benguet 
 Kankanay say that he once lived on earth and was one of them, and 
 that when he died his soul did not go to the mountains with the souls 
 of the other Igorot, but ascended to the sky, where it still remains 
 with the souls of Kabigat, Amdoyaan, and the other great heroes of 
 the past. All the culture heroes are objects of worship. 
 
 The kakading are the souls of the dead. They go to the mountain^ 
 but sometimes return to their villages and cause sickness in order 
 that sacrifice will be necessary. The tanong and a/mud are souls of 
 ancestors. 
 
 The Kankanay as well as the Nabaloi believe in the existence of 
 spirits other than the souls of the dead, which cause sickness or bad 
 luck. Their concept of the special functions of each class of spirits, 
 however, is not in all cases the same as that of the Nabaloi. The belief 
 in the amdag which catch the souls of the living with a net, and in 
 the pasang which prevent the birth of children, is common to both 
 tribes. On the other hand, the wnpasit and the timungau, malevolent 
 spirits of the Nabaloi, seem to be regarded rather as culture heroes 
 
 3 Phil. Jour, of Sci., IX, Section D, 465-527, 1914. 
 
1920] Moss: Kankanay Ceremonies T.49 
 
 by the Kankanay. In addition to the amdag and the pasang, the 
 southern Kankanay recognize the following: 
 
 The dagas, spirits which live with the people in their dwelling 
 houses. 
 
 The bilig, spirits which live in the pasture or timber lands near 
 the settlements. 
 
 The pinading, spirits which live in the high mountains, and corre- 
 spond in some respects to the kakaising of the Nabaloi. 
 
 The Kankanay belief in Messeken, Akodau, and the other inhab- 
 itants of the underworld is the same as that of the Nabaloi. The 
 belief regarding the underworld seems to be held in common by all 
 the Igorot tribes and to extend to the Tinguian of Abra. 
 
 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. 
 
 PURPOSE 
 
 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 of deities and spirits, and cause 
 the giver to live long, be lucky, and become rich. The matter of 
 personal pride and desire of power is also an important factor, and 
 it is said that the most expensive canao celebrated by some of the 
 Lepanto Kankanay is given for no other purpose. I think this is 
 doubtful, however, and believe it probable that all canaos possess some 
 religious significance, even when the givers have a material motive. 
 
 Another reason for ceremonies given by a member of the Kankanay 
 baknang might be interesting. He stated that if he did not give the 
 mandit and other public canaos at frequent intervals, all his livestock 
 would be stolen, but that as long as the people knew that they would 
 consume the larger number of his animals, they were willing that he 
 should have the trouble and responsibility of raising them. 
 
 PRIESTHOOD 
 
 As with the Nabaloi, the niambunong 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 
 
350 University of California Publication-s in Am, Arch and Ethn. [Vol. 15 
 
 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, by selecting the one to whom the prayer is taught. 
 
 DIVINATION 
 
 Anap, meaning "to find out," is the general name for the Kan- 
 kanay 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 cele- 
 brated 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 various 
 rituals are named; if the stone moves at the mention of a ceremony, 
 that one must be celebrated. This method corresponds to the Nabaloi 
 sabot. 
 
 An egg is stood on end on the ground, the rituals are named, and 
 the one to be given is determined by the falling of the egg. This cor- 
 responds to the buyon of the Nabaloi, except that the latter use a 
 stick instead of an egg. 
 
 The examination of the gall of a chicken is used to determine 
 whether or not one will be lucky in doing a certain thing, or whether 
 a sick person will recover. This divination is called manman. 
 
 4 
 
 SPOKEN RITUAL 
 
 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. 4 
 
 * Compare F. C. Cole, Traditions of the Tinguian, Publ. of Field Museum of 
 Natural History, Anthrop. Ser., xiv; and E. F. Barton, Ifugao Law, present 
 volume. 
 
1920] Moss: Katikanay Ceremonies 351 
 
 DANCING AND SONGS 
 
 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 niambunong shouts the following 
 at intervals of about ten minutes to the man who is dancing : 
 
 Baliwatak sika; matagoga, maganakka; bomaknangka; bomaknang abu tomoi 
 manslda; bamaknang abu babayl manadong tauwadi, kasinsinopantaka si oaoay. 
 
 I give you this blessing: may you live long, may you have children; may you 
 be rich; may the giver of this ceremony also be rich; may the women dancing 
 also be rich, so that there will be our gathering together always. 
 
 While the mambunong is reciting the baliumk, the man stops 
 dancing, but the woman continues. The baliwak corresponds to the 
 d-atok of the Nabaloi. 
 
 The typical dances of the Nabaloi and the Kankanay are very 
 similar, but this can not be stated of the dances of any of the other 
 Igorot tribes. The Bontoc, Ifugao, Apayao, and Kalinga dances all 
 differ considerably, and even the most common dances in various towns 
 of the same tribe differ to such an extent that an inhabitant of one 
 town can not take part in a dance of another. 
 
 Sacred songs form a part of the worship in connection with the 
 Kankanay mandit, polls, tamo, and bindian. The badio, which is an 
 extemporaneous chant similar to the badio of the Nabaloi, is always 
 sung in connection with all ceremonies if there is sufficient tapuy 
 on which to become intoxicated, but it is not regarded as a part of the 
 worship. 
 
 OMENS AND TABOO 
 
 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 
 fact that the Kankanay are a more primitive people. 
 
352 
 
 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 The taboo and the belief in omens is common to all the Igorot 
 tribes, and the latter is prevalent to some extent among many of the 
 lower class Christian Filipinos. 
 
 COMPAEATIVE NABALOI AND SOUTHERN KANKANAY CEREMONIESs 
 
 NABALOI 
 
 Buyon "j 
 Sabat 1 
 Bakno 
 Manoni 
 Bindayan 
 
 Pachit 
 
 SOUTHERN 
 KANKANAY 
 
 Anap 
 
 Manman 
 Bindian 
 
 Mandit 
 
 Chawak 
 
 Dawak 
 
 Bayog 
 
 Basit da\\ 
 
 Batbat 
 Saad 
 Kapi 
 
 Batbat 
 Saad 
 Kapi 
 
 Am dag 
 
 Amlag 
 
 Tawal 
 
 Lawit 
 
 Tingiting 
 
 Tingiting 
 
 Palis 
 Sagausau 
 
 Buang 
 Nansaang 
 Palis chi 
 kabunian 
 
 Dosad 
 Sigop 
 
 Kolos 
 
 Basil 
 Sabosab 
 Diau Chuntog 
 Diau Kasib 
 
 Palis 
 Palis 
 
 Buang 
 
 Mayilutlutkan 
 Palis di 
 
 kabunian 
 f Mantuis bilig 
 I Bilong 
 | Mayodosan 
 I Manbating 
 Liblibian 
 
 Ampasit 
 LDayau 
 
 PURPOSE 
 For divining cause of sickness and its cure by 
 
 standing stick or egg on end, by swinging 
 
 stone, or by looking into liquid mirror. 
 Divining future by looking at gall of chicken. 
 Originally a head-taking celebration. Now given 
 
 to cure or prevent sickness, or in compliance 
 
 with a promise made while sick. 
 Originally a peace celebration. Now given to cure 
 
 or prevent sickness, to obtain long life and 
 
 good luck, and to enhance the prestige of the 
 
 giver. 
 A pachit or mandit on a small scale, and given 
 
 for the same purpose. 
 A very small chawak or dawak. (The prayer in 
 
 mandit is called bayog.) 
 Against sickness. 
 A small batbat. 
 To prevent sickness of which one has been warned 
 
 in dreams. 
 To secure release of the soul when it has been 
 
 imprisoned by the amlag. 
 To induce a soul which has wandered away to 
 
 return. 
 To cause return of souls which have flown away 
 
 with the fire and smoke of a burning dwelling 
 
 house. 
 
 Against witches. 
 To cause harm to befall an enemy or to avert hawn 
 
 from the giver. 
 Against deafness. 
 Against headache. 
 Against toothache. 
 
 Nabaloi. 
 
 Also against headache by the 
 
 Against diseases of the lungs or chest. 
 
 Against diarrhoea or pains in the abdomen or 
 
 stomach. 
 
 Against sexually caused diseases. 
 To cure sores. (Nabaloi ceremonies also cele- 
 
 brated after a quarrel so that sores will not 
 
 result.) 
 
 See the present volume, p. 289. 
 
1920] 
 
 Moss: Kankanay Ceremonies 
 
 353 
 
 
 SOUTHERN 
 
 NABALOI 
 
 KANKANAY 
 
 Tamo 
 
 Tamo 
 
 Pasang 
 
 Pasang 
 
 Abasang 
 
 Abasang 
 
 Sibisib 
 
 Sibisib 
 
 Kaysing 
 
 Gaysing 
 
 Kalon 
 
 Galon 
 
 Mangidin 
 
 Mangilin 
 
 Pansijanan 
 
 Mansiyanun 
 
 Siling 
 
 Siling 
 
 Okat 
 
 Pugas 
 
 Tabwak 
 
 Kosday 
 Tawal ni payu 
 
 Pungau 
 
 Bakak 
 
 Salchi 
 
 Kiad 
 Ampasit 
 
 Pasang ni 
 Mansakit 
 Timungau 
 
 Kiad 
 
 Kosde 
 Bugid 
 
 Pungau 
 
 Bugak 
 
 Saldi 
 
 Bilig 
 Dagas 
 
 Laglagiwin 
 Tanong 
 
 PURPOSE 
 
 Against insanity. 
 Against sterility. 
 At the birth of children. 
 To cure wounds. 
 
 Betrothal ceremony given by parents. 
 Betrothal ceremony given by betrothed. 
 Marriage ceremony. 
 Divorce ceremony. 
 Funeral ceremony. 
 Ceremony held immediately after a corpse has been 
 
 put into the coffin or buried. 
 To induce the soul of a person who has recently 
 
 died to go away and not cause sickness. 
 To cause agricultural products to grow. 
 To increase water for irrigation. (Tawal ni payu 
 
 also against sickness caused by spirits living in 
 
 rice fields.) 
 
 To cause the rice to increase when harvested. 
 To prevent sickness caused by eating new rice. 
 To prevent sickness caused by eating animals 
 
 which have fallen or died of disease. 
 Against sickness caused by mountain spirits called 
 
 kakaising. 
 Against sickness caused by timber spirits called 
 
 ampasit. 
 Against sickness caused by air spirits called 
 
 pasang. 
 Against sickness caused by water spirits called 
 
 timungau. 
 
 To cure rheumatism. 
 To foresee and avert death. 
 
 Against sickness caused by spirits of the same name. 
 Against sickness caused by house spirits called 
 
 dagos. 
 
 Against sickness caused by a guardian spirit. 
 Against sickness caused by the souls of ancestors. 
 For luck before starting on a journey. 
 
 LEPANTO KANKANAY CEREMONIESa 
 
 A. Generally distributed through northern and central Lepanto:' 
 Begnas or paJcde, 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 Tcosday. 
 
 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 mandit, and 
 the Nabaloi pachit. 
 
 6 Based on the publication by J. A. Robertson, The Igorots of Lepanto, Phil. 
 Jour, of Sci., ix, section D, pp. 465-527, 1914. Ifugao analogies are cited in this 
 paper in footnotes. 
 
354: University of California Publications in Am, Aroh and Ethn. [Vol. 15 
 
 BaTcid, variously described as "for the dead," "against ditches going dry," 
 and "part of other caiiaos. " Similar to the Benguet Kankanay bugid; and the 
 Nabaloi tawal ni payu. 
 
 Ubaya, divination, "for finding out." Similar to the Ifugao ubaya, the 
 Benguet Kankanay anap, and the Nabaloi buyon, sabat, and bakno. 
 
 Palis, against witches. Similar to the Benguet Kankanay palis and the 
 Nabaloi palis. 
 
 B. Mentioned only in the reports from this or that townsMp : 
 Pasang, against sterility. Similar to the Benguet Kankanay pasang, and the 
 Nabaloi pasang. 
 
 Keslei, against sickness. 
 
 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. 
 
 PARTICULAR CEREMONIES 7 
 
 BINDIAN 
 
 The bindmn, called by the Kabayan Nabaloi bindayan, is celebrated 
 in Buguias, but in no other Kankanay town. The ceremony is held 
 to cure or to prevent sickness, or in compliance with a promise made 
 while a person is sick. 
 
 In general, the celebration is similar to that conducted in Kabayan ; 
 but in Buguias instead of the dummy head being carved to represent 
 the head of a person, it represents the head of a snake. In the 
 bindian song for Buguias, the deeds of the heroes who went to Legleg 
 and succeeded in killing two large snakes which had been responsible 
 for the death of a large number of people, are commemorated. The 
 olol, instead of representing the takers of human heads as they do in 
 Kabayan, represent the persons who killed the snakes. 
 
 As among the Kabayan Nabaloi, hogs are used for sacrifice, and 
 the dancing is the same in the two towns. The prayer is also similar. 
 
 7 All the ceremonies described in this section were recorded among the Benguet 
 Kankanay in the townships of Kibungan, Kapangan, and Buguias. All the texts 
 were recorded in Kibungan except those of the Jciad, which were recorded in the 
 central barrio of Kapangan, and those of the ampasit and tanong, which were 
 recorded in the barrio of Legleg, Kapangan. Kibungan is a town in the north- 
 western corner of Benguet. It is inaccessible, and has been affected very little 
 by outside influence. It adjoins the Amburayan town of Bacun, and the Lepanto 
 town of Ampasungan. Legleg is about midway between Kibungan and the 
 Nabaloi boundary; the barrio of Kapangan is on the line between the Nabaloi 
 and Kankanay; and Buguias is in the northeastern part of Benguet, north of 
 the Nabaloi town of Kabayan. The dialect is spoken with some difference of 
 pronunciation in the various towns. It is believed that all public ceremonies cele- 
 brated by the Benguet Kankanay are described in this section, but some of the 
 private ceremonies were probably overlooked. 
 
1920] Moss: Kankanay Ceremonies 355 
 
 As a rule the celebration is not conducted on so large a scale in Buguias 
 as it is in Kabayan, and fewer people attend. 
 
 I do not know whether or not this ceremony is given in any of the 
 Lepanto Kankanay towns, but I have seen a dance in Bagnen which 
 is similar to the bindian dance. The Igorot farther north have their 
 head-taking celebrations, of which the bindian seems to be a survival. 
 
 MANDIT 
 
 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 people. In the Kankanay town of Buguias 
 it is celebrated to cure or prevent sickness as well as to enhance the 
 prestige and to increase the wealth of the giver. 
 
 The following is an account of a mandit which I saw on the 3rd 
 and 4th of October, 1916, at the house of Damadan, a rich Igorot 
 living in Kibungan: 
 
 The ceremony began about nine o'clock in the morning. The 
 mambunang took a cocoanut shell filled with tapuy, and squatted in 
 front of the house. He then prayed as follows, while holding the 
 tapuy in his hand : 
 
 Sikayao ay pinading ay kayilinganmi, ipitikenmi dakayos nan tapuy ut makikan 
 kayo; ut adayo golgolidan di pakanenmi. 
 
 You, the pinading living near us, we are giving you tapuy and food to eat and 
 drink with us; so do not permit what we feed to have a skin disease. 
 
 The old men then squatted around in a group and sang the bayog, 
 which is as follows : 
 
 Linmayad si Taydak, linmayad si Dakodak; 
 Ginmosad si Soyaan, linmayad si Taydak; 
 Ginmosad si Balitok, Balitok nay masobok. 
 Tadyonay manyokayok dalingyos bintauwanyo, 
 Linmoboi di baboiyo, inmingyap di manokyo, 
 Ganakyoi sauwaswoo. Siya say isongdoyo 
 Linan inmananito. 
 
 Ginmosad si Aponan, ingosadna baboina 
 Siay intayawanda sinan boi di mansina. 
 Siya sat matoganda mobalung ya ipidwada 
 
356 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 Taraonmasinop nan litagua way panamtamangan un dayida. 
 
 Ginmosad si Maodi balitok nay masodi, 
 
 Madili ay babayi, 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, Balitok who was kind. 
 The wooden 'dishes being carried in and out will be seen in your yard, 
 Will become fat your pigs, will increase in number your chickens. 
 Your children born will be eighteen. That is why you will mourn the death of 
 the one celebrating the ceremony. 
 Came down Aponan, bringing hogs 
 
 So that there would be dancing at the house where the mandit was celebrated. 
 So that they would know when they did it next, 
 He called together the people that they might see everything. 
 Came down from the sky Maodi, gold-shining. 
 
 Growing fat are your pigs, increasing in number are your chickens. 
 Admit you will mourn the death of the giver of this ritual. 
 If you live, do it again in the future 
 That we may increase. 
 
 Came down Angtan; his blankets were those of a rich man. 
 The greatest of all the rich men brought down your hogs, 
 Singing the "bayog. 
 
 After singing the bayog, the people danced and drank tapuy until 
 noon, when twelve hogs which were to be killed were tied and put in 
 a row in front of the house. Just before the first hog was killed the 
 mambunong prayed the prayer which is called batbat in Kibungan. 
 It is as follows : * 
 
 Lumawig un Kabigat, si Pati, si Soyaan, si Amdoyan, si Wigan, si Bintauan, 
 si Bangan, si Bogan, si, Obongan, si Obung, si Laongan, si Singan, si Maodi, si 
 Kolan, si Moan, si Angtan, si Gatan, si Angban, si Mantalau, si Balitok; minyaan 
 midakayos, yan tagoundakami. Idauwatmoi masangbo, tamo matagokami pangi- 
 yaan di ibamin dakami ; tamo dakayo ay kabunian waday pangiyaan min dakayo ; 
 tamo anakmi waday matago ya waday pangiyaan min dakayo. 
 
 Mopakenmi adadoenyo, tauaday piditenmi. Mo manokmi abu, matago tau- 
 waday panbiagmi. Mo mansamakmi, abu, mataguay; batong mataguay, din togi 
 mataguay; ta waday panbiagmi. Mo mansamakmi, abu, si pina, ya kapi adadoi 
 bagasna, ta waday ilaukami, ta waday iami sigalimi. 
 
 Lumawig and Kabigat, Pati, Soyaan, Amdoyan, Wigan, Bintauan, Bangan, 
 Bogan, Obogan, Obung, Laongan, Singan, Maodi, Kolan, Moan, Angtan, Gatan, 
 Angban, Mantalau, Balitok; we are giving this to you that we may live long. 
 Work for us to become rich so that while we live there will be the giving of meat 
 
1920] Moss: Kankanaii ('< n monies 337 
 
 to us by our companions; so that you the gods will have things given to you; 
 so that our children will have life; so that there will be gifts for you. 
 
 What we feed increase, so that there will be celebrations of ceremonies again. 
 Cause our chickens also to live to be for keeping us alive. Make what we plant 
 also to live; beans to live; camotes to live; to be for keeping us alive. Make 
 what we plant, also, pineapples and coffee, to have much fruit, so that we may 
 have it to sell, that we may have something with which to buy blankets. 
 
 The hogs were then killed, and after the meat was cooked the same 
 prayer was repeated. After the people had eaten, they began to dance 
 and sing again and continued to do so throughout the night ; but only 
 a small number of those who were present during the day remained. 
 The majority went home, taking with them part of the meat which 
 had been left. 
 
 The second and third days were similar to the first; but fewer 
 people attended, and fewer hogs were killed. 
 
 The mambun&ng stated that, if after a person has celebrated the 
 niandit, a stone should become detached from the hillside and roll 
 down near his house, or if there should be a slide near, it would be 
 necessary for him to kill another hog, and have the mambunong pray 
 the following prayer : 
 
 SIka ay napolug ay bato nay ay okaamka, ut bomaknangak ut adakna bitbit- 
 bitug. Mataguak abu ta maobananak. 
 
 You, the falling stone, I am giving you this so that you will make me rich and 
 will not make me poor. Cause me to live also until my hair is white. 
 
 While this ceremony corresponds in general to the Nabaloi pachit, 
 the song and prayer are entirely different. In the pachit the prayer is 
 addressed principally to the souls of dead relatives, while in the 
 mandit the hero deities are addressed. The prayer and song resemble 
 more closely those for the Nabaloi bindayan than those for the pachit. 
 It is not improbable that when the bindayan or its equivalent became 
 obsolete among the Kibungan Kankanay, a part of it was incorporated 
 in other rituals. 
 
 The corresponding Lepanto Kankanay ceremony is variously desig- 
 nated as the bayas, bagnas, and daaus. The corresponding Ifugao 
 ceremony is called bumayah. 
 
 DAWAK AND BASIT 
 
 The dawak is a small mandit, and corresponds to the Nabaloi 
 chawak. A very small dawak called basit dawak corresponds to the 
 Nabaloi bayog. 
 
358 University of California Publications in Am, Arch and Ethn. [Vol. 15 
 
 BATBAT 
 
 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 mariner 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 killed. The following story regard- 
 ing this difference was related in Legleg, 8 a barrio of Kapangan -. 
 
 Ud nabaon si Lumawig winatwatun ifiigau gudu ta siay aduum si okana. 
 Gomosad pay sin kayilokoan, ay mankadu si gudu adlda donongun. Isakayatna 
 pay sin Nabaloi; inamtada di nangia si esa ay yatdaum adadu di indawatna. Sin 
 nangi bagaaiia sin Kankanay pay yaanda si adadu. 
 
 Sia say gapona ay iwud diidawat si Iloko sin batbat, mo din Inibiloi ya anda 
 si usaloi, mo di Kankanay pay yaanda si adadu. 
 
 Long ago Lumawig gave the people hogs so that they would give some of the 
 increase. When he came down from the sky to the Ilocano country and asked for 
 hogs, they did not comply. He asked the Nabaloi; they knew how to give him 
 one and pretend that many were given. When he asked the Kankanay, they 
 gave him many. 
 
 This is the reason the Ilocanos do not celebrate the batbat; why the Nabaloi 
 give one (hog) only; why the Kankanay give many. 
 
 Before each hog is killed, the mmtibunong prays as follows while 
 holding a cup of tapuy in his hand : 
 
 Kabigat ay maybungan, Lumawig ay maybungan, Buliwan ay maybungan, 
 Pati ay maybungan, Gatan ay maybungan, Dulo ay maybungan, Bintawan ay 
 maybungan, Balitok ay maybungan, Ubang ay maybungan, Bangon ay may- 
 bungan, Bugan ay maybungan, Singan ay maybungan, Ubagan ay maybungan^ 
 Kolan ay maybungan, Angtan ay maybungan, Soyaan ay maybungan, Amdoyaan 
 ay maybungan, Wigan ay maybungan, Mantalau ay maybungan; mo wada pay 
 di sangbounda ya bomaknangda ut ta mapno di dapatanda, ya mapno di kuboda, 
 ya magabay sinanak, ya gamun ya salon, to wada pansosokubantayo si tapin di 
 agou. Bomangan sin sasaklt. 
 
 Kabigat to whom prayer is offered, Lumawig to whom prayer is offered, Buli- 
 wan to whom prayer is offered, Pati to whom prayer is offered, Gatan to whom 
 prayer is offered, Dulo to whom prayer is offered, Bintawan to whom prayer is 
 offered, Balitok to whom prayer is offered, Ubang to whom prayer is offered, 
 Bugan to whom prayer is offered, Singan to whom prayer is offered, Ubagan to 
 whom prayer is offered, Kolan to whom prayer is offered, Angtan to whom prayer 
 is offered, Soyaan to whom prayer is offered, Amdoyaan to whom prayer is offered, 
 Wigan to whom prayer is offered, Mantalau to whom prayer is offered ; since there 
 
 See note 7, p. 354. 
 
1920] Moss: Kankanay Ceremonies 359 
 
 is praying here may it cause them to be rich so that their yards will be filled with 
 pigpens, and may they be lucky in having children and money and cattle pasturing, 
 so that there will be our eating and drinking together some other day. May the 
 sick be cured. 
 
 After the hog has been killed, the mambunong takes the stick with 
 which it was stuck, and swings it while praying as follows : 
 
 Sika pay ay wikibuyak ta dakami di omanda ya bomaknang, nakasnatna, tan 
 onmandakami, ta isakladmi di puogmi ya malipuuan 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 recorded above is used in Legleg and all the other 
 Kankanay barrios of Kapangan, but in Kibungan the prayer recorded 
 under the mandit is also used for batbat. In Buguias the souls of the 
 dead and the malevolent spirits as well as the deities are addressed, 
 and the prayer as a whole is probably more similar to the Nabaloi 
 prayer for batbat than to the one recorded above. 
 
 Dancing the tayo forms a part of this ceremony in all Benguet 
 Kankanay towns. 
 
 The ceremony may last from one to three days, and is generally 
 more expensive than the batbat of the Nabaloi. As a rule more hogs, 
 tapuy, and rice are used. 
 
 It will be noted that in the prayer used by the Kankanay for batbat 
 only the deities are addressed, while the Nabaloi not only relate a 
 sacred story, but also petition the souls of ancestors, the pasang, and 
 some of the constellations. 
 
 In some respects the Lepanto ceremony called keslei resembles the 
 batbat. 
 
 Among the Benguet Kankanay as well as the Nabaloi the term saad 
 is used to designate the batbat on a small scale. 
 
 KAPI 
 
 Kapi is celebrated by the Buguias Kankanay in compliance with 
 dreams, or a vow made during sickness. 
 
 A hog, tapuy, and rice are necessary. Just before the hog is killed, 
 the mambunong prays, addressing his prayer to the deities, the souls 
 of the dead, and the malevolent spirits. They are asked not to cause 
 sickness, but to give good luck, riches, and long life. 
 
360 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 After the hog has been killed and cooked, the prayer is repeated. 
 There is no dancing, but the people generally remain all day and 
 spend the time drinking tapuy. 
 
 I have never seen this ceremony in any of the western Benguet 
 Kankanay towns, but have been told that it is sometimes celebrated in 
 Kapangan. It is celebrated in all Nabaloi settlements, and in the 
 township of Mancayan in Lepanto. 
 
 AMLAG 
 
 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 settle- 
 ments from the coast town of San Fernando, La Union, to the place 
 where the ceremony is held; and then requests that if any of them 
 have captured the soul of the sick person, they release it in exchange 
 for the food, tapuy, and tools. 
 
 This ceremony is celebrated for the same purpose as the amdag 
 of the Nabaloi; but no sacred story is told by the Kankanay mam- 
 bunong, nor are the deities addressed. The ceremony is celebrated 
 in the Lepanto town of Mancayan, and probably in other Lepanto 
 towns. 
 
 LAWIT 
 
 Laurit 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 litauum ay wadaka's adaway sin buuina, ifugau, sia amona aydin 
 ababiikna tinaymana. 
 
 If a person dreams that he is far away from his house, he knows that his soul 
 
 has left him. 
 
 i 
 
 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 toward the sky and says the following: 
 
 Sika ababiikna , omalika, mo sinoi inmoyan, sinan buuitaka, tan inayan 
 
 nanbuui di kakading. Mo ituum isa matika, ut ungay adika mangan sinan 
 ilagbuam. 
 
1920] Moss: Karikanay Ceremonies 361 
 
 You, the soul of , come back if you have wandered away from our home, 
 
 because it is dreadful to live in the home of the souls of the dead. If you stay 
 there you will die, and you will not eat what you have earned. 
 
 The lawit is celebrated in Kibungan, Kapangan, Bacun, and 
 Ampusimgan; 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. 
 
 TINGITING 
 
 The Buguias Kankanay celebrate a ceremony called tingiting to 
 cause the return of the souls of the persons who have occupied a house 
 which has been 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 hand, while he calls the names of all the sky deities he can 
 remember, and asks that they send the souls to earth again. 
 
 This ceremony is celebrated by the Nabaloi, and in the Lepanto 
 Kankanay town of Mancayan. 
 
 PALIS 
 
 The polls is celebrated by the Benguet Kankanay against witch- 
 craft, 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 con- 
 sideration of the tapuy and food which are furnished. 
 
 As soon as the prayer has been finished, the people present sing 
 the angba, a song in which the deities are called by name and asked 
 to witness the palis. 
 
 One man then dances and waves a spear as if he were attacking 
 an enemy, while some of the people keep time by beating together 
 wooden sticks. 
 
 The palis is celebrated by the Nabaloi and the Lepanto Kankanay. 
 The ceremony, or its equivalent, is probably celebrated by all Igorot 
 tribes, since a belief in witchcraft is prevalent throughout their 
 territory. When the ceremony is celebrated to divert injury from 
 oneself to an enemy, it corresponds to the Nabaloi sagmimu. 
 
362 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 BUANG 
 
 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 ta/puy 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. He did 
 not look around, but continued to work. 
 
 Soon his wife Bangan, who was working in a near by camote field, called to 
 him saying that it was time to go home. Kabigat did not answer, but continued 
 to build fence. His wife became angry and began to scold, but when she turned 
 around she saw the Thunder standing near. The Thunder said, ' ' Do not become 
 angry with your husband. He does not answer because he can not hear you. I 
 made him deaf. If you want him to be cured get one chicken and one jar of 
 tapuy and celebrate the buang." 
 
 Bangan did so and Kabigat was cured. Then they handed this 
 down to the people, and commanded that the name of Thunder, Kabi- 
 gat, and Bangan should be called. 
 
 This ceremony is celebrated by the Nabaloi, but a different version 
 of the story is told. 
 
 MAYILUTLUTKAN 
 
 MayilutlutJum is a ceremony given by the Kankanay against head- 
 ache. 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 . 
 
 Sika pay ay mayilutlutkanka 's siimingising di agou, mayilutlutkanka 's panga- 
 wan 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 nay ta pangamoak di kasika ya dagosak iyuan sika's 
 manokmo. 
 
 You the mayilutlutkan of the morning sun, you the mayilutlutkan of the mid- 
 day sun, you the mayilutlutkan of the afternoon sun, you the mayilutlutkan of 
 the setting sun, you the mayilutlutkan of the time the cocks first crow, and you 
 the mayilutlutkan of the dawn; may a complete cure be made by the dangau 
 so that you will show yourself to me, and I will make you a gift of a chicken. 
 
 The mayilutlutkan corresponds to the Nabaloi nansaang. 
 
1920] Moss: Kankanay Ceremonies 363 
 
 PALIS CHI KABUNIAN 
 
 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 mam- 
 bunong 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 amgba, a song in which the deities are 
 asked to witness the palis. The patient then holds a spear in his 
 hand while he dances to the music produced by beating together two 
 seasoned wooden sticks. 
 
 The ceremony is celebrated by the Nabaloi, but the spoken ritual 
 is different. 
 
 MANTUIS BILIG 
 
 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 manili us Natoo. Sia say Mantuis Bilig ay makagayang 
 si ipugau. Inapuna usay galui, usay budbud, usay wanus, ya usay manok. 
 Wada's Mayang ay manili ud Ampungut. Wada's Bokosan ay manili ud Odosan. 
 Wada's Sigmayo ay manili ud Tabayo. Wada's Gomi ay manili ud Kasili. 
 Wada's Palatang ay manili ud Manalang. Omali kayo ta badanganyo dakami 
 si mugmug ya pakan tamo waday kamanina ya waday pangay ay yaganmin 
 dakayo. 
 
 There is Damogo, who lives in Natoo. He is Mantuis Bilig who spears the 
 people. He requires one blanket, one breech-clout, one headband, and one chicken. 
 There is Mayang who lives in Ampungut. There is Bokosan, who lives in Odosan. 
 There is Sigmayo, who lives in Tabayo. There is Gomi, who lives in Kasili. 
 There is Palatang, who lives in Manalang. You come to help us in feeding our 
 chickens and in feeding our hogs, so that there may be (a ceremony) like this, 
 so that there will be (something) for calling you names. 
 
364 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 BILONG 
 
 Bilong is a ceremony which is celebrated to cure diseases of the 
 lungs. The mamibunong holds in one hand a piece of dried meat and 
 says the following : 
 
 Wada, kano, da Ginsingan un Suyan. Mansida pay, kano, san tonodaisan 
 adue ya mayaganda Ginsingan ya si Suyan. Amuida pay, kano, yan pinoda sau 
 usay takbada si patok yan pinoda san usay takbada san inapoi. Somaada pay, 
 kano, yan manbidbidbidang ut san usay batang. Ingayon kinwanina ut, kano, 
 un, "Manototo ut sina ta manganta. " 
 
 Omada ut, kano, isan patok ud idawista apoi. Kanuttut, kano, adl makaoto 
 san apoi ay manbidbidang. Amui dapag pay, kano, gogoabna, yan tomagoda ut 
 sia nangidawisan isan panganda ay patok ut dagos naoto. 
 
 Makakanda pay, kano, yan somaada ud baboida. Manokda duandan mantogas 
 eda. Anapunda pay, kano, yan bilong. Ingayan kinwanina, kano, un, ' ' Payun 
 tako's nan ipugau ta mo waday nankios bakun ya mantogpasda, ya daita di poon 
 di sapon di bilong. 
 
 There were Ginsingan and Suyan. A person celebrating a ceremony and his 
 relatives far away invited Ginsingan and Suyan. When they went one basket of 
 meat fell, and one basket of cooked rice fell. While they were on the way home, 
 there was one tree blazing. Then they said, "Let us cook and eat here." 
 
 They took the piece of meat and roasted it on the fire. They could not cook 
 it on the blazing fire. They went below a little distance and roasted their food, 
 the meat, and it cooked easily. 
 
 When they had eaten they went home. They were coughing and spitting blood. 
 Then they discovered the bilong. Then they said, ' ' We will hand it down to the 
 people so that if they have sickness or spit blood, we shall be called and shall be 
 the origin of the prayer of "bilong." 
 
 MAYDOSADAN 
 
 Maydosadan is one of the ceremonies which is held to cure pains 
 in the chest. The mambwwng holds a chicken which is to be sacrificed, 
 while he relates the following : 
 
 Bangan un Kabigat unda manorian. Inagton Bangan tagbana, yan inaligida 
 Kabigat din pataklangna. Dintangda san dorian ay sin poon; anayan kaotaiula 
 ut mapno san tagban Bangan, ya mapno san pataklang Kabigat sin bugas di 
 dorian. 
 
 Angayan idondon Bangan si Kabigat ut inmangaya. Itotukduun pay sina ay 
 Bangan. Amui pay si Kabigat ya binutbutna san kayi ay dakdakui yan tin- 
 mudtud san dada. Angayan kaapap si Kabigat isan paguna yan tamokdo. 
 
 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. ' ' Tit magay pagnan ipaytok sinan kay ipugau. 
 
 Bangan and Kabigat went to get dorian. Bangan carried on the head in the 
 carrying basket, and Kabigat carried on the back in the carrying frame. They 
 
 9 A kind of root eaten by the Igorot when the supply of rice or camotes is 
 limited. 
 
1920] Moss: Kankanay Ceremonies 365 
 
 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 
 
 Mandating 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 diia sin agi Timungau. Unda pay, kano, nanogian. Dat- 
 gnunda 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 slay pandauanda 
 ay amui adalum. 
 
 Domatunga payan mansida. Daeda unda mangan. Mangmanganda pay, kano, 
 yan nguda utut, kanon, san iposan un, ' ' Diipapuntako 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 pangasauwauu 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 manug- 
 tug ay kadanda un anapanda. 
 
 Ungayan adlna 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. 
 
366 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 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 under- 
 world. 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 mambun-ong 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 adl 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 gam- 
 bang 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. 
 
1920] Moss: Kankanay Ceremonies 367 
 
 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 Igerot. 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 manga- 
 dan si Ampasit. Sinamingsan si Ampasit inmui nan si lokto. Sinkadona sinadan 
 Isa anak Timungau ay lalaki intabona di anak ay babayi Ampasit. Sinkatau- 
 wataun 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?" "In- 
 asauwak 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 camotcs. 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. 
 
368 University of California Publications in Am, Arcli and Ethn. [Vol. 15 
 
 After Timungau and his family had finished eating, they went home. Timun- 
 gau 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 cere- 
 mony 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 
 
1920] Moss: Kankanay Ceremonies :;i'.<i 
 
 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 pasatuj 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. 
 
 Anmida 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 nantotom- 
 toman 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 
 kiigau?" "Au, ay panada si daon di buui." Unda kanon manpaanap tan 
 adi mananakda asauwada ya mansakitda mo manowasda. ' ' Ungayan ay agou 
 inbgana Apinan un Bintauwan, "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 slay 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 eauie 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. ' ' 
 
370 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 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 cere- 
 mony. ' ' 
 
 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 t-apuy are used for sacrifice. The mam- 
 bunong holds the chicken in one hand, and prays to the laglagcwin 
 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. 
 
Moss: Kankanay Ceremonies 371 
 
 SIBISIB 
 
 The Kankanay as well as the Nabaloi celebrate sibmb 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 maka- 
 was 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 binut- 
 yakan akusmo ta adika natay. ' ' 
 
 Ut inbaladda ay manilit mo sino dinangislda sin patang. Inilada di Idu sin 
 toiigdon 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 anlto." Din sin agi inyatda, un, "Ingosadtako sin anak di 
 ifugau tamo waday ingus nlna 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, "Yea, 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 
 
372 University of California Publications in Am. Arch and Etlin. [Vol. 15 
 
 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 kriow 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 gay sing. 
 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 quar- 
 reled 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 cere- 
 mony 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 many 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. 
 
1920] Moss: Kankanay Ceremonies 373 
 
 MANGILIN 
 
 The marriage ceremony, called mangilin, is similar to the mangidin 
 of the Nabaloi. 
 
 A hog is always offered for sacrifice, and the mambunong prays, 
 calling the names of the sky deities and asking them to witness the 
 marriage. They are also requested to cause those marrying to treat 
 each other properly, to cause them to have many children, to cause 
 everything which they plant to grow well, to cause them to have luck 
 with their livestock, and to give them long life and riches. 
 
 After the prayer the Mambutumg passes a cup of water to the 
 bridegroom, who drinks, and then gives the cup to the bride. 
 
 A taboo is effective against both the bride and groom for three 
 days after the ceremony. At the end of this time they go to the brook 
 to bathe, the man taking his ax and the woman her camote basket. 
 While bathing each one repeats a short formula, after which they are 
 husband and wife. 
 
 MANSIYANUN 
 
 In case of divorce the niansiyanun, which is the same as the pansi- 
 janun of the Nabaloi, is made. There is no spoken ritual, but a hog 
 and tapuy are furnished the people. 
 
 The engagement, marriage, and divorce ceremonies are similar 
 throughout Benguet, eastern Amburayan, and southern Lepanto. 
 
 SILING 
 
 The siting, or funeral ceremony, is celebrated in all Benguet 
 Kankanay towns, and, indeed, under various names, by the majority 
 if not all of the Igorot tribes. 
 
 Except in the case of infants or very small children the dead are 
 not buried immediately, but are put into a death chair around which 
 funeral rites are held. In the meantime animals belonging to the 
 dead person or his relatives are killed and eaten, while the burial is 
 delayed. 
 
 The interval between the death and the burial varies according to 
 the wealth of the deceased, sometimes lasting for months in the case 
 of the very wealthy. Even when the health authorities force imme- 
 diate burial on account of danger from infectious diseases, the 
 continues just the same with a dummy corpse in the death chair. 
 
374 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 Before anything is killed, the marmbunong prays, asking that the 
 food eaten at the siting may not cause sickness. A female relative 
 then leans on the death chair and says the following : 
 
 "You are dead, - . We are giving everything we can for your 
 siling. Do not come back for us, but let us live long. ' ' 
 
 After the siling ends the corpse is put into the coffin and buried 
 in the ground, or placed in a natural cave. The burial takes place 
 either in the afternoon, between sunset and dark, or in the morning 
 before the sun rises. 
 
 PUGAS 
 
 After a dead person has been buried, the people gather in his 
 They get a vessel of water, and the mambunong puts grass in 
 it and sprinkles them, while saying the following : 
 
 Wacla, kano, san dua sin agi. Daeda Balitok un Obog. Nananakda ut napno 
 san kabilibilig. Asida naatui san kayllianda. Natui payan inkapotda. Asida 
 matapog nan kayipupugau at alanda san usay pingan ya lima ay tabon di 
 pao, ut manpagasda. Manpagasda pay, kano, yan laton utay magay mamatui 
 un daeda. Ingayan duiay ya lida ut ipugasdasnan kayi iptiipiigau ut sianan 
 moada matui, maagum san ipugau ut manpagasna. 
 
 There were two brothers. They were Balitok and Obog. They had children, 
 and the mountains fell. Then their neighbors died. When they died they buried 
 them. Then the people gathered together, and took one plate and five leaves of 
 cog on grass and made a ceremony. They made the ceremony then so that none 
 of them would die. Then they handed it down to the people so that when there 
 were deaths, the people would gather together and perform the ceremony. 
 
 The pugas corresponds to the Nabaloi okat. 
 
 KIAD 
 
 * 
 The kiad is a ceremony celebrated by the Kankanay of Kapangan 
 
 and Kibungan to cure sickness inflicted upon the wealthy by the souls 
 of their dead relatives. 
 
 A carabao, a cow, or a horse may be killed when the kiad is cele- 
 brated. 
 
 The people first take a jar of tapuy to the grave of that dead 
 relative of the sick person who is indicated by the anap as having 
 caused the sickness. A hole is made in the grave, and the mambunong 
 prays as follows : 
 
 Amud, omalika ta yaanaka si noang, gale; ya maninommi tapuy. 
 Soul of dead relative, come because you are given a carabao, a blanket; and 
 we will drink tapuy. 
 
1920] Moss: Kankanay Ceremonies 375 
 
 The blanket is put into the grave, after which the people go to the 
 house of the sick person. They tie the animal to be killed, and give 
 the rope to the mambunong. He then prays as follows, while holding 
 the rope : 
 
 Ud niman uay yaauakka si noang, ut masaoan di sakitna. 
 
 Now I am giving you a carabao, and may the sickness be cured. 
 
 The carabao is then killed and cooked. Just before the people eat, 
 the mambunong says: 
 
 Amud, omalika ta mangaugtaka. 
 
 Soul of the dead relative, come and eat with us. 
 
 After the people have eaten, the mambunong shakes the two 
 blankets to be used by the dancers, in order that he may shake out 
 the spirits of the blankets for the dead relative. While doing this he 
 says the following: 
 
 Bomaknangkami, onmandokami, ta waday kadayyawanmo. 
 
 May we be rich, may we live long, so that there is your remembrance. 
 
 The people then spend the rest of the day dancing and drinking 
 tapuy. 
 
 The ceremony is entirely different from the kiad of the Nabaloi. 
 It corresponds in purpose and occasion to the Nabaloi tabwak. 
 
 KOSDE 
 
 Kosde, called pakde in some barrios, is celebrated in all Benguet 
 Kankanay towns. The purpose of the ceremony is to cause agricul- 
 tural products to grow well, and it is always celebrated some time 
 between rice planting and rice harvesting, generally soon after the 
 planting has 'been finished. 
 
 The night before the ceremony begins, every fire in the barrio is 
 extinguished, and the next morning new fire is produced by means 
 of friction. 
 
 Each household must furnish a hog or chicken and a jar of tapuy. 
 The mambunong holds a separate ceremony at each house, and prays 
 to the gods and spirits asking that the yield may be sufficient for the 
 people and that there may be enough surplus with which to celebrate 
 many ceremonies. 
 
 After the ceremony has been held at each house, the meat and 
 tapuy are taken to one place. The men proceed to drink the tapuy, 
 
376 University of- California Publications in Am. Arch and Ethn. [Vol. 15 
 
 but the meat is divided among the people according to the number in 
 each family. The part which can not be eaten is hung above the fire 
 and dried. 
 
 This ceremony corresponds to the Nabaloi kosday; to the pakde 
 or begnas of the Lepanto Kankanay; and, in a general way, to the 
 honga of the Ifugao, and the chaka of the Bontoc. 
 
 BUGID 
 
 The ceremony called bugid is held in the Benguet Kankanay towns 
 when the water for irrigation is not sufficient. 
 
 A jar of t\apuy and some dried meat are taken to the field for 
 sacrifice, and the owner of the field prays to the spirits of suicides 
 asking them not to try to drink from the irrigation ditches. 
 
 The purpose of the ceremony corresponds to the tawal ni payu 
 of the Nabaloi, and to the bakid as celebrated in some of the Lepanto 
 Kankanay towns. 
 
 PUNGAU 
 
 The pungau is celebrated by the Benguet Kankanay at the begin- 
 ning of rice harvest. Before any rice can be gathered, the owner of 
 the field must procure a jar of tapuy and either a chicken or dried 
 meat, which are taken to the field. The owner holds the chicken or 
 dried meat in one hand and prays that the rice to be harvested may 
 increase to an amount sufficient to last until the next harvest, and 
 promises that a large part of it will be used for ceremonies. 
 
 After the prayer all who are to take part in the ceremony drink 
 tapuy. No one else is allowed in the field until after the harvesting 
 has been completed, and a piece of cloth is displayed ^o warn away 
 intruders. 
 
 This ceremony corresponds to the pungau of the Nabaloi and the 
 safosab of the Bontoc. The Lepanto Kankanay also celebrate a 
 ceremony before beginning rice harvest, but I do not know by what 
 name it is designated nor the manner in which it is celebrated. 
 
 BUGAK 
 
 Before any new rice is eaten, the ceremony called bugak is held. 
 Some of the new rice and either dried meat or a chicken are cooked. 
 A mambunong is not necessary, but the head of the household throws 
 some of the cooked rice in the fire and says: 
 
1920] Moss: Karikanay Ceremonies 377 
 
 You, the fire which did the cooking, shall be the first to eat, in order that the 
 rice shall not cause us to become sick. 
 
 He prays a similar prayer to the pots in which the cooking has 
 been done, to the rack on which the rice was dried, and to the mortar 
 in which it was threshed. 
 
 This ceremony corresponds to the bakak of the Nabaloi. 
 
 SALDI 
 
 The ceremony called soldi 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 mambwwng addresses the bilig living in the pasture lands of the 
 animal, asking that sickness may not result from eating the meat. 
 
 After the meat has been cooked, the mambunong invites the fire 
 and the pot to eat first, in order that the people who eat may not 
 become sick. 
 
 This ceremony, which corresponds to the Nabaloi salchi, is cele- 
 brated in all Benguet Kankanay towns, and also in Bacun, Amburayan, 
 and in Ampusungan and Mancayan, Lepanto. 
 
 BILIG 
 
 The bilig are spirits which are friendly to the people, but cause 
 sickness when they need blankets or food. The ceremony called bilig 
 is performed to cure the sickness caused by these spirits. 
 
 A chicken, tapuy, rice, and blankets are obtained. The mambunong 
 puts a basket full of blankets on his head, holds a chicken in one 
 hand, and while squatting beside the tapuy and rice says the following : 
 
 Usay agou ud nabaon, din dagum ya din kimat nanbatbatda isan mabilig. 
 Kinwanin kanon, dagum un, "Wawadaak mo si sika." Tumba pay, kano, si 
 kimat, "Wawadaak mo si sika, tan mo kanuk sikayi, pantaoliuk ut matagua 
 loman. Mo si sika payut mo waday kanun yan matui. " Asi abun kanon dugum 
 un, ' ' Mo sakun kanuk yan matagua loman. ' ' 
 
 Asi kinwanina kimat un, "Mo si asa amuita sin bato ay dakdakui ta mo 
 pitakun din bato. Ta mo adika pitakun din bato, aslka pantaolinmo makipitak, 
 yan mauabakko sika. ' ' 
 
 Ungayan domagum si madadama yan adi makapitak sin bato. Mayisokat pay 
 din kimat kapitat sin bato ut asina pantaoliun. Din kimat kinwanina un, ' ' Maua- 
 bakko sika tan adika nakapitak sin bato. ' ' 
 
 Ungayan alanda san takokoda ut inda manigay. Manigay pay si dagum yan 
 usay odang yan usay dalit kitkitoi waday. Din kimat kinwanina un, "Sakun di 
 manigay." Sia din putna adado adadaka ikan. Sia kinwanina sin dagum un, 
 "Sika manotoka." 
 
378 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 Din dagum inana sin usay sugat ut apoiana. Din Kimat kinwanina un, "Ay 
 bakun adadosa. Adi makakan san banga. Sakun din manoto ta ilaum. " 
 
 Kaa nt, kano, si kimat ut slay manoto. Kaa usay bugas, ut pay inana isan 
 bangada. Din bugas pinmona san bangada. 
 
 Din kimat kinwanina un, ' ' Manungdungka kakod. ' ' Din dagum inpalna din 
 usay dakdakui ikan sin bangada. Ilan pay, Kanoii, kimat kinwanina un, "Nakun, 
 adi makakan san banga. Ilaum sakun di mauungdung. ' ' Din kimat ginisgusna 
 din ikan ut payuna di usay gusgus sin banga. Din gusgus pinmona san banga. 
 
 Din kimat kinwanina un, ' ' Tapagunta nan igan di ikanta, asita panoliunta 
 eda Ionian. ' ' Makakanda pay, kano, yan itup eda san igan di inpangada. Itupada 
 paysan igan di inpangan dagum. Adi nantaoli. Itupada paysan igan di inpangan 
 kimat; manlangoi ut, kano, duwandan komaan. 
 
 Din kimat kinwanina uii, ' ' Inauabakko sika. ' ' Din dagum kinwanina un, 
 ' ' Au, ungaykayiman naabakak isan. ' ' Ungayan mankayunda. 
 
 One day, long ago, the Wind and the Lightning met on the top of a mountain. 
 Said the Wind, "I am greater than you." Then the Lightning answered, "I 
 am greater than you because when I destroy a tree, I make it live again. But 
 when you have it for food, it dies. ' ' Then said the Wind again, ' ' When I eat it, 
 it lives again. ' ' 
 
 Then said the Lightning, ' ' Then we will go to a large rock, so that you can 
 break the rock to pieces. Because if you do not break the rock to pieces and 
 then return the broken pieces, I win against you. ' ' 
 
 Then the Wind blew hard, but the rock was not broken. Immediately then 
 the Lightning broke the rock, and then put it back together. The Lightning said, 
 ' ' I win against you, because you did not break the rock. ' ' 
 
 Then they took their nets and went to fish. The Wind fished, and he caught 
 one lobster and one small eel. The Lightning said, ' ' I will fish. ' ' He caught 
 many large fish. He said to the Wind, ' ' You cook. ' ' 
 
 The Wind took one cliupa (of rice) to cook. The Lightning said, "Not that 
 much. The pot will not contain it. I shall cook so that you will see. ' ' 
 
 The Lightning went immediately and cooked. He immediately got one grain 
 of rice, and put it into the pot. The grain of rice filled the pot. 
 
 The Lightning said, ' ' You cook the fish. ' ' The Wind put one large fish 
 into the pot. When the Lightning saw it he said, "Not that much; the pot will 
 not hold it. Watch me cook. ' ' The Lightning cut the fish into pieces and put 
 one piece into the pot. The piece filled the pot. 
 
 The Lightning said, "Put into a pile the bones of the fish; then we will cause 
 them to become alive again." They finished eating, and then threw into the 
 water the bones of what they had eaten. They threw into the water first the 
 bones of what had been eaten by the Wind. They did not return to life. Then 
 they threw into the water the bones of what had been eaten by the Lightning; 
 they swam, and went away. 
 
 The Lightning said, "I won against you." The Wind said, "Yes, truly, I 
 lost this." Then they became friends. 
 
 DAGAS 
 
 When two or more persons living in one house become sick at the 
 same time, the anap generally shows that the dagas, which are spirits 
 that live in houses, have caused the sickness. When the people living 
 
1920] Moss: Kankanay Ceremonies 379 
 
 in a certain house have not had a canao for a long time, the d-agas 
 which live with them become hungry and make them sick. The cere- 
 mony which must then be celebrated is called by the same 'name, 
 dagas. 
 
 A chicken, rice, blankets, and tapuy are necessary. The niambunong 
 holds the chicken in one hand, and squats near the rice, tapuy, and 
 blankets while relating the following : 
 
 Wada, kano, san dua ay sin agi. Bomalada pay, kano, mo waday mansida. 
 Pankapokapoan san ipugau. Ay kaasi ta pay kanosna adl unya nan manlli si 
 ipanganta. Daeda kinwanina un, ' ' Amuita ut ta unta masapos boita sin lomasan. ' ' 
 Makasapoda payan unmadas asoda, ut unda manganop. 
 
 Manganopoda pay, kano, yan guniyagiak san asoda isan gawanda kadu. 
 Amuida ut, kano, gigyakunda san malawas ay kayi, ya malawas ay biilo, malawas 
 ay maka. Daeda kinwanina, "Alauntako ut nata sapounta si boita." 
 
 Alaunda pay, kano, ut sapounda boida. Yan kanutnut kasindan sasaklt ; 
 ungayan alanda ut, kano, san iisay manokda, ut ya anda san dagas pay mayil- 
 atonan. Asida pay ipaytok sinan ipugau ut slay yat abun nan ipugau. 
 
 There were two brothers. They went out of the house when there was a 
 ceremony. The people rubbed their greasy hands on them. They were sad 
 because they were not given food by the people. They said, "Let us go and 
 make our house out of sight. ' ' When they had left, they took their dogs and 
 went to hunt. 
 
 While they were hunting, their dogs barked in the midst of the forest. They 
 went there, and they were barking at a branchless tree, a branchless bamboo, 
 and a branchless vine. They said, "Let us take them and use (them) for making 
 our house. ' ' 
 
 They took them and used (them) for making their house. Then they were 
 always sick, but they took one chicken and gave it to the dagas. Then they 
 handed this down to the people, and it is being done again by the people. 
 
 LAGLAGIWIN 
 
 When the mambunong decides that a person has been made sick 
 by his guardian spirit, he causes the sick person to hold a chicken 
 in his hand and to repeat the following: 
 
 SIka Laklakiwin, ay poon di abablik, omalika tan magay ya ak sika si manok 
 makon sikay mamaspasaki, un ya adodi ya adl un pansakitun sakun. 
 
 You, Laglagiwin, the origin of the ababUk, come, because I will give you a 
 chicken if you are the one that has caused the sickness, and you will not again 
 make me sick. 
 
 The chicken is then killed and cooked, and just before it is eaten 
 the sick person repeats the prayer. 
 
380 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 TANONG 
 
 The tanong is a ceremony celebrated to cure sickness caused by the 
 souls of dead ancestors. A carabao, a cow, a hog, or a chicken may 
 be sacrificed, according to the wealth of the sick person. A manibu- 
 nong 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 mansaklt. Yamo si bigat ya mataguak ya way nouangak ya 
 andaka Ionian. 
 
 Here I am giving for tanong my carabao so that my body will be cured if 
 you made my body sick. If tomorrow I am alive and have a carabao, I will give 
 it again. 
 
 The promise to make additional sacrifice is rarely kept, and I have 
 been told by those celebrating the ceremony that they had no inten- 
 tion of keeping it. 
 
 After the prayer has been uttered, the animal is killed. If a 
 carabao or cow has been sacrificed, one of the men present cuts small 
 pieces from its liver and throws them in different directions, while 
 saying the following: 
 
 Dakayo ay kakading isan nanaraban di nouang, ya andakayo sinan ginotmo 
 alti to pakamonyo ay inpangantka din noung aynay. 
 
 You, the souls of the dead in the pasture lands of the carabao, you are given 
 these pieces of liver that you may know that the carabao has been sacrificed. 
 
 After the meat has been cooked, the sick person speaks the same 
 prayer which he recited before the animal was killed. 
 
 SAGAUSATJ 
 
 Among the Kankanay of Benguet the sagausau is generally cele- 
 brated before starting on a journey, and always before starting on 
 a journey to trade. 
 
 A chicken is first killed and its gall examined. If the gall is full 
 and smooth the trader will have luck, but if the gall does not look 
 right, the trip is delayed and the next day another chicken is killed. 
 When the prospective trader finds a chicken whose gall is all right, 
 he then proceeds to celebrate the sagausau. 
 
 In the western Benguet Kankanay towns, the person giving the 
 sagausau prays as follows: 
 
 Sika agou ya boan, nay ay manaugasauak ; sina yamo amoya sin amoyak, ya 
 yaanda sakun si galiko ya takoanda sakun ni nalaka. 
 
1920] Moss: Kankanay Ceremonies 381 
 
 You, Sun and Moon, I am now celebrating the sagausau; and if I go, wherever 
 I go, make them give me blankets and sell to me cheap. 
 
 Iii Buguias, where a large number of people make their living by 
 acting as middlemen, between the Nabaloi and Ilocano on the one 
 hand, and the Ifugao on the other, the prayer which is spoken by 
 
 the iinimlmnong is as follows: 
 
 You, Sun and Moon, come; witness the sagausau. is about to start on 
 
 a journey to trade. May he be successful in trading. May he be able to collect 
 all that is due him and evade payment of what he owes. Cause the people to give 
 him food and blankets. 
 
 In the Lepanto town of Mancayan the sagausau is celebrated, but 
 I do not know whether or not it is held in the other Lepanto towns. 
 
 The sagausau of the Nabaloi is celebrated for a different purpose 
 and is an entirely different ceremony. 
 
 MYTHS 10 
 
 ORIGIN OF THE BIG AND LITTLE THUNDER 
 
 Guaday ifugau ay way onasna. Usay bfmgbungo idi una inila 
 baung, inila ay waday mangibot si onasna. Ud isay labi nantabon ta 
 ilauna. 
 
 Inila nay adadu ay basang nay omali ay inbayat si si lupatcha sin 
 alad. Inanay din lupot nay usali yan kimiti. Din isali nay babayl 
 inani di lupot, yan sinmayag, modin usali nabayan adin makasayag 
 tan din lupot inikudna din payadna. 
 
 Inkwanma sin ifugau un, "latudmo din lupotko, tan sakim talauak, 
 yan kianko ay sumayag ud kayang." Mon din ifugau yatna un, 
 "Adiak iatud din lupotmo anganas asauwam sakun." Ud niman 
 manasauwada, mon adlna inatud din lupotna insisiya. Mo din lalaki 
 inpuina di lupot sin dalum di dakalan sin adlna inila. 
 
 Ud niman angoi yay tolo ay tauan di manasauwanda, ut nananak- 
 da's diia. Idi usali yay agou din babayi inmui nay sansinokatan din 
 dakdakalan, idi sinokatanan dakalan, dingtungna din lupotna. 
 
 Mo din usali nay anak mati. Din si Inada maladi ay inanilaun di 
 usali yay anakna ay mabayan si nalabi, mon adin omali sin kagauan. 
 
 10 The first and fourth myths were recorded in Kibungan, the second in Kapan- 
 gan, the third in Legleg. 
 
382 University of California Publications in Am. Arch and Ethn. [Vol. 15 
 
 Sin namingsan nay labi, din si Inana di anak piana nay alaun 
 sisiya ut kayang, mon din si amana inllana si asauwana. Idi anoka 
 naniboda ut mantolagada un panpapitakadda din anak. Si Inana din 
 kagadua, ut nanbiagana; idi nanbiagana di kagadua, binugauwan 
 naut di usali yay kagaduana. Modin usali nay kagaduana nabuyok 
 tan si amana adma mabalin nay panbiagan. Idi namingsan nay labi, 
 din si Inana nanbiagana, yan yatna un, "Siilabitam din kagaduum. " 
 Ud niman sinongbalana, mon adiut napigsa tan nabayag ay nabuyok. 
 
 Nanbalin si kitkitoi yay kido, ut usali nay kagadua nanbalin nay 
 abalug ay kido. 
 
 There was a man who had sugar cane. One morning when he went 
 to see his field, he saw that some one had stolen his sugar cane. Then 
 one night he hid to watch. 
 
 He saw many beautiful women come and hang their clothing on 
 the fence. He took the clothing of one and made a loud noise. The 
 other women took their clothing and flew away, but the one remaining 
 could not fly because her wings were fastened to her clothing. 
 
 She said to the man, "Give me my clothing, because I am a 
 star and wish to fly away to the sky. ' ' But the man said, ' ' I will not 
 give you your clothing until you marry me." Then they married, 
 but he did not give her clothing to her. But the man hid the clothing 
 under the dakalan 11 when she was not looking. 
 
 From that time until three years (afterwards) they were married, 
 and they had two children. One day the woman started to change 
 the dakalan; while changing the dakalan she found her clothing. 
 
 Then one of the children died. The mother continued to come to 
 visit the remaining child in the night, but would not come in the 
 daytime. 
 
 One night the mother of the child wanted to take it to the sky, but 
 the father saw his wife. That time they quarreled and agreed to 
 split the child in two. The mother took one half and made it alive ; 
 when the half had been made alive it called loudly for the other half. 
 But the other half was rotten because the father was not able to make 
 it live. Then one night the mother made it alive and said, "Answer 
 your half." Then it answered, but not loudly, because it was rotten. 
 
 It became the Little Thunder, and the other half became the Big 
 Thunder. 
 
 The three rocks on which the pots sit. 
 
1920] Moss: Kankanay Ceremonies :'.*:: 
 
 Ud agayao inmali si nan lota din Lumawig, ut inbuina dinisay 
 babayl. Sia adadu ditonodna ay babayl. Inapada ta bakun eda di 
 masauwana. Daylda ipaeda din posok sindaon di kaugunda. Din 
 Lumawig sinongsongna din posok, ian adina layidun. 
 
 Sia kinwanlna sin asauwana, ' ' Sakun mantaoliak ud tagoi ; alayuk 
 dingudwan din aiiakta ya makayan dingudwana." Sia ginudwana 
 din anakta, ut mana din toktokna. Din toktona mabungut tan iwud 
 din awakna ut nanbugan. Din Lumawig sinapona din awak ya din- 
 sikina, ut sia dinkedo. 
 
 Din gudwana ay binayan din Lumawig adi makali, ut sia inmali 
 loman ut sinapona din toktok, ut masauwana din kedo ut sia din 
 kimat. 
 
 Long ago Lumawig came to the earth and married a girl. She 
 had many sisters. They were jealous because he had not married them. 
 They put garlic under their beds. Lumawig smelled the garlic and 
 did not like it. 
 
 He said to his wife, ' ' I shall return to the sky ; I shall take half of 
 our child and leave half. ' ' He divided the child into halves, and took 
 the head. The head was angry because it did not have its body, and 
 talked loudly. Lumawig made it a body and legs, and it became the 
 Thunder. 
 
 The half that Lumawig left could not talk, but he returned again 
 and made (it a) head, and it married the Thunder, and it (became) 
 the Lightning. 
 
 THE MOUNTAIN KABUNIAN 
 
 Waday Isa ay Hang sin Isa ay bantag sined nabaon, kabunian 
 bonngonanona di ifugau nga oomoi sidi. Yatda un manganda mon 
 adlda alaun din pilad. Kayipo ifugau di amoi ud guab ay un man- 
 lakos pi ana amoi sin Hang. Din anlto bunganasda eda. 
 
 Sin mamingsan inmoi di isay lakay ut binonngan di anlto yan 
 inana ut din nanagananna ay pilad. Ut nanbiliu si bato, ut inmay- 
 lagui sin sookan di liang. Mapo di danom sin tupukna ut mo waday 
 malabas inomunda. Mayigapo sin nangisaanda si pilad tinekdan din 
 kabunian di manbumo. 
 
384 University of California Publications in Am. Arch and Etlin. [Vol. 15 
 
 There is a cave in a mountain where long ago the gods gave food 
 to the people who stopped there. They told them to eat, but not to 
 carry away the plates. Many people going to the seashore to trade 
 would stop at the cave. The gods gave them food. 
 
 Once a man stopped and was fed by the gods, but took away the 
 dishes in which he had eaten. Then he was turned to stone, and 
 (now) stands in front of the cave. Water gushes from his mouth, 
 and when there are (people) passing by they drink it. After the 
 plates were taken away the gods stopped giving food. 
 
 THE ORIGIN OF MAN 
 
 Id nabaon ginmosad si kabunian sinan lota, mo'ii iwud di ifugau. 
 Sia kinwanida, "Maptung mo waday ifugau. Takosamopoa si lalaki 
 Iga babayi. " Eda inoma si lota ut sinmapo si dua ay sinan ifugau 
 ut pimatakdugna. Dinkingpas manok asma panglagtoan kinwanida, 
 "Pansiakak eda ta matagoda. " Ut isa sinan ifugau naysiak. Sia 
 nanbalin si lalaki. Diiiusa dinnguna dinganangona ut naysiak abu, 
 ut nanbalin si babayi. 
 
 Long ago the gods came to the earth, but there were no people. 
 They said, "It is. good if there are people. We will make a man and 
 a woman." They took some earth and made two people and stood 
 them up. They plucked the feathers from a chicken and made it 
 jump, saying, ' ' We shall make them laugh so that they will be alive. ' ' 
 Then one of the people laughed. He became a man. The other heard 
 the first and laughed also, and became a woman. 
 
UNIVEESITY OF CALIFORNIA PUBLICATIONS (Continued) 
 
 3. Porno Indian Basketry, by S. A. Barrett. Pp. 133-306, plates 15-30, 231 
 
 text figures. December, 1908 1.75 
 
 4. Shellmounds of the San Francisco Bay Region, by N. C. Nelson. Pp. 309- 
 
 356, plates 32-34. December, 1909 50 
 
 5. The Ellis Landing Shellmound, by N. C. Nelson. Pp. 357-426, plates 36-50. 
 
 April, 1910 75 
 
 Index, pp. 427-443. 
 
 Vol. 8. 1. A Mission Record of the California Indians, from a Manuscript in the 
 
 Bancroft Library, by A. L. Kroeber. Pp. 1-27. May, 1908 25 
 
 2. The Ethnography of the Cahuilla Indians, by A. L. Kroeber. Pp. 29-68, 
 
 plates 1-15. July, 1908 75 
 
 3. The Religion of the Luisefio and Diegueno Indians of Southern California, 
 
 by Constance Goddard Dubois. Pp. 69-186, plates 16-19. June, 1908 1.25 
 
 4. The Culture of the Luisefio Indians, by Philip Stedman Sparkman. Pp. 187- 
 
 234, plate 20. August, 1908 _ .50 
 
 5. Notes on Shoshonean Dialects of Southern California, by A. L. Kroeber. 
 
 Pp. 235-269. September, 1909 .35 
 
 6. The Religious Practices of the Dieguefio Indians, by T. T. Waterman. Pp. 
 
 271-358, plates 21-28. March, 1910 _ 80 
 
 Index, pp. 359-369. 
 
 Vol.9. 1. Yana Texts, by Edward Sapir, together with Yana Myths collected by 
 
 Roland B. Dixon. Pp. 1-235. February, 1910 2.50 
 
 2. The Chumash and Costanoan Languages, by A. L. Kroeber. Pp. 237-271. 
 
 November, 1910 35 
 
 3. The Languages of the Coast of California North of San Francisco, by A. L. 
 
 Kroeber. Pp. 273-435, and map. April, 1911 1.50 
 
 Index, pp. 437-439. 
 
 Vol. 10. 1. Phonetic Constituents of the Native Languages of California, by A. L. 
 
 Kroeber. Pp. 1-12. May, 1911 - 10 
 
 2. The Phonetic Elements of the Northern Paiute Language, by T. T. Water- 
 
 man. Pp. 13-44, plates 1-5. November, 1911 45 
 
 3. Phonetic Elements of the Mohave Language, by A. L. Kroeber. Pp. 45-96, 
 
 plates 6-20. November, 1911 65 
 
 4. The Ethnology of the Salinan Indians, by J. Alden Mason. Pp. 97-240, 
 
 plates 21-37. December, 1912 1-75 
 
 5. Papago Verb Stems, by Juan Dolores. Pp. 241-263. August, 1913 25 
 
 6. Notes on the Chilula Indians of Northwestern California, by Pliny Earle 
 
 Goddard. Pp. 265-288, plates 38-41. April, 1914 30 
 
 7. Chilula Texts, by Pliny Earle Goddard. Pp. 289-379. November, 1914 1.00 
 
 Index, pp. 381-385. 
 
 Vol. 11. 1. Elements of the Kato Language, by Pliny Earle Goddard. Pp. 1-176, plates 
 
 1-45. October, 1912 2.00 
 
 2. Phonetic Elements of the Dieguefio Language, by A. L. Kroeber and J. P. 
 
 Harrington. Pp. 177-188. April, 1914 10 
 
 3. Sarsi Texts, by Pliny Earle Goddard. Pp. 189-277. February, 1915 1.00 
 
 4. Serian, Tequistlatecan, and Hokan, by A. L. Kroeber. Pp. 279-290. Febru- 
 
 ary, 1915 10 
 
 6. Dichotoinous Social Organization in South Central California, by Edward 
 
 Wlnslow Gifford. Pp. 291-296. February, 1916 05 
 
 6. The Delineation of the Day-Signs in the Aztec Manuscripts, by T. T. Water- 
 
 man. Pp. 297-398. March, 1916 1.00 
 
 7. The Mutsun Dialect of Costanoan Based on the Vocabulary of De la Guasta* 
 
 by J. Alden Mason. Pp. 399-472. March, 1916 - 70 
 
 Index, pp. 473-479. 
 VoL 12. 1. Composition of California Shellmounds, by Edward Winslow Gifford. Pp. 
 
 1-29. February, 1916 - so 
 
 2. California Place Names of Indian Origin, by A. L. Kroeber. Pp. 3 69. 
 
 June, 1916 
 
 3. Arapaho Dialects, by A. L. Kroeber. Pp. 71-138. June, 1916 70 
 
 4. Miwok Moieties, by Edward Winslow Gifford. Pp. 139-194. June, 1916.... .55 
 
 5. On Plotting the Inflections of the Voice, by Cornelius B. Bradley. Pp. 195- 
 
 218, plates 1-5. October, 1916 ----- 25 
 
 6. TUbatulabal and Kawaiisu Kinship Terms, by Edward Winslow C rd. 
 
 Pp. 219-248. February, 1917 30 
 
 7. Bandolier's Contribution to the Study of Ancient Mexican Social Organiza- 
 
 tion, by T. T. Waterman. Pp. 249-282. February, 1917 35 
 
UNIVERSITY OF CALIFORNIA PUBLICATIONS (Continued) 
 
 8. Miwok Myths, by Edward Wlnslow Gifford. Pp. 283-338, plate 6. May, 
 
 1917 55 
 
 9. California Kinship Systems, A. L. Kroeber. Pp. 339-396. May, 1917 60 
 
 10. Ceremonies of the Porno Indians, by S. A. Barrett. Pp. 397-441, 8 text 
 
 figures. July, 1917 45 
 
 11. Porno Bear Doctors, by S. A. Barrett. Pp. 443-465, plate 7. July, 1917 25 
 
 Index, pp. 467-473. 
 Vol.13. 1. The Position of Yana in the Hokan Stock, by E. Sapir. Pp. 1-34. July, 
 
 1917 _ 35 
 
 2. The Yana Indians, by T. T. Waterman. Pp. 35-102, plates 1-20. February, 
 
 1918 75 
 
 3. Yahi Archery, by Saxton T. Pope. Pp. 103-152, plates 21-37. March, 1918 .75 
 
 4. Yana Terms of Eelationship, by Edward Sapir. Pp. 153-173. March, 1918 .25 
 
 5. The Medical History of Ishi, by Saxton T. Pope. Pp. 175-213, plates 38-44, 
 
 8 figures in text. May, 1920 45 
 
 Vol. 14. 1. The Language of the Salinan Indians, by J. Alden Mason. Pp. 1-154. 
 
 January, 1918 1.75 
 
 2. Clans and Moieties in Southern California, by Edward Winslow Gifford. 
 
 Pp. 155-219, 1 figure in text. March, 1918 .75 
 
 3. Ethnogeography and Archaeology of the Wiyot Territory, by Llewellyn L. 
 
 Loud. Pp. 221-436, plates 1-21, 15 text figures. December, 1918 2.50 
 
 4. The Wintun Hesi Ceremony, by S. A. Barrett. Pp. 437-488, plates 22-23, 
 
 3 figures in text. March, 1919 , 75 
 
 5. The Genetic Eelationship of the North American Indian Languages, by 
 
 Paul Eadin. Pp. 489-502. May, 1919 15 
 
 Vol. 15. 1. Ifugao Law, by E. F. Barton. Pp. 1-186, plates 1-33. February, 1919 2.00 
 
 2. Nabaloi Songs, by C. E. Moss and A. L. Kroeber. Pp. 187-206. May, 1919 .20 
 
 3. Nabaloi Law and Eitual, by C. E. Moss. Pp. 207-342, plates 34-37. October, 
 
 1920 1.75 
 
 4. Kankanay Ceremonies, by C. E. Moss. Pp. 343-384. October, 1920 65 
 
 Vol. 16. 1. Myths of the Southern Sierra Miwok, by S. A. Barrett. Pp. 1-28. March, 
 
 1919 SO 
 
 2. The Matrilineal Complex, by Eobert H. Lowie. Pp. 29-45. March, 1919 15 
 
 3. The Linguistic Families of California, by Eoland B. Dixon and A. L. 
 
 Kroeber. Pp. 47-118, map 1, 1 figure in text. September, 1919 75 
 
 4. Calendars of the Indians North of Mexico, by Leona Cope. Pp. 119-176, 
 
 with 3 maps. November, 1919 75 
 
 5. Yurok Geography, by T. T. Waterman. Pp. 177-314, plates 1-16, 1 text 
 
 figure, 34 maps. May, 1920 2.00 
 
 6. The Cahuilla Indians, by Lucile Hooper. Pp. 315-380. April, 1920 75 
 
 7. The Autobiography of a Winnebago Indian, by Paul Eadin. Pp. 381-473. 
 
 April, 1920 1.00 
 
 8. Yuman Tribes of the Lower Colorado, by A. L. Kroeber. Pp. 475-485. 
 
 August, 1920 .25 
 
 Vol. 17. 1. The Sources and Authenticity of the History of the Ancient Mexicans, by 
 
 Paul Eadin. Pp. 1-150, 17 plates. June, 1920 1.75 
 
 2. California Culture Provinces, by A. L. Kroeber. Pp. 151-169, 2 maps. 
 
 September, 1920 25 
 
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