Part 3

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 sagausau.

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 tapuy above the head of the deaf person, while relating the following story:

Kabigat of the earth was constructing a sod fence. While he was bending over to pick up a large piece of sod, he heard the noise of loud thunder. He did not look around, but continued to work.

Soon his wife Bangan, who was working in a nearby 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, Kabigat, and Bangan should be called.

This ceremony is celebrated by the Nabaloi, but a different version of the story is told.

MAYILUTLUTKAN

Mayilutlutkan is a ceremony given by the Kankanay against headache. The mambunong takes a camote in his left hand and holds it against the head of the sick person. He holds a knife in his right hand against the camote, while praying as follows:

Sika pay ay mayilutlutkanka's sumingising di agou, mayilutlutkanka's pangawan di agou, mayilutlutkanka's kalibiana agou, mayilutlutkanka's dimana agou, mayilutlutkanka's gomabisana agou, ya mayilutlutkanka's kapat aana; ado ut diya tubum dan dangau ay nay ta pangamoak di kasika ya dagosak iyuan sika's manokmo.

You the mayilutlutkan of the morning sun, you the mayilutlutkan of the midday 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.

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 mambunong holds the chicken in one hand, while with the other he holds a spear against the aching tooth. He prays to the amlag asking that they cease causing the tooth to ache, and that they visit their malevolence on the patient's enemies instead.

The people then sing the angba, a song in which the 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.

BILONG

Bilong is a ceremony which is celebrated to cure diseases of the lungs. The mambunong holds in one hand a piece of dried meat and says the following:

Wada, kano, da Ginsingan un Suyan. Mansida pay, kano, san tonodaisan adue ya mayaganda Ginsingan ya si Suyan. Amuida pay, kano, yan pinoda san 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, adi 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 mambunong 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 kaotanda 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 tinmudtud 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." Ut magay pagnan ipaytok sinan kay ipugau.

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

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

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

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

MANBATING

Manbating is one of the ceremonies which is held when a person is bleeding from the nose or mouth. The mambunong holds a chicken in one hand, while he sits in front of a basket containing a rope and says the following:

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

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

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

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

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

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

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

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

They looked into the opened place, and their eyes saw to the underworld. They saw there a house, and there was being celebrated a ceremony in the underworld. Then they got their rope and fastened and tied it, and it was this way they went to the underworld.

Then they arrived at the ceremony. They went to eat. They were eating when they heard the inhabitants of the underworld say, "We will catch you so that we may eat you." Then they became afraid, and took off their breech-clouts and tied them on the door so that it would be thought they were there. This they did.

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

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

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

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

LIBLIBIAN

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

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

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

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

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

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

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

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

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

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

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

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

AMPASIT

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

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

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

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

Sin inmayan Ampasit ya si amana ya si inana sin kañau 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 kañau, ut say inamwan ifugau di yatna ay maamay.

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

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

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

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

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

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

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

DAYAU

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

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

After the ceremony the patient bathes while saying:

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

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

TAMO

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

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

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

PASANG

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

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

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

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

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

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

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

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

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

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

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

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

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