Chapter 25

[178] The term which expresses the relationship established between the parents of the bride and groom.

[179] _Piper sp_.

[180] A headband of beads or gold.

[181] See p. 17, note 1.

[182] See p. 12.

[183] Don Carlos was evidently an Ilocano, for his language is Ilocano and his residence Vigan. Other points indicate that the story has many recent additions.

[184] The use of love charms is not confined to the Tinguian and their Ilocano neighbors, but is known also by the tribes of the Malay Peninsula. See _Reyes_, Folklore, Filipino, p. 50, (Manila, 1889); _Skeat_ and _Blagden_, Pagan Races of the Malay Peninsula, Vol. II, pp. 232, 262. (London, 1906.)

[185] _Antidesma ghesaembilla_ Gaertn.

[186] Ordinary lightning.

[187] See p. 24, note 1.

[188] See p. 18.

[189] Another name for Aponitolau.

[190] See p. 41, note 2.

[191] Ligi (Dagdagalisit) is now known by his true name.

[192] See p. 54, note 2.

[193] See p. 54.

[194] See p. 18, note 3.

[195] See p. 18, note 2.

[196] See p. 30, note 3.

[197] See p. 14, note 2.

[198] Another name for Ingiwan, who is really Aponitolau.

[199] See p. 12.

[200] As a sign of mourning.

[201] See p. 18, note 1.

[202] See p. 19, note 1.

[203] See p. 42.

[204] See p. 10, note 4.

[205] See p. 17.

[206] An insect.

[207] Ginteban was a woman from Baygan (Vigan) who had been captured by the bird.

[208] See p. 18.

[209] See p. 96, note 3.

[210] A fruit tree.

[211] See p. 18.

[212] See p. 30, note 3.

[213] The idea of a plant serving as a life or fidelity token was found in ancient Egypt, in India, and Europe. See Cox, an Introduction to Folk-Lore (London, 1904); _Tawney_, Kathá Sarit Ságara (Calcutta, 1880, Vol. I, p. 86); _Parker_, Village Folk-Tales of Ceylon.

[214] See p. 18, note 1.

[215] See p. 17, note 1.

[216] A fruit.

[217] See p. 96, note 3.

[218] Lightning which is accompanied by a loud crash of thunder.

[219] See p. 19, note 1.

[220] See p. 16.

[221] See p. 30, note 3.

[222] See p. 18, note 1.

[223] See p. 16, note 6.

[224] Spirits.

[225] See p. 13, note 5.

[226] An evil spirit which lives in the air and makes a sound like the medium when she is summoning the spirits.

[227] The spirit's word for world.

[228] A small bench made for the use of spirits and visiting mortals.

[229] See p. 105.

[230] See p. 63, note 1.

[231] The term used is _al-ligan_--the high watch house in the fields.

[232] One of the big stars.

[233] A different kind of star.

[234] Reduplicated form of _bitówen_--many stars.

[235] See p. 15, note 2.

[236] The spirits' name for mortals.

[237] The moon.

[238] A sort of enclosed seat in which babies are suspended from the house rafters.

[239] See p. 13, note 2.

[240] See p. 13.

[241] Aponitolau.

[242] The name means "sparks of fire."

[243] See p. 13, note 2.

[244] See p. 56, note 6.

[245] Similiar incidents, in which women give birth to snakes or animals, occur in Borneo. See _Evans_, _Journal Royal Anthro. Inst._, Vol. XLIII, 1913, pp. 432 ff.

[246] See p.17, note 3.

[247] Aponitolau.

[248] Sugar cane rum.

[249] See p. 41, note 2.

[250] See p. 27.

[251] See p. 17, note 3.

[252] See p. 73, note 3.

[253] Lesser spirits.

[254] See p. 54, note 2.

[255] See p. 10, note 1.

[256] See p. 10, note 2.

[257] The cloth used in dancing. See p. 11.

[258] See p. 63, note 1.

[259] See p. 12.

[260] Another name for Kanag.

[261] A raft. See p. 24, note 1.

[262] The Tinguian believe that the rivers and waters finally empty over the edge of the world at a place known as Nagbotobotán.

[263] See p. 18, note 1.

[264] See p. 13, note 2.

[265] See p. 41, note 2.

[266] A jar.

[267] Mountain rice.

[268] The omen bird.

[269] See p. 19, note 1.

[270] See p. 10, note 1.

[271] The storyteller here paused to explain that Kadalayapan was somewhere in the air, and that Kanag was going down to the earth for fruit. See p. 7.

[272] A band of leaves worn about the head.

[273] See p. 18, note 2.

[274] See p. 30, note 3.

[275] A place of great trees, many herbs, and continued dampness.

[276] See p. 13.

[277] Negrito. It was Gamayawán disguised.

[278] See p. 23.

[279] See p. 17.

[280] A powerful spirit.

[281] See p. 30, note 3.

[282] A sort of tuning fork made of bamboo.

[283] See p. 96, note 3.

[284] The word is probably used in the Igorot sense as "celebration." In the Tinguian dialects _kanyau_ means "taboo."

[285] See p. 17, note 1.

[286] See p. 18, note 1.

[287] See p. 63.

[288] See p. 24, note 1.

[289] This story does not belong to the cycle proper.

[290] See p. 34, note 2.

[291] See p. 14.

[292] The Tinguian always refer to the Igorot as _alzado_.

[293] Head man.

[294] This story does not belong to the cycle.

[295] See p. 54, note 2.

[296] See p. 14.

[297] A low box-like table used by the Ilocano.

[298] Certain charms are still used by lovers to aid them in their suits.

[299] Pangasinan is a province midway between Abra and Manila.

[300] See p. 19, note 1.

[301] A spirit.

[302] Jars.

[303] This _diam_ is recited by the medium when the spirit house known as _balaua_ is built. See also page 12.

[304] Spirit name for Tinguian.

[305] The greatest of Tinguian ceremonies.

[306] A large house built for the spirits during the _Sayang_ ceremony.

[307] Spirits.

[308] Kadaklan is the most powerful of the spirits. Agemem is his wife.

[309] The names of small buildings or shrines elected for various spirits.

[310] Chanted by the medium while making offerings in the _Dawak_ ceremony which is made for the cure of minor illnesses, such as fever, etc.

[311] A powerful spirit.

[312] The _diam_ recited during the _Pala-an_ ceremony.

[313] The east.

[314] Feathers attached to a stick, which serve as hair ornaments in the _Sayang_ ceremony.

[315] Spirit name for Tinguian.

[316] See p. 171, note 2.

[317] Chanted by the medium, over the offerings given to aid in the cure of a sick child, or to stop a child from incessant crying.

[318] The ceremony.

[319] _Diam_ recited during the _Sangásang_ ceremony in the town of Lumaba.

[320] Chanted when the _Sangásang_ ceremony is made for sickness, or to take away a bad omen.

[321] Spirit name for the earth.

[322] See p. 172, note 4.

[323] See p. 22, note 3.

[324] Chanted when the ceremony is made to remove a bad sign.

[325] An omen bird.

[326] The true omen bird.

[327] _Diam_ recited during the _Sangásang_ ceremony held to remove continued misfortunes.

[328] Several native names which have no exact English equivalents are used here.

[329] Woven bamboo used on ceilings.

[330] This _diam_ was chanted during the _Ubaya_ ceremony in Villaviciosa, an Igorot town much influenced by Tinguian. The _Ubaya_ is also held in Lumaba, a Tinguian settlement.

[331] No one is allowed to enter the town after the ceremony begins.

[332] The most powerful of all spirits.

[333] See p. 13.

[334] See p. 13, note 1.

[335] See p. 12.

[336] A somewhat similar tale, current among the Dayak, will be found in _Roth_, The Natives of Sarawak and British North Borneo, Vol. I, p. 309 ff.

[337] A small spirit house built during the _bawi_ ceremony.

[338] A kind of grass.

[339] Account concerning the guardian stones at Patok.

[340] Peculiarly shaped stones in which Apdel, the guardian spirit of the village is supposed to reside.

[341] A Tinguian town several miles south of Patok.

[342] Told by the people of Lumaba, to account for a peculiar knifelike cut in one of the guardian stones outside the village.

[343] Large knife.

[344] Account of the securing of the guardian stones at Lagayan, Abra.

[345] Compare with account of _La Gironière_, Twenty Years in the Philippines, pp. 120 ff; also with _Cole_, _Philippine Journal of Science_, Vol. III, No. 4, 1908, pp. 210-11.

[346] A ceremony held while the body is still in the house.

[347] A grass which is eaten.

[348] Taboo. A fire is kept burning at the grave and at the foot of the house ladder for ten nights following the burial. During this time the members of the family and near relatives must remain close to home.

[349] A barrio of Patok.

[350] A rope lasso.

[351] An evil spirit.

[352] People in the house with the dead and the relatives must observe the _kanyau_ (taboo) for ten days or they will meet the spirit of the dead person and it will harm them.

[353] _Smilax vicaria_ Kunth.

[354] The name by which the Tinguian designate themselves.

[355] _Blumea balsamifera_ D.C.

[356] A blanket with red or yellow stripes which resemble the markings on a young wild pig.

[357] See p. 54, note 2.

[358] A mountain town in eastern Abra.

[359] A ceremony held about a year after a funeral.

[360] See p. 10, note 1.

[361] Spirit name for Tinguian.

[362] The three persons mentioned were still living when this story was recorded.

[363] The name of the spirit of a dead man which still remains near its old haunts.

[364] See p. 28, note 2.

[365] See p. 14.

[366] Head man.

[367] Near Namarabar in Ilocos Sur.

[368] The Ilocano consider the _komau_ a fabulous, invisible bird which steals people and their possessions. See _Reyes_, El Folklore Filipino, p. 40. Manila, 1899.

[369] A powerful spirit.

[370] See p. 14.

[371] In the Bagobo version of this tale, a ladle becomes the monkey's tail. See _Benedict_, _Journal American Folklore_, Vol. XXVI, 1913, p. 21.

[372] A story accounting for the origin of the _kálau_, a bird.

[373] See page 10, note 1.

[374] The cave is situated in the mountains, midway between Patok and Santa Rosa.

[375] The old custom was that when a party returned from a head hunt the women went to the gate and held ladders in a [Lambda] so the men did not pass through the gate; or they laid them on the ground and the men jumped over them.

[376] The river emerges from Abra through a narrow pass in the mountains.

[377] Songs.

[378] A similiar incident is found in the Northern Celebes and among the Kenyah of Borneo. See _Bezemer_, Volksdichtung aus Indonesien, p. 304. (Haag, 1904.) _Hose_ and _McDougall_, Pagan Tribes of Borneo. Vol. II, p, 148, London, 1912.

[379] A variant of this tale is told by the Bagobo of southern Mindanao. See _Benedict_, _Journal of American Folklore_, Vol. XXVI, 1913, p. 59.

[380] The gold or silver wire worn by women or men about their necks.

[381] A little bird.

[382] A kind of bamboo.

[383] For other versions of this tale see p. 29, note 3.

[384] A shell.

[385] A shell.

[386] See p. 29, note 4, for Borneo parallel.

[387] See p. 11.

[388] Bamboo sprouts.

[389] The fruit of a wild vine.

[390] The chief incidents in this tale resemble those in the Sea Dayak story of Simpang Impang. See _Hose_ and _McDougall_, Pagan Tribes of Borneo, Vol. II, p. 144 ff. (London, 1912.)

[391] A town in Ilocos Sur.

[392] A mound of earth raised by the ants.

[393] Same idea is held by the Ilocano. See _Reyes_, El Folklore Filipino, p. 34, Manila, 1889. See also p. 29, note 7.