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Life annd Culure of theHua, Pliny Earle Goddar Pp. 1-88, plates 1-'30 Septemliber, 19C - $1.25 2 E-upa Texts, by Pliny Ron. Goddard. P. 89468. Mch 1904 .&. 3.00- Indel, pp. 369-378.4' T- -oL 2. 1. Th.eX ploration of the Ptotter Crek Cae, by lfam 3. Slair. Pp. 1-27', plates 1i14. April, 190* ............4 3 ThemLanguages ot le Coast of Ca a Sou o San cso, .by A. L r oeber. 29-80, ith a map. June, 1904 .. ....... . ._0 S. Types of. dian- cultur ii a a byA L roeber. Pp. 81-13 n, . - *- ........ _ .........f-- -*. ..........1....0 . . . . . . -.....------. _-t--- 2 4. Baskat Designs of tleniad of N-orthwtern Ca i, by . L. K .:0 roeberPp. 105-164, plates 1&-21. January, 190U . . ............. .7 5. TheY kuts La ogueg of SouathCentrlalifornai by A L. K'roeber. Pp. 165-377.. January, 1907 ..........'......................,'... 1 ,.$ Index, pp. 379492. - 'Vl.3. The- Mophology of the pa Language, b Pliny Earle Goddard 344 pS). JUne, 1905 ....... 3.50 V ,oL4. 1. The Eariest'Historical Relationsbetwen Mexico d Jap, fro ri oginal - - ;- docum6nts :Preserved - Spain and Japan, by Seli4 RuttaIl. P. 147. -,Aprl,1O ...... .........6_<----,--^-r . ....... .0 2. C-ontr.a ibIn to the Pb*sical Anthropology of- alifornia base on c0lle . tUonfsA in, th Depaent of Anthropolgy of "the tftiversit# Of -ADiforia, I -e S National Museu-, m, b Htka Pp. 49-6 withf- 5 tables, pl-ates 1-10, sd map. une, 6. .. ... ......... .75 3 :The.e Shoshouean jDialectts oCalifornia, by A. L. Kxoeber. Pp.6566. February, 1907 ........-.... ........ 1.50 4. Indian Myths from South Ceral;aiornia, by A. L. Broeber. Pp 167 0 : , :250. -May, 1907_ ~. ................ ....... . .75 '5. -The WaSho Langage of East Central -alifofnia and Nevada, by A. L. -roebet- Pp. 251-328s. Setember, 1907 _ ,.............. .. . 6. The Religion of the rndians of California by A. L. H>oeber. Pp. 319-356. > ; September,, 1907-- ........... Index, P. 357-374. VOL 56 1. TOfPhOnooy of the HUp Laguage; Part I, T iidual ouds, b Plintyarl Goddard. Ppa 1,0, plat I-. March, 19&I ............... .... .35 2.e rX Navaho Myrths8, ;Pra .e*s'and Soangs, With Texts and Tanations, by: WsWh- ington Matthew, dited bY Pliny Earle Goddard. Pp.` 21.63 etm-4 ber, 1907 ....... ..... ............... .. . N o3. at texts, by Pli nyEarle Goddard. Pp. 28 plate9. ecemb*, 909 2.0 4. The Mteral Culture of the Elamath Lake and Mod Indias of No eastern Califormia and4 Southern Or0o, by S. A.,Barrett Pp. 239-8Q2,- -plates 1025-5. J ne,J t 91O . .. ................... ... 5. The Clhimariko Indian d 4Languap, by Rland B. Dixon. Pp. 293380.- August 1910 ..._........ 1.00 i f . . ~~~Index, Pp. 381-384. :sFr o --- ; f -6.-j 1. The Ethno.Gegraphy of thw 1Pomoa md NOighboritg d4aps by- Samuelp Alfred Ba tt P. 1-332, maps 14 Febru 1908 * - 5.25 : - $. The (eography ad Dalects of th Mwok India, y Samel rd ---- 3 On the' vdenc6, x of `Certain egions by cptheh Miwok Indiatns, bP,. b p. 369 . Nos. 2 and 8It one-' cover. Feebrary, 190 ...... .......... A Index, pp. 381-400. Vol. 7. 1. The Erneryville 9he]mounc b Max Uhle. Pp. I-106, pltes 1-12 wIth S$ --xi figures -June, 19 0............-- ..... l.p 3-. . . aIecent Investigations being upoi the Qton of the Occurrence of, R E -- - eocene Man In the Anifeoir Gia*vels f aliforn, by WAfliam 3. St' 'cla' r. Pp.-107-I0, pl 13-1 Fe , 190 - ^ -.35 NABALOI TALES C. R. MOSS UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Vol. 17, No. 5, Pp. 227-353 Issued September 16, 1924 4 NABALOI TALES BY C. R. MOSS CONTENTS PAGE Preface .................................. 230 Key to Alphabet Used . . .231 Cosmogonical Tales . . . ............................. 232 1. Creation and peopling of the earth .232 2. The flood . .232 3. How the old people were killed . .234 4. How the people were punished for not marrying . .234 5. Origin of mountains . .236 6. Origin of thiunder and lightning . .236 7. Why there is night . .238 8. Why the moon is not so bright as the sun . ............................... 238 9. Why the moon changes . .240 10. Why the sky is blue . .240 11. Why the rainbow is crooked . .240 12. Origin of death ..242 13. The ripe and the green oranges .................................. 244 14. Why the people die young . .244 15. Why people differ in color, and why some have cross-eyes .. 246 16. Why women do not have beards . .246 Tales of Origin of Culture . . .248 17. How the sun god obtained rice from Maseken . .248 18. How the first grain of rice was obtained by the people . .248 19. Origin of rice and small streams . .250 20. Why there is red rie. . 252 21. How the Nabaloi learned to make fire . .252 22. How the Nabaloi learned to make tapuy . .252 23. How trees were obtained . .254 24. Origin of gold mines . .256 25. Origin of the sulphur springs in Daklan . .258 26. The star wives . .258 27. Why the Nabaloi cannot read and write . ................................. 260 28. Why the Nabaloi do not have maps . ................................... 262 20. Why people must work hard .262 30. Why the Nabaloi are poor .................................... 262 Tales of Origin of Ceremonies . . .264 31. Bindian . .264 32. Batbat . .266 33. Tawal ...... 268 24. Kosday . .268 35. Kapi .................... 270 36. Puog (At Banengbeng) . .270 37. Puog (At Kabayan) . .270 38. Siling . .270 39. Why the Nabaloi put their dead in the asal . .272 228 University of California Publications in Am. Arch. and Ethn. [Vol. 17 PAGE Tales of Origin of Animals and Their Traits . ..................................... 274 40. Origin of lice ...................................... 274 41. Origin of fleas ...................................... 274 42. Origin of fireflies and black ants ...................................... 276 43. Origin of white ants .................. 278 44. Origin of the bedbug .................. 278 45. Origin of the frog .................. 278 46. Origin of fish .................. 280 47. Origin of the monkey .................. 280 48. How a girl became a monkey ................................... 282 49. Why the monkeys went away to the forest ................................... 282 50. Origin of the wildcat ................................... 284 51. Origin of rice, rats, and cats ................................... 286 52. Origin of hogs ................................... 286 53. Origin of wild pigs and wild chickens ................................... 288 54. Why there are black carabao ....................... 288 55. Origin of the rice bird ....................... 290 56. Origin of the hawk ....................... 290 57. Origin of the bat ....................... 290 58. Why does do not have horns ....................... 292 59. Why the frog has a loud voice ....................... 292 60. Why the frog lives in the water ......................... 292 61. How crocodiles learned to eat people ....................... 294 62. Why the dog pursues the deer ....................... 294 63. Why it is difficult to catch wild hogs ....................... 294 Trickster Stories, and Fables ................................. . 296 64. Why cats and rats are enemies ................................. 296 65. Monkey and mouse (Kabayan) ................................. 296 66. Monkey and mouse (Baguio) ................................. 298 67. Lizard a'nd crow ................................. 298 68. Monkey and turtle ................................. 298 69. How turtle got his house ................................. 298 70. AMonkey and deer ................................. 300 71. The VWise Rats ................................. 300 72. Doer, wildcat, and dogs ................................. 302 73. Civet cat, monkey, dog, and carabao . 302 74. How the fleas helped the deer ........................ 304 75. Cat and dog (Kabayan) ........................ 304 76. Cat and dog (Gusaran) ........................ 306 77. Monkey and the bees ........................ 306 78. Rat and kiling ............... : 306 79. Frog and lizard ............... 308 80. Monkey and snake ................................. 308 81. The proud cock ................................. 310 82. The fat wild hog and the thin wild hog ................................. 310 83. The stingy monkey ................................. 312 84. The monkey and the man ................................. 312 85. The red dog and the white dog ................................. 314 86. Hawk and crow ............. 314 87. Why the monkey could not sleep ................................. 314 88. The proud man ................................. 316 89. Contest between the wind and the water ................................. 316 1924] Moss: Nabaloi Tales 229 PAGE Tales Reflecting Beliefs and Customs ............................................ 318 90. The last of the Kabayan head hunters ............................................... 318 91. The rich and the poor try to live in separate villages ................. ............. 318 92. The orphan boy who became rich ............................ 320 93. How the people of Kabayan determined a father ...................................... 320 94. The girl who changed to a rock ............................................ 322 95. How the husband killed his wife and her paramour .................................. 322 96. How a woman killed many men ............................................ 322 97. How a woman stopped a battle ............................................ 324 98. Origin of the Amdag ............................................ 324 99. Maodi's visit to the spirit world ............................................ 326 100. The woman and her soul ............................................ 330 101. How the father recovered his property from his sons ................................ 332 102. The white snake ............................................ 332 103. The boy and the butterfly ............................................ 334 104. A man is punished for changing wives ............................................ 334 105. The woman and the monkeys ............................................ 336 106. Fights between the monkeys and the people ............................................ 336 107. The giant and the dwarf ............................................ 340 108. The giant and his magical fan ............................................ 342 109. Kigong and his magical betelnut ............... ............................. 344 110. How the man killed the crocodiles ............................................ 346 111. The hunter and the deer ............................................ 346 112. The giant Bisang ............................................ 346 113. The monster Kolas ............................................ 348 114. The famine ............................................ 348 115. What the river says ............................................ 350 116. The golden deer (Kabayan) ............................................ 352 117. The golden deer (Baguio) ............................................ 352 230 University of California Publications in Am. Arch. and Ethn. [Vol. 17 PREFACE The myths contained in this monograph were recorded from time to time during my thirteen years' residence among the Nabaloi Igorot of the Philippine Islands. They were all obtained in the subprovince of Benguet; the greater part in the township of Kabayan and the near-by barios. A note has been appended to each story obtained outside of the Kabayan district, indicating the place in which it was recorded. While it is believed that the collection embraces the majority of folk tales current among the Nabaloi, there are doubtless a number which I failed to get, since, until the time of my departure from the Islands, I would occasionally hear a new story. A few which were told me were not recorded on account of their similarity to lowland Filipino myths that had previously been published. To those interested in linguistics, the slight difference in the dialects of the northern and southern Nabaloi will be apparent. I desire to take this opportunity to express my gratitude to Dr. A. L. Kroeber under whose direction the greater part of my work in anthro- pology has been done, and who has edited my manuscripts for publica- tion. Thanks are also due to Dr. T. T. Waterman, at whose suggestion the work of collecting and recording the folklore of the Nabaloi was undertaken. C. R. Moss. UNIVERSITY OF CALIFORNIA, BERKELEY, June 24, 1922. Moss: Nabaloi Tales KEY TO ALPHABET USED a as in 'father': ama; but occasionally as in 'what': badat. e as in 'they': era. 6 as in 'met': oot&k. Sometimes approached i. I as in 'pique': ina. i as in 'tin.': amin. o as in 'note': kono. ui as in 'rude': sita. In southern Banguet ut is frequently substituted for o. u as in 'but': jut. Sometimes pronounced obscurely like unaccented e of English. au like ou in 'out': talau. ay like ai in 'aisle': akay. ei a union of e and i. Does not occur in Kabayan, but is frequently substi- tuted by southern Nabaloi for ay. oi as in 'oil': ngantoi. ui a union of u and i. Rarely occurs in Kabayan, but is sometimes substituted by the southern Nabaloi for oi. ou represents the sound of a almost doubled: akou. b nearly as in English, but the upper lip sometimes extends partly over the lower. ch as in 'chair': chalan; but the articulation is probably more intensive than in English. Ch is replaced by d in some parts of the Kabayan district: chalan becomes dalan. d sounds much like English d but is probably not quite the same, since d and t are used interchangeably in many words: Iloko or Idoko. f similar to English f. This sound is never used in Kabayan, but is frequently substituted for p by the southern Nabaloi. It is difficult to distinguish from v. g nearly as in 'get': magono. gu see 'w' below. h like German 'ach,' Scotch 'loch.' Scheerer represents the sound by x and Jenks in Bontoc by q. seems somewhat more abrupt or forcible than in English 'jet': ja. k much as in English. Frequently replaced by h among the Western Nabaloi. kw like English qu: kwan. I nearly as in English, but there is a series of equivalences in ch, d, and 1. In some dialects d-l becomes ch-d, Daklan, Chakdan. m, n as in English. ng more resonant than in English 'sing': angalutoi. p as in English. r very lightly trilled. s pointed in some words: kosipos; approaching English sh in others: olsa. sh occurs chiefly in Daklan as a substitute for ch. t is sometimes difficult to distinguish from d. v a sound similar to English v; heard in southern Benguet, but not in Kabayan. w nearly as in English: asauwVa. Around Baguoi generally spoken with g approach: asaugua. y at Kabayan is the English y, but in some towns is spoken with the d ap- proach: dy. c'qx, z have not been employed. has been used to mark the addition to a word of an enclitic which has lost its vowel: ondau'd for ondau chi. The glottal stop occurs but has not been written: panqamaan. 1924] 231 232 University of California Publications in Am. Arch. and Ethn. [Vol. 17 COSMOGONICAL TALES 1. CREATION AND PEOPLING OF THE EARTH' Abayagda.kono, anchi diibong num inaykayang tan inaychalum bangut. Suita too'd inaychalum tan suita too'd inaykayang kabakal era. Say too'd inaychalum binkacha oanacha chi inaykayang, jut say too'd inaykayang cha too'd inaychalum. Sakay ja akou, sakay ja too'd inaychalum pinanatto'n pana ni akou. - Say akou nambabawi i dagantoi duibong say too'd inaychalum agmobadina mananaycha chi inaykayang. Abayaga tiempo anchi tootoo chiay dulbong. Say too'd inaychalum tan too'd inaykayang kaondau era'd ja dulbonga manganop. Sakay ja akou say too'd inaykayang chaka panosilay olsa. Sulta olsa dimabas chi kadwadan ni too'd inaychalum ja ikaymotokcha nodta diang, jut binuiray olsa. Say too'd inaykayang bimuingut, jut binakalchay too'd inaychalum. Achuima too binuno ni kabakalcha. Guara sakay ja daki chi inaykayang tan sakay ja biT chi inaychalum ja asokat, jut kayitcha jinagjakcha, mani namnamacha ji at! era. Idi mimabtung era manasauguacha. Chakala aanakcha, jut sikaray apotayo. 2. THE FLOOD Nuinta bayagda guaray chanom amankadopo chi baybay, ja kinoadjaan ni biT. Say obdato mankal i ansikig tan kayfi ja amankaanod nodta chanom. Idi pinsak inaogip, idi bimangon inuinantoi chanom amankadopo chi baybay inapno chi kiui tan ansikig. Suita chanom amankachakala, amnkachakal inkanay sinabito'n amina chaga. Amina too inalnud, jut san agi daki tan biT guaray kakoncha ja nandagancha. Abiag era anchi kanuncha. Idi abayag, i chanom dinisian ni jugjug, jut imotek. Siuta kakon inaysakdit chi Pulag ja nandaancha ni bali. Moss: Nabaloi Tales COSMOGONICAL TALES 1. CREATION AND PEOPLING OF THE EARTH' Long ago, it is said, there was no earth, but only the sky-world and the underworld. The people of the underworld and the people of the sky-world were enemies. The people of the underworld would shoot their arrows to the sky-world, and the people of the sky-world would throw their spears at the people of the underworld.2 One day a man of the underworld hit the sun with his arrow. The sun3 decided to make the earth so that the people of the underworld could not shoot into the sky-world. For a long time there were no people here on earth. The people of the underworld and the people of the sky-world would come here to the earth to hunt. One day the people of the sky-world were following a deer. The deer passed by the place of the people of the underworld who had just arrived from the cave, and they killed the deer. The people of the sky-world became angry, and fought the people of the underworld. Some were killed by their enemies. There was one man from the sky-world and one woman from the underworld who were wounded, and their companions left them be- cause they thought they were dead. When they had recovered, they married. They had many children and they are our ancestors. 2. THE FLOOD In the past a long time ago, there was a river flowing out of the sea, which was guarded by a woman. Her work (was) to clear the trash and wood which floated on the water. Once when she had been sleeping, when she awoke she saw the river full of wood and trash flowing out of the sea. The river became larger and larger until it had spread all over the land. 1 Recorded in a settlement of Kabayan near the Ifugao boundary. 2 The Nabaloi say that the sky-world and the underworld were previously very near together so that when the earth was created it almost touched the sky. The sun god afterwards pulled up the sky-world and pushed down the underworld. 3 The sun god; the supreme deity of the Nabaloi. 1924] 233 234 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Idi sakay ja akou dimau si Kabiunian to cha impanasauwa, num inkwancha, " San agi kami." Sangsangaganayon era inaogip chi naninapil katera, num kinababosan ji onbangan era, dibagcha i guaray era'd sakay ja ketera. Anongosto guara anakcha-apin daki tan biT. Idi imanak ni pinchakalapin. Chimakal era ni magono jut sikara apotayo. 3. HOW THE OLD PEOPLE WERE KILLED5 Nuinta abayagda anchi sakit, jut agati i too. SinasWken era'n pasTa. Chakala asiseken ja agmanakad, nuLm agera mati. Ibagan era nan Kabuinian num piancha'n mat!, num kwanchay ni olaolay ji anchi. Anongosto chimakal i too. Jut sakay ja akou inkwan nan Kabulnian, "Chakala sis6k6na too ja agmabodin ja manobda. Papuiokkoi abaduga puiok say tapokan i chanom i dota abos ni toktok ni chuintog." Jut mimfutok i pulok. Balodaki tan machikit dTmau era chi toktok ni chuintog, num say asisekena daki tan abakol agmabodina mantlida chuintog. Inalnud era'n amin. Idi anongosto guaray sakit ja binuino ni too say agera masisekena pasTa. 4. HOW THE PEOPLE WERE PUNISHED FOR NOT MARRYING6 Abayag da suita too timongeha ja mangasauwa. Bimulngut si Kabuinian. Idi masodok i maka bolan, abuilingut i diubong, jut anchi mabodin ja mangiu i too. Anchi kiuicha ja pangapoi. Inosalchay pilmero i aladcha. Jut nabos i aladcha inosalcha moan i chingehing ni balicha. Jut amina daki angasauwa. Inasauwachay amina bii, abakol tan machikit, jut inakal si Kabuinian i bullingut. Num idi adabas i chuia'n bolan, suita daki ngimaau moan era, jut tinaynanchay asauwara, jut manbii moan. Jut dimangwas i baybay chi boday. Jut suita too nanchasal era sonan Kabfinian. Inkwanchay ji kasiantocha, jut inkwancha ji no akay ageha taynan moan i asauwara. 1Moss: Nabaloi Tales All the people drowned, but one brother and sister (who) had their box, which they sailed. They were alive, although there was no food. Then after a long time the river was cleared by an earthquake, and became smaller. The box settled on Pulag,4 where they built a house. Then one day Kabunian came to cause them to marry, but they said, "We are brother and sister." They always slept in separate beds, but one morning when they awoke they were surprised to be in one bed. Finally they had children-twins, a boy and a girl. Then many twins were born. They increased rapidly, and they (are) our ancestors. 3. HOW THE OLD PEOPLE WERE KILLED' In the past long ago there was no sickness, and the people did not die. They became very old. Many were too old to walk, but they did not die. Kabunian asked them if they wished to die, but they always said, "No." Finally the people had increased to a large number. Then one day Kabunian said, "There are many old people who can not work. -I will cause a great storm, so that the water will cover all the earth except the tops of the mountains." Then the storm came. The young men and young women went to the tops of the mountains, but the old men and the old women could not climb the mountains. They all drowned. Then afterwards there was sickness to kill the people so that they would not become very old. 4. HOW THE PEOPLE WERE PUNISHED FOR NOT MARRYING, Long ago the people stopped marrying. Kabunian became angry. Then for more than a month, the world was dark and the people could not get wood. There was no wood to be used for fires. They first used their fences. When their fences had been used, then they used the walls of their houses. Then all the men married. They married all the women, old women and young women; and Kabunian took away the darkness. But after two months the men became wicked again, and left their wives, and had illegal intercourse. Then the sea rose over the land. Then the people prayed to Kabunian. They asked that he would help them, and said that in the future they would not leave their wives again. 4The highest mountain in Luzon. It is situated east of Kabayan on the border of Ifugao. The Nabaloi believe it to be the abode of the souls of the dead. See the author's Nabaloi Law and Ritual, present series, xv, 1921, 275. 5 Recorded in Bagulin, a coast town of the sub-province of Benguet, inhabited principally by Christianized Nabaloi called Bago. All stories recorded in this village were related by the Presidente, a native of Batan, which is a bario of Kabayan. 6 Recorded in Bagulin. 1924] 235 236 University of California Publication.s in Am. Arch. and Ethn. [Vol. 17 5. ORIGIN OF MOUNTAINS Sayjay kadan ni Igorot chakdan nuinta bayagda. Too'n amin amanakaakad olaolay ja eraka maateo, jut eraka mabuino ni buisol. Idi sakay ja akou Kabuinian to inaadibay i Kabayan, jut inuinanto eraka oot6k. Imbaganto, "Ngantoi oot6k i too chiay?" Inkwan era nuinta nankadakay, "No Tnanakaakad i anakmi, ageha sapolan i chalan chi balicha, mani chakdan i chaga." Si Kabuinian inkwanto, "Aligua'n palit itan. Agchaamta ji amanbodi iakou chi badolan tanamandaltup chi ditopan, jut agto itotoro i chalancha?" Num inkwan nuinta nankadakay, "Ankun agcha sapolan i chalan chi bali." Nansogal era nan Kabuinian, ji anchi i too ja toka botosa mangakad chuia'n akou madopo chi Kabayan jut sapolanto i chalan num onoli. Kabuinian timuilok ja no maabak daganto i chuinchiintog. Guaray dakay chi nanbali chi naychalum ja apispis ja amanakaakad. Timuilok, jut no mangabak alanto i adia ni too. Sulta daki angala ni dubidub mamfichok ja impandagato ni bito chi toka panakchi. Nuinta naykaddo'n akou imolito jut inonodto suita bito ja dinkato. Achulma too ni Kabayan ja inaadibay chi sabadi'n Ill, inuinancha ja amanmuitok. Angala era ni tapuy jut inkojuncha chi chalan, jut nanimotcha chi adut. Idi simbi siuta daki suita tapuy, ininomto'n amin i inayan chi silau. Idi abotungto indara i atakcha jut binuira. Sikatoi agto imolian chi Kabayan, jut si Kabuinian dinkato chaga i chuinchuintog. 6. ORIGIN OF THUNDER AND LIGHTNING9 Balasanga si Kabuinian ni chakal ja tauan. Kaonngingii ni bolan ta anchi asauwato. Nuinta to impanaadibay chi Luitab, inuinantoi mahaltinga bi-. Angasauwa era tan inaachum chi bali ni ama ni bll. Guara achuuima bii ja amanadum ta piancha ja asauan Kabuinian. Inkwan ni sakay, "Insingud tayo kalding dfiongan ja Kabunian nan asauwato kaogipan. No numnumanto ji amanbungut sijanato si asauwato say asauwanto i sakay son sikatajo." Dinadabi chaka insingud i kalding chi duiongan asancha ibjugi inam ta si Kabiunian i impasingeha. Bimungutto pasTa tan ninumnumto ji onbatek chi Lultab, jut onoli chi tabun sikara son asauwana. Moss: Nabaloi Tales 5. ORIGIN OF MOUNTAINS Long ago the country of the Igorot was level. The people who made journeys would always get lost, and they would be killed by the busol.7 Then one day Kabunian was visiting Kabayan, and saw that there were only a few (people). He asked, "Why are there only a few people here?" The old men replied, "When our sons make a journey, they can not find the 'way back to their homes because the ground is level." Kabunian said, "That should not be difficult. Do they not know that the sun rises in the east and sets in the west; and does it not show their way? " But the old men said, " Even so, they do not find the way home." They made a bet with Kabunian that no person whom he.could select would walk two days from Kabayan, and find the way when he wished to return. Kabunian agreed that, if he should lose, he would make the mountains. There was a man who lived in the underworld who was chosen to make the journey. It was agreed that if he should win, he might take the souls of the people. The man took a sharp cane with which he made holes where he walked. On the third day he started back following the holes which he had made. Some Kabayan people who were visiting in other settlements saw that he was returning. They got tapuy8 and put it in the road, and then they hid in the grass. When the man reached the tapuy, he drank all that was in the jar. When he was intoxicated, they took their bolos and killed him. Therefore he did not return to Kabayan, and Kabunian made the mountains. 6. ORIGIN OF THUNDER AND LIGHTNING9 Kabunian was a bachelor for many years. The moon was always laughing because he had no wife. When he visited Lutab he saw a pretty woman. They were married, and lived in the house of the woman's father. There were other women who were jealous because they wished to marry Kabunian. One of them said, " Let us tie a goat under the house in which Kabunian and his wife sleep. When he thinks that his wife smells offensive, he will leave her and marry one of us." Every night 7The term is sometimes used by the Nabaloi to designate all the head hunting tribes; but is more generally applied only to the people living on the Benguet-Ifugao border, especially to the inhabitants of Palatang. 8 An intoxicating beverage made from fermented rice. 9 Compare the Kibungan story, in the author's Kankanay Ceremonies, present series, xv, 381, 1921. 1924] 237 238 University of California PublicatiOns in Am. Arch. and Ethn. [Vol. 17 Chanchani ondajat era, bimoday i anakcha i daki, jut i taktak era tado'n akou. Idi dimau era, simbira abaduga bato chi kagachfia ni dalan ja agmobalin ja chalnancha ni bI-. Inkwanto son Kabuinian, "Onoli kitaI ta agmobalin ja onarague." Inkwan nan Kabuinian, "Onolika chi Lultab num pianmo, num alanko i anaktayo chi tabun." Nimungis si asauwato ta pianto itakin anakeha. Si Kabfinian bimungut; indatoi i atakto ja binangbasto jut impanchuia i anakcha. Indatoi kagachuia tan inahantoi kagachuia son asauwato. Dinkatoi kagachiua ni anakto ni bagidat, jut dimayjat chi tabun. Idi biningito, inuinanto's asauwato ja amanungis ta agmobalin ja biaganto i kagachula anakto. Si Kabiunian imangos, jut dinkato ni kerol i kagachulato. Inka nuintan si Kabuinian agtoinaadibay i Igorot, num toka panayjum i bagidat ja amangidman ni chaka dagdaga, tan kerol sikatoi mangisagang num ngaua dindinkara. 7. WHY THERE IS NIGHT Idi pinsak akou tan bolan inaningus inialcha. Sakay tan sakay inansinad ja kaonial chi chaga, tan sakay tan sakay inansinad ja kaonial chi duiongan ni duibong. Sikatoi kaakauan ni olaolay. Suita bolan toka ngingingi ni olaolay suita Kabuinian mani anchi asauwato. Idi pinsak sulta Kabuinian amandoto ni kanunto, jut suita bolan inkapotoi ngingi. Inkwan ni Kabuinian "Ngantoi moakso kapanngingii?" Jut kwan nuinta bolan, "Naka kapanngingii ni anchi asauwam, jut pilit indotom i kanunmo." Inkwan nulnta Kabuinian, "Aramak ngingi ankun anchi asauwak." Num siuta bolan toka mamaa i ngingi, ngingingii jut kotek mantope. Si Kabuinian bimungut ja pasTa, jut inchapigto i ngaap chi mata ni bolan. Niman guaray kalibian tan kaakauan ja mapmaptung. 8. WHY THE MOON IS NOT SO BRIGHT AS THE SUN Abayag da masmaskit i bolan num say akou. Jut amina too eraka manobda num onbolan tan eraka maogip num onsugkit. Abitoi akou sonan bolan mani masmaskit i bolan. Inkojun ni akou i bato'd panga ni ooteka belbel, jut idi amankadabas i akou tan bolan, inkwan ni akou, "CChakala balitok chi duiong ni ma bato. Pakalmo ita bato jut alam i balitok." Pinakal ni bolan suita bato, num dinatek ni panga ni kiui mata ni bolan. Inka nuintan aligua'n maskit i bolan. 1Moss: Nabaloi Tales they tied the goat under the house, until finally Kabunian knew what they had done. He became very angry, and decided to leave Lutab and return to the sky with his wife. Soon after they had started a son was bofn, and they were delayed three days. When they went on, they came to a large rock in the middle of the road, which the woman could not pass. She said to Kabunian, "Let us return, because it is impossible to go farther." Kabunian said, "You may return to Lutab if you wish, but I will take our child to the sky." His wife cried because she wanted to take the child. Kabunian became angry. He took his bolo, cut and divided into two parts the child. He took half and gave half to his wife. He made the lightning of half of the child, and started to the sky. When he turned around he saw that his wife was crying because she was unable to make alive her half of the child. Kabunian was sorry for her and made her half into the thunder. Since then Kabunian has not visited the Igorot; but he sends the lightning to see what they are doing, and the thunder to scold them if they have been acting wrongly. 7. WHY THERE IS NIGHT Once the sun and the moon were of equal brightness. Each in turn shined on the earth, and each in turn shined on the underworld. There- fore it was always day. The moon was always laughing at Kabunian because he had no wife. Once Kabunian was cooking his food and the moon began to laugh. Kabunian said, " Why do you continually laugh at me? " Then the moon said, "I always laugh at you because you have no wife and must cook your own food." Kabunian said, "Do not laugh even if I have no wife." But the moon laughed all the more; he almost bent double laughing. Kabunian became very angry, and threw ashes into the face of the moon. Now there is night and day, which is better. 8. WHY THE MOON IS NOT SO BRIGHT AS THE SUN Long ago the moon was brighter than the sun. Then all the people worked when the moon was shining and slept when the sun was shining. The sun was jealous of the moon, because the moon was brighter. The sun put a stone on the branch of a little pine tree; and when the sun and the moon were passing, the sun said, "There is much gold under the stone. Take away that stone and get the gold." The moon took the stone.away, and the limb of the tree hit the moon in the face. Since then the moon has not been bright. 239 1924] 240 University of California Publications in Am. Arch. and Ethn. [Vol. 17 9. WHY THE MOON CHANGES Nuinta bayag da suita bolan ingistoi nial ni sugkit. Sankayjum era tan eraka mansinanad ja onial. Jut kaakauan ni olaolay. Say bolan chuiay dupato-sakay chi sinagabto tan sakay chi banugto. Suita sakay ja dulpa toka panial ni too'd inaykayang tan suita sakay ja dupa toka panial ni chaga. Nuinta sakay ja akou suita too'd inaykayang namchit era. Dimau i bolan chi pachit jut abotung. Jut adabas i akou jut ngi ngingian ni bolan i akou mani anchi asauwato. Bimungut i akou jut chinapugto ni dapok i chuia'n dfipa ni bolan. Suita dapok ja indapug ni akou nodta sakay ja duipa ni bolan guaray apoito. Pinaolantoi duipa ni bolan jut tinmoling. Sikatoi sakay bangat i duipa ni bolan ja kaonial. Suitana duipa aligua'n Manial ja singa sugkit tap suita duipok, jut suta bolan agonial ni kadadabi. 10. WHY THE SKY IS BLUE Sulta tabun ampuiti nuintanda. Masadoka san tauan anchi oran. Suita adut tan kifi amagan. Sakay ja too tan anakto'n amanakaakad, jut simalchung era ja maogip. Suita daki asis6kgn jut manaadoni i akado. Suitasakay ja palbangan inkwanto nan anakto, "Mapangdutak. Achapmoi apoi say agonalbat ni kakadasan. Jut sakopanmoak." Manchfubda suita anak ankud dimungbas i amato. Agto inchap i apoi, num dimau amanchadang i apoi. Suita chagum injabjabtoi apoi chi adut jut imalbat. Imalbat i kiul moan. Masodok i san bolan amanchadang i kakadasang. Guaray asok amina chaga. Dimau chi inaykayang, jut amankatoling i tabun. Nanchulgi nulntan suita tabun atoling. 11. WHY THE RAINBOW IS CROOKED Nuintanda nanditug i buingdol. Guaray abaduaga puiok ni tado'n akou. Sulta buingdol nanian chi balito. "Nak manpasial," kwan ni buingdol son asauwato. Kwan ni asauwato, "Arakanin ondau. Agadabas i puiok." Num kwan ni bfingdol, "No onankoi pulok onoliak. Num siguicho adabas i pulok. Pianko'n olay ja mampasial ni kadabas ni puiok." Jut bamoday i bangdol. Dimau chi toktok ni chuintog tan binantayantoi payjaspas. Mimfitoka makaltinga bli ja asauwa ni cchagum. Suita bfungdol ankun asauwato ansamuk ni asauwa ni chagum. Moss: Nabaloi Tales 9. WHY THE MOON CHANGES Long ago the moon was equally as bright as the sunlight. They were friends and they shined alternately. Then it was day always. The moon had two faces-one in front, and one behind. One face shined for the people on high, and one face shined on the earth. One day the people on high celebrated the pachit.10 The moon went to the pachit and became intoxicated. Then the sun passed and the moon laughed at the sun because he had no wife. The sun became angry and threw ashes into the two faces of the moon. The ashes which the sun threw into one of the faces of the moon con- tained fire. The face of the moon was burned out and became black. Therefore only one face of the moon would shine. That face did not shine like the sunlight, because of the ashes; and the moon would not shine nightly. 10. WHY THE SKY IS BLUE In the past the sky was white. For more than one year there had been no rain. A man and his son were making a journey, and they stopped to sleep. The man was old and walked slowly. The next morning he said to his son, "I will go ahead. Extinguish the fire so that the forest does not catch afire. Then overtake me." The son smoked until the father was out of sight. He did not extin- guish the fire; but when he left, it was blazing. The wind blew the fire into the grass, and it caught afire. The wood also caught. For more than one month the forest was blazing. There was smoke all over the earth. It went on high and made the sky dark colored. 11. WHY THE RAINBOW IS CROOKED In the past the rainbow was straight. Theye had been a great storm for three days. The rainbow had stayed in his house. "I will take a walk," said the rainbow to his wife. His wife said, "Do not go yet. The storm has not passed." But the rainbow said, "If I see the storm, I will return. But probably the storm has passed. I always wish to take a walk after a storm has passed." Then the rainbow went outside. He went to the summit of the mountain, where he was watching the waterfalls. A pretty woman who was the wife of the wind arrived. The rainbow, although he was married, loved the wife of the wind. 10 Nabaloi Law and Ritual, p. 294. 1924] 241 242 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Idi eraka mantatabal dimau i bagidat. Dimau to inulnan ma chagum ma kayjumto. Idi mimuitok chi bali ni chagum, kwan ni chagum, "Anchi's asauwak chiay. Agakamtay dinaguanto. Inuinanmo?" Insongbat ni bagidat, "On, inulnako'd toktok ni chuintog sikara nan biingdol." Dimau i chagum ja amanganap son asauwato. Inuinanto's asauwato timiungau chi kiui nayasop chi bflngdQl. Say chagum dimau chi banugeha. Amanaydum tan amanbuingut. Kinalbitoi bfingdol chi banug ni kadasan. Dayta at6kong i bangdol. 12. ORIGIN OF DEATH - Abayag da guara chfia'n bil ja abitug. Say ngarancha Chal- angan tan Mausi. Akaasicha nan Kabuinian; inkwancha ji agchapian i pilak, num piancha achuluim onatang ni obdara, jut inakanto son sikaray buibos. Nuinta sakay ja akou chaka pangada ni dokto, siuta nanbali naychalum chi dota kinnibotto sulta buibos. Ibaganchay kaydiancha sepa angibot nuinta buibos. Inkwan ni kaydiancha ji inkedungancha i buibos mankadiki, num agchaamta sepa angibot. Mandaga suita bibii ni tapuy, jut indara ni chaso inanop ni buibos chi sabadi'n Iii. Num adabas era chi bali, ibagancha, "Guaray buibos chiay?;" num amina too inkwancha, "Agmi inulnan i buibos." Mimuitok era sakay ja Ml ja kadan nuinta akamata ja amina too, mani agchaamta naogip. Siuta bibl! imbagacha num inuinancha i bulbos. Suita too inkwan, " Itoromi insapolanjoso ni bulbos num itodanjokami ni ogip." Suita bib-H itodancha ni ogip, tan inkwan, Ili too, "Ininami suita makibot ja adabas. Anchokay i sangicha tan tangidara, tan abadug i matacha. Daukayo chi badalan jut ni sabienjo i topdak ja atolinga chanom, datupkayo chi inaychalum. Alanjo vigan ja kalkalanjo num si Nanguan ja nanbali naychalum ni topdak ibagantokajo ja onkalkal ni kototo ja singa manginoo.'" Impaaycha inkwancha son sikara, jut simpolcha i chalan chi bali nan Nanguen. Idi mimuitok era, silta aanak nan Nanguen, ja angicha ni bulbos piancha ja bulnoan ja kanuncha; num si Nanguen inkwanto, "Anchi, anakko cha singa anakko jo." Pinidiwanto ni anakto, jut inkwanto nuinta bibUl, "Kotimak jut kalkalmo era." Suita biblU sinabidto manginoo ni pating, jut inankakasi ji toka pankalkalaanta toka pankalkala vigan. Idi chaka dagdaga iay, inaknancha si Nanguen ni tapuy ja inomanto. Moss: Nabaloi Tales While they were talking, the lightning passed. He was going to see his friend the wind. When he arrived at the house of the wind, the wind said, "My wife is not here. I do not know where she has gone. Have you seen her?" The lightning answered, "Yes I saw her and the rain- bow on the summit of the mountain." The wind went to find his wife. He saw her sitting on a log near the rainbow. The wind went behind them. He was becoming jealous and getting angry. He hit the rainbow in the back with a tree. Since that time the rainbow has been crooked. 12. ORIGIN OF DEATH Long ago there were two women who were poor. Their names were Chalangan and Mausie. They prayed to Kabunian, saying that they did not want money, but that they wanted something to help them with their work; and he gave them the bubos.11 One day when they were getting camotes, those living under the ground stole the bubos. They asked their neighbors who had stolen the bubos. Their neighbors said that they had heard the bubos squealing, but that they did not know who had stolen it. The women made tapuy and took it with them (and went) to other settlements to hunt the bubos. When they passed by houses they asked, "Is there a bubos here"; but all the people said, "We have not seen a bubos." They arrived at a settlement where all the people were sore-eyed, because they did not know how to sleep. The women asked them if they had seen the bubos. The people said, "We will tell you how to find the bubos if you will tell us how to sleep." The women told them how to sleep and the people said, "We saw the thieves, who passed. Their teeth and ears are long and their eyes are large. Go toward the east, and when you reach a lake which has black water, dive into it. Take Vigan which you will chew if Nanguen, who lives under the lake, asks you to chew his lice, which are like caterpillars. " They obeyed what they were told, and found the road to the home of Nanguen. When they arrived the children of Nanguen who had stolen the bubos wanted to kill them for food; but Nanguen said, "No, they are my children as you are my children." He sent away his sons, and said to the women, "Catch my lice and chew them." T-he women removed with sticks the caterpillars, and pretended to be chewing them while they were chewing vigan. While they were doing this they gave Nanguen tapuy, which he drank. 11 The word bubos seems to refer to a mythical animal. The Nabaloi do not have a very clear concept of its meaning. 1924] 243 244 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Idi ninumnumcha abotung, kinitingcha i tangidato, jut inkwanto, "Anay! Ngantoi?" Idi sankatikan kinitingeha moan i tangidato jut agkimikaykay. Siuta bibfl amtara ji abotunga totoan. Guara sakay ja bnl dimau chi sabadi ja kuadto to iniunan sulta buibos. Simpolto jut i imdung suita biibos ni inonitoso. Nfintanda dimau era kinudkudcha buikdou nan Nanguen ni atak, jut binfira. Kinudkudcha bakdangto ni kokonting jut inkamotcha chi chalato jut insodadcha. Inbatekcha suita buibos. Idi mimiutok suita anak nan Nanguen, dibagcha ja onanchay, adoto ni apag son sikara. Kinuncha suita apag, num eraka amanbuingut ni inamtaraso i kanuncha i amacha. Inkwancha, "say achlilim ja too chi dabas ni chaga binuira i amatayo, olaolay bfinoan tayo i amacha." Satan i dason ja agpanbiagan ni too anayon niman. 13. THE RIPE AND THE GREEN ORANGES12 Suita too ootek ja pasia ja kanuncha jut ngaagang era. Si Kabuinian amansuspi son sikara, jut inkwanto son sikara ja mangada ni achuium ja kanuncha chi duiban ja intanumto; jut inkwanto son sikara ji agehadan i anung ja duiban num sulta aduiuim. Sulta too kimalabehay duiban, jut imbagaschay pangato jut amina duiban inakas chi dota. Achuiuim pinispischa anunga dulban, jut achuutim pinispischa adtiuima duiban. Si Kabuinian imbungutto suita angada anunga duiban, jut mat! era ji balodaki era mani agimpaay. Num suita pinispis adtiuuma duiban dimakay era. 14. WHY THE PEOPLE DIE YOUNG"3 Nfintanda bayag agmati i aanak. Amina too eraka madakay ja pasia ji asancha mati. Say chaka kana niog, num chaka pispisa aduiuim. Guara abakol ja bii ja inkwanto sonan anakto'n daki ji man- gada ni adiuiuma niog. Num agto pimati i Inato. Inkwanto so'd sikato ji mangada bangat ni aduufima niog. Agto pimati num indatoi suita anung tan ankun suita buinga. Idi jimapas ali chi dota, iniinantoi adakay ja imaliki chi nayasop ja angudchi ni atak. Kwan n-unta dakay, "Ngantoi buinoanmoso ni anako ji anung i abadugeha? No kabosan matika, jut manchulgi niman suita aanak ni too mat! era." Niman amankati i anak ankun anung i bodayto. Moss: Nabaloi Tales When they thought he was intoxicated, they pinched his ears, and he said, "Ouch! Why? " Then later they pinched his ears again, but he did not move. The women knew that he was completely intoxicated. One of the women went into the other room to look for the bubos. She found it, and the bubos was glad to see her. Before they went away they cut the throat of Nanguen with a bolo, and killed him. They cut his body into small pieces and cooked it mixed with blood. They ran away with the bubos. When the sons of Nanguen arrived, they were surprised to see meat cooked for them. They ate the meat, but they were very angry to learn that they had eaten their father. They said, "Since some people from the top of the earth killed our father, we will always kill their fathers." That is the reason the people are not permitted to live long now. 13. THE RIPE AND THE GREEN ORANGES"2 The people had very little food, and they were hungry. Kabunian was sorry for them, and told them to get some food from the orange tree which he had planted; and he told them not to get the green oranges, but the ripe ones. The people climbed the orange tree and shook its branches, and all the oranges fell to the ground. Some selected green oranges, and some selected ripe oranges. Kabunian was angry with those who took green oranges, and they died while young because they did not obey. But those who selected ripe oranges became old. 14. WHY THE PEOPLE DIE YOUNG"3 Long ago children did not die. All the people became very old and then died. They ate coconuts, but they chose the ripe ones. There was an old woman who told her son to get ripe coconuts. But he did not obey his mother. She told him to get only the ripe coconuts, but he took the green ones and even the buds. When he had come down to the ground, he saw an old man standing near, who held in his hand a bolo. The old man said, "Why do you kill my children before they are grown. Tomorrow you will die; and from this time the children of the people will die." Now a child may die even before it is born. 12 Recorded in Disdis. 13Recorded in Bagulin. 1924] 245 246 University of California Publications in Am. Arch. and Ethn. [Vol. 17 15. WHY PEOPLE DIFFER IN COLOR AND WHY SOME HAVE CROSS-EYES14 Guara, konoi, bagnanga too son asagua, jut mandapod e kabaknang cha ninumnum e sigud amo num mamchit era. Idi satan anatong suita daki ja iinmangada ni kuchil ni kuchil ja papchituncha. Nuintana indatato pasud suita asauguato. Idi guara'dad doko siitana daki, guaray imonod ja unso angibaag jei ati si asauguato. Idi satan kwanto, kono, suita inodopto e "Kaasiijoak ta anosio ita kuchil ja indak ta mapangduiak." Idi satan dimayat ja inandadabi. Idi amanakad nuintana kalibian guaray amamakang ja intenungto. Idi intenunganto'n chili, suita pakang singa pakpakong nan asauguato, jut singudto jut insasto'n si asauguato. Pinchento. Idi pinchento amakikakaasi sutana kamachudgua nan asauguato ja kwanto, "Sagangmoak soha pudpuchuni ut atijak. Ngarantoi pasingmo? Ankuna badatko e atoling tan matak pay e apigat." Idi satan imabas sultana asauguato ja kwanto, "Angangon sikak ug ngo mabodin ta sikam sikam ansamaktaha, jut no mabodin koma matiak." Idi satan ja ugbijugan nuintana asaguato, kwan nuinta kamachudgua." Kamon satan, ate, anahad jut no uinmotok kita, ifasigidmo e bali tan ifakalmo suita amin ja inugugamidchun mansilbi ni inkatoko. Jut no uinmotok kita sajatim aditokanko nuinta bankayko ni chanom. Jut no sajatanmo ni chanom, isakubmo chi tachong, num silibim mut mango e pangalbitto tano angialbitto sikatoi idokatmoso niinta tachong. Jut idi satan imahadcha, jut inadami'd nuinta daki ngaranto'n inbilin nan asauguato. Idi angialbit, kano, dinokatan nuinta daki suta tachong jut insasto sulta asauguato ja atolingda tan apigad e matato. Jut manipud nuintana akou, inbilay nuinta asaguato. Unanak era, e atoling, ono apigad e matacha. 16. WHY WOMEN DO NOT'HAVE BEARDS Suita pilmero'n bil anchokay imingto. Sfuta imingto matachim. Suita biT mangichas ja pasTa, jut amaogip ni olaolay ji amanasoi nganga. Suita daki masapola pakiento sulta iming ni asauwato ji amanasoi nganga, say agtochichalan ni mata ni nganga. Nuanta sakay ja akou kwan ni biT son asauwato, "Anchi apagtayo. Alam i aso jut kapanganop ni olsa." Kwan ni daki, "Sepay onpakeso ni imingmo num manasoi nganga? " Insongbat ni biT, "Agakmaogip num manasoi i nganga, jut pakeingkoi imingko." Moss: Nabaloi Tates 15. WHY PEOPLE DIFFER IN COLOR AND WHY SOME HAVE CROSS-EYES14 It is said that there was a rich man with a wife, and that, on account of their riches, they decided it would probably be well to celebrate the pachit. Then the man went to the lowlands to get hogs to be used for the pachit.15 When he started his wife was well. After he had reached the lowlands some one followed him to tell him that his wife was dead. Then he said to the man who had followed him, "Pity me and take care of the hogs which I have, because I will return first." Then he started to travel in the night. While he was walking that night he heard the sound of the pakang.'6 When he heard it well, the pakang sounded as the beating of the pakang by his wife; and he stopped and saw his wife. He took hold of her. When he had taken hold of her, he begged the soul of his wife for pity; but it said, "It is useless for you to hold me since I am dead. What will you do? Even my skin is black and my eyes also are slanting." Then the husband answered and said, "Even so, I cannot because I love you, and if I could I also would die." Then since the husband could not leave, the soul said, " If that is the case, come, let us go home, and when we arrive, clean the house and take away the things used at my death. Then when we arrive, pour water on the crown of the head of my body.. Then when you have poured the water, cover me with the rain protector; but watch out, however, for the rainbow to appear; and when it appears, that is the time to take away the rain protector." Then they went home and the man did everything which his wife had told him to do. When the rainbow appeared the man took away the rain protector, and saw that his wife was black and had cross-eyes. They had children (which) were black or had cross-eyes. 16. WHY WOMEN DO NOT HAVE BEARDS The first woman had a long beard. The beard was sharp pointed. The woman was very lazy, and always went to sleep while nursing her child. The man had to hold up the beard of his wife while the child was nursing, so that it would not injure the eyes of the child. One day the woman said to her husband, "There is no meat. Take the dogs and find a deer." The man said, "Who will hold up your beard while the child is nursing? " The woman answered, " I will not sleep while the child is nursing, but will hold up my own beard." 14 Recorded in Bakakan, near Baguio. 16 Nabaloi Law and Ritual, p. 232. 15 Nabaloi Law and Ritual, p. 294. 1 9224 ] 247 248 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Sulta daki dimau ja anmanganop. Idi amanganop, naogip si asauwato ji amanasoi nganga. Idi mimuitok i daki, akarab i nganga, tap sfuta iming ni inato naytan chi mata ni nganga. Jut bimuingut sfita daki. Kinabattoi iming nan asauwato say no guara sabadi'n nganga agera makochab. Nanchuigi nuintana akou anchi iming ni bnl. TALES OF ORIGIN OF CULTURE 17. HOW THE SUN GOD OBTAINED RICE FROM MASEKEN Sfita too' inaychalum sikara pilmero ja nantanum ni pagui. Sakay ja akou Kabulnian jimapas ali chi tabun ja manganop ni olsa. Idi toka panosila i olsa jimaptok chi ambuilingut ja chanom. Nfinta sakay ja akou moan inosilto siuta olsa, num jimaptok moan chi chanom. Nfinta inaykaddo ja akou amanjabtok suita olsa chi chanom, kijangto ni kayang, num agto pinuta silta olsa, num inaypachuk .chi chanom. Idi nimangoi ja to alan suita kayang, inuinanto ja asop suita chanom, jut suita kadan ni kayang pabuingan ni bali nan Maseken. Idi inosopto sulta kayang, iniinantoi puikil ni pagui inaysangit ni kayang, jut inkedunganto i oot6ka asul toka panikwan "Moka panala i pagui chi balugko, Kabuinian." Kabuinian insongbatto, "Suita pagui inaysangit chi kayangko." Maseken inkwanto, "Niman kinibotmoi paguiko, intanummo chi payui, jut no anianmo inngadngim i ngaranko." 18. HOW THE FIRST GRAIN OF RICE WAS OBTAINED BY THE PEOPLE Nuintan abayagda pasTa anchi paguipagui chi duibong. Jut say too inananop sabosabong tan payidung ni kanuncha. -Guara asisek6n ja too si Labangan ja nanigay tan anganop sabosabong san akou, num anchitosimsimpol. Timuingau jutniman- gis toka panikwan, "O! Kabuinian, ngantoi dinkaanmo son sikami ni bitil? Agakampuisi tan asis6k6n tan agak mabodin manapol ni kanunko. Sigud num atayjak kaonngangaak ta niman matayjak ni agang." Si Kabuinian inkastoi guanut chi inaykayang, jut Labangan nandaga ni kiui jut tinuingau. Si Kabuinian inato'd- inaykayang, jut inaknanto ni bakas ja kanunto. Agtoamta ja sigud suita bakas ja mangan, jut agto kinan inkud inkwan nan Kabuinian ja kanunto. Moss: Nabaloi Tales The man went to hunt. While he was hunting his wife slept while the baby was nursing. When the man arrived the child was blind, be- cause the beard of the mother had stuck into the eyes of the child. Then the man became angry. He pulled out the beard of his wife so that when there were other children they would not become blind. Since that time the women have not had beards. TALES OF ORIGIN OF CULTURE 17. HOW THE SUN GOD OBTAINED RICE FROM MASEKENI7 The people of the underworld were the first to plant rice. One day Kabunian came down from the sky to hunt deer. While he was pursuing a cfeer, it jumped into black water. Again he pursued the deer the next day, but again it jumped into the water. When it jumped into the water again on the third day, he threw his spear; it did not strike the deer, but became fastened in the water. When he swam to get the spear, he saw that the water was shallow, and that the spear was on the roof of Maseken's house. When he pulled out the spear, he saw that a stalk of rice was fastened to it; and he heard a low voice saying, "You are getting the rice palay from my granary, Kabunian." Kabunian answered, "The palay was fastened to my spear." Maseken said, "Now you have stolen my rice palay; plant it in the field, and when you harvest it call my name." 18. HOW THE FIRST GRAIN OF RICE WAS OBTAINED BY THE PEOPLE Very long ago there was no rice in the world. The people hunted fruit and fish for their food. There was an old man, Labangan, who had fished and hunted fruit one day, but had not found anything. He sat down and cried saying, "0, Kabunian, why did you make us to starve? I am weak and old and cannot find my food. Better had I died when a child, because now I will die of hunger." Kabunian dropped a rope from the sky, and Labangan made a seat of wood. Kabunian pulled him up to the-sky, and gave him rice for food. He did not know that rice was good to eat, and did not eat it until Kabunian said that it was his food. 17 In Atok this story is used as a ritual in the rice planting ceremony. 1924] 249 250 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Si Kabfinian ni ngaua ja tanum ja inahantoi nan Labangan ja alaan, num agto inabat. Idi aligua'n inanchidmang si Kabulnian, Labangan kinibotto i maata ja bakas ja maptung jut inbotongto chi, kobalto. Nuinta chanchani ondau, si Kabfinian inanopto'n amin chi angulto, jut simpoltoi maata'n bakas. Inochaytoi impanbolidi nan Kabuinian, jut inkojunto i bakas chi biiokto; num niinta chanchani ondau moan, si Kabiunian inanopto jut simpoltoi bakas. Jut inkojuntoi maata'n bakas chi bungotto, jut idi inanop na Kabiunian impangatto i bungotto, jut si Labangan guaray bakas inaydulong i chilato. Idi intanumchay bakas, jut amina too inapang era bakas ni magono. 19. ORIGIN OF RICE AND SMALL STREAMS18 Guara, kono, chula'n e karab ja bii ja unchi kanuncha. Eraka mankukukkuchu chi bali ni inaskangcha, num cha era panabola. Idi unchi chaha kana ni abayag ninumnumcha jei ibatek e balicha tap funtahot era jei amanum angangjauncha e bankaycha, num mat! era. Imatan era inkud inahadchay arague. Sahei ja akou mimiutok era chi kadnan ni abaduge bato, jut inaysahab era. Kwanchay uindayat era moan num ugagbalin. Idi akaakaa ngimata sfita bato, jut bimiuday ali e sahei ja marihit ja to era inodop, jut inilauto era chi kadnan ni sahei ja ababakol. Impanganto era. Idi nakchung era, imbaganto siuta sahei ngantoi masapolto. Inabasto e, "Naha managang. Masapolko e kanunko." Inahanto ni inaykostal e bugas, jut inkwanto jei, "Alam iay ta mabadinmo'n panbiag inkud biagmo." Inbaganto moan sulta sahei num ngarantoi pianto, jut inabasto e, "Pianko e chinom ta naha manahum." Inahanto e sahei botiljun chanom, jut inkwanto, "Alam iay ta mabadinmo'n panbiag inkud biagmo." Idi inaguatcha, imahad era, jut agera inanagang ono manahun. Idi abayabayag ninumnumcha jei ahotay amo num mosancha e sultana inahan' nuinta ababakol. Kwanchay sigud amo num iahnancha sulta inaskangcha. Sfita angala ni bugas angahop, jut inbolakto nodta Hii, jut idi naani inparanghapto ni too. Manapud nuintan manasuk era ngo, jut chimahal bugas. Suita angala inaybotiljun chanom angisojot, jut sikatoi nan kafoan ni kafafadok. Moss: Nabaloi Tales Kabunian gave the bad grains to Labangan to take with him, but he did not accept them. When Kabunian was not looking, Labangan stole a good grain of rice and hid it in his breechclout. When he was about ready to go, Kabunian searched his body all over, and found the grain of rice. He waited until Kabunian had turned around, and put rice in his hair; but when he was almost ready to go again, Kabunian searched him and found the rice. Then he put a grain of rice in his mouth, and when Kabunian searched, he made him open his mouth, but Labangan had the rice under his tongue. Then they planted the rice, and all the people soon had enough rice. 19. ORIGIN OF RICE AND SMALL STREAMS18 There were, it is said, two blind women who had no food. They begged at the houses of their neighbors, but they were driven away. When they had had no food for a long time, they decided to run away from their homes, because they were afraid that their bodies might be multilated when they were dead. They started off, and walked a long distance. One day they arrived at a large rock, where they fell down. They tried to stand again, but could not. Then in a moment the rock opened, and a young woman came out of it who took them with her; she took them where there was an old woman. She made them eat. When they had finished, she asked one what she needed. She answered, "I am hungry. I need food." She gave her a sack of rice and said, "Take this, because you can be kept alive by it as long as you live." Then she asked the other one what she wished; and she answered, "I wish water because I am thirsty." She gave that one a bottle of water, and said, "Take this because you can be kept alive by it as long as you live." When they had taken them in their hands, they went home and were never again hungry or thirsty. Then after a long time, they thought that it was probably bad for them to keep for themselves what had been given them by the old woman. They decided it would probably be well to give (a part) to their neighbors. The one who had taken the rice took a handful and sowed it; and when it was harvested, she gave it to the people. After that they also planted it, and there was much rice. The one who took the bottle of water poured it out, and it became the origin of small streams. 18 Recorded in Butly. 1924] 251 252 University of California Publications in Am. Arch. and Ethn. [Vol. 17 20. WHY THERE IS RED RICE Nuintanda guaray ampuiti i bakas bangut. Sakay ja tauan guaray chakala pagui. Say too agehaampta pasing cha ni chakala pagui. Guaraay abaduga pulok ja chakada akou. Say too anchi kitucha. Chaka osali pagui ja apoiancha. No ichapigehay ngaap guaray achiiuim i maatan bakas ja agapoodan. Kaonsimit jut ondamas ni ambalanga pagui. 21. HOW THE NABALOI LEARNED TO MAKE FIRE Guara sakay ja too ja bimiuno i amato. Matongtong .tinontongcha ji machosa ni pantuingauto chima chaga inakou, jut inkilikilto i chuia'n bfilo ankud katito. Idi agmanobda ja magono, suita imaliki inayaskangto, chaka pangpangola ni atadman ja kiui. Toka panikilkil i bullo ja magono, nu-nta imalbat chi adut jut chimalang. Sulta nayaskang ja too numnumcha ji imaradang nan Maseken, jut inamt6k say agto alan i adiacha. Suita daki abulos, jut intoroto ni too i pasing ja dagan ni apoi ni mangidil ni bullo. 22. HOW THE NABALOI LEARNED TO MAKE TAPUY Guaray bl- inuinantoi ja buching naogip chi dinoktoan. Indato era jut inkojunto chi kayibangto. Kuanto iakadto chi balito, num aginakchunga nandokto, timayab era ja amin. Dinabag ja pasTa, mani numnumtoi at! era. Inamtaanto ji angan era botil ni angbad; numnumto ji sikatoi impaogip era. Angala ni achuifima botil jut inkamoto'd bakas ja indoto. Aso angan ni achuufima inapoi, jut abotung. Angan suita bii jut abotung moan. Idi bimangon inkuanto impaogiptoso, jut niintan inamtaan ni too mandaga ni tapuy. 1Moss: Nabaloi Tales 20. WHY THERE IS RED RICE In the past there was only white rice. One year there was much palay. The people did not know what to do with so much palay. For many days, there was a great storm. The people had no wood. They used palay for fire. When they threw away the ashes, there were some grains of rice which had not burned. It grew and produced red rice. 21. HOW THE NABALOI LEARNED TO MAKE FIRE There was a man who had killed his father. The council of old men decided that he should be punished by having to sit on the ground and rub together two pieces of bamboo until his death. When he did not work fast, those standing nearby would stick him with a sharp piece of wood. He was rubbing together the pieces of bamboo rapidly,' when the grass caught fire and blazed. The people nearby thought that Maseken had started the fire, and ran away so that he would not get their souls. The man was released, and he taught the people the way to make fire by rubbing together pieces of bamboo. 22. HOW THE NABALOI LEARNED TO MAKE TAPUY A woman saw rice birds sleeping in a camote field. She took them and put them in her camote basket. She intended to take them to her house, but before she had finished getting camotes they all flew away. She was very much surprised, because she had thought they were dead. She found that they had eaten the seeds of the angbad,'9 and thought it was this that had caused them to sleep. She took some seeds and mixed with rice which she had cooked. The dog ate some of the rice and became intoxicated. The woman ate some and also became intoxicated. When she awoke she told what had caused her to sleep; and since then the people have known how to make tapuy. '9 A plant from which yeast used to ferment tapuy is prepared. 1924] 253 254 University of California Publications in Am. Arch. and Ethn. [Vol. 17 23. HOW TREES WERE OBTAINED Abayag da anchi kiul chi duibong. Amina dinkara ni bali builo tan adut. Si Kabigat chi apankadapoi ni chanom inosiltoi olsa. Siuta olsa simalchunga maninom, jut inchil ni irfl ja dimikot chima nayaskang. Sfita irI binuitoi olsa, jut inkapoto'n manganso, idi mimfutok si Kabigat. Si Kabigat indatoi kayangto'n bfinoantoi 1ru, num kwan ni ruii, "Aramak biinoa, jut intodantaka ni apandaga ni kakadasan chiay. Num no manganopka, mabodin osilanmoi olsa'd serom." Si Kabigat agda inuinan i kadasan, num toka patia iru, akikasi agto buinoan irI. Say iril kwanto, "Atefi ondau kita." Maonodcha i chanom. Pilmero'n akou say ilrl amanbados, jut si Kabigat amanakad chi inbikingngan ni ilrl. Suitana adabi si Kabigat simalchunga mandoto, jut niunta anganga inkwanto, "Onoliak tap inabdejak tan ajaman i s6dik." Num insongbat ni Tril, "Sajay chanom duibung say manangoiantayo." Num kwan nan Kabigat, "Agamta'n nanangoi." Jut kwan ni Trul, "Makadi'd ja banugko, inangoitaka inkatod ma nateana chanom." Si Kabigat nansakay chi bonug ni ilrl, jut idi apata akou simabicha chima bali nan Kabigat chi natean ni chanom. Kwan nan Kabigat chi natean ni chanom, "Nantoi dinaguanmo chiay?" Insongbat nan Kabigat chi apanboday ni chanom, "DImauak ali'd 'jay ta si Trui kwanto ji itodantoak num sanoi pasing ni guara kadasan, jut inbalnaytoak ali'd 'jay." Inkwan nan Kabigat chi natean ni chanom, "Iay may diang. Onodmo, jut sabi6nmo bali nan Maseken ja manbali chi inaychalum. Siuta nayikodans amangana too, jut kanuntaka num amtara tooka; num mo dagan ji ikwanko jut ilaumo'd 'jay kokonting ki-u namnaman ja onolika." Kabigat chi apankadapoi ni chanom timlulok. Kabigat chi natean ni chanom indatoi ikol ni aso jut inpakuto'n Kabigat chi apanboday chi chanom. Indatoi chanom ni adut; impangaranto ni bilchi paspas nan Kabigat chi apanboday ni chanom, jut inkwanto, "No onsalchungka chi diang num adabi, panapoika say pabadanga ni asok i matam." Sakay ja akou si Kabigat chi apanboday ni chanom, mimuitok nodta bali nan Masek6n. Inunantoi's Maseken tan kayitto guara bilchi i paspascha, ambalanga i matacha, tan ikolcha. Si Kabigat inkwanto'n Maskewn, "CChinamagko ja guara masapolmo sakay ja mangada ni kiui. Mangalaak ni kiui son sikam." Moss: Nabaloi Tales 23. HOW TREES WERE OBTAINED Long ago there was no wood in the world. All houses were made of bamboo and grass. Kabigat of where the water rises was following a deer. The deer stopped to drink, and an iru20 which was hiding nearby caught it. The iru killed the deer, and had begun to eat it when Kabigat arrived. Kabigat took his spear to kill the iru, but the iru said, " Do not kill me, and I will show you how to make a forest here. When you hunt, you can pursue the deer in the shade." Kabigat had never seen a forest, but he believed the iru and agreed not to kill it. The iru said, "Come, let us go." They followed the river. The first day the iru crawled, and Kabigat walked behind. That night Kabigat stopped to cook; and when he had eaten he said, "I will return because I am tired and my feet are sore." But the iru answered, "The water here is deep so that we can swim." But Kabigat said, "I do not know how to swim." Then the iru said, "Get on my back, I will swim with you to where the water empties." Kabigat sat on the back of the iru, and in four days they reached the house of Kabigat of where the water empties. Kabigat of where the water emnpties said, "Why did you come here?" Kabigat of where the water rises answered, "I came here because the iru said that he would show me how to have a forest, and he guided me here." Kabigat of where the water empties said, "Here, then, is the cave. Follow it and you will reach the house of Maseken, who lives in the underworld. The inhabitants of the underworld eat people, and they will eat you if they know that you are a person; but if you do as I tell you, and bring me a small tree, you will be able to return." Kabigat of where the water rises consented. Kabigat of where the water empties took the tail of a dog and fastened it to Kabigat of where the water rises. He took the juice of grass; he made the eyebrows of Kabigat of where the water rises green, and said, " When you stop in the cave tonight make a fire so that it will cause your eyes to become red." The next day Kabigat of where the water rises arrived at the house of Maseken. He saw that Maseken and his companions had green eye- brows, red eyes, and tails. Kabigat said to Maseken, " I have heard that you need someone to get wood. I will get wood for you." 20 A large species of reptile. 255 1924] 256 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Timiulok si Maske"n, jut si Kabigat inodopto siuta achuiuim ja mangada ni kiui. Angibot ni kokontinga kiul ja inakadto. Suita maonod ichuimancha agonkaykay i ikol nan Kabigat, jut inkwancha, "Sajay i too. Ateui buinoantayo mas6dan." Si Kabigat timakot jut bintektoi diang. Idi dimau chima diang amolag ni bato jut inaytakup chi biingot ni diang, Idi mimuitok chi bali nan Kabigat chi natean ni chanom, inakanto suita achuiuima kiu, num intalato ni blbel tan kalidug, jut indato'd balito chi apanboday ni chanom. Intanumto jut magono'n guara abaduga kakadasan. 24. ORIGIN OF GOLD MINES Kabigat i abadi4ga too chi badalan guara inasigiuehanto ja anak ngaranto si Bangan ja anak nan Otot, abaduga too chi ditopan. Nulnta balodaki si Bangan inkwanto nan Kabigat, "Dauka chi ditopan, moolop si amam chi badalan." Si Bangan masimuta ondau ta abayag agtoinuinan amato, ta inasigiichan nan Kabigat nuinta kaoot6kto. Nuinta malinas ongsiang, imatan chi ditopan. Adigat ta manakad, num dimau inkatod simbitoi bali nan amato. Idi mimuitok, dibagto inuinanto si amato ja adakay ja agmobadina manakad. Insodsodto dinaguanto ni amato, jut imoli nan sikato. Nulnta sakay ja akou inatan era chi badalan; imbanan nan Bangan si amato. Chi chalan inkwan nan Otot, "Noon sabi kita chi bali nan Kabigat, impatuingaumoak chi badjoan." Nuinta imfltokeha chi badalan, tinongpal si Bangan i inkwanto amato. Nuinta ni kadwa ja akou inaysingput ja timuingauto chi badjoan si Otot, guara abaduga kuchil nan Kabigat bintekto badjoan jut otokan. Si Otot agampuisi mani ama, ati. Si Bangan maka ansamuk ni amato amansuspi pasia. Si Bangan indato bankay chi chipdas, jut tinbokanto ni paljok. Inakou ja ondau to onan bakka nan amato. Nulnta ni katdo ja akou inuinantoi mola ja balitoka amantutmul chi duiongan ni paljok. Agto pinichat, num binayanto'd iniunantoso. Nuinta naykawado ja akou inuinantoi suita mola ja akayanga pasTa istaya sinabitoi tabun tan nodta pangato guaray anung ni dokos. Nuinta kasampolo ni akou inulnanto suita dokos aduuilm. Idi dinkasto sakay, inuinantoi balitok amin. Asanto kalaba jut dinkasto amin suita dokos ja toka sabien, inkatod timakot onkayang. Niunta inunan ni too suita balitokan ni dokos, ninamatcha ja dinkasan, num agmobadin. Moss: Nabaloi Tales Maseken agreed, and Kabigat went with the others to get wood. He pulled small trees up by the roots to take home. Those behind saw that Kabigat's tail did not wag, and they said, " This is a person! Come let us kill him! Food!" Kabigat was afraid and ran to the cave. When he had reached the cave, he rolled a rock and closed up its mouth. When he arrived at the house of Kabigat of where the water empties, he gave away some of the trees; but kept the pine and live oak, and took them to his house where the water rises. He planted them and soon there were large forests. 24. ORIGIN OF GOLD MINES Kabigat, a large man in the east, had an adopted son named Bangan, the son of Otot, a large man in the west. When Bangan was a young man, Kabigat said, " Go to the west and bring your father with you to the east." Bangan went gladly, since he had not seen his father for a long time, because he had been adopted by Kabigat when he was small. On a bright morning he started to the west. He became tired because he was walking, but he went on until he reached the home of his father. When he arrived, he was surprised to see that his father was so old that he could not walk. He told his father of his errand, and returned with him. Then the next day they started to the east, Bangan carrying his father on his back. While on the road, Otot said, "When we reach the house of Kabigat, set me down on a mortar." When they arrived in the east, Bangan obeyed what his father had told him. On the second day when Otot was comfortably seated on the mortar, a large hog belonging to Otot ran against the mortar and over- turned it. Otot, weak because he was an old man, died. Bangan, who loved his father, grieved very much. Bangan took the corpse to a cliff and covered it with a mortar. He went to see the grave of his father daily. Then on the third day, he saw a plant of a golden color growing from under the caldron. He did not touch it, but left it where he saw it. Then on the eighth day, he saw that the plant, which was exceedingly tall, almost reached the sky; and on its branches there were green oranges. Then on the tenth day, he saw that the oranges were ripe. When he pulled one he saw that it was all gold. Then he climbed and pulled all the oranges that he could reach, until he was afraid to go higher. Then the people saw the golden oranges; they tried to pull them, but could not. 1924] 257 258 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Nuinta i ngoro ni kadasan sinabi chi tabun, jut si Bangan anchi toka ala ja dokos nodta ngoro pasia ni panga. Idi toka panumnuma i pasingto ngiay, dimauto i aki. Si Bangan makaamta ni aki ja makadab. Inkwanto, "Kalabmo ja kadasan jut moala ja amina dokos ja agaksabien, jut dagbuiantaka." Suita aki kinanoanto kinadab suita kadasan. Inkapotio jabjabtok chi pangapanga, jut nandakastoi amina dokos ja toka ichumang. Idi naalan amina dokos, intalo'n Bangan chi kakon. Amansisimuta pasTa ni kabaknangto, num aligua'n kaspog. Idi inuinan nan Kabigat i anakto ja inasiguichanto i baknang, inkwanto, "Kaka paotang i achiuuma pilakmo ni too say onbaknang era." Si Bangan masimut natongpal. Idi infinan ni Kabiunian sulta kadasan ja sinabitoi tabun, bimungutto i pasia, jut tinokanto. Idi atookan, inanbodio siuta damotto ni balitok chi Suiyok. Suita sangag ni bakdangto inanbodio ni balitok chi Tabio. Sfita ngoro ni bakdangto inanbodio ni balitok chi Akuipan. Sulta kabalkan chi panga inanbodio ni balitok chi Antimok. Suita kadasan bimalat ja atookan, jut mansisijan sulta kokontinga panga. Sikara inanbodio ni balitok chi achufiuma diubong. 25. ORIGIN OF THE SULPHUR SPRINGS IN DAKLAN Guaray too ja nangaran ni Barok ja anchi asauwato. Sakay ja akou inanpasial, ja inodopto i asoto. Ta anchi asauwato sinudngantoi aso. Say ampatanga chanom bimoday toka inkwan, "Barok, barok, barok," say insaganto- ni ngaua pasingto. 26. THE STAR WIVES Chakal da apo ja adabas, kaondau padok chi Batan ja manamus suita talau. Pinchakal ja kabobosan suita bibl- chi Batan chaka oni i pising ja nayaskang chi chanom ja naangangja, num agchaamta i dimaga. Inkwancha niinta kuchil, "Sikam kimuskus ni pisingmi?" Num inkwan ni kuchil, "Anchi, sigiclho aso." Imbaganchay aso, "Sikam kimuskus ni pisingmi?" Num inkwan ni aso, "Anchi, siguicho aki." Ibaganchay aki, num kwanto, "Aligua'n sikak i kimuskus ni pisingjo, jut ikwanjo asauwajo ja ondau nimana kalibian, jut amanamot chi askang ni chanom, jut sapolancha idljmaga'n 'jay." Moss: Nabaloi Tales Since the top of the tree reached to the sky, Bangan could not get the oranges on the topmost.of the branches. While he was thinking of a way to do this, a monkey came. Bangan knew that the monkey was a climber. He said, " Climb the tree and get all the oranges which I could not reach, and I will pay you." The monkey immediately climbed the tree. He began to jump from limb to limb, and pulled all the oranges that he saw. When all the oranges had been taken, Bangan put them into a box. He was exceedingly pleased with his riches, but was not proud. When Kabigat saw that his adopted son was a rich man, he said, "Lend some of your money to the people so that they will become rich." Bangan obeyed gladly. When Kabunian saw that the tree reached to the sky, he became very angry; it fell. When it had fallen its roots changed to the gold in Suyok. The base of the trunk changed to the gold in Tabio. The top of the trunk changed to the gold in Akupan. The largest of the limbs changed to the gold in Antimok. The tree fell heavily, and the small branches scattered. They changed to the gold in the other places of the world. 25. ORIGIN OF THE SULPHUR SPRINGS IN DAKLAN There was a person named Barok, who had no wife. One day he was taking a walk with his dog. Because he had no wife, he had commerce with his dog. The hot water came out of the ground saying, "Barok, Barok, Barok," scolding him for his bad deed. 26. THE STAR WIVES Many generations ago the stars would come to the brook in Batan to bathe. In the morning the women of Batan would often see that the tops of the gabi2l which was near the brook had been broken down, but they did not know what had done it. They asked the hog, "Did you destroy our gabi tops?" But the hog said, "No, probably the dog (did it)." They asked the dog, "Did you destroy our pising?'22 But the dog said, "No, it was probably the mon- key." They asked the monkey, but the monkey said, "No, it was not I that destroyed your gabi tops; but tell your husbands to go tonight and hide near the water so that they will learn who did this." 21 Taro. 22 The leaves of the taro plant. 1924] 259 260 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Suita dalaki chi Batan dimau era nuinta kalibian, nanimotcha chi. chanom. Idi sigucho kauwa ni dabi, iniinanchay chakal ja talau adapod tabun. Inandabos era, asancha isachung i panaganaycha chi pising, jut inkapochay amus. Suita dalaki inanimotchay panaganay ni talau. Idi nakchung i talau ja manamus inanopchay panaganaycha, num agcha sapolan. Agera mabodin onoli chi tabun mani guaray payadcha chi panaganaycha. Sikatoi inanchidancha ni dalaki. Sulta dalaki ja MBatan inasauwacha i talau ja inchilcha. Ankun suita dalaki ja nakchunga angasauwara, insijancha i asauwara. Suita biblI ja MBatan eraka mambungut ni dingdingka ni dalaki. Sfita achuiiim binuira i angulcha, sulta abayan nanbali era chi achuiilma duigad. Suita dalaki intalocha ja pasIa i panaganay ni talau chi chuag ja naybagat, mani amtara no alan i talau i panaganaycha ontayab era moan. Chakal ja tauan agbadinan ni talau ja patakguab ni dalaki i chuag ja kawadan ni panaganaycha mani mahadsang i dalaki say talau. Num idi adakay era, agera ampusi, num suita talau imunong era ja bado tan mahadsang. Idi kimadsang i talau suita dalaki, idara i panaganaycha, jut timayab era chi tabun. Num guara anakcha ja chakalda ja impanapo tayo. 27. WHY THE NABALOI CANNOT READ AND WRITE Guaray chakal i anak sakay ja too. Sansiskay anakto apoto ni nandorman ni too. Guaray koston i dipchfl ja iakan i sakay ja amina anakto nabos ni sakay. Say amtato ja sepay iakan i dipchfl inkwantoso, "Amin kayo mandaga i ditarato'n iay i bali, jut say sakay ja maonod i kakchungto, agmangada i dipchfl." r Amin era inkapocha i mandaga ni ditarato, jut suita apo ni Igodot i manchfubda i pasTa jut toka itontong ni guakoto olaolay jut- agmanobda. Sikatoi i maonod ja kimakehung ni ditarato; jut nuinta inkakehungtoso, amato inahanto'n amina dipeh-l ni sabidi'n anakto. Sikatoi agpanbasa tan sulat i Igodot. Moss: Nabaloi Tales That night the men of Batan went and hid near the water. At about midnight they saw many stars come down from the sky. They un- dressed and hung their clothing on the gabi tops and began to bathe. The men hid the clothing of the stars. When the stars had finished bathing they searched for their clothing, but could not find it. They could not return to the sky, because their wings were on their clothing. Therefore the men captured them. The men of Batan married the stars which they had captured. Even the men who were already married divorced their wives. The women of Batan were angry at the action of the men. Some killed themselves; the others (afterwards) lived at other places. The men kept the clothing of the stars in a room which was locked, because they knew that if the stars took their clothing they would fly away again. For many years the stars were unable to make the men open the room which contained their clothing, because the men were stronger than the stars. But when the men had become old, they were not strong; but the stars remained young and strong. When the stars had become stronger than the men, they took their clothing and flew away to the sky. But they had had many children, who are our ancestors. 27. WHY THE NABALOI CANNOT READ AND WRITE A man had many sons. Each was the ancestor of a tribe of people. He had enough books to give one to each of his sons except one. In order that he would know to whom to give the books, he said, "Each of you make a picture of this house, and the one who finishes last will not get a book." They all began to make a picture; but the ancestor of the Igorot smoked very much, and was continually lighting his pipe instead of working. Therefore he was the last to finish his picture; and when he had finished it, his father had given all the books to the other sons. Therefore the Igorot do not read and write. 1924] 261 262 University of California Publications in Am. Arch. and Ethn. [Vol. 17 28. WHY THE NABALOI DO NOT HAVE MAPS Guara sakay ja asisek-n ja too maka anak ni apo ni too'n amin. Inbatbattoi chagato ni anakto toka panikwan, "San sakay nan sikayo pandaga kayo ni amina chaga ja inahantakajo i ditarato." Suita achuiuim dimaga ditaratacha, num suita anakto ja apo ni Igodot sakay ja abotung, jut abotungto suita akou masapol ja mandaga i ditarato. Suita amato bimungut jut indatoi papel tan lapisto, sikatoi suita Igodot anchi ditarato ni chagaeha. 29. WHY PEOPLE MUST WORK HARD23 Nuintanda bayag say dokto singa kalambasa tap kaonasi chi wakalto. Pagui moan kaonasi chi wakal singa kalambasa. No mandoto suta too, mandagacha ni diingob chi kalambasa jut makas sulta bakas chi gambang. Say too eraka manobda oot6k ja pasTa, num achakal i bakas tan dokto. Timataba cha tan mangichas era. Mangan era jut maogip era, jut mangan era jut maogip moan era. Anongosto kwan nan Kabuinian, "Suita too mangichas tan mataba. Piancha bangat naogip tan mangan. Isapolkoi dokto ja onasi'd dota tan pagui cchi puikil, say masapol i too ja manobda." Nanchuigi nuintana akou masapol ja manobdacha ja pasia ni kanuncha. 30. WHY THE NABALOI ARE POOR Suita asauwa ni apo ni Igodot ati, Jut pianto asauwanto i anakto ni biT, num agto kosto. Idi sakay ja akou insodsodto ni too si amato. Idi inkedungantoi insodsod ni anakto, bimaying jut inanbulto chi chanom ja mati. Suita biT simbitoi aduingokan, jut inananto anuma akou ja agangan. Idi amanangis ni agangto, dImau Kabuinian jut inkwanto, "Ngantoi moka pannangisi?" Inkwanto ni biT, " Naka manangis ta anchi kanunko tan anchi panbaljanko." "Guara amam tan mam," ibagan nan Kabuinian. Suita bii sinongbat, "Guara amak num ati si Inak. Si amak inanbultoak chiay ta agakassauan." "Jut olika, sapolanmo i chakal ja kanun tan panbaljanmo ja balitok," kwan nan Kabuinian. Suita biT agimoli jut inonodto'n Kabuinian. Idi infinan nan Kabulnian ja amanonodto, bimungut jut inkwanto, "No pinatimak, sikam tan anakmo at baknang; num niman mabitug kayo, ta agkamamatl." 0 Moss: Nabaloi Tales 28. WHY THE NABALOI DO NOT HAVE MAPS There was an old man whose sons were the ancestors of all the people. He divided his land among his sons, saying, "Each of you make a map of all the land which I have given you." The others made their maps; but the son who was the ancestor of the Igorot was a drunkard, and he was intoxicated on the day when it was necessary to make the maps. The father became angry and took away his paper and pencil; so that the Igorot do not have maps of their land. 29. WHY PEOPLE MUST WORK HARD23 Long ago the camote was like the squash because it grew on a vine. Rice also grew on vines like the squash. When the people cooked, they made a hole in the squash, and the rice grains fell into the pot. The people worked very little, but there was much rice and camotes. They became fat and lazy. They would eat, then they would sleep, then they would eat, then they would sleep again. Finally Kabunian said, "The people are lazy and fat. They only want to sleep and eat. I will make it necessary for camotes to grow in the ground, and for rice to grow on a stalk, so that it will be necessary for the people to work." From that time it has been necessary for them to work very hard for their food. 30. WHY THE NABALOI ARE POOR The wife of the ancestor of the Igorot died and he wished to marry his daughter, but she was not willing. Then one day she told the people about her father. When he heard what his daughter had told, he was ashamed and drove her to the river to die. The woman reached a cave and stayed in it six days without eating. While she was crying because of her hunger, Kabunian came and said, "Why are you crying?" "I am crying because I have no food and no place to live." " Have you a father and mother," asked Kabunian. The woman answered, "I have a father, but my mother is dead. My father drove me here because I would not marry him." "Then return, you will find much food and a golden house to live in," said Kabunian. The woman did not return, but followed Kabunian. When Kabunian saw that she was following him, he became angry and said, " If you had obeyed, you and your children would have been rich; now you will be poor because of your disobedience." 23Recorded in Bagulin. 263 1924] 264 University of California Publications in Am. Arch. and Ethn. [Vol. 17 TALES OF ORIGIN OF CEREMONIES 31. BINDIAN Idi chakal ja apo'n adabas, guara chuia'n abadug ja olug nanbali chi Kabal ja inaykauwa chi chuia'n abaduga bato. Binuira i chakala too chi Kabal. Jut anongosto inodop ni baknang i amina too chi fll. Inantodug era ja mangados era ja idagbhicha ni onbuino ni olug. Amaga era ni ondau ja dima'n too chi nayaskang ja Ill anmangoni num mabodincha alan ja too onamata onbuino ni olug. Niintana tado'n akou, apata too imoli era. Inkwancha ji sulta too'd nodta Ill ja inunan antakotcha i olug. Sakay ja too agimoli. Sayjay i dimau chi Buiguias. Sulta too ja dimau chi Bfiguias, inkwanto ni too ji no buinoancha i olug, mabodincha ja alan i apata chagi ja guanut; jut suita too chi Kabal aknancha era ni chakal ja noang tan baka ja mabodincha iktan ni guanut. Sflta -Buguias timuilok era ja alan. Amaga era ni mambuinong, jut inkwanto ni too ji mangada era ni apata polo ja manok. Idi ondauan era, binuiray sakay ja manok jut iniunanchay apko. Suita mambuinong binistaantoi apko, jut inanbulnong. Inamtaanto ji suita olug mabodin ja mabuino num agmasakitan IBfiguias. Imatancha mamachim; inayjoncha suita manoka binuira. Agcha kanun iay, num suita mambulnong toka ononi suita apko jut inanbuinong chi chalan. Indara moan i sabadi'n manok ja binuira chi chalan ja insagausau cha ja manakal ni adia ni olug num siuta mambuinong amanbuinong. Idi nayaskang era lchi Kabal, amaga era ni too ja dimau chi Buiguias, chi Kabal to inkwan ni too ja amin chi Kabal anmangaspol, say makitabtabal moan i dagbuira ni onbfino ni olug. Suita !Kabal tinudokeha i inkwan ni binkara chi Buiguias. Dimau era chi askang ni bali ni olug. Dimagchung era moan, anagausau era, jut binuira amina bayan i manok, jut inanbulnong suita mambuinong. Jut amaga era ni sakay ja too to inuinan num naogip i olug. Idi nayaskang suita too chi bali ni olug, inkedunganto mosakcha jut inamtaanto ji naogip era jut tinayan i adiacha. Say pansilbian sagausau manakal ni adia ni olug sikatoi agera bimangon ni chakal ja akou. Moss: Nabaloi Tales TALES OF ORIGIN OF CEREMONIES 31. BINDIAN24 Many generations ago there were two large snakes that lived in Kabal between two large rocks. They killed many people of Kabal. Then finally the rich men called together all the people of the settle- ment. They decided to contribute to pay for killing the snakes. They sent five persons to nearby settlements to see if they could get the people to try to kill the snakes. In three days four persons returned. They said that the people whom they saw in the other settlements were afraid of the snakes. One person had not returned. This one had gone to Buguias. The man who went to Buguias told the people that if they would kill the snakes, they could take four carrying frames of rope, and that the people of Kabal would give them as many carabaos and cattle as they could tie with the rope. The people of Buguias decided to accept. They sent for the mambunong,25 and he told the people to get forty chickens. As they were starting they killed one chicken and looked at the gall. The mambunong examined the gall and prayed. He learned that the snakes could be killed, and that the people of Buguias would not be hurt. They started in the morning, carrying the chicken which had been killed. They did not eat it; but the mambunong would look at the gall on the way and pray. They also took other chickens, which they killed on the road to celebrate the sagausau26 to take away the souls of the snakes while the mambunong was praying. When they were near Kabal they sent the man, who had come to Buguias, to Kabal to tell the people in Kabal to meet, so that they might again talk about the payment for killing the snakes. The people of Kabal agreed to what their messenger to Buguias had said. They went near to the homes of the snakes. They stopped again, celebrated the sagausau, killed all the remaining chickens, and the mambunong prayed. Then they sent one man to see if the snakes were asleep. When the man was near the home of the snakes, he heard them snoring, and knew that they were asleep and that their souls had left them. The sagausau was used to take away the souls of the snakes, so that they would not awake for many days. 24 Nabaloi Law and Ritual, p. 289. 25 Ibid., p. 284. 26 Ibid., p. 312. 1924] 265 266 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Sulta iBuguias inkwancha lKabal ja mangada ni dima'n paljok, jut alancha chi bali ni olug. Sinakobanchay olug ni paljok jut inapoiancha chi paljok. Idi abuino siuta olug, sfita iBfiguias inkalchay paljok, jut dinongsoancha i olug. Nfunta sakay ja kabobosan sfita !Bfiguias inkapocha tayau chi dikchan ni toktok ni olug. Idi eraka manayau, inkwan nulnta nambuinong, "Binuimi ni apo ni olug ja biniuno ni chakal ja dalaki, bibli, tan aanak." Idi imoli era chi Buiguias, chiminung era ni pinchakal; chaka itayatayau i toktok ni olug. Idi inayaskang era chi Bfiguias amaga era ni sakay ja daki anangikuan ni too ji binulra ni olug. Suita iBfiguias cha inaspol era jut anayau era maka domingo. Binulracha i chakal ja kuchil tan manok, jut sfuta mambuinong kaonbufnong. Iay inaydulongan ni apata abaduga kadasan, ja agmabodin ni !Bfiguias batangan. Jut amina too ja dimau chi Kabal nankapicha chi balicha. Idi sampolo ja akou dimau era chi Kabal ja amangala ni noang tan baka ja intolagcha, num sfita !Kabal inaknancha era ni abos ja mabodincha ja iktan ni chula chagi'n guanut. Idi biniura suita olug say Biuguias eraka manbindayan. 32. BATBAT28 Guara baknanga too ja at! ni kolera chii Nuial, jut suita too ni Chakdan dimau era chi silingto. Idi imakad era inayjoncha i tado'n kayibang ja apag. Chi chalan inapsolchay bato amanchadang singa salau. Idi mimuntok era chi Chakdan iniunancha ja too amankati. Suita achuuiim eraka amanbatek, jut siuta too nangaran si Batmak nanbat6k son sikara. Idi simalchung si Batmak ja maninom, inapsolto abaduga too ja singi abaduga kojot. Sulta too inkwanto'n Batmak, "Araka onbatek. Olika jut moibakka i atl. No ibakkam era, panbatbatka say anchi achuuiima matL." Si Batmak imakad jut to imbakka suita atl chi duionangcha, jut idi inakchung amulno ni chakal ja noang, baka tan, kuchil. Moss: Nabaloi Tales The people of Buguias told the people of Kabal to get five caldrons and take them to the home of the snakes. They covered the snakes with the caldrons, and made a fire on them. When the snakes were killed, the people of Buguias took off the caldrons, and cut off the heads of the snakes. The next morning the people of Buguias kegan to dance around the heads of the snakes. While they were dancing the mambunong said, "We have killed the rulers of the snakes that have killed many men, women, and children." When they were returning to Buguias, they stopped many times and danced around the heads of the snakes. When they were near Buguias, they sent one man to tell the people that they had killed the snakes. The people of Buguias met them and they danced one week. They killed many hogs and chickens, and the mambunong prayed often. This was\ under four large trees, which the people of Buguias cannot cut down. Then all who had gone to Kabal celebrated the kapi at their homes. In ten days they went to Kabal to get the carabaos and cattle which had been agreed on, but the people of Kabal gave them only what they could tie with two carrying frame loads of rope. Since the snakes were killed, Buguias has been celebrating the bindayan.27 32. BATBAT28 There was a rich man who died of cholera in Noal, and the people of Daklan went to his death ceremony. When they went home, they carried three camote baskets of meat. On the road they met a rock like a jar blazing. When they arrived at Daklan, they saw that the people were dying. Some of them were going.away, and a man named Batmak went away with them. When Batmak stopped to drink he met a large person who looked like a large basket. The person said to Batmak, "Do not run away. Return and bury the dead. When you have buried them celebrate the batbat so that others will not die." Batmak went home and buried the dead under their houses; and when he had finished, he killed many carabaos, cattle, and hogs. 27 Ibid., p. 300; also Kankanay Ceremonies, p. 358. 28 Nabaloi Law and Ritual, p. 310; also p. 369, Kankanay Ceremonies. This ceremony is called Law-it in Kankanay. 1924] 267 268 University of California Publications in Am. Arch. and Ethn. [Vol. 17 33. TAWAL Guara sakay ja bii chi Kabayan ja pimigot. Idi sakay ja akou inanigay ni asauwato num guara atolinga too ja onchokay sangito tan tangidato tan abaduga matato, mimiutok son sikato. Siuta atolinga too inkwanto, "Sepay moka paninigayji?" Sulta too inkwanto, "Naka paninigayji si asauwak ja pigot, jut pianto payidung ni kanunto." Sfita atolinga too inkwanto, "Guaray adia ni asauwam chi baliko. No odopanmoak, itorotaka." Suita too akidau son sikato chi aduingokan chi chaga inkatod simbitoi bali ni atolinga too. Chi chuigo ni balito infinantoi adia nan asauwato. Inkwanto nuinta atolinga too, "Alanko i adia nan asauwak;" jut sfita atolinga too insongbatto, "On, no mandagaka ni tawal." Sulta daki timulok jut indatoi adia nan asauwato chi balito. Idi imoli mandaga ni tawal. Sulta asauwato pimasud jut timaba moan. Idi oot6ka akou sfita atolinga too inchiltoi adia ni pangamaanto nuinta amanigay. Aginandaga'n tawal sikatoi atayjanto ni magono. Sikatoi suita Igodot mandaga ni tawal. 34. KOSDAY29 Guaray matakal ja biT ngaranto si Matono. Idi sajay ja akou amanobda chi pinodasanto, jut s-uta kadanto inanbak chi inaychalum. Agtobadinan ja onoli chi inatapou ni chaga; num idi inanakad ni chakal ja akou, simbitoi kadan ni atolinga too. Ankakambalug era, ankakambalug i matacha tan anchorokay i sangicha tan tangidara. Inkapoto inanbali chi pilmero'n bali ja simbito, jut sfita too ja inanbali suita bali masmuk era son sikato. Guara sakay ja daki asauwan sfita bli, num agto pian mani abadug. Toka jotogi i pasial jut toka ichamang i dokto, abua, pagui, tan achuufim bimayjat chi inaychalum; jut inamtaanto ji sayjay kaotekan ni dokto, abua, pagui, tan achuutim chi inatapou ni chaga, jut suita too inaychalum chaka pankanana i imola ni too chi inatapou ni chaga. Iniunanto moan abadug ja kuchil amankisigis chi tokod ni chaga, jut inuinantoi chaga amanbadiwal sikatoi inamtantoso ji jugjug. Anongosto amansuspi jut ninumnumto ji onbat6k. Simpoltoi adiingokan chi inatapou fii chaga. Idi inosokto sulta aduingokan, inulnantoi too inaychalum ja chaka panosila. Idi simbitoi tapou ni chaga, pinodigtoi abaduga bato chi adingokan jut inamtek. Moss: Nabaloi Tales 33. TAWAL There was a woman in Kabayan who had become emaciated. One day when her husband was fishing, a black man, who had long teeth and ears and large eyes, came to him. The black man said, "For whom are you fishing?" The man said, "I am fishing for my wife, who is thin and wants fish for her food." The black man said, "The soul of your wife is at my house. If you will go with me, I will show you." The man went with him through a cave in the ground until he reached the house of the black man. In a corner of the house, he saw the soul of his wife. He said to the black man, "I will take the soul of my wife;" and the black man said, "Yes, if you will celebrate talval." The man consented, and took the soul of his wife to his home. When he returned he celebrated tawal. His wife became well and fat again. In a few days the black man captured the soul of the fisherman's uncle. He did not celebrate tawal, consequently he died soon. Therefore the Igorot celebrate tawal. 34. KOSDAY29 There was a brave woman named Matono. One day when she was working in her gabi field, the place (where she was standing) fell to the underworld. She was unable to return to the top of the earth, but after she had wandered for many days she reached the homes of the black people. They were large, their eyes were large, and their teeth and ears long. She began to live in the first house at which she arrived, and the people who lived in that house were kind to her. There was one man who wished to marry her, but she was not willing because he was large. She frequently strolled; and she would see camotes, gabi, rice, and other things hanging under the earth; and she knew that was why there were few camotes, gabi, rice, and other things on the top of the earth, and that the people under the earth were eating the plants belonging to the people on top of the earth. She also saw large hogs rub against the posts of the earth; and she saw the earth shaking so that she knew there was an earthquake. Finally she became homesick and tried to run away. She found a cave leading to the top of the earth. When she had entered the cave, she saw that the people of the underworld were pursuing her. When she reached the top of the earth, she rolled a large stone over the top of the cave and ran away. 29 Nabaloi Law and Ritual, p. 332; also Kankanay Ceremonies, p. 255. 1924] 269 270 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Inkwan ni too i inuinanto, jut nitnan amtaray kangawan ni doktora tan pagui ngaua. No mankosday era, chaka ib-unongso nan Matono ji agto i palobos i pagui, i dokto, tan achuuiim ondauchuk num panitapiuto at era. 35. KAPIJ0 Sakay ja too inanaakad. Idi inakadtoi chiia'n akou, simbitoi padok ja manial. Pianto ja manamus. Idi manamus inanonod i olug chi takdayto toka inkwan, "Pianmo'n onbaknang?" Sinongbat sulta too, "Manimdungak num onbaknangak." Inkwanto siuta olug, "Akadka jut mankapi." Jut inkwanto pasingto. Suita to tinongpalan j.ut bimaknangto. Sikatoi kapankapi ni Igodot. 36. PUOG (AT BANENGBENG) Nuintan da bayag no guaray mangotang tan agto binaychan, masinop i tongtong. Sikara mantodag, mantodag, mantodag. Guaray sakay ja ekdog chi amok ja kwanto, "Sikayo mantodag, mantodag, mantodag. Tang, tang, tang, tang. Nalnal, nalnal, nalnal; num agjo ipuigno. Alakayo ni tapuy say amina taksi ipugnora, jut itolagjo jut akad kayo." Idi anagalacha ni tapuy jut amina taksi abotung era, jut inkwanchay agpayso. Nanchulgi nuintan masapol i tapuy num guara chinkol. 37.. PUOG (AT KABAYAN) Guaray chuia'n too'n amanbakal. Kwan ni sakay ji guaray inotangto, num kwan ni sakay ji anchi. Indabiray bakal tap. abotung era. Guaray chuia'n ekdog chi sugjab ja nayaskang. Nanbakal moan sutta ekdog. Jut insalchungehay bakal jut kwancha "Puigog, Puigog." Jut inamtaan ni too ji guaray otang. Impangadara suita manotang ni tapuy ja puiog. 38. SILING31 Guara mahaltinga biT ja agtopiana mangasauwa. Idi sakay ja akou amanbadio ni chanom, inuinanto aduifuma duban kimaljap. Kinanto suita dulban jut adokon. Inkwan ni too nan sikato, "Agmopiana mangasauwa jut niman adokonka Ngantoi?" Num 1Moss: Nabaloi Tales She told the people what she had seen, and now they know the reason when their camotes and rice are poor. When they celebrate kosday, they pray to Matono not to permit the rice, camotes, and other things to grow down, but to cause them to grow up. 35. KAPI30 A man was making a journey. When he had traveled two days, he reached a brook which was clear. He wished to bathe. While he was bathing, a snake floated into his arms, saying, " Do you wish to be rich?" The man answered, "I should be glad if I could be rich." The snake said, "Go home and celebrate kapi." Then it told the way to do. The man obeyed and became rich. Therefore the Igorot celebrate kapi. 36. PUOG (AT BANENGBENG) Long ago when there was a debtor who did not pay, the council would gather together. They talked, talked, talked. There was an egg in the nest which said, "You talk, talk, talk. Debt, debt, debt, debt. Lie, lie, lie; but you do not tell the truth. Get tapuy so that all the witnesses will tell the truth; then decide and go home." Then they got tapuy, and all the witnesses became drunk, and spoke the truth. Since that time tapuy has been necessary when there were quarrels. 37. PUOG (AT KABAYAN) There were two men quarreling. One said there was something owing him but the other said there was nothing. They quarreled all night, because they were intoxicated. There were two eggs in a nest which was nearby. The eggs also quarreled. Then they stopped quarreling and said " puog, puog." Then the people knew that there was a debt. They, caused the debtor to get tapuy for puog. 38. SILING31 There was a pretty woman who did not wish to marry. One day when she was crossing the river, she saw a ripe orange floating. She ate the orange and became pregnant. The people said to her, "You did not like to marry, but now you are pregnant. Why?" But she did not answer. 30 Nabaloi Law and Ritual, p. 303; also Kankanay Ceremonies, p. 359. 31 Nabaloi Law and Ritual, p. 329; also Kankanay Ceremonies, p. 373. 1924] 271 272 University of California Publications in Am. Arch. and Ethn. [Vol. 17 agtosinongbatan. Idi adabas i siuma bolan, imanak ni olug. Idi bimadug suita olug dimau chi dasang; inaykayit ni achlifima olug, num dingayi ni olaolay si Inato. Idi ati si inato imoli ja to inulnan. Kinadabto i bonug ni asal nan inato, jut inanangis. Suita nangisto singa Jangut kambitong. Inkwan son too, "Daukayo chi baliko num kabosan," jut dlmau. Idi mimuitok i too chi balito, achakala olsa ja inakanto nan Inato. Inkwanto ni too, "Mangan kayo i apag ni olsa, jut say kalaching ni anak alanto i adla ni olsa chi piulag." Idi chanchani ja inaybakka si inato, inmuitokto i chindi ja impandibotto. Manipud nfintan inkapo ni Igodot i biuno ni animal num guara mati ja too, tan chaka dibot i ati ni chindi. 39. WHY THE NABALOI PUT THEIR DEAD IN THE ASAL Guaray too ja nantanum ni kalabasa chi baangto. Idi adiuulm era sulta aki chaka kibokiboti. Idi pinsak infinantoi aki chi baangto amangada i kalabasa, jut inkwanto, "Aki, aki, ngantoi josoka kibokiboti ni kalabasak?" Num suita aki kaontakot jut inamtek jut dlmau chi dasang, anangalop amin i kayitto ja onoli chi baang. Simpolchay too chi baang, jut guaray chakal ja aki toka takoti ja pasla. Inkwancha, "Haa, haa, inkwanmo kinibotmi kalabasam?" Binukbukcha ni bato, pinagascha ni kiul, dinabakcha ni dangbis. Inankakasi ji ati. Tinugtugeha i kalomotto. Kinitingcha i tankidato, sinadpakcha i tamilto ja inunan at! totogua, num agkimaykay. Indara suita too chi dasang ja dagancha ni asal, jut inasalcha. Intakudcha toktokto ni bakut, jut sulta tinongauantto i kalsa. Idi naykado'n akou siuta adakay ja aki era mandaga ni kobo nfinta too, jut dinagjugcha suita kokonting ja aki manalbad. Idi inarague era suita nankadakay ja aki, suita too bimagat jut suita ootek ja aki kim6ljau, "Suita too agati, bimingitoi matato." Suita achliuim i aki inaykedungancha jut imoli era. Sulta too angisip moan, jut suita nankandakay ja aki kwancha, ituk nuinta ooteka aki. Idi dimau da era suita aki moan, bimagat suita too, jut inkwanto nulnta ootek ja aki ja to okasan, jut to inokasan ta kaontakotcha. Inkwanto nuinta ooteka aki ja amangiltang ni chanom. Idi amanchugchug, sulta too inchilto suita ootek ja aki jut inianto chi paljok. Moss: Naba.loi Tales When nine months had passed she gave birth to a snake. When it had become large, the snake went to the forest; it had other snakes for companions, but it always visited its mother. When its mother died, it went to see her. It climbed the back of its mother's death chair and cried. The crying was like the sound of the kambitong. It said to the people, "Go to my house tomorrow"; and went away. When the people arrived at its house, there were many deer, which it gave for its mother. It said to the people, "Eat the meat of the deer, and the soul of my mother will take the souls of the deer to Pulag." When its mother was ready to be buried, it brought the death blanket, and wrapped it around her. From that time the Igorot have killed animals if there were dead people, and have wrapped the dead with death blankets. 39. WHY THE NABALOI PUT THEIR DEAD IN THE ASAL There was a man who planted squash in his garden. When they were ripe the monkeys were stealing them. Then once he saw the monkeys in his garden getting squash, and said, "Monkeys, monkeys, why are you stealing my squash?" But the monkeys were afraid and ran away to the forest; they gathered together all their companions and returned to the garden. They found the man in the garden, and there were so many monkeys he was very much afraid. They said, "Haa, haa, did you say we stole your squash?" They pounded him with rocks; they hit him with wood; they stuck him with sharp canes. He pretended to be dead. They bit his fingers; they pinched his ears; they slapped his face, to see if he was really dead; but he did not move. They took the man to the forest, where they made a death chair, and put him in it. They tied his head with cloth, and a gong was his seat. On the third day the old monkeys were making the man's coffin, and left the little monkeys to guard him. When the old monkeys were far away, the man opened his eyes; and the little monkeys shouted, "The man is not dead, he opens his eyes." The other monkeys heard it and returned. The man closed his eyes again, and the old monkeys said that the little monkeys had lied. When the old monkeys had gone away again, the man opened his eyes, and told the little monkeys to untie him; they untied him, because they were afraid. He told the little monkeys to boil water. When it was boiling, the man caught the little monkeys, and put them into the caldron. 1924] 273 274 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Idi magono siuta nankadakay ja aki imoli era, jut dinabag era ja pasia inonicha achuiuima anakeha ja adoto. Nulnta sakay ja akou cha inanop suita too. Imbaganchay amina too ja inapsolcha num infinawcha sulta too anugehi ni kalsa,. num inkwan cha'n amin, "anchi." Suita aki imoli era chi balicha, jut sulta too kinalsatto i kalsa chi balito. Sita too inkwanto'n amin niinta too ni dingding niinta aki son sikato. Idi at! nunnum n-unta too ji wapwapto, jut amankakasi ji at! ja impasingto nulnta aki. Sikatoi inkojunanchaso chi asal, numnumcha ji onbigat, num agbimagat. Ati. Nfintana kapota kaisachang ni Igodot i at! chi asal. TALES OF ORIGIN OF ANIMALS AND THEIR TRAITS 40. ORIGIN OF LICE Nuintanda anchi koto ni Igodot. Guaray biT ja mankuchil. Amanoogip ni olaolay ji amankadoto i kanunto. Idi sakay ja akou dimau ja mangada ni dokto ja kanunto numnta kuchil, inanaspolto chuia'n too adopod inaychalum amangehil ni koto. Kwanto'n sikara, "Aniwak ni achuuim say guara achidanko num amankadoi kanum ni kuchil, mani maogipak agakmaogip ni kalibian." Sfita Chiiana too ni adopod ni inaychalum inaknancha ni koto, jut inkojunto chi toktokto. Idi nulntan agnaogiogip ji toka pandoto ni kanun ni kuchil, num toka jotogi i achil ni koto. Manipud nuintan amina Igodot guara kotocha. 41. ORIGIN OF FLEAS Nfintanda anchi timul chi chaga. Guara san asauwa guaray anakeha ni biT. Siuta daki agtopian sfita asauwato, num ansamuktoi sabadi'n biT ja acholanto. Suita sabadi'n biT amaadum sulta asauwa ni daki, num kakasi'd san kayjum era. Sakay ja akou suita chuia'n bil inuinanchay dayjod, jut suita sabadi ni biT inkwan son asauwa ni daki, "Mandayod kita. Mapangdfika." Nuinta amanajod siuta asauwa, kinutchang niunta sabadi'n biT i dayjod, jut inakas suita asauwa. At!, num mabiag kabanig. Moss: Nabaloi Tales Then soon the old monkeys returned, and were very much surprised to see that some of their children were cooked. The next day they hunted the man. They asked all the people whom they met if they had seen a man carrying a gong, but all of them said "No." The monkeys returned to their homes, and the man played the gong in his house. The man told all the people what the monkeys had done to him. When he died, the people thought that he was joking and pretending to be dead as he did with the monkeys. For this reason they put him in a death chair thinking that he would open his eyes, but he did not open them. He was dead. Since that time the Igorot have put their dead in chairs. TALES OF ORIGIN OF ANIMALS AND THEIR TRAITS 40. ORIGIN OF LICE Once the Igorot had no lice. There was a woman who got a pig. She always slept while its food was cooking. One day when she went to get camotes for the pig's food, she met two women from the underworld catching lice. She said to them, " Give me some so that I will have something to catch while the pig's food is cooking, because if I sleep, I will not sleep at night." The two people from the underworld gave her the lice, and she put them on her head. After that she did not sleep while the pig's food was cooking, but continually caught lice. Since that time all the Igorot have had lice. 41. ORIGIN OF FLEAS Once there were no fleas on earth. A husband and wife had a daugh- ter. The man did not like his wife, but loved another woman with whom he slept. The other woman was jealous of the man's wife, but pretended to be her friend. One day the two women saw a swing, and the other woman said to the man's wife, "Let us swing. You first." When the wife swung, the other woman cut the swing, and the wife fell. She died, but came alive as a crow. 1924] 275 276 University of California Publications in An. Arch. and Ethn. [Vol. 17 Suita daki inasauwato sulta sabadi'n bl-, num ngaua suita toka pasing nuinta anak, toka akni ni oot6ka kanunto. Suita biT inanbodio kabang toka i aakou timayab chi bali, jut inkedunganto silta bil toka insagsagang siuta anak; jut inkwanto, "Ngaua, ngaua, ngaua." Nuinta sakay ja akou mimultok, nfinta inbatek suita daki tan siuta naykadwa i asauwato. Insachangtoi payadto, jut inanbodio moan ni biT. Suita anak amansisimut ni inonitoso nini inato. Suita ma angala ni chanom, jut nandoto ni kanun nuinta anak. Jut indatoi payadto, inanbodio ni kabang moan, jut timayab. Nuinta mimfitok sfita daki sfita anak inkwan impasing ni inato, num inkwan ni amato owapto. Num bimatek moan suita daki tan asauwato, sfita mna ni anak mimuitok jut inanbodio biT moan. Suita anak agtopian onbatek i Inato, jut inibongto'd apoi suita payadto. Nfunta inoniso suita mna istay apoodan. Amansuspi jut inkwanto, "No agmodindinka iay, istay kaonongak kabang. Niman bilak moan. Agakpian ja bilak moan tap si amam tan naykadua'n asauwato anogaoguschaak." Nuinta amanchadang i payad mimuitok suita daki tan naykadwa'n asauwato. Suita ngaap ni payad inanbodio ni tlmul, jut inkapocha korap chi angulcha. Niman chakala timul. 42. ORIGIN OF FIREFLIES AND BLACK ANTS Guara biT ja agtopiana mangasauwa num inkwan nan amato. Idi pangidincha, inamt6k chi dasang. Chiman inapsoltoi tabau ja manbodio ni mahaltinga daki, jut manasauwa era. Inodopto chi balito, jut dlmau chi bali ni amato ja to inda kuchilto tan manokto. Idi sakay ja akou sulta biT dimau ja anangala ni dokto. Idi imakad si asauwato nanbodio ni tabau tan kanuntoi monokto. Kaontakot ja pasia, jut inamt6k, num inosil ni tabau. Suita bIT akikaasi ni Kabulnian. Inkas ali ni Kabuinian i guanut jut inatchala chi tabun. Suita guanut inakas moan, jut sulta tabau ja inanbodio moan ni daki inatchala. Num idi istaya onsabi chi tabun, kinalsat ni Kabuinian i guanut, jut suita tabau imakas chi abaduga bato ja nayaskang chi chanom, jut abinek i angulto. Sulta angulto abinek nakas chi chanom, nanbodio ni kamkarnti, jut suita nakas chi dota nanbodio titi6ng. 1 ]Moss: Nabaloi Tales The man married the other woman, and she treated the child cruelly, giving it little food. The woman who had been changed to a crow flew by the house daily, heard the woman scolding the child, and said, "bad, bad, bad." One day she arrived while the man and his second wife were away. She hung up her wings, and changed again into a woman. The child was very glad to see her mother. The mother brought water, and cooked food for the child. Then she took her wings, changed to a crow again, and flew away. When the man returned, the child told him what its mother had done, but the father said she was lying. When the man and his wife went away again, the mother of the child arrived again and changed to a woman. The child did not wish her mother to go away, and threw her wings into the fire. She was sad and said, "If you had not done this, I should have remained a crow. Now I am a woman again. I do not wish to be a woman again, because your father and his second wife hate me." While the wings were blazing, the man and his second wife arrived. The ashes of the wings changed to fleas, and began to crawl on their bodies. Now there are many fleas. 42. ORIGIN OF FIREFLIES AND BLACK ANTS There was a woman who did not wish to marry when her father told her to do so. While they were celebrating the wedding ceremony, she ran away to the forest. There she met a wildcat which had changed to a handsome man, and they married. He took her to his house; then went to the house of her father to get her hogs and chickens. Then one day the woman went to get camotes. When she returned home, her husband had changed to a wildcat, and was eating the chick- ens. She was very much afraid, and ran away; but the wildcat pursued her. The woman prayed to Kabunian for help. Kabunian dropped down a rope, and she was pulled up to the sky. The rope dropped again; and the wildcat, which had again changed to a man was pulled up. But when he had almost reached the sky, Kabunian cut the rope, and the wildcat fell on a large rock which was near the river, and his body was broken into pieces. The pieces of his broken body which fell into the water changed to fireflies, and those which fell on the ground changed to black ants. 1924] 277 278 University of California Publications in Am. Arch. and Ethn. [Vol. 17 43. ORIGIN OF WHITE ANTS Sakay ja daki ja mayso ja pasla binuitoi kuchil. Agangalop ni too ja mangan, num pianto'n mosanto'n amina apag. Insachangto achuifima namit chi kiui ja imaga, jut inkwanto "No kanunko'n amina daman, angalak ni namit." Idi to inda i namit, inuinantoi inanbodio ni ampulti titi6ng. Chimakal da magono, jut inkapotoi mangan i balito, sikatoi ingoson nuinta daki ja agtoinakan i achuuima i kaydianto. 44. ORIGIN OF THE BEDBUG Abayag ja pasia suta balodaki ja balasang chi Kabayan naogip era chi sakay ja bali, tan suita bibi- ja balasang naogip era chi sabadi'n bali. No kauwa ni dabi ondau era i balodaki chi kadan ni bibl. Amina bibli abos ni sakay guaray achou era, jut anchi maka pian son sikato. Inaadumto suita sabadi'n biT, jut agto acholan era, num kaochakol chi dfiong ni chital. Nfinta sakay ja dabi simakup chi bali jut inkapotoi kalat nuinta achuuilma bibTi. Inkwancha, "Ngantoi moka pankadati son sikami?" Nulnta agimasul, inkedunganto suita balodaki amansiskup chi sabien, jut ninamatto ja onchalan chi obot ni chital, num inmiput. Suita balodaki inkatincha son sikato, jut inanbodio ni kitub. Chakala inanakto, jut kinkindatcha era sulta aanak nuinta badasang ja bib-i. 45. ORIGIN OF THE FROG Idi pinsak guaray too ja daki pangan i pangan. Agtokosto ja manobda, num toka panobda ja pasTa i asauwato amangada ni dokto i anongau chi balicha ja mangan. Sikatoi badugabadug i akusto, jut suita s6dito tan takdayto amanootek. Sakay ja akou dimau chi nangdot. Inanpasul. Agmobadin ja onakad chi balito. Inkwanto'n asauwato, "Ikayabangmoak." Suita asauwato inkayibangto, jut imakad chi balicha, num idi amanbadio chi chanom inkasto. Inkapotoi sagang ni asauwato, num asinakan ni chanom. Kwanto ni abos "Kraak, kraak, kraak," mani niman sikato tingay. Sikatoi inkwan ni aanak ja Igodot manbodio ni tingay tap chakal i kanuncha. Moss: Nabaloi Tales 43. ORIGIN OF WHITE ANTS A man who was very stingy killed a hog. He did not invite the people to eat, but wished to have for himself all the meat. He hung some of the fat on a tree to dry saying, "When I have eaten all the lean, I will get the fat." When he went to get the fat, he saw that it had changed to white ants. They increased rapidly and began to eat his house, so that he was sorry that he had not given some to his neighbors. 44. ORIGIN OF THE BEDBUG Very long ago the young men in Kabayan who were unmarried slept in one house, and the young women who were unmarried slept in another house. At midnight the young men went to the place of the women. All the womeh except one had lovers, but no one liked her. She was jealous of the other women, and did not sleep with them; but slept under the floor. Then one night she went into the house, and began to bite the other women. They said, "Why are you biting us? " Before she answered, she heard the young men coming in at the door, and tried to crawl through a hole in the floor, but stuck. The young men tramped on her, and she changed to a bedbug. She had many children, and they bit the children of the unmarried women. 45. ORIGIN OF THE FROG One time there was a man who would eat and eat. He did not like work; but he made his wife work very much getting camotes, while he stayed in the house to eat. Therefore his belly was very large, while his arms and legs were becoming small. One day he went to a feast. He became full. He could not walk home. He said to his wife, "Carry me in your camote basket." His wife started home carrying him in the camote basket; but while crossing the river; he fell. He began to scold his wife, but strangled with water. He said only "kraak, kraak, kraak," because then he was a frog. Therefore Igorot children say they will change to frogs when they eat much. 1924] 279 280 University of California Publications in Am. Arch. and Ethn. [Vol. 17 46. ORIGIN OF FISH Chi Kabayan guara i mahaltinga bill. Chakal i daki chii ilIto ja angibaga nan amato ja asawancha, num ansekshal. Sakay ja kabobosan guara mangidi ja mimuitok chi balito, jut imbaganto'n asauanto. Suita bii tan amato timfilok era. Sulta daki inanian chi bali nuinta biT inkatod imanak era, jut imbaganto siuta bIT ja manodop chi balito, jut timuilokto. Idi simalchung era ja mangan, kanantoi inapoi, banga, tan chuiyo sulta daki. Inkwan suita asauwato, "Makabulka, ngantoi kanunmo i banga tan chuiyo?" Inkwan nuinta daki, "Agmoamta ja mabodinko'n dagan i pianko?" Jut dlmau era moan inkatod simabi era chi dabuinga topdak. Jut inkwan ni daki, "Say baliko guara inaydiuong chi chanom. Kayabaka chi bonugko jut ondatup kita." Inkwan ni bil, "Anchi, mapangdui i anak." Idi indatupto sulta anak, inulnan nulnta bil i chala tan bfuok ja kimaljap chi chanom. Atakot jut inamt6k, ta inamtatoso ji kinan ni amato suita anak. Idi imoli suita daki ja to alan si asauwato, agto simpol. Inamtek ja pasia ja to sakopan, num agmabodin. "No payiguakitko i s6dito'n sakay," inkwanto, "mabodinko'n sakopan." Jut inakas i sakay s6dito, num kimadsang ja nandidi jut ngoruichian agmabodin sakopan. Inkwanto moan, "No iguakitto sabadi'n sedito, achidanko ja totogua." Jut inakas sabadi'n sedito, num dibagto ji amanbatek moan chi takdayto. Jut impakasto li takdayto. Nuintana toka panbadiwa i padok, jut inanpolig chi taytay asan chi chanom. Idi magano ja simabi chi chanom, inanbodio chi payidung. 47. ORIGIN OF THE MONKEY Chakala pasia i tauan da ja adabas anchi aki chi dulbong. Chi ill ja nayaskang ni dasang guaray anak ja nanbali nangaranto Batel. Anchi amato tan inato, num inaytikan sonan pangamaanto tan si panginaanto. Guaray aglto daki tan bil. Idi sakay ja akou sulta anak angala ni onas chi payu, jut imbaganto si pangamaanto saknitanto. Num inkwanto pangamaanto, "Anchi, ansekshalak; ikanmo nan panginaanmo." Imbaganto si panginaanto, num inkwanto, "Asekshalak, ikanmo nan agl ni biT." Imbaganto si agi ni biT, num inkwanto, "Ansekshalak, ikanmo si pangamaanmo." 9Moss: Nabaloi Tales 46. ORIGIN OF FISH In Kabayan there was a beautiful woman. Many men in her town asked her father to give her in marriage to them, but he refused. - There was a stranger who came to her house one morning, and asked her to marry (him). The girl and her father consented. The man re- mained at the girl's house until they had a child; then he asked the girl to go with him to his house, and she consented. When they stopped to eat the man ate the cooked rice, the pots, and the wooden plates. His wife said, "You are a glutton. Why do you eat the pots and the wooden plates? " The man said, " Do you not know that I can do what I wish?" Then they went on again until they reached a deep lake. Then the man said, "My house is under the water. Cling to my back, and we will dive." The woman said, "No, take the child first." When he dived with the child, the woman saw blood and hair floating on the water. She was afraid and ran away, because she knew that the child had been eaten by the father. When the man returned to take his wife, he did not find her. He ran very fast to overtake her, but could not. "If I cause her to lose one leg," he said, "I can overtake her." Then one of her legs dropped off; but she hopped fast, and as before he could not overtake her. Again he said, "If she loses the other leg, I can certainly capture her." Then the other leg dropped off, but he was surprised that she ran on her hands. Then he caused her to lose her hands. At that time she was crossing a brook, and she rolled from the bridge into the water. When she reached the water, she changed into a fish. 47. ORIGIN OF THE MONKEY Very many years ago there were no monkeys in the world. In a settlement which was near the forest, a boy named Batel lived. He had neither father nor mother, but lived with his uncle and aunt. He had a brother and a sister. Then one day the boy got a piece of sugar cane from the field, and asked his uncle to peel it. But his uncle said, "No, I will not; give it to your aunt." He asked his aunt, but she said, "I will not; give it to your sister." He asked his sister, but she said, "'I will not; give it to your -uncle." 1924] 281 282 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Inkanto pangamaanto, num asekshal saknitanko. Jut bimunguta pasia suita anak. Intabuikto chi bonugto i onas, jut nanbodio ni aki. Bint6kto chi kadasan tan inkwanto, son pangamaanto, "Haa, haa, haa!" Inanbungut si pangamaanto, jut kinaspiganto si Batel chi adungto. Sikatoi kaingpisan ni adung ni aki. 48. HOW A GIRL BECAME A MONKEY32 Nuintan da abayag guaray abituga biT ja guaray anakto'n bli ja mangichas. Suita inato ninamatto ji panobda suita anakto, num agtopian. Sakay ja akou suita inato inkwanto, "Alam i kapus jut pandagaka ni olus." Suita anakto indatoi kapus, jut kwanto, "Iay onkosto ni olus." Insongbat nuinta inato, "Akalmoi batil." Suita anakto inkaltoi batil jut inkwanto, "Niman mabodin ja alanmoi kapus ja para olusmo." Num sutta inato inkwanto, "Palpalmoi kapus ni pating." Pinalpaltoi kapus, jut inkwanto, "Agpayso onkosto ni olusmo." Num suita inato inkwanto, "Anchi. Tapekmo." Tinopektoi kapus, jut indato tan sakay ja pating jut tinakbato'd bonugto jut inamtek. Inpanikolto. Nanbodio ni bakus. 49. WHY THE MONKEYS WENT AWAY TO THE FOREST33 S-uta bakus at inguschay too niuntanda. Nanbali era'd fl singa Igodot. Suita daki'n bakus nankobal tan suita bTT'n bakus nanatun tan nansadi. Eraka manobda ni achuuima kanuncha, num chaka kibokibota so'd Igodot. Sakay ja balodaki guaray payuG, jut toka ania ni maka tauan i anuma dibo'n tanay. Suita to'd achuima Iii era makiani ni achulma pagui para kagaduia. Sakay ja tauan ntnta anung i pagui, suita makakojun inunanto ja chakal i naani. Agtosapolan i makibot tap eraka ondau num maogipto. Naogip ni san akou jut agonbangan. Idi naogip kinibotchay pagui. Sakay ja akou suita makakojun bimangon, jut inunantoi achulma too ja manani. Bimat6k era jut inonodtocha, jut mimultok chi bali ni kiMu. Inkwanto son sakay ja adakay chi inadaum, "Iay may paguiko. Ngantoi amaganto ji suita pagui chi payui anung?" Say kwan .nuinta dakay, "Aram i bakal. lay may tapuy. Inommo." Ininomto, jut jimoko. Inuinantoi achakal ja mahalting biT, san agi amin. Moss: Nabaloi Tales He gave it to his uncle, but he would not peel it. Then the boy be- came very angry. He stuck the sugar cane on his beck, and changed to a monkey. He ran away to the forest, and said to his uncle, "haa, haa, haa." His uncle became angry and hit Batel on the nose. Therefore monkeys have flat noses. 48. HOW A GIRL BECAME A MONKEY32 Long ago there was a poor woman who had a daughter that was lazy. The mother tried to make her daughter work, but she was unwilling. One day the mother said, "Get cotton and make a blanket." The daughter got the cotton and said, "This will do for your blanket." The mother answered, "Take out the seeds." The daughter took out the seeds, and said, "Now you can take the cotton for your blanket." But the mother said, "Beat the cotton with sticks." She beat the cotton and said, "Surely it will do for your blanket." But the mother said, "No. Roll it." She rolled the cotton, and took it and one stick, and stuck it on her back and ran away. It was used for a tail. She had changed into a monkey. 49. WHY THE MONKEYS WENT AWAY TO THE FOREST33 In the past the monkeys were almost like people. They lived in settlements like the Igorot. The male monkeys wore breechclouts, and the female monkeys wore skirts and jackets. They worked for some of their food, but they would steal from the Igorot. A young man had a rice field, and he harvested each year six thousand bundles. The people of other settlements harvested some of the palay for one-half. One year while the palay was still green, the owner saw that much of it had been harvested. He could not find the thieves, because they had come while he was asleep. He slept each day and did not awake. While he slept, they stole the palay. One day the owner awoke, and saw some people harvesting. They ran away and he followed them, and arrived at a wooden house. He said to an old man inside, " Here is my palay. Why is it dry while the palay in the field is green?" The old man said, "Do not quarrel. Here is tapuy. Drink." He drank and became intoxicated. He saw many pretty women, all sisters. 32 Recorded in Bagulin. 33Recorded in Bagulin. 1924] 283 284 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Inasauwato suita inaykadwa ja mahalting singa sinjora ni Amerikano. Maytakun era sonan dakay ni chuia'n akou, jut suita dakay inkwanto nuinta balodaki, "Niman akadjo. Itanumjo'n amin i pianjo chi payuijo, jut anchi mangibot." Jut imakad era'd balicha jut inuinancha ji naani amin i paguicha ja dinkara ni tapuy para bagat. Iniunancha moan suita dakay. Idi nanchugi bagat, sulta too'd achuuima Mi dimau era. Achakal i kanuncha tan tapuy jut siita panganaancha balitok. Balitok moan i damesian. Suita too timuingau era chi damesian num sakay agto onan i sakay. Suita tassa ja balitok i chaka paninomi ni tapuy, num naposancha'n amina tapuy mab no moan i tasa. Jut idi sulta too kinapkapcha suita tasa, matabui alid tasa chi buingotcha. Idi nakehung i bagat imakad i too. Panomatcha i chuia'n akou i impaniancha'd bagat, num inamtara ji chlua'n tauan. Idi adabas i bagat sulta too inamtara i suita dakay ja nanbagat apo ni amina bakus. Jut suita apo ni Igodot manilaga ni bagat, jut adopancha'n amin suita bakus. Suita bakus dimau alicha, jut nanian era dima'n akou chi bagat. Suita too cha bangat kaoni i takday ni bakus, num ageha onan i badangcha. Inuinanchay ji suita chaka pankana nabos. Idi dabas i bagat ni dima'n akou tan dima'n dabi anchi kanan ni Igodot. Sulta kabadiugan ni bakus imaliki chi banka jut inkwanto, "Agcha iakan ni Igodot kanuntayo. Atif! Anakad kito tap mayikot era." Jut suita Igodot bimungut era, jut inkwancha son asocha achilancha'n amin suita bakus. Jut suita aso binuira achuuim ji say achuuim mabtek era'd chiuintog. Inonongehay bakus niman. Suita bakus ja angasauan ni daki nabtek ngo. Nanchuigi nuintana oras say bakus antakotchay too. 50. ORIGIN OF THE WILDCAT Guaray bl! ja toka bakala i asauwato ni olaolay. Agto dagan i chaka inkwan son sikato, jut toka papaa i asauwato ni pating tan bato. Agto ialan i doktoto, sikatoi pinigotto pasTa. Idi sakay ja akou binikatto anmangada ni dokto, num kinoiyo chi kadasan. Suita aki inuinancha, jut inkwancha, "Sayjay i biT ja kaonangjau ni asauwato." Inkapotoi sagang eraso mani imangol era nan sikato, num pinagascha ni pating jut tinopkaanchay matato. Imapaak ni sagangto, num indara ni ngoro ni kadasan, jut impanbayjatcha chi takdayto chi panga ni kadasan. Moss: Nabaloi Tales He married the second oldest, who was as pretty as an American lady. They stayed with the old man for two days, then the old man said to the young man, " Now, go home. Plant all you wish in your field and no one will steal it." Then they went home, and saw that all their palay had been har- vested, and made into tapuy for a bagat.34 They saw the old man again. When it was time for the bagat, the people of other settlements came. They had much food and tapuy, and their dishes were of gold. The table was also of gold. The people sat by the table, but could not see one another. They drank tapuy from golden cups; but when they were entirely empty, the tapuy would fill the cups again. When the people touched the cups, the cups would jump to their mouths. When the bagat was finished, the people went home. They thought that they had remained at the bagat two days, but learned that it had been two years. Then after the celebration of the bagat, the people learned that the old man who had given it was.the master of all the monkeys. Then the master of the Igorot celebrated the bagat, and invited all the monkeys. The monkeys went and remained five days at the bagat. The people saw only the hands of the monkeys, but could not see their bodies. They saw that the things they were eating disappeared. Then after the bagat had continued for five days and five nights, the Igorot had no more food. The largest of the monkeys stood on a bench and said, "The Igorot do not give us food. Come. Let us go home be- cause they are stingy." Then the Igorot became angry, and told their dogs to catch all the monkeys. Then the dogs killed some, but others ran away to the mountains. They became like the monkeys now. The monkey which had married the man ran away also. Since that time the monkeys have been afraid of the people. 50. ORIGIN OF THE WILDCAT There was a woman who was always fighting her husband. She did not do what she was told, and she would hit her husband with sticks and rocks. She would not get camotes, so that he had become very thin. Then one day he sent her to get camotes, but instead she went to the forest. The monkeys saw her, and said, "This is the woman who is cruel to her husband." She began to scold them because they frowned at her; but they hit her with sticks, and spit in her eyes. She scolded louder, but they took her to the top of a tree, and caused her to hang by her hands to the limb of the tree. 34 A ceremony similar to the pachit of Kabayan. 1924] 285 286 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Idi inabde ja chanchani i makas intakudcha i takdayto chi panga ni kadasan. Inaybajat chiman inkatod ati, jut idi adabas i chakal ja akou. Timarum i kokoto jut timamul i biuok chi angulto. Anongosto ja akasancha jut inakas chi diang chi inaychalum. Siuta too'd inaychalum biniagcha moan, num idi abiag inantabau. Imoli chi diang chi inaytapou ni chaga. Kaonbabaying ja ondau chi bali asauwato ni kaakawan, num madabi kaondau ja amangibot ni manokto. 51. ORIGIN OF RICE, RATS, AND CATS Abayagda siuta Igodot agehainunan ni bakas. Kanuncha i dokto ni olaolay, jut pigot era. Kabuinian inakan son sikara sakay ja bakas ja intanumcha. Siuta sakay ja bakas amanbadug sakay ja pagui, jut amina bakas chi suita pagui intanumcha moan. Nunta akay guara kosto i bakas ni amina too, jut timataba era. Nunta timataba, eraka makospag, jut Nanguen pinkatoi chuia'n otot ni naychalum. Magono guara chakala otot, jut kanuncha i chakala bakas sikatoi ootek abayan ni too, jut pimigot era moan, jut aligua'n era amankospag. Kabulnian iakanto suita ngiau ja mamfino ni otot. Niman. aligua'n chakala otot, jut siita too guara kosto i bakas ja kanuncha. 52. ORIGIN OF HOGS Sakay ja too abituga pasia dimau chi kadasan ja angiu. Timiingau adfiongan ni kayo, jut ni mangis i abayagda mani abitug. Nimangisa, nimangis tan nimangis. Idi nimangisto nuintan suita naama ja pasTa naobanan mimuitok. Inkwanto, "Ngantoi manangiska?" Inkwan siuta daki, "Mani abitugak." Inkwan sulta ama, "Batangmo suita abaduga kayu." Suta daki imakut ni nangis, jut inkapotoi batang ni kayui. Idi nakchung i batang ni kayuG, inkwan suita ama, "Bakadom ni kokonting." Suita daki tinongpalto suita inkwanto. Idi inakchung kinutkuttoso, inkapotoi kolas. Idi nuinta inakchung suita achluium, inkedunganto i asul inkwanto, "Ugh, ugh, ugh." Idi nanbalidi inuinantoi suita kayfi ja akolasan inanbodio ni ampulti ja kuchil; sfita kayui toka pankolasa inanbodio ni karit ja kuchil; tan sfita kayo anunga kolasto inanbodio ni atolinga kuchil. Moss: Nabaloi Tales2 When she was so tired that she almost fell, they tied her hands to the limb of the tree. She hung there until she was dead, and for many days afterwards. Her nails grew sharp, and hair grew on her body. Finally they untied her, and she fell through a cave to the underworld. The people of the underworld made her alive again; but when she became alive, she was a wildcat. She returned through the cave to the top of the ground. She was ashamed to go to the house of her husband in the daytime, but at night she would go to steal his chickens. 51. ORIGIN OF RICE, RATS, AND CATS Long ago the Igorot had never seen any rice. Their food was always camotes, and they were thin. The sun god gave them one grain of rice which they planted. The grain of rice grew into a stalk of rice, and they again planted all the rice from that stalk. Soon there was enough rice for all the people, and they became fat. When they had become fat, they became proud, and so Nanguen sent two rats from the underworld. Soon there were many rats, and they ate much rice so that little was left for the people, and they became thin again and then they were not proud. The sun god gave the cats to kill the rats. Now there are not many rats, and the people have enough rice for their food. 52. ORIGIN OF HOGS A man who was very poor went to the forest to get wood. He sat under a tree and cried for a long time because he was poor. He cried, cried, and cried. While he was crying, an old man with white hair arrived. He said, "Why are you crying?" The man said, "Because I am poor." The old man said, "Cut down that large tree." The man stopped crying, and began to cut down the tree. When he had finished cutting down the tree, the old man said, " Cut it into small pieces." The man did what he was told to do. When he had finished cutting (the tree) into pieces, he began to peel Lt. When he had peeled some of it, he heard a voice saying "ugh, ugh, ugh." When he turned around he saw that the wood which had been peeled had changed to white hogs, that the wood which he was peeling had changed to spotted hogs, and that the wood which had not been peeled had changed to black hogs. 1924] 287 288 University of California Publications in Am. Arch. and Ethn. . [Vol. 17 53. ORIGIN OF WILD PIGS AND WILD CHICKENS Chi Butly guara chuia ja angoso ja abitug era ja pasila. Ngaua i kapasing ni too son sikara. Chaka panobda era ja pasIa. Anchi chaka iakan ja katab son sikara, tan ootek i chaka iakan ja kanuncha. Ankun chi amangdot chaka iakan i pukil ni abos jut suita kosto ja danub i pulok chi matacha. No guara inakancha, chaka panchuia ni olaolay. Idi sakay ja akou guara i baknang ja mangdot. Agera at ondau ja makikan; chaka songora inigay. Notda padok infinanchay naama ja pasla, ampuiti i buiokto. Kwanto, "Ngantoi agjo daguan chi nangdot?" Num kwancha, "Chaka iakan i pulkil ni abos. Anchi amami tan inami, jut suita too ngaua i chaka pasing son sikami." Kwan nuinta too, "Daukayo chi sapat ni amanpajaspas. Guara amo payidung ja chakal." Suita too masmuk; piancha inayan makitabtabal son sikato, num adabas jut payjana chaka paoni, agcha inuinan i daguanto. Dimau era notda amanpajaspas ta imbilincha, jut nanigay era, num idi magono'n akajat sulta payidung nanbodio era ni balitok. Sulta chuia'n angoso inamotcha suita balitok, jut idi blmadug era, indara chi doko jut insanadcha ni chakal ja noang, baka, kabadjo, kuchil, tan manok. Payjan dinagbuiancha i chakal ja too, adigat i abulcha ta chakal era. Suita achiuuma kuchil tan manok inabt6k era chi dasang. Sikatoi niman guara i chakal ja sabog i kuchil tan manok. 54. WHY THERE ARE BLACK CARABAO Guaray chuia'n Ill ja nanasop, jut suita san kabakal era. Sakay ja Mll guara'd toktok ni chfuntog ji siuta sakay guara daspag. Suita too nanbakal era ni pinchakal, jut chakala too'n binuira. Anongosto too chi daspag naabak era, jut suta too chi daspag akitodug era ji mabatakan era ja ingisto sfuta too'd sapat, jut mankayjum era. Suita too'd sapat intolageha ji mangida era ni bigo ja onkosto ja panbatak amina too'd daspag. Suita too'd sapat indaray bigo tan siuta manbatak. Achulma too'd daspag abatakan era ja ingisto'd sapat. Guaray sakay ja balodaki ja matakal. Agto kosto'n mabatkan. Kinoltarantoi bigo chi topdak. Sulta noang ja indara ja itomkalcha ni bigo nanpitdau chi topdak tan dimikot. Idi kimibit atoling. Achfifuma noang dimau era ngo chi topdak jut niman atoling tan ampfuti ja noang. Moss: Nabaloi Tales 53. ORIGIN OF WILD PIGS AND WILD CHICKENS In Butly there were two orphans who were very poor. The people treated them cruelly. They compelled them to work very hard. They did not give them blankets, and gave them very little food. Even at feasts they would give them only bones, and enough grease to smear on their faces. If anything was given to them, they always divided it into two parts. Then one day there was a rich man who gave a feast. They did not go to eat; they went fishing. Beside the brook they saw an old man with very white hair. He said, "Why do you not go to the feast?" They answered, "They would give us bones only. We have no father or mother, and the people treat us cruelly." The man said, "Go above the falls. There are probably many fish at that place." The man was kind; they wished him to stay to talk with them, but he had gone, and, although they were looking, they did not see where he went. They went above the falls as they had been directed, and fished; but as soon as the fish were lifted from the water, they changed to gold. The two orphans hid the gold; and when they had become large, they took it to the lowlands, and bought many carabaos, cattle, horses, hogs, and chickens. Although they hired many people, it was difficult to drive (the animals), because there were so many. Some hogs and chickens escaped to the forest. Therefore there are now many wild hogs and chickens. 54. WHY THERE ARE BLACK CARABAO There were two settlements which were near to each other that were enemies. One settlement was on the top of a mountain, while the other settlement was below. The people fought many times, and many were killed. Finally the people below lost, and they agreed to be tattooed like the people above, and be friends. The people above agreed that they would bring enough bigo35 to tattoo all the people below. The people above brought the bigo and the tattooer. Some of the people below were tattooed like the people above. There was one young man who was brave. He did not wish to be tattooed. He kicked the bigo into the lake. The carabao which they had brought to be used for buying the bigo went into the lake and lay down. When he came out he was black. Other carabaos also went into the lake, and now there are black, and white carabaos. 35 Nabaloi Law and Ritual, p. 217. 1924] 289 290 University of California Publications in Am. Arch. and Ethn. [Vol. 17 55. ORIGIN OF THE RICE BIRD 56. ORIGIN OF THE HAWK Idi pinsak guaray anak maka mna at! nulnta oot6k pay. Magono ja inasauwa moan sa amato. Idi magono dimau chi sakay ja 1 to inadabay i kaysingto; tinayanto i asauwato tan anakto chi balicha. Idi bimatek suita pagui inkapotoi damas, jut sulta inaykadwa ja inato toka baga ni inakou ja abolan i buching. Abosto aginaknan kanunto nan anaykadwa inato, inanbodio i pigot. Anongosto imoli si amato tan indi panikwan ni anak ni daki i dinka nan inato, iniinantoi ja abadug ja kauitan. Inkwantoi amato to achadan ja mansilbi sikato. Agkosto inakadwa inato, num idi inkwanto sikato ja agmangan timnilok. Idi inchil ni amato i kauitan, sulta daki ja anak dinubnoktoi polchos, jut intakto chi angulto. Jut bimayjat chi akayang ja kadasan. Idi inkapo ni amato i batang ni sulta kadasan, bimayjat da. Idi amantayab ibingit ik6ljau son inato, "Agmoak aknan ni kanunko, num niman nak kanun manokmo no kostok." 57. ORIGIN OF THE BAT Sfuta pusa inchiltoi bfiching, jut kinantoin amin abostoi payadto. Idi agto paykinan siuta payadto, inchiltoi otot. Suita pusa numnumiito ji binuito sulta otot, num siuta otot mankakasi ji ati. Suita piusa inabsul, sikatoi inbakdinantoso ni otot tan payad ni buching toka panikwan, "No maagangak kanunko era." Suita payad ni bulching inaysapat chi otot, jut idi inarague sulta pilsa, inkapotoi bat6k suita otot. Dimibag ji onanto ji guara payadto. Sfita payad ni biiching inaypachak chi otot impaku ni chala ni magan. Jut magono i intamud ni payad chii otot sikatoi kaontayab. Inkwanto, "Niman buichingak. Agakmanbali chi bali ni otot." Timayab chi payui jut imbagantoi bulching ja asauanto, num suita bulching inkwanto, "Amuiokka. Agakpian amiuoka asauwa. Naoguska moan; onbabayingak ja onancha kita. Olika jut moasauwa ni otot." Imbaganto moan sabadi'n biiching i asauancha num agehakosto, jut inpant-ekcha. Moss: Nabaloi Tales 55. ORIGIN OF THE RICE BIRD (Substantially the same tale as given by Jenks, The Bontoc Igorot, p. 223.) 56. ORIGIN OF THE HAWK Once there was a child whose mother died while he was still small. His father soon married again. Then he soon went away to another village to visit his kaysing ;36 he left his wife and child at home. When he went away the palay had begun to head, and his second mother would send (the child) daily to frighten away the rice birds. Since the step- mother did not give him food, he became very thin. Finally his father returned; and while his son was telling him what his mother had done, he saw a large cock. He told his father to catch it so that he could use it. His stepmother was not willing; but when he told her that he would not use it for food, she consented. When the father had caught the cock, the son plucked out its feathers and stuck them on his body. He then flew to a high tree. When his father began to cut down the tree, he flew away. While flying he looked back and shouted to his mother, "You would not give me food, but now I will eat your chickens when I wish." 57. ORIGIN OF THE BAT The cat had caught a rice bird, and had eaten all of it except the wings. Before she had eaten the wings, she caught a rat. The cat thought she had killed the rat, but the rat was only pretending to be dead. The cat was satisfied; therefore she put away the rat and the wings of the rice bird, saying, "When I am hungry, I will eat them." The wings of the rice bird were put on the rat; and when the cat had gone away, the rat began to run. He was surprised to see that he had wings. The wings of the rice bird were attached to the rat, stuck there by the dried blood. Then the wings soon grew to the rat, so that he could fly. He said, "Now I am a rice bird. I will not live in the house of the rats." He flew to the rice field, and asked a rice bird to marry him; but the rice bird said, "You are hairy. I do not want a hairy husband. You are ugly also; I should be ashamed for any one to see us. Go back and marry a rat." He also asked other rice birds to marry him; but they did not wish to do so, and drove him away. 36 Relationship of parents whose children are betrothed or married. See Ibid., p. 239. 1924] 291 292 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Imoli chi otot, jut inkwancha, "Tayniyokami; Olika chi buiching jut impaonimo era i mahalting ja payadmo. Makospagka'n pasTa jut tinaynanjokami." Jut inpantekcha. Siita panike kaonbabaying jut nanimot. Agto impaoni i angulto ni kakauan, num timayab ni kalibian ni abos. No mantayjab chi manial, toka manamat i biuno ni angulto, mani kaonbabaying. 58. WHY DOES DO NOT HAVE HORNS Niintanda suita kabadjana olsa guaray sakdot singa kalikeana olsa. Sakay ja akou sata kabadjana olsa asinop era jut ninumnumcha taynancha asauwara, jut manasauwa era suita animuilok. Idi dimau era chi kadan ni animuilok, inkwan nuinta animullok, "Mabodinjo'n manbadi chi balimi, num pilmero makatdoanjoi sakdodjo." Timfilok suita kabadjana olsa; num kakatdoi sakdodcha, inkapotoi suita animuilok ja mangadat son sikara. Imoli era chi kadan ni asauwara, num inosil era suita animfilok. Sulta kalikeana olsa impamtekcha suita animulok. Nanchuigi nuintan, sulta kabadjana olsa agtinaynan i asauwara, num anchi sakdodcha. 59. WHY THE FROG HAS A LOUD VOICE Suita tilay amanbatbat era jut cha inabit i tingay. Inkapotoi tayau sfita tingi, num agto tinodoi. Timuingau chi serum jut inkapotoi tabtabtabal ni asauwa ni tilay. Manfudibau sfita tilay. Inkwanto son tingi, "Ngantoi moka pakitabtabdi nan asauwak?" Agto sinongbatan suita tingi, num inkapotoi ngingi. Imangatatoi biungotto'n pasia. Bimungut suita tilay. Inkaspigtoi suilibau notda tingi. Sulta suilibau dimau chi buingotto tan chi kalangokongto. Suita sfulibau ni tilay aligua'n abadug ingistoi sulibau ni Igodot. Nanchuigi nuintan suita asul ni tingi ingistoi jangut ni suilibau. 60. WHY THE FROG LIVES IN THE WATER Suta imok inantayab adabas chi bali ni tingi. Kwan nuinta tingi, "Kalla. Nabdeka, amo." Idi imatan suita imok ja onsakub chi bali ni tingi, suita tingi ngimata ja mangan i imok, num suita imok namtek. Bimungut suita imok jut pianto kadatan ni tingi, num timakot. Jut kindatoi kamkamto, kwan ni kamkamti, 9Moss: Nabaloi Tales He returned to the rats, but they said, " Leave us; go back to the rice birds and show them your pretty wings. You were very proud and deserted us." Then they drove him away. The bat was ashamed and hid. He would not show himself in the daytime, but flew at night only. If he flies by a light, he tries to kill himself, because he is ashamed. 58. WHY DOES DO NOT HAVE HORNS In the past the female deer had horns like the male deer. One day the female deer gathered together, and decided to leave their husbands and marry the wild hogs. When they went to the place where the wild hogs were, the wild hogs said, " You can live in our houses if you will first break off your horns." The female deer consented, but when their horns had been broken off, the wild hogs began to bite them. They returned to the place where their husbands were, but the wild hogs followed them. The male deer drove away the wild hogs. After that time, the female deer did not leave their husbands, but they had no horns. 59. WHY THE FROG HAS A LOUD VOICE The lizards were celebrating the batbat, and they invited the frog. The frog began to dance, but he did not continue. He sat down in the shade, and began to talk with the wife of the lizard. The lizard was playing the drum. He said to the frog, "Why are you talking to my wife? " The frog did not answer, but began laughing. He opened his mouth very wide. The lizard became angry. He threw the drum at the frog. The drum went into his mouth and down his throat. The drum of the lizard was not so large as the drum of the Igorot. Since that time the voices of the frogs have been like the noise of the drum. 60. WHY THE FROG LIVES IN THE WATER The mosquito was flying past the frog's house. The frog said, " Come here. You are probably tired." When the mosquito started to go into the house of the frog, the frog opened his mouth to eat the mosqjuito, but the mosquito escaped. The mosquito became angry and wanted to sting the frog, but was afraid. Then he stung the firefly. The firefly said, "Why do you sting 293 1924] 294 University of California Publications in Am. Arch. and Ethn. [Vol. 17 "Ngantoi moakso kadatan?" Insongbat ni imok, "Mani sfuta tingi ninamatto'n kanuntoak niinta inatanko chi balito." Sulta kamkamti pinoolantoi bali ni tingi. Sikatoi nanbaljan ni tingi chi chanom. 61. HOW CROCODILES LEARNED TO EAT PEOPLE37 Abayag da achakala bayja ja kayjum ni too amin. Chaka abaa i too ji eraka manbadio chi chanom, jut agcha era kadatan. No guaray manbadio ja too, onaliki chi kilig ni chanom ji inkwanto, "Bayja, bayja"; jut sfita bayja ondau ali to ibadio. Sakay ja akou niinta abadfig i chanom, guara sampolo'n too ja piancha onbalio. Say chfia'n b-i. Say bi- eraka ontuingau chi buikdou ni bayja ji suita daki ontfingau chi bonugto tan ipay. Suita sakay ja bil amanchada, tan amanbajak i chala'd bungQtto. Ninamtanto jut dimatup chi chanom, tap inamtato ji sigud i chala ni too ja kanunto. Nanchuigi niintana akou apankanan ni bayja i too. 62. WHY THE DOG PURSUES THE DEER Sfita aso tan olsa inanakadcha anchokay, jut asakitan sedira. Siuta olsa inkwanto, "Baralmoi sedik; bachalanko ngo sedim." Timiulok i aso, jut binachaltoi s6di ni olsa ni kolas ja nadut. Jut inkwanto, "Niman binachaltoi sedim mapmaptung, jut baralmoi sedik ingisto." Suita olsa agtobinachal ni sedi ni aso, jut inatan da toka panikwan, "Mapangdfuak. Agka ampuisi ja odopanko." Suita aso bimungut jut inkwanto, "Ngaua impasingmo'n sikak jut ankun agtoka odopan, osilantaka." Jut nuintan say aso osiosila i olsa. 63. WHY IT IS DIFFICULT TO CATCH WILD HOGS Nfintan da abayag at inamay i apangchil ni too ni animuilok. Siuta animuilok kabakalchay chagum. Idi amanchagum, tinpapchay chalanto. Sakay ja akou kwan ni chagum, "No agjoak tatpapan i chalanko, inkwanko so'd sikayo num pigan i idau ni mnaanop." Suita animnulok timfilok era. Niman num ondau ali maanop, say chagum ikwanto so'd sikara, jut manimot era chi diang. Moss: Nabaloi Tales me?" The mosquito answered, "Because the frog tried to eat me when I started into his house." The firefly burned the house of the frog. Therefore the frog lives in the water. 61. HOW CROCODILES LEARNED TO EAT PEOPLE37 Long ago there were many crocodiles, all of which were friends to the people. They carried the people on their backs across the rivers and did not bite them. If there was a person to cross, he would stand on the bank of the river while saying "bayja, bayja," and the crocodiles would carry him across. One day when the river was high there were ten people who wished to cross. Two were women. The women sat on the neck of the crocodile, while the men sat on its back and tail. One of the women was bleeding and the blood ran into its mouth. It tasted it and then dived into the water, because it had learned that the blood of people is good to eat. Since that day crocodiles have eaten people. 62. WHY THE DOG PURSUES THE DEER The dog and the deer had traveled far, and their feet were sore. The deer said, "Bind my feet; I will also bind your feet." The dog consented, and bound the feet of the deer with tough bark. Then he said, "Now I have bound your feet very well, so you bind my feet in the same way."1 The deer did not bind the feet of the dog, but started on saying, " I will go ahead. You are too slow to travel with me." The dog said, "You have treated me badly; and although I will not go with you, I will pursue you." And since that time the dog has pursued the deer. 63. WHY IT IS DIFFICULT TO CATCH WILD HOGS Long ago it was fairly easy for the people to catch wild hogs. The wild hogs were enemies to the wind. When the wind blew they would block its road. One day the wind said, " If you will not block my road, I will tell you when the hunter is approachin'i" The wild hogs agreed. Now when the hunter is approaching, the wind tells them, and they hide in the caves. 37 Recorded in Bagulin. 1924] 295 296 University of California Publications in Am. Arch. and Ethn. [Vol. 17 TRICKSTER STORIES AND FABLES 64. WHY CATS AND RATS ARE ENEMIES38 Nulnta abayag, kano, da guara sakei ja afo ni otot ja pianto, kano'n mamchit, num ugchaamta num sifay mambuinong. Inbagan nulnta afocha sfita siva num guaray amtato'n mambunong. Inabas niinta siva ji, "Sigud amo's pusa ta chingul e mambunong." Inkwan nuinta afocha, jei "Dauka ngarod ta modiulop si puisa. Inkwanmo jei, 'Ate, kono, chi bali nan afo ta mo, kono, ibung epachitto '." Inkwan nimnta puisa jei, "Pianko undauak. Kapangduika ta mo ikwan nan afojo, jei, "Guara'd si pusa, jut masahana, kono, ingaranto'n mansilbi say no uinmotok ali's piusa ihafoto ibunong." Idi mimuitok si pfisa saganum amin e masapol. Inkwan nuinta piusa jei, "Ugak ihafo ibunong num ugjo nin e tangub e amin ja dosohkan ta sikatoi karaguian." Inkwan nuinta afo ni otot jei, "Cha itangub ja amin e dosohan." Idi intangubcha ja amin e dosohan, inhafo nfunta puisa ibunong. Idi akakay ugto ut- ioli ibunong jei to ut kinahas ni bulno suita otot pati sfuta af6cha. Guaray achium ja dinobs6k jut sikaray angikwan ni achufi1m ja ototei sayero gayum si p-usa. Manipud nfintana akou uintahot ni otot e puisa. 65. MONKEY AND MOUSE (KABAYAN) Sfita aki amanpasial apsolantoi otot. "Tuay dabanmo," inkwan ni otot. Kwan nuinta aki, "Ngantoi kaka ikwan son sikak? Manumaumak jut agakpian ja makitabtabal ni anchi numnumto." Suita otot inkwanto, "Aki, amtak ja manumnumka ji anchi numnumko ja otot, num osoka'd golon jut ipoolanko jut onantayo num manumnumka ji say apoi." Num kwan nuinta aki, "Anchi. Maladumsiska. No pianmo i achuiuim ja ekdot, ekdot angulmo." Kwan nulnta otot, "Maptung, mapangduiak num ondauka no onoliak." Sulta aki timuilok ta numnumto ji mat! suita otot. Sfita otot imosok chi golon, jut suita aki inpoolanto. Jut silta otot inanbakka chi dota jut agsakitan. Idi naachap sfita apoi, siuta aki dimabag ja pasia ni inonitoso ni otot ja imoli. Imbagantoi otot, "Ngantoi agmo nadotan?" Jut suita otot inkwanto, "Tinabokanko i angulko chi golon, asanak nanpolipolig." Moss: Nabaloi Tales TRICKSTER STORIES AND FABLES 64. WHY CATS AND RATS ARE ENEMIES38 Long ago, it is said, the master of the rats wanted to celebrate the pachit, but they did not know who would be the mambunong. Their master asked the mice if they knew of a mambunong. The mice answered, "The cat will probably be all right, because we have heard that she is a mambunong." The master said, "Go then and bring the cat with you. Tell her, 'Our master said to come to his house, because he wants you to pray at his pachit.' " The cat said, " I wish to go. Go first and tell your master that the cat will be there, and that she said to have everything ready, so that when she arrives she can begin to pray." When the cat arrived, everything necessary was ready. The cat said, "I will not begin to pray if you do not first shut all the doors, because it is the custom." The master of the rats said that they would shut the doors. When they had shut all the doors, the cat began to pray. Then in a moment instead of continuing to pray, she greedily killed the rats includ- ing their master. There were some which escaped, and they told the other rats that the cat was a traitor, indeed. Since that day the rats have been afraid of the cats. 65. MONKEY AND MOUSE (KABAYAN) A monkey taking a walk met a mouse. " Where are you going? " said the mouse. The monkey answered, " Why do you talk to me? I am wise and do not like to talk with fools." The mouse said, "Monkey, I know that you are wise, while I am a foolish mouse; but go into the cogon grass, and I will set it afire, and we shall see if you are wiser than the fire." But the monkey said, "No. You are bad. If you wish some one to broil, broil yourself." The mouse said, "Good, I will go first, if you will go when I return." The monkey consented because he thought that the mouse would be killed. The mouse went into the cogon and the monkey set it afire. Then the mouse buried in the ground, and was not hurt. When the fire had died out, the monkey was very much surprised to see the mouse return- ing. He asked the mouse, "Why were you not cooked?" The mouse said, " I wrapped my body with cogon grass; then I rolled over and over." 38 Recorded near Baguio. 1924] 297 298 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Jut suita aki inaysanad jut imosok chi golon, jut sfita otot imparadangtoi apoi. Suita aki inandibot chi golon jut nanpolipolig; agsimalchung inkatod ati. 66. MONKEY AND MOUSE (BAGUIO) 67. LIZARD AND CROW 68. MONKEY AND TURTLE Guara i aki ja amanjabtok chi panga tan panga ni kadasan. Guara i kakub kaonbadbad nuinta aki. Kwanto "Maptunga pasTa itan. Pianko ja badinan kadiban i kadasan." Suita aki jimapas chi kadan ni kakub jut inkwanto, "Kaka pakut chi bonugko, antaka chi ngoro ni kadasan." Sulta kakub inpaayto, jut siuta aki indato chi ngoro ni kadasan. Suita aki inanbayjat chi panga jut inakas suita kakub. "Haa, haa, haa, haa!" inkwan ni aki, "No kapinchula pianmo ma ja manian chi dota kadanmo, haa, haa, haa!" Suita kakub simikit ni maka domingo. Idi amapapsud ananigay jut inmuitokto chakala payidung. Sulta aki ja amandabas in-unanto sulta payidung ja inugni ni kakub, jut inkwanto, "Nantoi impasingmo ja inangchil ni payidung?" Inkwan nfinta kakub, "Intakadko i bato chi buikdouko, jut dimatupak chi naychalum ni chanom." Inkwan nuinta aki, "Itakadmo i bato chi buikdouko jut nak manigay." Impaay nuinta kakub, jut suita aki dimatup chi chlnom, jut agdimangduingbas. 69. HOW TURTLE GOT HIS HOUSE Idi sakay ja akou guaray aki amanbajat chi panga ni kadasan. Inuinantoi sabadi'n aki chi panga ni kadasan chi inaychalum ni chanom. Inkapotoi tabtabal niinta sabadi'n aki, num agimabas. Bimungut mani sulta sabadi'n aki agimabas, jut inkwanto, "Numnumak kaka mankospag." Inkapatoi kangol nuinta sabadi'n aki, jut siuta sabadi'n aki inkangolto son sikato. Imawas chi dota jut kinaspigto 1Moss: Nabaloi Tales Then the monkey took the place of the mouse, and went into the cogon grass, and the mouse started the fire. The monkey wrapped him- self with the cogon and rolled over and over; he did not stop until he was dead. 66. MONKEY AND MOUSE (BAGUIO) (The cat settles the dispute by setting fire to the grass. The mouse burrows, the monkey roasts on a tree.) 67. LIZARD AND CROW (A simpler version of the tale given by Jenks, The Bontoc Igorot, p. 224.) 68. MONKEY AND TURTLE There was a monkey which was jumping from limb to limb of a tree. There was a turtle gazing at the monkey. He said, "That is very good. I wish that I could climb a tree." The monkey jumped to the place where the turtle was, and said, "Cling to my back; I will take you to the top of the tree." The monkey swung under a limb, and the turtle fell. "Haa, haa, haa, haa," said the monkey, "The next time you will want to stay in your place on the ground, haa, haa, haa." The turtle was sick one week. When he had become well, he went fishing and brought back many fish. The monkey, which was passing, saw the fish that the turtle was carrying, and said, "How did you catch the fish?" The turtle said, "I tied a stone around my neck and dived under the water." The monkey said, "Tie a stone to my neck, and I will go fish- ing." The turtle did so, and the monkey dived into the water, but did not come into sight again. 69. HOW TURTLE GOT HIS HOUSE One day there was a monkey swinging on the branch of a tree. He saw another monkey on the limb of a tree in the water. He began to talk to the other monkey, but was not answered. He became angry because the other monkey did not answer, and said, "I think you are proud." He began to frown at the other monkey, and the other monkey frowned at him. He went down to the ground and threw a stick at the other monkey; but it floated away on the water. He 1924] 299 300 University of California Publications in Am. Arch. anid Ethn. [Vol. 17 ni pating sfita sabadi'n aki, num kimaljap da chi chanom. Bimungutto pasia jut jimaptok chi chanom ja to binakal silta sabadi'n aki, num chinachal ni bato i adungto jut ninumnumto ji pinagas nfinta sabadi'n aki i adungto. Imoli chi dasang jut inodopto amina kayitto. Idi imoli era inilnancha chakal ja aki chi chanom, jut ninumnumeha ji sfita sabadi'n aki inodopto'n amina kayitto. Suita kakub amansiang chi kilig ni chanom, inkwanto, "No idaganjoak ni bali, ondauak . chi chanom jut nak bakalan ima sabadi'n aki jut impabt6kocha." Timuilok era suita aki, jut suita kakub dimau chi chanom jut kinidotto sikatoi agchaso onanan nuinta sabadi'n aki chi chanom. Jut indagan ni aki suita kakub i balito. 70. MONKEY AND DEER Sfita aki inamnumnum ja mandaga ni bado'n balito, jut inodopto suita olsa ja onatang. Sfita olsa manobda ja pasia ja toka paniakan ni chulong nunta aki chi kadasan. Istaya adabi, jut sfita aki agtoinakan sfita olsa ni kanunto. Suta olsa inkwanto, "Ngaagangak ja pasia"; num insongbat nunta aki, "No inakchung iakanmoak ja amina chulong, onjapasak, jut nak alan ni kanunmo." Suita aki mayso ja pasia, jut agtopian ja aknan suita olsa ni kanunto. Idi inanbolidi sfita olsa ja toalan dangbosto'n chulong, suita aki inkasto'n chumpagto, jut indansato ni ikol ni olsa chi kiu, jut inkwanto, "Waw, way; bateka, olsa, osilantaka ni aso." Silta olsa numnumto ji impakad ni aso i ikolto, jut jimabtok sikatoi akonpalon ni ikolto. Timakot jut agobiningi sikatoi agtoso inamtaan ji suita aki amangikwan, "Waw, waw, waw." Suita olsa agto kinan ni kanunto sikatoi inkapoto angan ni adut. 71. THE WISE RATS Guara otot inanbali chi bali ni baknang jut amangada chakal ja bakas. Suta .baknang angala ni pusa say ontakot i otot. Jut asiseken i otot inkwanto, "Nanbadi kita, amo, ni dakoto babacha, tan siguicho onpigot kita; num sigud pigota otot mobiday ji say mataba'n otot ji mati. Say kataban alantayo ji mamaptung ja makan ni puisa." Jut dimau era chi bali ni abatug ja balo. Jut inamtato ji panakan ni otot i bakas tan dokto, inkwanto, "Say otot pankana i pagui tan dokto, jut akay anchi mabayan son sikak; mangalak ni pusa." Inkedung ni otot, jut silta asisekena otot inkwanto, "Baychantayo i bakas tan dokto ja tayoka pankana say agmangada Moss: Nabaloi Tales became very angry and jumped into the water to fight the other monkey; but struck his nose on a rock, so that he thought that the other monkey had hit his nose. He returned to the forest, and brought with him all his companions. When they returned, they saw many monkeys in the water; and thought that the other monkey had brought all his companions with him. A turtle sunning on the bank of the river said, "If you will make me a house, I will go into the water and fight the other monkeys and drive them away." The monkeys agreed, and the turtle went into the water and made it muddy so that they could not see the other monkeys in the water. Then the monkeys made the turtle a house. 70. MONKEY AND DEER The monkey decided to build a new house, and invited the deer to help. The deer worked hard giving the boards to the monkey in the tree. It was almost night and the monkey had not given the deer his dinner. The deer said, "I am very hungry"; but the monkey answered, "When you have finished giving me all the boards, I will come down and give you your dinner." The monkey was very stingy, and did not want to give the deer his dinner. When the deer turned around to get the last board, the monkey dropped his adz, and pinned the tail of the deer to the wood, and then said, "Waw, waw; run deer, you are pursued by the dog." The deer thought that the dog was holding his tail, and jumped so that his tail was pulled off. He was scared and did not look back, therefore he did not know that it was the monkey saying, "Waw, waw, waw." The deer did not eat his dinner, and so he began to eat grass. 71. THE WISE RATS There were rats living at the house of a rich man, and they were eating much rice. The rich man got a cat so that the rats were afraid. Then an old rat said, "Let us leave this place, and go to the house of a widow nearby. I think we will have to eat camotes most of the time, and maybe we will get thin, but it is better to be a thin rat alive than a fat rat dead. The fatter we become the better food for the cat." Then they went to the house of the poor widow. When she learned that the rats were eating her rice and camotes, she said, "The rats are eating my palay and camotes, and soon nothing will be left for me; I must get a cat." The rats heard this, and the old rat said, "We must pay for the rice and camotes which we are eating so that the widow will not 1924] 301 302 University of California Publications in.Am. Arch. and Ethn. [Vol. 17 i balo ni pulsa. Inamtayo i baknang ja amangitdo ni pilak; ondau kita ni kalibian ngum ngaogip i pulsa, jut alantayo chi balo." Jut nuntan ja dabi dimau era chi bali ni baknang, jut kinadkutcha i kakon ni pilak. Indara i pilakto, jut idi sakay ja babwa dimibag i balo onetoso ni pilak tan balitok chi chital ja nayilop son sikato. Say dakub kaonong naybagat inamtato ja anchi too angidau ni pilak, jut ninumnumto ji ondau ni otot ja bayad ni kanuncha. 72. DEER, WILDCAT, AND DOGS Sulta olsa toka paniquan nan tabau ji mahadsang ja pasTa ja mamtek, jut inkwanto, "Numnumko i ngaua i anteki i sedi. Agakamta i pasingmo ja mamtek i aso." Suita tabau insongbatto, "Sigficho agakmabodin ja mamtek ja pasTa singa sikam, num sulta aso agchaak inchil. Paamtak son! sikam agakampuisi singa inkwanmo, manasugal kita num mabodin onsabisk chi arague kilig ni chanom mapangduiak num sikam." Timullok suita olsa. Jut inkedungancha ni chakala aso ja amanbodio, jut inkapotoi i olsa i batek, jut sulta tabau jimabtok chi bonug ni olsa. Say olsa istay simbitoi i narague ja kilig ni chanom, suita tabau jimabtok chi chaga, jut kimalab chi kiui, num sulta aso inchilcha i olsa. Idi binantayanto i olsa binui ni aso, inkawnto, "Ha, si olsa, ankun mahadsanga mambatek, mamahadsang i aso num say sikam. Ankum anchokay sedim, entekay numummo." 73. CIVET CAT, MONKEY, DOG, AND CARABAO Sfita amonin tan aki eraka manakakad adopod era kadasan chi Mll. Inuinanchay aso toka panbodowa i noang ja amangan ni adut. Suita aso inkwanto "Waw, waw, waw " ni abadug; num suita noang inkwanto ni abos "Ngo-ay" dododop toka pantabali kayitto, num agto inulnan ni aso. Sulta amonin agmanakad ja pasTa, jut agtoinuinan i aso tan noang. Sulta aki inkwantoi ngarancha, jut inkwan ni amonin, "Ase! Abadug i asul ni noang. Suita aso kaontakot ja pasTa sikatoi istay agmabodin i manasul. Numnumko ja onbatek, num siguTcho ontakot ja pasTa ja agmobadin onbatek." Inkwanto ni aki, "Asamaka; sulta aso abaduga asulto. Suita achluum ootek abadug i asulcha; jut suita achuui-m abadug ootek i asulcha. Agmobadin i amtam sepa abadug mani abadug i asulcha." 2Moss: Nabaloi Tales get a cat. You know where the rich man keeps his money; let us go tonight while he is asleep, and take it to the widow." Then that night they went to the house of the rich man and gnawed into his box of money. They took his money, and the next morning the widow was surprised to see the silver and gold on the floor beside her. Since the door remained locked, she knew that no person had brought the money, and decided that it had been brought by the rats to pay for their food. 72. DEER, WILDCAT, AND DOGS The deer was telling the wildcat that he was a very fast runner, and said, "I think it is bad to have short legs. I do not know how you run away from the dogs." The wildcat answered, "Maybe I cannot run so fast as you, but the dogs have never caught me. That you may know that I am not so slow as you say, I will bet that I can reach the far bank of the river before you." The deer agreed. Then they heard many dogs barking, and the deer began to run, and the wildcat jumped on the deer's back. As the deer almost reached the far bank of the river, the wildcat jumped to the ground and climbed a tree; but the dogs caught the deer. While he watched the dogs kill the deer, he said, "Ha, Olsa, even if you run fast, the dogs run faster than you. Even if your legs are long, your mind is short." 73. CIVET CAT, MONKEY, DOG, XND CARABAO The civet cat and the monkey were making a journey from the forest to the settlement. They saw a dog barking at a carabao, which was eating grass. The dog said "wa, wa, wa" loudly; but the carabao said only "ngoay" in a low voice calling his mate, but he did not notice the dog. The civet cat had not traveled much, and had not seen a dog or a carabao. The monkey told what their names were; and the civet cat said, "The carabao talks loudly. The dog is scared so much that he can hardly talk. I should think that he would run away, but probably he is so frightened that he cannot run." The monkey said, "You are mistaken; the dog is the loud talker. Some which are small talk loudly; and some which are large talk low. You cannot tell who are large by the loudness of their talking." 303 1924] 304 University of California Publications in Am. Arch. and Ethn. [Vol. 17 74. HOW THE FLEAS HELPED THE DEER Ima timul chaka pankadata suita olsa, jut siuta olsa toka pankati ni timul. Inkwan suita olsa, "Agmasapol ja mambakal kita. Mabodin biunoanko ni achuuiim kayo, num achaum chaka pankadata nan sikak. Mankayjum kita jut manaatang kita." Timfilok suita timul, jut idi amandabadabas suita olsa, ni olaolay toka digdiga siuta kadan ni timul say agto ikaton era. Idi sakay ja akou panosilan ni aso suita olsa, chindan nuinta olsa chi askang ni timul jut inkwanto, "Sikak si olsa. Inosiltoak ni aso. Numnumjo i tolag kayo, jut atngijoak." Idi nayaskang sita aso pimakut era sfita timul jut inkapochay kalat. Idi dininung ja pokpokantocha, siuta olsa simabi chi chanom jut inateanto. 75. CAT AND DOG (KABAYAN) Abayag da guaray baknanga too. Inaychaltoi asul ni amina animal. , Guaray asoto tan piusa. Sakay ja akou binuitoi kuchil. Inakanto ni piusa achuuilma apag, num inda ni aso chi puisa. Bimungut i puisa jut inkwanto, "Ngantoi indaanmoso ni apag ja inakan ni apotayo? Makabulka. Kolang i kanunmo ni olaolay. Anumakay matay i kuchil ni apotayo ni pangok; jut maonan num kosto'n kanunmo." Sfita too inkedungantoi asul ni piusato, jut inkwanto, "Idakok i amina kuchilko ta inkwan ni puisa ji mat! era ni pangok." Indakoto'n amin i kuchilto. Idi sakay ja akou binuitoi kauitan. Inakanto'n ni piusa ni achfiluma apag, jut inda ni aso. Inkwan ni puisa, "Moka panalay kanunko moan. No akay onsakit i apotayo. Idakoto'n amina kuchilto, jut anchi abayan ja panchilos. Matd, jut kanunchaka ni too ja i siling." Siuta daki inkedungantoi moan i asul ni pfisa. Ninamatto i tombkal ni kuchil ja chilosto, num anchi sakay ja mandako son sikato. Inkwancha, "Maykotka. Indakom amina kuchilmo say agka manikan ni apag ni too. Niman chakal i pilakmo, num agtobaychan i biagmo. Agmika idako'n kuchil." Sfita too ati, jut sakay suita aso ja binulra ni siling. Moss: Nabaloi Tales 74. HOW THE FLEAS HELPED THE DEER The fleas were biting the deer, and the deer was stepping on the fleas. The deer said, "It is unnecessary for us to fight. I can kill some of you, and others will bite me. Let us be friends and help each other." The fleas consented; and when the deer was passing he always went around the place where the fleas were, so that he would not step on them. Then one day the deer was pursued by the dogs, and passed near the place where the fleas were, saying, "I am Olsa. The dogs are pursuing me. Remember our agreement and help me." When the dogs were near, the fleas crawled on them and began to bite. When they stopped to knock them of, the deer reached the river and was lost. 75. CAT AND DOG (KABAYAN) Long ago there was a rich man. Helearned the talk of all the animals. He had a dog and a cat. One day he killed a hog. He gave the cat some meat, and the dog took it away from the cat. The cat became angry and said, "Why do you take the meat which our master gave me? You are a glutton. Your food is always insufficient. In the future our master's hogs will die of cholera; then we will see if you have enough food." The man heard the talk of the cat and said, " I will sell all of my hogs because the cat said that they will die of cholera." He sold all his hogs. Then one day he killed a cock. He gave the cat some of the meat, and the dog took it. The cat said, ''You are taking my food again. In the future our master will become sick. He sold all his hogs, and there is nothing left with which to celebrate the ceremonies for sickness. He will die, and the people will eat you at his death ceremony." Again the man heard the talk of the cat. He tried to buy hogs for the ceremonies for sickness, but no one would sell to him. They said, " You are stingy. You sold all your hogs so that you would not have to give meat to the people. Now you have much money, but it will not buy your life. We will not sell hogs to you." The man died, and they killed only the dog for his death ceremony. 305 1924] 306 University of California Publications in Am. Arch. and Ethn. [Vol. 17 76. CAT AND DOG (GUSARAN) Guara sakay ja baknanga too ja maka kojun i puisa tan aso. Inakantoi daman ni pulsa tan pfikil ni aso. Indato i aso i apag sone pfisa toka panikwan, " Kanunmoi pfikil; nabdejak ni pangan ni piukil." Idi kanun ni aso i apag, indato moan i puikil sone pusa. Suita puisa bimungut jut inkwanto, "Ngantoi indamoso ni kanunko? Magono'n akou say apotayo mati. No ontabaka bunoanchaka ni too ja siling." Jut idi pito'n akou totogua atl, jut sulta aso'n timaba insilingeha. 77. MONKEY AND THE BEES Sakay ja aki dimau chi bali ni potjokan, jut imbaga era ni diniuan. Siuta potjokan inkwancha, "Ngantoi agmo panobdaan ni pangananmo? Kamika manobda ja pasTa ni daga ni dinuianmi, jut agmika aknan nan sikam. Magono onmfutok i pulok, jut sapolanmi amina dinuan ja intalomi." Siuta aki insongbatto, "No agjoak aknan ni dinfian, alanko. Agaksapolan ja manobda ni kanunko. Makadsangak tan matakalak, jut mabodina alanko ni achiifum ja amanobda." Sulta potjokan insongbatcha, "Mabodinmi'n makibakal ingistoi obda; namatmo'n alan diniuanmi jut panonimika." Sfita aki ngingiantocha, toka panikwan, "Haa, haa, abadug i asulmo ji oot6k kayo! Mabodinko'n bachasan chakala dibo son sikayo ni pinsaka sopsop ni tobacco." Suita aki inkapotoi pangan ni dinuian, num suita potjokan kindatcha ni pinchakal chi tamilto, adungto, tan matato. Inkapotoi batek chi balito, num dimarag i tamilto jut angisip i matato jut agonchimang. Idi agsimabi chi balito, mimiutok i pulok. Agto mabodin ja onan ja chakal i chanom. Sikatoi inalnudehanto. 78. RAT AND KILING Guaray otot amanpasial ni sakay ja akou num inuinantoi kiling chi kadasan. Inkwanto, "Ara! Maptunga pasTa i buikdoumo! Inkwanmoak ngantoi binadangaanto, mani pianko'n ambalanga i bukdouko." Inkwan suita kiling, "Kinudkutto i buikdou ni taad, jut impadangan i chala i buikdouko. No onoranmo i impasingko, ambalanga i biikdoumo." Siuta otot kinudkutto i buikdouto jut bimalanga; num at! ni magono ji anchi angoniso ja angikwan ni mahalting. 4Moss: Nabaloi Tales 76. CAT AND DOG (GUSARAN) There was a rich man who owned a cat and a dog. He gave meat to the cat and bones to the dog. The dog took the meat from the cat, saying, "You eat bones. I am tired of eating bones." When the dog had eaten the meat, he also took the bones from the cat. The cat became angry and said, " Why do you take my food from me? In a few days our master will die. If you have become fat, they will kill you for his death ceremony." Then in seven days he really died, and they used the dog which had become fat for his death ceremony. 77. MONKEY AND THE BEES A monkey went to the house of the bees and asked them for honey. The bees said, "Why do you not work for your food? We work very much to make our honey, and we will not give it to you. Soon the storms will come, and all the honey which we have saved will be necessary." The monkey answered, "If you do not give me honey, I will take it. It is not necessary to work for my food. I am strong and brave, and I can take things away from others that work." The bees answered, "We are able to fight as well as work; try to take our honey, and we will show you." The monkey laughed at them, saying, "You talk big, but you are small. I could whip many thousand of you in the time for one whiff of tobacco." The monkey began to eat the honey, but the bees stung him many times on his cheeks, his nose, and his eyes. He started to run to his house; but his cheeks swelled, and his eyes closed, and he could not see. Before he reached his house the storm had arrived. He could not see that the river was high. Therefore he drowned. 78. RAT AND KILING A rat was taking a walk one day when he saw a kiling39 in a tree. He said, "Ara! Your neck is very beautiful. Tell me how it became red, because I wish a red neck." The kiling said, "I cut my neck with a knife, and the blood made it red. If you will do what I did, your neck will be red." The rat cut his neck and it became red; but he died soon and no one saw it to tell him it was pretty. 39 A species of bird. 1924] 307 308 University of California Publications int Am. Arch. and Ethn. [Vol. 17 79. FROG AND LIZARD Guaray tilay ja amansiang chi abaduga bato, jut jimabtok i tingay adapod chanom inayalop son sikato, toka panikwan, "Maptung impanamusko. Agkamanamus? Num sigulcho agmoamta ja manangoi tan kaontakot ja ondatup chi chanom." Inkwan suita tingay, "Mabodin mut ja onangoi, num say chanom ankatit pianko'n manian chi duigad ja asiangan." Inkwan ni tingay, "Kala, maonan num sepa i mapkus ja onangoi." Jut intolchontoi tilay chi chanom. Siuta tilay nimangoi ni abos chi bato, num sfita tingay bimalio chi chanom jut amanoli. Idi simbitoi bato inkwanto, "Niman ichulmanmo i kamaptungko ja manangoi. Guara mabodinmo'n dagan? Bilangi onan tayo i onjabtok, ni arague." Siuta tilay agto kosto'n onjabtok, num suita tingay intolchonto moan chi bato inaysapud chaga. Jut jimabtok i tingay chi arague, jut imoli chi bato, toka panikwan, "Iniinanko'n agmobadin ja onjabtokka ngo. Numnumak onbabayingka ni anchi amtam ja dagan, num sigiciho amtam mankansion. Maonan num sepa i kansionto i mapmaptung." Jut sulta tingay inkapotoi kansion ni mabodina pasingto. Toka panisaat tan toka panisaat i kansionto, num suita tilay toka idododop i kansionto ji singa agmayekidungan. Sfita tilay infinantoi buikau ja angekedung ni kansion ni tingay, amantayab chi inaykayang; num suita tingay manaagag ni kansionto ni pasingto. Sikatoi agtoso inulnan. Sulta tilay bintekto inaydulong chi bato, num sulta biikau inchiltoi tingay. Suita tilay pimangbau i toktokto chi diang, jut inkwanto nan tingi, "Maptungka ja manangoi, num naka ontakot agmobadina manangoian i anchi chanom. Mabodinmo'n jabtokan i arague, num agmobadinan chima aligua'n chaga. Mabkus i kansionmo num anchi amanekedung nan sikam sakay ni biikau, num agaknumnuman ji piantoi kansion. Pianko'n mangachan ni tilay ankun agakamta'n manangoi, jabtok tan kansion mamaptung, num maptung i matak ja mangidman ni buikau num toak achidan. 80. MONKEY AND SNAKE Sakay ja akou manpasial i aki, jut inaspoltoi olug amanmongay chi 'adulngokan. Inkapotoi ngingii ni olug, mani nangali adiingokan chi chaga, jut inkwanto, "Haa, haa, haa! Ngantoi nanbalijanmo chi ngaua ja obong? Agakamta moka pasing i manjasjas chiay ja bali. Ngantoi agmo panbalian chi kadasan singa sikak say mabodin ichamanmo i pasing ni achuiulm?" Moss: Nabaloi Tales 79. FROG AND LIZARD There was a lizard sunning on a large rock, when a frog jumped from the water beside him saying, "My bath was fine. Do you never bathe? But maybe you do not know how to swim, and are afraid to dive into the water." The lizard said, " Indeed, I can swim; but as the water is cold, I prefer to remain in a place which is sunny." The frog said, "Come, let us see who is the better swimmer." Then he pushed the lizard into the water. The lizard only swam to a rock, but the frog swam across the river and returned. When he reached the rock, he said, " Now you see how well I swim. Is there something you can do? Suppose we see who jumps farther." The lizard did not wish to jump, but the frog pushed him again from the rock to the ground. Then the frog jumped far, and returned to the rock, saying, "I also see that you cannot jump. I should think you would be ashamed of not knowing how to do anything, but probably you know how to sing. Let us see who sings better." Then the frog began singing about what he could do. He sang louder and louder, but the lizard sang so low that he was hardly heard. The lizard saw a hawk flying above, which had heard the frog singing; but the frog was busy singing about his accomplishments. Therefore he did not see it. The lizard ran under the rock, but the hawk caught the frog. The lizard stuck his head from a hole, and said to the frog, "You are a good swimmer, but I am afraid you cannot swim where there is no water. You can jump far, but you cannot jump where there is no land. You can sing loud; but there is no one to hear you except the hawk, and I do not think he likes singing. I prefer to remain a lizard, even if I do not know how to swim, jump, and sing well, if my eyes are good enough to see the hawk before he catches me." 80. MONKEY AND SNAKE One day a monkey was taking a walk and met a snake coming out of a cave. He began laughing at the snake because he lived in a cave in the ground, and said, " Haa, haa, haa. Why do you live in such a poor hut? I do not know how you breathe in this house. Why do yoXu not live in a tree like me, so that you can see what others are doing?" 309 1924] 310 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Inkwanto suita olug, "No pianmo nanbali chi kadasan, mabodin; num pianko baliko naychalum chi chaga. Agmasopol nan sikak i pasing ni achuiium num pasingko i pianko." Inkwan niinta aki, "Agmasopol pantatabal kita, mani anchi numnummo." Jut timabt6k chi askang i kadasan. Jimabtok chi pangapanga, jut ngingianto olug, " Haa, haa, haa!" Agtoiniinan mimultok i paok ankud binjok ni chagum i kadasan. Sulta panga timiingauan ni aki akatdo, jut siuta aki naakas chi chaga, jut ati. 81. THE PROUD COCK Guaray kauitan ja makospag. Toka bakala achlfuum ja manok ni olaolay, jut toka pidiwi era ni kanuncha. Toka i antung i kakaok jut toka ikwan ni kayitto ji matakal ja kauitan. Agonpatok chi kagaban ja maykamot achuiium, num kaonpok chi askang ni kadasan. Idi sakay ja palbangan ja pasia, inkedungan ni tabau amankakaok, jut dimau notda kadasan ja toka pokoki. Sfita kauitan inakal i katakalto, hfinta inonitoso ni tabau, jut inankacho toka panikwan, "Agmoak alan. Sikak si Kauitan ja apo ni manok, jut adakayjak tan andayotak. Mabodinmo'n mangada ni achuuiima manok ja ngalobo tan andulput. Magono ja onbuiday era chi kagaban." Suita tabau inabasto, "Sikam i pianko. Nabdejak ni kedung ni asulmo ja poro kospag. Ankun adakayka tan andayotka, abadugka jut mabayak kananantakaso." Sikatoi nuinta kauitan ni kaspogto, atayjan. 82. THE FAT WILD HOG AND THE THIN WILD HOG Guaray pigota animiulok toka panadoba i pitoi, idi dimau ali mataba ja animualok. Kwanto nuinta mataba ja animiilok, "Ngaranto moka pandaga?" Insongbat niinta pigota animullok, "Naka manganop ni kanunko mani naagangak." Kwan nuinta mataba ja animuilok, "Naangauka. Nantoi moka panobday ja pasia ni oot6ka damot? Ilopmoak num itorotaka siuta doktoan. Num manganka ni dokto ontabaka ingusmoak." Num insongbat nuinta pigota animuilok, "Naka antakot ta onantoak suita makakogjun jut bulnoanto sikatayo. Ankun pigotak. Say matataba kita say mapmaptunga kanun ni too." Num kwan nulnta mataba ja animuilok, "Ondau kita madabi num naogipa too." Insongbat nulnta pigota animullok, "Ankun, suita too akut onbangan jut bfinoanto kita." Kwan nfinta mataba ja animullok, "Num onan i too, agkita ondau chi doktoan. Didimauak chima dinoktoan chakala dabi, jut iguantakaso suita too naogip olaolay num adabi." Num nuinta pigota animuilok insongbat "u-u" niabos, mani agtopiana ondau. Moss: Nabaloi Tales The snake said, " If you like to live in a tree, you may do so; but I like my house under the ground. It does not matter to me what others do, if I do what I wish." The monkey said, "It is unnecessary for us to talk because you have no sense." Then he ran to a nearby tree. He jumped on the limbs, and laughed at the snake, "haa, haa, haa." He did not see the storm approaching until the tree was broken by the wind. The branch on which the monkey was sitting was broken off, and the monkey fell to the ground and died. 81. THE PROUD COCK There was a cock which was proud. He was always fighting the other chickens and robbing them of their food. He was always crowing, and telling his companions that he was a brave cock. He did not roost in the chicken house with the others, but roosted in a nearby tree. Then very early one morning a wildcat heard the crowing, and went to the tree where he was roosting. The cock lost his bravery when he saw the wildcat, and began to beg saying, "Do not take me; I am Kauitan, who is master of all the chickens, and I am old and tough. You can take other chickens which are young and tender. Soon they will come out of the chicken house." The wildcat answered, " I want you. I am tired of hearing your talk which is pure pride. Even if you are old and tough, you are large, and I will be eating you for a long time." So the rooster died on account of his pride. 82. THE FAT WILD HOG AND THE THIN WILD HOG There was a thin wild hog rooting in the mud, when there came a fat wild hog. The fat wild hog said, "What are you doing? " The thin wild hog answered, "I am hunting my food." The fat wilid hog said, " You are crazy. Why do you work very hard for a few roots? Come with me and I will show you the camote field. If you eat camotes you will be fat like me." But the thin wild hog answered, "I am afraid that the owner might see us, and kill me. What if I am thin. The fatter we are, the better food we are for the people." But the fat wild hog said, "We will go at night when the man is sleeping." The thin wild hog answered, "Even so, the man might awake and kill us." The fat wild hog said, "If we see the man, we will not go into the camote field. I have gone to the camote field many nights, and I tell you the man always sleeps at night. But the thin wild hog answered "u-u" only, because he did not wish to go. .1924] 311 312 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Sultana dabi niinta mataba ja animfulok dimau chi dinoktoan. Simalchung chima adut toka panoni too, num agtoinfinan. Jut dimau chi dinoktoan, jut inakas chima bito ja binkaan ni too. Nuinta sakay ja palbangan simpol ni too jut binuito. Idi nuinta sakay ja akou idi agmimfutok, namnama nuinta pigota animuilok ji insadadcha. Kwan nuinta pigota animuilok sonan angulto, "Sisigud i pigota animuilok chi kakadasan num mataba ja animuilok chi paljok." 83. THE STINGY MONKEY Suita anak ni aki amansikit, jut amaga sonan amonin ja amanbunong. Inkwan nan amonin son sikato ji masapol ja mangalaga ni amdag say maypian i sakit ni anakto. Mayokot i aki jut agtopian ja mangalaga ni amdag, num idi nganngani ja mat! i anakto, timuilok ngoriuchian. Idi inmuitok i amanaadibay inuinancha sakay ni abos i kuchil ja mansilbi tan sakay ni abos i tapuy ja insachang ni akus chi ngoro ni kadasan. Inbuinong ni amonin jut pinalpalchay tan insadadcha i monok. Idi adoto inbfinong moan ni amonin. Idi nakehung ja inbuinong ni amonin, inda ngo ni aki i manok jut inkalabto'd ngoro ni kiu.i Bimungut era suita amanaadibay tap anchi kanuncha, num ngingian era ni aki toka panikwan, "Haa, haa, haa!", jut inchapigto son sikara i puikil ni manok. Idi kanuntoi manok, inkapotoi inom ni tapuy, jut agto simalchungan inkatod abotung. Inakas ali'd ngoro ni kadasan, jut ati, say guayguaychay kokoato'n mansilbi ni silingto num suita masapol ja mansilbi ni amdag. 84. THE MONKEY AND THE MAN41 Nuintanda abayag guara abaduga bakus ja nangaran ni Tabuilo. No guaray maniakan ni ngaranto, sabalitanto ni pinchuia ni payidung. Sakay ja akou guaray daki dimau sonan bakus ja nanbaga ni payidung. Guara indato'n chlia'n kayibang jut inakanto soni bakus jut inkwanto, "Aknantaka ni kagachuia ni payidung ja achidanmo. Stita bakus indatuptoi kayibang, jut pinoto ni payidung. Stita too angala moan kayibang jut makantoso ni bakus. Pino ni bakus moan ni payidung. Suita too pianto'n alaan amin i payidung. Pinapattoi toktok ni bakus jut ati. Stita too inakadtoi payidung, num maganoi inotato. Maganoi inkatito jut nanbodio i payidung ni bato. Moss: Nabaloi Tales That night the fat wild hog went into the camote field. He stopped in the grass looking for the man, but did not see him. Then he went into the camote field, and fell into the pit which had been dug by the man. The next morning the man found him and killed him. Then the next day when he did not return, the thin wild hog knew that they were cooking him. The thin wild hog said to himself, "A thin wild hog in the forest is better than a fat wild hog in the caldron." 83. THE STINGY MONKEY The monkey's son was sick, and he sent for the civet cat who was a mambunong. The civet cat told him that it was necessary to celebrate the amdag,4" so that his son would be cured of his sickness. The monkey was stingy and did not wish to celebrate the amdag; but when his son was nearly dead, he consented. When the visitors arrived, they saw only one hog to be used, and only one jar of tapuy, which the monkey had hung in the top of a tree. The civet cat prayed, and they killed and cooked a chicken. When it was cooked the civet cat prayed again. When the civet cat had finished praying, the monkey took the chicken also and climbed to the top of the tree. The visitors became angry because there was no food; but the monkey laughed at them saying "haa, haa, haa," and threw the bones of the chicken at them. When he had eaten the chicken, he began to drink the tapuy, and did not stop until he was intoxicated. He fell from the top of the tree and died, so that they used more of his property for his death ceremony than it would have been necessary to use for the amdag. 84. THE MONKEY AND THE MAN41 Long ago there was a large monkey which was named Tabulo. If any- thing was given him, he would pay twice its value in fish. One day a man went to the monkey to ask for fish. He had taken two camote baskets which he gave to the monkey, saying, "I will give you one-half of the fish which you catch." The monkey dived with the camote baskets, and filled them with fish. The man got another camote basket, and gave it to the monkey. Again the monkey filled it with fish. The man wanted to get all the fish. He hit the monkey's head with a stick, and he died. The man took the fish home, but he was soon vomit- ing. He soon died, and the fish changed to stone. 40 Ibid., p. 282. 41 Recorded in Bagulio. 1924] 313 314 University of California Publications in Am. Arch. and Ethn. [Vol. 17 85. THE RED DOG AND THE WHITE DOG Sakay ja maanop guara asoto'n chuia. Say sakay ambalanga, tan sfita sakay ampuiti. Sakay ja akou sfita asauwa ni maanop inkwanto, "Alam i aso jut kapanganop ni olsa tap anchi apag." Sulta maanop tinawaltoi asoto, jut dimau ja anganop. Suita ampuiti aso simpoltoi olsa, jut inonodto ni san akou. Siuta ambalanga dimau bangat chima inaykayang chi chfintog, jut no ampatang i sakit ondikot chi serom. No ondau ali olsa ankun agtoosilan. Anongosto inamtek i olsa, jut sulta ampiuti insagangto suita ambalanga, toka inkwan, "Ngantoi agmoakso inatngan ni achil ni olsa? Niman apomi anchi apag." Siuta ambalanga insongbatto, "Aligua'n bfikabuikak ni too. Agmasapol ankun anchi apagto. Nabdejak ni batek num tawalantoak." Idi simabi sulta maanop chi balito, inkwan ni asauwato, "Ngantoi anchi inchilmo'n olsa? Kabosan guara i manaadibay, jut anchi apag." Insongbat niinta maanop, "Suata ambalanga aso agmangosil ni olsa. Mabfuno ja mansilbi ni manaadibay." Jut biniira tap mangichas. 86. HAWK AND CROW Suta buikau toka pankanay kipkip ja inchilto idi intayab adabas i kabang. Sfita kabang kwanto, "Ngau, ngau." Kwan ni bulkau "Ngarani ngau?" Insongbat ni kabang, "Sikam, mani mamfunoka." Bimungut i bulkau ja pasTa, jut timayab inosilto kabang, num agto sinakop i kabang mani guara inugehito'n kipkip. Inabde bfikau ja pasTa, jut inkastoi kipkip, jut inda kabang, jut timayabda. Kwan ni buikau, "Mamulnoak, amo, num mak i botka tan maolbotka." Insongbat ni kabang, "Ankun, aligua'n lokoak. Agakonbungut, jut say agakatiwan i kanunko." 87. WHY THE MONKEY COULD NOT SLEEP Abaduga aki nanbali chi dasang nayaskang chi chanom. Sama tingi ja nanbali chi kilig ni chanom mandaga ni abaduga asul ji agonogip suita aki. Dimau to inuanan ima tingi sfita aki, jut inkwanto, "Ngantoi joaksoka notungi? Joakka bfingo bulngoni olaolay." Inkwan ni tingi, "Kitaka mangingii sfita kakub mani ojoojon i balito. Kraak, kraak, kraak." Suita aki dimau chiman kadan ni kakub, jut inkwanto, "Ngantoi mosoka ojoojoni ni balimo? Ngingianchaka ni tifigi say Moss: Nabaloi Tales 85. THE RED DOG AND THE WHITE DOG A hunter had two dogs. One was red and the other was white. One day the hunter's wife said, "Get the dogs and hunt a deer because there is no meat." The hunter called his dogs and went to hunt. The white dog found a deer, and followed it all day. The red dog went only to the high places of the mountain; and when the sun was hot, he lay down in the shade. When the deer passed, he would not pursue it. Finally the deer escaped, and the white dog scolded the red, saying, "Why did you not help me catch the deer? Now our master has no meat." The red answered, "I am not the servant of the man. It does not matter even if he has no meat. I am tired of running when he calls me." When the hunter reached his house, his wife said, "Why did you not catch a deer? Tomorrow there will be visitors and there is no meat." The hunter answered, "The red dog would not pursue the deer. I will kill him to use for the visitors." Then they killed him because he was lazy. 86. HAWK AND CROW The hawk was eating a little chicken which he had caught, when the crow flew by. The crow said, "bad, bad." The hawk said, "What is bad?'" The crow answered, "You, because you are a murderer." The hawk became exceedingly angry, and pursued the crow; but he did not overtake him, because he was carrying the little chicken. The hawk became very tired and dropped the little chicken, and the crow got it and flew away. The hawk said, "Maybe I am a murderer, but you are a thief and a deceiver." The crow answered, "Even so, I am not crazy. I will not become angry and lose my food." 87. WHY THE MONKEY COULD NOT SLEEP A large monkey lived in a tree near the river. The frogs which lived on the bank of the river made much noise, so that he monkey could not sleep. The monkey went to see the frogs, and said, "Why are you making noise? You always keep me awake." The frogs said, "We are laughing at the turtle, because he carries his house on his back. Kraak, kraak, kraak." The monkey went to the place where the turtle was, and said, "Why are you carrying your house on your back? The frogs laugh at you so 1924] 315 316 University of California Publications in Am. Arch. and Ethn. [Vol. 17 agakmaogip." Inkwan nuinta kakub, "Ojoojoni i baliko, mani ontakotak ni kamkamti ja poolantoi." Suta aki tinagualtoi kamkamti, jut inkwanto, "Ngantoi mosoka ugugehi ni apoi? Sama kakub ontakot ja poolanmo i balito, toka ojoojoni nud bonugto, ka ngingiI ni tingi say akakmaogip." Inkwan nulnta kamkamti, "Naka manugug ni apoi say naka ontakot imok ja kadatantoak." Suita aki tinagualtoi imok, jut inkwanto, "Say kamkamti amanugug ni apoi mani ontakot ja kadatanmo; sama kakuib ontakot ja poolan ni kamkamti i balito, jut kangingii ni tingi mani toka ojoojoni chi bonugto say agakmaogip." Inkwan niinta imok, "Manongpital chagos asanak kalatay kamkamti say agmasapol ja manugugehi ni apoi say kakub agtoojoojonan i balito say agngingian ni tingi say maogipka." 88. THE PROUD MAN Guara asisekena too, tan balodaki ja makospag eraka manatang. Chimalchung era'd chalan ja mandoto. Jut suita asiseken inkwanto, "Japoiko; ka ngo panasol." Num suita balodaki insongbatto, "Ngantoi panasolko? Baknangak." Inkwan suita asisek6n, "Si amam manobda ja pasia, jut sikatoi baknanganmo; num mangichaska ja manasol. Sulta baknanga too num mangichas tan makospag kaonbitug. No akay agmanobdaka, mabitilka." Magano sfuta baknanga too ja angikospag ni kabaknangto bimatug, jut manobda'n kanunto. 89. CONTEST BETWEEN THE WIND AND THE WATER Guaray puiok. Say chagum tan chanom eraka manabda'n chuia, jut kiul, bali, tan payui acharal. Say chagum simalchung jut inkwanto, "Sinoi kadsangko! Chinachalkoi bali, k1a, tan payiu." Insongbat ni Chanom, "Dinibkanmoi moaka panatngi, mani sikak i wadwaray i obdato." Nanpostacha num toay makadkadsang. Say chagum tinokantoi kiul num agto binugnad. Say chanom inanodtola. Kwan ni chanom, "Makadkadsangak, mani maonodkoi kiul. Num kwan ni chagum, "Agmo inanonod num agak tinonokan." Jut dimau era'd Mll. Say chagum tinokantoi bali num dinka moan i too. Say chanom inonodtoi bali chii inateanto jut say too agcha inday kill ja dagancha moan i bali. Say chanom angabak, jut inankayjum moan era. Moss: Nabaloi Tales that I cannot sleep." The turtle said, "I carry my house on my back because I am afraid that the firefly will burn it." The monkey called the firefly, and said, "Why are you carrying fire? The turtle is afraid that you will burn his house; he is carrying it on his back; the frogs laugh so that I cannot sleep." The firefly said, "I carry fire because I am afraid that the mosquito will sting me." The monkey called the mosquito, and said, "The firefly carries fire because he is afraid you will sting him; the turtle is afraid that the firefly will burn his house; and the frogs laugh because he carries it on his back, so that I cannot sleep." The mosquito said, " I will whistle before I sting the firefly so that it will not be necessary for him to carry fire, so that the turtle will not carry his house on his back, so that the frogs will not laugh, so that you can sleep." 88. THE PROUD MAN An old man was making a journey with a young man who was proud. They stopped on the road to cook. The old man said, "I will make a fire, but you must bring water. But the young man answered, "Why should I bring water? I am rich." The old man said, " Your father worked very hard and therefore you are rich; but you are too lazy to bring water. The rich man will become poor if he is proud and lazy. If you do not work in the future, you will starve." Soon the rich man who was proud of his riches became poor, and worked for his food. 89. CONTEST BETWEEN THE WIND AND THE WATER There was a storm. The wind and the water were both working; and trees, houses, and rice fields were being destroyed. The wind stopped and said, "How strong I am! I have destroyed houses, trees, and rice fields." The water answered, "You forgot that I was helping you, for I do the greater part of the work." They made a bet as to which was the stronger. The wind blew down a tree, but could not move it. The water washed it away. The water said, "I am stronger, because I washed away the tree." But the wind said, "You could not have washed it away if I had not blown it down." Then they went to the settlement. The wind blew down a house, but the people built it again. The water washed a house away to where it empties, and the people could not get the wood to build the house again. The water won and they became friends again. 1924] 317 318 University of California Publications in Am. Arch. and Ethn. [Vol. 17 TALES REFLECTING BELIEFS AND CUSTOMS 90. THE LAST OF THE KABAYAN HEAD HUNTERS Kosto'n amo dima'n apo ja adabas, guaray matakal ja too nangaran si Panang. Sinachufium akibakal chakal ja kira ni kadwato; tan olaolay akibakal era chi achuiium ja Ill, jut indaray toktok chi balicha, asancha daga i bindayan. Istay ja amin i too chi Kabayan cha inuinan i bindayan. Suita dalaki anayau era chi inaybalikoikoi. Suita bibli anayau era chi inaybalikoikoi chi inaykauwa ni inaybalikoikoi ni dalaki. Suita kokonting ja bl! tan daki anayau era chi inaykauwa inaybalikoikoi ni bibli. Chi inaykauwa inaybalikoikoi ni aanak guara bayang, toktok ni too, tan abaduga salau jut inayan ni tapuy akamotan ni otuk ja indara ni toktok ni too. Si Panang tan achuiuima matakal ni too ininomcha suita tapuy say ontakatakal. Idi pinsak si Panang tan achuufima kayitto dimau era ja anganop ni too. Mimuitok era chiman ni sakay ja kabobosan, jut binura era sakay ja too. Idi si Panang tan kayitto chaka pantayni i bali, sulta asauwa ni ati ni too kimeljau chi Kabuinian ja to ibalis. At! si Panang ni magono, jut suita too numnumcha ji si Kabuinian pinatito ni buinong ni asauwa ni ati. Jut IKabayan imanang era ni buino ni achifuima too tan alaala ni toktokcha. Amina baknanga too agcha ibjagan daga ni bindayan, num manbindayan era say makal i sakit. Jut niman insanadcha i ngoro ni manapo ni toktok ni too. 91. THE RICH AND THE POOR TRY TO LIVE IN SEPARATE VILLAGES Si kabiunian inkachungtoi achuluim ja too ja onbaknang tan achuluim ja mabitug. Guaray baknang ja maniakan ni abitug kanuncha; guaray abitug ja manobda ni baknang. No agmangdot suita baknang say kanun ni abitug, sulta baknang omasanchay kokoa jut onbitug era. No say abitug agcha atngan ni baknang, sulta abitug mamama bitugeha jut magono katicha. Pinsak nanbakal i baknang tan abitug. Suita baknang dimau chi sakay ja dulgad ja manbali, jut sulta abitug dimau chi sabadi'n duigad ja manbali. Suita abituga too pimigot era'n amin mani anchi apagcha. Suita baknang inoniaschay chakala kokoacha ta anchi abitug ja mangitang son sikara. Moss: Nabaloi Tales TALES REFLECTING BELIEFS AND CUSTOMS 90. THE LAST OF THE KABAYAN HEAD HUNTERS Probably about five generations ago, there was a brave man named Panang. Sometimes he helped his companions fight many battles, and they always fought in other settlements, and took heads to their homes; then they made the bindayan. Nearly all the people in Kabayan saw the bindayan. The men danced in a circle. The women danced in a circle inside the circle of the men; the little boys and girls, inside the circle of the women. Inside the circle of the children there were spears, the head of a man, and a large jar containing tapuy mixed with brains which they had taken from the head of a person. Panang and other brave men drank the tapuy so that they would be braver. Then one time Panang and his companions went to hunt people. They arrived there one morning, and killed one man. When Panang and his companions were leaving the house, the wife of the dead man shouted to Kabunian to revenge him. Panang died soon, and the people thought that Kabunian had answered the prayer of the wife of the dead. Then the people of Kabayan ceased to kill other people and to take their heads. The rich people did not all stop celebrating the bindayan; but (continued) to celebrate the bindayan so that sickness would be cured. And now they substitute the top of a tree-fern for the head of a person. 91. THE RICH AND THE POOR TRY TO LIVE IN SEPARATE VILLAGES Kabunian made some people to be rich and some to be poor. There are the rich to give the poor their food, and there are the poor to work for the rich. If the rich do not give feasts so that the poor may eat, the rich will lose property and become poor. If the poor do not help the rich, their poverty will increase, and they will die soon. Once the rich and the poor quarreled. The rich went to one place to live, and the poor went to another place to live. The poor people all became thin, because they had no meat. The rich lost inuch property, because there was no poor to help them. 1924] 319 320 University of California Publicatio,ns in Am. Arch. and Ethn. [Vol. 17 Sakay ja akou namchit siuta baknang. Anchi abuecha ja pamadodcha ni kuchil, num binadodcha ni abul. Anchi adutcha ja panginancha ni apag, num inkojuncha ni chindi. Anchi kiuicha ja pandoto ni apag, num chaka osali danub. No nimatancha ni pangan ni apag, andayot. Agcha badinan ja kalkalan. Masapol bokbokbokancha, jut latdana kokonting. Sfita baknang simakit. Jut sulta baknang ninumcha ja manbali chi abitug. Inka nuintan inaykamot suita baknang tan abitug. 92. THE ORPHAN BOY WHO BECAME RICH Guaray angoso inayokob chi bali ni baknang. Chaka panobda pasia, jut chaka angangjau. Idi sakay ja akou inaknancha ni chaschas ni dokto ni kanunto ni abos; num idi indato era ja to indoto, inuinantoi inanbodio era ni balitok. Manipud nuintan ji chaka akakni ni chaschas ni dokto, eraka inanbodio ni balitok ni olaolay; jut idi anomkal ni kanunto, inbakkatoi suita abayan. Idi bimadug baknanga pasla; jut insadatoi balitokto ni chakal ja kuchil, baka, noang, tan kabadjo. Inamchit jut inabito'n amina too chi ilito, jut angiakan ni noang tan baka chi too'd sabadi'n HlI. Inodoptoi too'd nanbaljanto. Mani mayso era, bimatug era. Inaknanto era ni chakal ja kanuncha, baka noang, tan kuchil. Sikatoi ambabaying era angangjau chaso. Mani toka pasing maptung i angoso ni kaydianto tan toka akni chakalda akanakana, bimaknang ja pasTa. 93. HOW THE PEOPLE OF KABAYAN DETERMINED A FATHER Guara sakay ja balodaki ja makasmak ja biT ja marikit, num suita bil agto asauwan. Sakay ja akou manamus suita bIT tan inato chi chanom, sfita balodaki sinchapigoti duiban chi sapatcha. Idi inuinan i duiban i biT ja naonod chi chanom, sin6kmatto jut inkwanto, "Ngaran ngiay?" Sinongbat i inato, "Satan i dfiban. Kananmo." Suita biT kinantoi duiban jut dinokonto. Idi siuma bolan bimoday i nganga. Jut dinkara ja kanjau, jut impangalsara i balodaki ja amin. Idi eraka adiktob, dlmau suita nganga chi inaykauwa, jut sinekmattoi i kobal niinta too ja angidpig ni duiban chi chanom jut say too impanasauwara. 1Moss: Nabaloi Tales One day the rich celebrated the pachit. There was no rattan with which to tie the hogs, but they tied them with cloth. There was no grass to put the meat on, but they put it on the death blanket. There was no wood with which to cook the meat, but they used lard. They tried to eat the meat but it was tough. They could not chew it. It was necessary to cut it into small pieces, and they swallowed the small pieces. The rich men became sick. Then the rich men decided to live with the poor. Since then the rich and the poor have been mixed. 92. THE ORPHAN BOY WHO BECAME RICH There was an orphan, who lived as a servant in the house of a rich man. They made him work very hard, and treated him cruelly. One day they gave him only the peelings of camotes for his food; but when he took them to cook, he saw they had turned to gold. After that when they gave him camote peelings, the peelings always turned to gold; and after he had bought his food, he buried what (gold) was left. When he was grown, he was very wealthy; and he exchanged his gold for many hogs, cattle, carabaos, and horses. He celebrated the pachit, and invited all the people of the settlement, and gave carabaos and cattle to the people of other settlements. He invited the people with whom he had live4. On account of their stingi- ness, they had become poor. He gave them much food, cattle, carabaos, and hogs. Therefore they were ashamed of having been cruel to him. Because the orphan did good to his neighbors and gave them many things, he became very wealthy. 93. HOW THE PEOPLE OF KABAYAN DETERMINED A FATHER There was a young man who loved a woman who was pretty, but the woman would not marry. One day while the woman and her mother were bathing in the river, the young man threw an orange above them. When the woman saw the orange which was floating on the water, she took it and said, "What is this?" Her mother answered, "That is an orange. Eat it." The woman ate the orange, and became pregnant. In nine months she gave birth to a baby. Then they made a ceremony, and had all the young men to beat gongs. While they were traveling in a circle, the baby went in the center, and took hold of the breechelout of the man who had thrown the orange into the river, and the people made them marry. 1924] 321 322 University of California Publications in Am. Arch. and Ethn. [Vol. 17 94. THE GIRL WHO CHANGED TO A ROCK Nuintanda guaray mahaltinga bil chi Kabayan. Chakala too piancha'n asauwan ji agtokosto'n mangasauwa. Nuinta sakay ja akou guaray pachit chi Batan, jut chakala too'd Kabayan dimau. Siita bl! dimau moan. Suita too impanginomcha ni chakala tapuy jut abotunga pasIa. Chi chalan chi Kabayan naogip. Sulta too ja adabas inuinanchay naogip. Amina daki ja amandabas inaychuncha son sikato. Num bimangon inamtatoi impasing ni daki. Bimaying ja ondau chi Kabayan jut ajugjug chi chuantog. Agangan tan aganginom. Anongosto matl jut nanbodio ni bato. Guaray niman suita bato nayasop chi chalan chi Batan. 95. HOW THE HUSBAND KILLED HIS WIFE AND HER PARAMOUR Nuintanda guaray san asauwa chi Kabayan. - Kinokabobosan suita daki dlmau chi sakay ja kadan ja manadad, jut dlmau sulta biT chi sabadi'n kadan ja amanobda'd dinoktoan. Sakay ja akou inkwan ni daki, "Ondauak chi doktoan, jut nak onan num nakchung i asauwak." Dimauto. Agtoinuinan i asauwato, num inunato ja anchi inobdato. Nuintana dabi inkwanto nan asauwato, "Kinakchungmoi obdam chi doktoan?" Sinongbatto'n asauwato," Kakehunganko ni kabosan." Nuinta sakay ja akou tinudto's asauwato. Agdlmau chi dinoktoan, num dimau chi sabadi'n kadan. Inuinantoi daki ja inapsolto, jut nanomas era. Nuinta amanganop inuinantoi sedira panakala'd aduingokana kiui. Guara ooteka ad-ungokan chi inaytapou chi kiui. Angala ni dugidub ja tarum jut indotdotto'd asauwato tan suita daki. Imoli'd Kabayan jut inkwanto ni too, "Kalajo. Jo oni mabuinok ja chuta'n mataba'n animfilok." Inodop ni too, jut ichamangehay asauwato tan suita daki ja atl. 96. HOW A WOMAN KILLED MANY MEN No bayag guaray bii'n adasang. Guaray chiia'n anakto. Idi sakay ja dabi dlmau i buisol chi balito, jut amanbaga ni kanuncha tan tapuy. Inaknanto era ni dokto tan tapuy. Chakal i ininomcha'n tapuy, jut idi abotung era'n pasTa inkwancha i buinoanchay kaydianto'n amin Moss: Nabaloi Tales 94. THE GIRL WHO CHANGED TO A ROCK In the past there was a beautiful woman in Kabayan. Many people wished to marry her, but she did not want to marry. One day there was a pachit in Batan, and many people of Kabayan went. The woman also went. The people made her drink much tapuy, and she became very drunk. She went to sleep on the road to Kabayan. The people who passed saw her sleeping. All the men who passed had commerce with her. When she awoke she knew what the men had done. She was ashamed to go to Kabayan, and remained on the mountain. She would not eat or drink. Finally she died and changed to a stone. The stone is there now near the road to Batan. 95. HOW THE HUSBAND KILLED HIS WIFE AND HER PARAMOUR In the past there was a married couple in Kabayan. The man went to one place to make a fence, and the woman went to another place to work in the camote field. One day the man said, "I will go to the camote field, and see if my wife has finished." He went. He did not see his wife, but saw that she had not worked. That night he said to his wife, " Have you finished your work in the camote field?" His wife answered, "I will finish tomorrow." The next day he followed his wife. She did not go to the camote field, but went to another place. He saw a man meet her, and they disappeared. While he was hunting (them) he saw their legs sticking out of a hollow log. There was a small hole in the top of the log. He took a cane which was sharp, and stuck it through his wife and the man. He returned to Kabayan and said to the people, "Come see the two fat wild hogs I have killed." The people went with him and saw his wife and the other man, who were dead. 96. HOW A WOMAN KILLED MANY MEN Long ago there was a widow woman. She had two children. Then one night busol came to her house and asked for food and tapuy. She gave them camotes and tapuy. They drank much tapuy, and when they were thoroughly intoxicated, they said they would kill all her neighbors. 1924] 323 324 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Apanidoti ni bii suita kimpal ja onas. Insabato'd mata'n ni biusol sulta amanakchak ja dinkut nulnta naogip era, jut akorab era. Indatoi kayangcha tan atakcha. Idi naykadwa'n palbangan inkwanto ni too chi Ill i maypoon ni buisol, jut inbayjat ni too i buisol i pangan ni kifi. Idi naybajat era binira era ni kayang ni biusol. 97. HOW A WOMAN STOPPED A BATTLE Abayag guaray ati ja too'd T&ki. Sakay ja too'd Bokod climau TWki, jut sulta too'd Teki binudadcha, jut impaynomehay chedung ni ati kagachuia bolan. AtL. Sulta too'd Bokod dimau era makibakal ni too'd Teki. Indaray pana, kayang tan atakcha. Siuta too'd Teki tan suita too'd Bokod inkapocha'n mambakal, idi mimiutok sakay ja abakol ja adapod Bokod. Dimau chima nankaua ni too'd Bokod tan too'd Teki. Suita too'd Bokod tan too'd TUki Kabagianto. Inkwan ni too ji agera manbakal ankum indauancha ja binuira son sikato. Amina too'd Bokod tan amina too'd Teki bimabaying era, jut imakadcha. 98. ORIGIN OF THE AMDAG Si Balitok chi Kalotaan sakay ja amangonop. Olsa tan animuilok i inanopanto. Sakay ja akou inosiltoi olsa chi inaykayanga chipdas. Agmobadin ja onarague suita olsa, jut si Balitok inaykayangtoi kayang ja bunoantoi olsa. Inkwan nuinta olsa, "Aramak buinoa, jut odopantaka chi kadan ni payad nan Balitok chi inaykayang. Dimau nimana kabobosan ja amanganop, jut insapatoi payadto'd diang." Timulok si Balitok, jut inodoptoi olsa chi diang, jut simpoltoi tachong ja payad nan Balitok chi inaykayang. Itachongtoi tachong si Balitok chi kalotaan, jut chagos inkapotoi ondau chi inaykayang. Suita sabien ni tabun inaybagat. Mansiskud chi sabi6n inkatod inkalibito. Kinalbigtoi sabi6n jut tinakbobantoso nuinta asauwato nan Balitok chi inaykayang. Simakup si Balitok chi kalotaan. Abolingut. Suita bii ninumnumtoi si Balitok chi inaykayang, asauwato. Nuintana dabi inacholto suita asauwa nan Balitok chi inaykayang. Idi sakay ja palbangan suita asauwa nan Balitok chi inaykayang inuinanto's Balitok chi kalotaan. Bimuingut, jut inkwanto soni too chi inaykayang i impasing nan Balitok chii kalotaan. Moss: Nabaloi Tales The woman was cooking the juice of sugar cane. She put the boiling syrup into the eyes of the busol while they were sleeping, and they became blind. She took away their spears and their bolos. Then the next morning she told the people of the village about the busol, and the people hanged the busol on the limb of a tree. While they were hanging they killed them with their own spears. 97. HOW A WOMAN STOPPED A BATTLE Long ago there was a dead person in Teki. A man of Bokod went to Teki, and the people of Teki tied him and compelled him to drink the waste matter from the dead man for half a month. He died. The people of Bokod went to fight the people of Teki. They took their bows, spears, and bolos. The people of Teki and the people of Bokod had begun to fight when an old woman arrived from Bokod. She went between the people of Bokod and the people of Teki. The people of Bokod and the people of Teki were her relatives. She told the people that they must not fight unless they would come to kill her. All the people of Boko and all the people of Teki became ashamed and went home. 98. ORIGIN OF THE AMDAG Balitok of the earth was a hunter. He hunted deer and wild hogs. One day he pursued a deer to a high cliff. The deer could not go farther, and Balitok raised his spear to kill it. The deer said, "Do not kill me, and I will take you to the place of the wings of Balitok of the sky. He came this morning to hunt, and put his wings in a cave." Balitok consented, and went with the deer to the cave, and found the rain protectors, which were the wings of Balitok of the sky. Balitok of the earth put on the rain protectors, and at once began to go to the sky. The door of the sky was locked. He waited at the door until it was dark. He hit the door with his fist and the wife of Balitok of the sky opened it. Balitok of the earth entered. It was dark. The woman thought he was Balitok of the sky, her husband. That night he lay with the wife of Balitok of the sky. The next morning the wife of Balitok of the sky saw Balitok of the earth. She became angry and told the people of the sky what Balitok of the earth had done. 1924] 325 326 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Tinakbobanchay sabi6n ni tabun, jut intolchoncha's Balitok chi adasin; num guaray suita payadto si Balitok, jut agasakitan nuum simbitoi chaga. Sulta sakay ja dabi num naogip si Balitok chi kalotaan, si Balitok chi inaykayang indatoi payad, jut imoli'd tabun. Inkwan suita too'd Tabun son sikato i impasing nan Balitok chi Kalotaan. Bimungut jut sinijantoi suita asauwato. Anongosto suita asauwa nan Balitok chi anaykayang imanak ni aping, daki tan biT. Inibong ni too'd tabun. Nakas era, num agera simabi'd chaga. Jugjug era'd chugum jut nangaran ni amdag. Suita amdag inoguschay too, jut inanopanchay adia ni too ni olaolay. Inugniray batung ja manchil ni adia jut asocha tuttut. Mika ikekedungi ni kadabidabi i asul ni tuttut, jut mika ninamata ja maabul. Num naogip kami chi askang ni tuttut ja amanasul, alantoi adia jut inakanto ni amdag. 99. MAODI'S VISIT TO THE SPIRIT WORLD Abayag da guara's Maodi. Baknanga pasTa, jut sikatoi apo ni amina too'n Kabayan. Matakal jut binuitoi achakala bfisol. Ansamuktoi too'n amin, tan inaknanto era achakala nangdot. Dimakay ja pasTa tan achakala anakto, jut aanakto guara anakcha tan apocha. Idi dimakay ja pasTa si Maodi guara kabadugana bindayanto ni Kabayan, toka inkwan, "Idi nakehung i bindayan jut nansilbi amin i kokoak, bulnoanko i angulko, tap niman naamaak jut agmabadina makibakalak." Achakala akou i asan nakchung i bindayan, jut amina too dimau ali cha, tap chakala makan. Nulnta inkalabi ni inakchung ni bindayan naogip si Maodi. Idi naogip infinantoi too ja inaydagi chi sabign. Guaray kobal inaybudbud chi buikdouto. Say matato ambalanga tan duipato atoling. Sikato singa amankati. Inuinanto moan si Maodi i dakay inaydagi chi inayalop. Say buiokto ampuiti tan wuaray pating chi takdayto. Namngit, jut inkwanto, "Dinibkanmoak?" Si Maodi amtato sulta dakay si amato, num agtoamta suita naydagi chi sabien. Kwanto son amato, "On, amtatoka, ama, num sepay sfita too'n maydagi chi sabi6n?" Insongbat suita amato, "Saman i banig ni too ja bimiunoso i angulto. Inkwantokaso ja bfinoanmoi angulmo." Jut kwan nan Maodi, "Kwanko num matTka nulntana abayag." Insongbat ni amato "Atijak tan atika ngo. Budayka, onanmoi Moss: Nabaloi Tales They opened the door of the sky, and pushed Balitok outside; but Balitok had his wings, and he was not hurt when he reached the earth. That night when Balitok of the earth was sleeping, Balitok of the sky took the wings, and returned to the sky. The people of the sky told him what Balitok of the earth had done. He became angry and divorced his wife. Finally the wife of Balitok of the sky gave birth to twins, male and female. The people of the sky threw them out. They fell out but did not reach the earth. They remained in the wind, and are called the amdag. The amdag hate the people, and always hunt their souls. They carry nets with which to catch the souls, and the screech owl is their dog. We frequently hear the voice of the screech owl at night, and we try to drive it away. If we sleep near the screech owl which is talking, it will take the soul and give it to the amdag. 99. MAODI'S VISIT TO THE SPIRIT WORLD Maodi lived long ago. He was very rich, and was the master of all the people of Kabayan. He was brave and killed many busol. He loved all the people and gave them many feasts, and had many children, and his children had children and grandchildren. When Maodi had become exceedingly old, he celebrated the largest bindayan (ever celebrated) in Kabayan, saying, "When the bindayan is over and all my property has been used, I will kill myself, because I am now an old man and cannot fight with the others." It was many days before the bindayan was over, and many people went, because there was much food. On the night the bindayan was finished, Maodi slept. While he was sleeping, he saw a man standing by the door. He had a breechclout tied around his neck. His eyes were red, and his face was black. He looked as if he were dying. Maodi also saw an old man standing by his side. His hair was white, and there was a stick in his hand. He smiled and said, " Have you forgotten me? " Maodi knew the old man, his father; but he did not know the one standing by the door. He said to his father, " Yes, I know you, father; but who is the man standing by the door?" His father answered, "That is the soul of a man who killed himself. He has been telling you to kill yourself." Then Maodi said, "I thought you were dead long ago." His father answered, "I am dead, and you are also dead. Go outside and see your body in the death chair." Maodi went outside, and sure enough there 1924] 327 328 University of California Publications in Am. Arch. and Ethn. [Vol. 17 bankaymo chi asal." Bimoday si Maodi jut totogua guaray bankayto chi asal. Akimit i matato; guaray ono chi buikdouto, jut chindi i katabto. Amanangis achuima aanakto. Kwan nan amato, "Ate. Adibay kita chi balitayo, jut onolika moan." To inanodto's amato chi chuintog. Timiidcha akayanga chuintog, jut chi inatapou si Maodi inunantoi sabadi'n too ja ingisto inaydagi chi sabien. Panamata ja ibayjatto angulto, num inakas i kadasan imbayjatan. Imbayjatto moan chi panga ni sabadi'n kiui, num akatdoi sulta panga jut agmabodin ibayjattoi angulto. Maodi kwanto son amato, "Sepay 'jay?" Insongbat nan amato, "Sajay i banig ni nanposos ja angibayjat ni angulto." Chimalong era jut simbiray chanom. Suita chanom atoling. Si Maodi inuinantoi ababakol ja binadtoi s6dito jut jimaptok chi chanom, num inanod ni chanom chi kaligto. Jimaptok moan chi chanom, num naanod moan chi kalig. Ninamatto'n inoman i chanom, num naomas amina chanom. Si Maodi inbagto's amato, "Sepay 'jay?" Insongbat amato, "Sayjay i banig ni bimuino i angulto ja nananod. Nuinta inkatito agnaninainom, tap amaomaomas ni olaolay i chanom. Sinachufium inunanmoi padok inatean mani apaninoma ni inambuino." Si Maodi tan si amato dimau era inkato'd simbiray akayanga adut, jut si Maodi inuinantoi sakay ja daki ja apanpotolay toktokto. Say buikdouto amanchada num agmati. Si Maodi kwanto son amato, "Sepay 'jan too." Insongbat nan amato, "Sayjay i banig ni too ja bimuinoso ni angulto ni atak." Si Maodi tan amato dimau era. Chindanchay duigad ja achakala kiu. Ininachay bali, jut inkwanto's Maodi son amato, "Sepa maka bali ngiay?" Insongbat nan amato, "Sayjay i bali kojun ni amdag. Sfita adia ni too inaytolbak chi inaydaum." Jut Maodi tan amato dimau era chi toktokni chfintog, jut Maodi inulnantoi chakala too ati. Chaka panidagay bindayan jut inuinantoi si Maodi i animal ja nasilbi ingistoi animal inbindianto. Nunta apantabtabala nan Maodi kayjumto si ampasit tan pasang dimau ali cha ja mansingil i binildod ni kalaching. Abaychan era jut dimau era. Jut infunan Maodi i daki ja inaydagi chi sabien, sfita daki at abayjat i angulto, sulta biT at onorantoi angulto, tan suita daki ja at patolantoi toktoto, amandau chi bali ni kalaching. Nabul era. Si Maodi kwanto son amato, "Ngantoi naabodancha?" Si amato insongbatto, "Mani say banig ni nanbuino agmaypadobos ja mabadi chi bali ni kalaching." Moss: ANabaloi Tales was his dead body in the death chair. His eyes were closed; there was a necklace around his neck; and his blanket was the death blanket. Some of his children were crying. His father said, "Come. Let us visit our home; then you can return again." He followed his father to the mountains. They climbed a high mountain, and on the summit Maodi saw another person who was like the one standing at the door. He tried to hang himself, but the tree used for the hanging fell. He hanged (himself) again to the limb of another tree, but the limb broke and he could not hang himself. Maodi said to his father, "Who is this?" His father answered, "This is the soul of a suicide who hanged himself." They went down and arrived at a river. The river was black. Maodi saw an old woman who tied her feet together and jumped into the river, but she was floated by the water to the bank. She again jumped into the water, but was again floated to the bank. She tried to drink the water, but all the water disappeared. Maodi asked his father, "Who is this?" His father answered, "This is the soul of one who killed herself by drowning. Since she died, she has not drunk, because the water always disappears. Sometimes you see the brooks become dry on account of the drinking of suicides." Maodi and his father went on until they reached (a place covered with) high grass, and Maodi saw one man who was cutting off his head. His neck was bleeding, but he did not die. Maodi said to his father, "Who is this person?" His father answered, "This is the soul of a person who killed himself with a bolo." Maodi and his father went on. They passed a place where there was much timber. They saw a house, and Maodi said to his father, "Whose house is this?" His father answered, "This house belongs to the amdag. The souls of people are locked inside." Then Maodi and his father went to the summit of a mountain, and Maodi saw many dead people. They were making the bindayan, and Maodi saw that the animals which were used were the same animals that he had used for the bindayan. While Maodi and his friends were talking, the ampasit and pasang came to collect for things borrowed by the souls of the dead. They were paid, and went away.' Then Maodi saw the man who had been standing by the door, the man who would have hanged himself, the woman who would have drowned herself, and the man who would have cut off his head, coming to the homes of the souls of the dead. They were driven away. Maodi said to his father, "Why do they drive them away?" His father answered, "'Because the spirits of suicides are not permitted to live at the homes of the souls of the dead." 1924] 32'3 330 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Si amato kwanto, "Ate, onoli." Si Maodi agtopian jugjugan kayjumto num akiodi son amato. Nulnta eraka manodi, si Maodi inunantoi moan i banig sulta banig ni nambuino chi adut, sulta banig ni nambulno chi kalig ni chanom, suta banig ni nambuino'd chuintog; 'num idi mimultok chi balito agtoinunan i banig ni nambfino'd sabien. Inuinantoi too ja amangidaga ni bindayan num anchi siling tan sulta bankayto agnayasal. Nfinta sakay ja akou si Maodi inkwanto ni too i inuinanto. Pinanonotto i agtobuinoan i angulto, jut nanbiag ni chakala tauan. Ankun inbindayanto'n amina kokoato, bimaknang moan ji nfinta pilmero. Idodanto too ji aligua'n maptung i mabuino ni angul, jut nuintana akou aligua'n chakala Igodot ja bimuino i angulcha. 100. THE WOMAN AND HER SOUL Guara, kono, sahei ja biT ja si Jagjag. Sahei akou nawangto'd, jut idi apawid, kono, guaray simbito'n aki, jut intukolto e sankabto chi tamok nuinta simbito'n aki. Idi intukolto suita sankabto'd, tamok nfinta aki, dinaknanto sfuta ansakit nfinta sankab chi tamokto, jut inaschaau. Kwanto'd numnumto, "Ampay ngarani impasing ngiay? Tukolantoso e ankadat e tamato." Idi satan kwantoi, "Ibagankoga?" Num ugatoloi ja imbaganto e unabas suitana aki ja say kwanto, "No atijak, moakso atika ngo." Idi satan imbadan nfinta bil, "Ampay sifaka?" Jut inabas nuinta aki, "Aligua'n sifaak no ug sikam." Idi satan kwan nuinta bi1, "Jut no satan chaanim ta agkapuspuskud." Imabas sulta aki jei, "Biangto sikak e makaampa," jut manipud nuintana akou eraka manodoodop chi oma tan tuia'n kadugduge nanta b-l inkud abakolabakol mala. Idi singa inugjat sultana kamachudguatto, inankacho jei daguanto jut kuanto, "No ugak ut mango tunmuitok ali ni onug ni maka tauan, dansisanmo ma jei matika." Totogua ja adavas e maka tauan jei uginmultok siuta kamachudguatto at! sfitana bni, num abakol chili. Moss: Nabaloi Tales His father said, '.'Come; return." Maodi did not wish to leave his friends, but he returned with his father. When they were returning, Maodi saw again the spirit of the suicide in the grass, the spirit of the suicide on the bank of the river; the spirit of the suicide on the mountain; but when he arrived at his house, he did not see again the spirit of the suicide at the door. He saw the people who were celebrating the bindayan; but there was no death ceremony, and his dead body was not in the death chair. On the next day, Maodi told the people what he had seen. He decided not to kill himself, and lived for many years (more). Although he had used all his property for the bindayan, he became richer than he was before. He taught the people that it was not good to commit suicide, and since that time not many Igorot have killed themselves. 100. THE WOMAN AND HER SOUL There was, it is said, a woman who was named Jagjag. One day she went to get camotes, and when she returned a monkey had arrived, and she hit the cheek of the monkey which had arrived with her hand-spade. When she struck the cheek of the monkey with her hand-spade, she felt the pain of the hand-spade on her cheek, and was surprised. She said to herself, "How did this happen? When I struck, my cheek felt it. Therefore," she said, "I will ask about it." But she had scarcely said it, when the monkey answered and said, "If I had died of your striking me, you would have died also." Then on that account, the woman asked, "Who are you anyway?" Then the monkey answered, "I am no other than yourself." Then the woman said, "Then if that is true, take care that you are not caught." The monkey answered, "You may be sure I will take care"; and from that time they went together to the fields, and wherever the woman went until she had become old. When the soul seemed tired it asked to go away, saying, " If I do not return within one year, then you will know that you will die." Then truly one year after the soul did not return, the woman died; but she was a very old woman. 1924] 331 332 University of California Publications in Am. Arch. and Ethn. [Vol. 17 101. HOW THE FATHER RECOVERED HIS PROPERTY FROM HIS SONS Guara sakay ja dakay ja guara anakto'n chfia'n daki. Sakay ja akou tinagualtocha, jut inkwanto, "Adakayjak niman jut agmobadina manobdak. Binayanko'n amina kokoako son sikayo num ayjoananjoak inkatod katlko." Timuilok suita anakto, jut biningayto sulta kokoato son sikara. Pilmero inaytakun sonan pangadulan, num toka iakan i chaschas ni dokto bangut. Inkwan, "No agmopian i akanko ja kanunmo, kaytakunka sonan orulchian." DTmau suita ama ni bali ni oruchian, num chimagchageha. Nangos, jut dimauto. Inonodtoi chanom. Dinabagto ja guara inunan ja sakay ja daki ingisto amanakad, chi inayalop. Inkapoto ja mangada ni damon ja kanunto, num sata dakay angala ngo ni damon. Inanapoi ja pandotoanto damonto, jut suita sakay nanapoi moan. Inchuigito'n angan, jut suita sakay moan angan ngo. Idi dimau, suita sakay moan dimau. Inkwanto sonan sakay, "Ngantoi moakka ononora:" Sfita sakay insongbat, "Sikak i kamachadguam. Todongantaka ja* mangada ni kokoam son anakmo. Olika. Inkwanmo nan anakmo ji no kabosan matika. Inkwanmo ji no agchaalan amin i kokoam num sakay ali'n akou ja siling mo mati era ngo." Suita dakay amati. Nuintana dabi suita kamachadgua dImau chi boday nuinta oruichian. Idi babua bimangon suita oruichian. Inuinanto's kamachadgua chimokol chi buday. Numnumto ji at! amato. Inkwanto's sonan agito, "At! i amatayo." Inasalcha. Atakot era, jut sininnopcha'n amin i kokoato ja para siling. Idi adabi bimigat sfita kamachadgua. Inuinanto ja naogip era suita anak num suta angulto maliki chi nayaskang. Indato kokoato, jut dimau chi achuima HL. Suita dakay achakala tauan ja abiag jut kayitto suita kamachadguatto. Sakay ja akou kwan ni kamachadguatto, "Ondauak chi sabadi'n HIi ja manaadibay." Agimoli suita kamachadgua, jut at! ma suita daki. 102. THE WHITE SNAKE Nuintanda guaray ampuiti'n olug ja nanbali chi chfintog. Sfita olug kayjum ni too jut toka ikwan ni olaolay num guaray puiok, sakit, tan bitil say amtara'n mansakana. No ikwan ni olug ji anchi oran ni chakala bolan, chaka italoi dokto. No ikwan ni olug guaray sakit, say aligua'n chakala Moss: Nabaloi Tales 101. HOW THE FATHER RECOVERED HIS PROPERTY FROM HIS SONS There was an old man who had two sons. One day he called them together, and said, "I am an old man now and am not able to work. I will divide all my property between you if you will support me until I die." The sons consented. Then he divided his property between them. He first lived with the older, but he gave him only the peelings of camotes. He said, "If you do not like what I give you to eat, live with the younger." His father went to the house of the younger, but they drove him away. He was sad, but he went away. He followed the river. He was surprised to see a man like himself walking beside him. He began to get roots to eat, and the man also got roots. He made a fire to cook the roots, and the other man also made a fire. He began to eat, and the other also began to eat. He went away; the other also went away. He said to the other man, "Why are you following me? " The other man replied, "I am your soul. I will help you get your property from your sons. Return. Tell your sons that tomorrow you will die. Tell them that if they do not get all your property the next day for your death ceremony, they will die also." The old man obeyed. That night the soul went to the yard of the younger. In the morning the younger awoke. He saw the soul lying in the yard. He thouight that his father was dead. He said to his brother, "Our father is dead." They put him in the death chair. They were afraid, and gathered together all his property for the death ceremony. That night the soul opened its eyes. It saw that the sons were sleep- ing, but that its body stood near. He took his property and went to another settlement. The old man lived many years, and his soul was his companion. One day his soul said, "I will go to another place to visit." The soul did not return and the man died. 102. THE WHITE SNAKE In the past there was a white snake which lived in the mountains. The snake was the friend of the people and would always tell them when there would be a storm, sickness, or famine, so that they would know to prepare. If the snake said that there would be no rain for many months, they would save camotes. If the snake said that there would be sickness, they 1924] 333 334 University of California Publications in Am. Arch. and Ethn. [Vol. 17 mansakit inkapochay kanjau. No ikwanto i guaray piiok, mansakan era ni makan tan kiui. Siuta ampiuti olug nanbiag ni inmapoapo, num idi sakay ja akou binuino ni abotunga too. Sfuta too at! ni magono. Jut aginamtan too niuntan ji guaray abaduga bitil jut agera nansagana ni makan, jut chakal i ati. 103. THE BOY AND THE BUTTERFLY Sakay ja anak ja daki inchiltoi bobodo, jut toka bitbitbita. Siulta bobodo inkapotoi asul, toka panikwan, "Ibulosmoak; sikak apom. No idi atayjak, kalachingko inkud asiseken inanbiag jut inanbodio ni bobodo. Niman inoliak ja toka adibayjun. Ngalaboka, num no agmoak abfilos agka madakay mani magono matika." Sulta anak ngingianto i inkwan ni bobodo, jut insongbatto, "Manumnumka ja bobodo, num aligua'n manumnumka ja nanikwan son sikak ja sikam apok. Isiagudtaka chi baliko ta pianko'n ekidungan wapwapmo. Amina apok piancha inanbali chi bali, jut no totogua ka apok pianmo. Aknantaka ni tapuy ja maninom ta inkedunganko ja amina apok piancha tapuy." Suita anak indato suita bobodo chi bali, jut insingudto nayasop chi silau ja nayian ni tapuy. Suita bobodo agmoan inasul, num nuintan kalbian simakit siuta anak jut idi palbangan atI. 104. A MAN IS PUNISHED FOR CHANGING WIVES Nuintan guaray too ja nanganja. Ankun guaray asauwato, marikit toka amampa ni olaolay. No onantoi mahaltimg ja marikit, isijanto's asauwato jut asauwantoi siuta marikit. Amanchakal i inpangasauwato. Sinachuuimin toka piditay achol ni marikit, num agtoasauwan. Idi pinsaka akou amanadad ni dinoktoan. Sasakayto, jut guaray adabas ja marikit. Kwan nuinta daki, "Manasauwa kita."' Num kwan ni bli, "Agtaka asauwan tap nakchunga angasauwaka." Kwan ni daki, "Isijankoi asauwak jut manasauwa kita. " Insongbat ni bIl, "No maomaka son sikak, isijanmoak num guaray onanmo sabadi ja manchikIt son sikak. Agtaka asauwan." Jut suita daki intakdayanto ja chakapto, num inamtek suita bii jut toka inkwan, "Pakadaumo din sikak chi dasang, jut chakapko nan sikam." Inonod ni daki'd dasang, num agto sinakop. Idi simabi'd dasang timiingau nuinta bIT chi kiu. Moss: Nabaloi Tales began to celebrate ceremonies. If it said there would be a storm, they prepared food and wood. The snake lived for generations, but one day a drunken person killed it. The person died soon. Then the people did not know when there would be a great famine, and did not prepare food, so that many died. 103. THE BOY AND THE BUTTERFLY A boy caught a butterfly and was looking at it. The butterfly began to talk saying, " Turn me loose; I am your ancestor. After I died my soul lived until it was old; then changed to a butterfly. Now I have returned to visit you. You are young; but if you do not release me, you will not be an old man, because you will soon die." The boy laughed at what the butterfly said, and replied, "You are a wise butterfly, but you are not wise to tell me that you are my ancestor. I will tie you in my house because I like to hear your lies. All my ances- tors liked to stay in the house; and if you are really my ancestor, you will like it. I will give you tapuy to drink because I have heard that all my ancestors like tapuy." The boy took the butterfly into the house and tied it near a jar con- taining tapuy. The butterfly did not talk again; but that night the boy became sick, and died early the next morning. 104. A MAN IS PUNISHED FOR CHANGING WIVES In the past there was a person who was cruel. Although he had a young wife, he was always hunting (for another woman). When he saw a pretty young woman, he divorced his wife, and married the young woman. He was married many times. Sometimes he would force a young woman to lie with him, but would not marry her. One day he was fencing a camote field, and a young woman passed. The man said, "Let us marry." But the woman said, "I will not marry you, because you are already married." The man said, "I will divorce my wife, and we will marry." The woman answered, "When you are tired of me, you will divorce me if you see another who is younger than I. I will not marry you." Then the man seized her for the purpose of having commerce, but the woman ran away, saying, " Go with me to the forest, and I will have commerce with you." The man followed her to the forest, but he did not overtake her. When they had reached the forest, the woman sat down on a log. 1924] 335 336 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Sulta daki intakdayanto, num inkwan nfinta bl-, " Wa-a-a-a," jut inanbodio ni tabau. Pimaytok chi abada ni daki jut tinoninganto. Kwan ni tabau, "Niman mabodina onolika jut mosabi's asauwam. Agmo mabodin ja isijan tap agmo onan i marikit tan abakol." Simpol ni too'd Ill jut inakadcha'd bali ni asauwato. Agto insajan ankud katito. 105. THE WOMAN AND THE MONKEYS Suita biT infinantoi chula ja aki amangibot ni doktoto Angala ni pating jut inkapotoi pagas nuinta aki, num tinawalchay kayitcha chi dasanga nayaskang jut binuira suita biT. Sulta asauwa'n b-i guara'd bali binadbarantoi aanak. Toka sussusgucha i asauwato ja onakad num agmimuitok. Anongosto to inanop. Simpolto ja at! chi dinoktoan jut inamtato ja binui ni aki ta inonitoso ni chindangcha. Imoli chi balito jut angala ni atak tan san salau ni tapuy. Inkojunto ni tapuy chi dinoktoan, asan manimot chi kadasan. Idi akay mimfitok suita aki jut simpolcha i tapuy. Abotung era amin, asancha manbabakal era. Idi abotung era ja pasTa, kimaspag era jut sikara ja amin ninimatcha ja adage ja manakad, num atekong i akadcha. Anongosto atotoan era ja pasTa, jut numnum sakay tan sakay ji too amin i sabadi ja aki, jut nantinayan era. Atotoan era ja abotung jut ageha badinan inamtek i sigud. Sikatoi sinansiskay nfinta too biniu era ni atakto. 106. FIGHTS BETWEEN THE MONKEYS AND THE PEOPLE Nuintana abayag da, chachakala bakus ji say too. Say bakus adapodi'd chuintog, jut angibot ni aanak jut indara'd kakadasan. Sakay ja akou say apo ni too sininoptoi amina too, jut inkwanto, "Ateui. Anmabakal i bakus. Nak amaga i binkara to ikwan ni apocha ji kabasan manapsol klta'd chuintog ja mambakal." Suita too piancha. Sfita apocha tinagualto sulta binkara jut inkwantoso, "Dauka'd ma apo ni bakus, jut inkwanmo ji siuta apo ni too binkatoka. Ikwanmo nuinta apo ni bakus ji inkwan nfinta apo ni too, 'Kabasan suita apo ni too tan suita kaydianto ondau ali cha ja makibakal. Num angabak i too agkayo mangibot ni aanak, num mangibak kayo agchakanjo ni chuia'n aanak ni sakay sakay ja bolan'." Moss: Nabaloi Tales The man took hold of her, but the woman said "wa-a-a-a," and changed to a wildcat. She jumped on the shoulders of the man and put out his eyes. The wildcat said, "Now you can return and live with your wife. You cannot divorce her, because now you will not see the (differ- ence between) the young women and the old women." The people of the settlement found him and took him home to his wife. He had not divorced her when he died. 105. THE WOMAN AND THE MONKEYS A woman saw two monkeys stealing her camotes. She took a stick and began to beat the monkeys, but they called their companions in the forest nearby, and killed the woman. The woman's husband was at the house caring for the children. He waited for his wife to come home, but she did not arrive. Finally he went to hunt her. He found her dead in the camote field, and knew that the monkeys had killed her, because he saw their tracks. He returned to the house and got a bolo and one jar of tapuy. He put the tapuy in the camote field, then hid in the forest. Soon the monkeys arrived and found the tapuy. When they were all intoxicated, they quarreled. When they had become exceedingly drunk, they became proud, and they all tried to walk erect, but their walking was crooked. Finally they were completely intoxicated, and each one thought that all the other monkeys were men, so that they ran away from each other. Since they were completely intoxicated, they could not run well. There- fore the man killed them one by one with his bolo. 106. THE FIGHTS BETWEEN THE MONKEYS AND THE PEOPLE Long ago in the past there were more monkeys than people. The monkeys came down from the mountain, stole the children and took them to the forest. One day the master of the people called all the people together, and said, "Come, let us fight the monkeys. I will send a messenger to tell their master that tomorrow we will meet on the mountain to fight." The people wished it. Their master called the messenger and said to him, "Go to the master of the monkeys, and say that the master of the people sent you. Tell the master of the monkeys that the master of the people said, 'Tomorrow the master of the people and his neighbors will go to fight. If the people win you will not steal the children; but if you win you will be given two children each month.'" 1924] 337 338 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Suita binkara dimau chi chuintog, jut inkwanto niinta apo ni bakus say inkwan ni apo ni too. Say apo ni bakus timuilok, jut tinawaltoi kaydianto ji ondau ali cha num sakay ja akou ja makibakal ni too. Nfinta sakay ja akou anat ondau i too ja makibakal, era mantiid chima chuintog ji mamodul ali bakus ni bato, jut chakala too ja binuira. Ootek inamt6k ja mimuitok chi balicha. Manchulki nfintana akou, suita too timakotcha i bakus, jut naniakanchay chfia'n aanakcha ni makabolan. Say ngaran nuinta sakay ja aanak ja inakancha si Apinan. Idi inamtek era'd chfuntog impanbantaycha ma sakay ja bakus ja, guadguaranto's Apinan. Kwancha ji onolicha ni sakay ja akou ali jut buinoancha's Apinan. Si Apinan angala ni sakay dawas ni tapuy tan sakay ja atak. Inaknanto suita bakus ni tapuy jut idi abotung indato ma atakto jut binulto sfita bakus. Si Apinan indatoi badat ni bakus jut inpanbaroto. Dimayata imakad, jut idi iniunan ni bakus dimabas, kwancha amo kayitcha. Idi bimadug si Apinan, sfita apo ni too ati, jut si Apinan impanapo ni too. Suita bl- dimau ali son sikato, jut inkwancha, "Kayjoim kami. Mani no onbfiday i anakmi mayiakan ni bakus." Insongbat nan Apinan ji, "Anchi may akan ni bakus ja aanak. Mani niman amanchachakala bakus jut say too amanootek." Imbilin nan Apinan son amina too ji mandagacha ni bito nankauan ni fli tan. chuintog. Jut inbilinto moan ji mandaga bado'n bali chima sabadi'n duigad. Idi nakehunga bito tan bali, tinagualto i binkara jut inkwanto, "Dauka'd ma chuintog, mo oni num ngantoi kadagdagana bakus. Ipanbarom iay badat ni bakus say no onanchaka agehaka biunoan, mani kononcha ji bakus ka ngo." Idi impanbarotoi badat ni bakus ja suta binuito nan Apinan, dimauto chima chuintog. Inuinanto'n suita apo ni bakus amamamachit, jut idi imoli jut inkwantoi Apinan. Si Apinan tinagualtoi too jut inkwanto, "Kabasan, ondau kita anmanbakal i bakus." Inkwanto nulnta bi1, "Manobda kayo nimana akou. No pilmero pangadakjo ni dokto jut panitdoyo ma chaana bali. Atan jo ma nganongano ma bado'n bali." Sakay ja akou suita too dimau era'd chuintog masapat ni namchilan ni bakus. Sulta too amolag era ni bato chima nanchitaa ni bakus, jut chakala bakus nankati. Sulta achfuulm kimalab era ma kiu, nandadatok era ma panga chaka panapita ma kadan ni 1Moss: Nabaloi Tales The messenger went to the mountains and told the master of the monkeys what the master of the people had said. The master of the monkeys agreed, and called his neighbors together the next day to fight the people. The next day the people started to go to fight; they were climbing the mountains, when the monkeys rolled down rocks, and many people were killed. A few escaped, who ran to their houses. From that day the people were afraid of the monkeys, and they gave two children each month. The name of one child which they gave was Apinan. When the monkeys had taken him away with them to the mountains, they left one monkey to guard him. They said that they would return the next day and kill Apinan. Apinan had taken one bamboo joint of tapuy and one bolo. He gave the monkey tapuy, and when it was drunk, he took his bolo and killed the monkey. Apinan took the skin of the monkey, and wore it as a coat. He started to go home; and when the monkeys saw him passing, they thought he was probably one of their companions. When Apinan was grown, the master of the people died, and he became their master. The women went to him and said, "Pity us. Be- cause when a child is born, it is given to the monkeys." Apinan answered, "Children will certainly not be given to monkeys, because the monkeys are increasing, while the people are becoming fewer." Apinan ordered all the people to make pits between the settlement and the mountains. Then he ordered them to make new houses at another place. When the pits and the houses had been finished, he called a messenger and said, "Go to the mountains and see what the monkeys are doing. Wear for a coat this monkey skin, so that when they see you they will not kill you, because they will think that you are also a monkey." Then he put on the skin of the monkey which had been killed by Apinan; he went to the forest. He saw that the master of the monkeys was celebrating the pachit, and returned and told Apinan. Apinan called together the people and said, "Tomorrow we will go to fight the monkeys." He said to the women, "Work today. First get camotes and put them in the old houses. Move everything into the new houses."' The next day the people'went to the mountains above the place where the monkeys were celebrating the pachit. The people rolled down stones to where the monkeys were celebrating the pachit, and many monkeys were killed. Some of them climbed into trees, and jumping from limb 1924] 339 340 University of California Publications in Am. Arch. and Ethn. [Vol. 17 too. Ankun at! ni achiiuum, chachakala bakus ji say too. Idi imawas i bakus; angalacha ni bato jut inkaspigancha'd ma too. Suita katootoo bintgkchay balicha, jut say bakus inosilcha era. Sulta too eraka nanbabtek chima kadwadan ni bito, num chakala bakus amanosil- nakas era'd ma bito. Suita too eraka nanbatek chima balicha, jut chakala bakus amanosil. Sulta too dimatok chima tauwa, num sfita bakus simalchung at angan ni dokto. Suita too indakabcha sabien tan tauwu, jut siuta bakus nan sulta apocha inaychil. Suita too pinolanchay balicha jut ati i.bakus chima inadaum. Oot6k bangut inamtek. Manchuibi nfintana oras antakot ni bakus i too. 107. THE GIANT AND THE DWARF42 Nuintanda guaray abaduga too chi badjod BanOngb6ng. Say ngaranto Abadugan. Akayanga pasTa. No onadagi chi dota mabodin sabiento ngoro ni belbel. Guaray katabto'n achayita apat ja kobalto. Masapola maogip chi buiday ni dinadabi, tap abaduga pasia ja agmabodina ondau chi inaydaum. No onasul singa b-ingot ni chagum. Toka kanay sakay ja akou abaduga kuchil tan sampolo'n batuka pagui tan dima'n kayabanga dokto. Mabodina inomtoi sampola'n salau ni tapuy ni pinsak. Piniditto'n amina too ja aknanchau kanunto tan tapuy. No acchaaknan ni kosto'n kanunto tan tapuy, kanuntoi aanakcha. Say too'd Ban6ngb6ng ninamatcha ni kayang num maschil i budatto, jut agondau i kayang. Indatoi suita too jut inkaspigto'd naykayang, jut at! era. Idi kanuntoi amina kuchil tan noang, pagui tan dokto chi Banengbeng, kaondau chi achfima badjo ja mangada ni kanunto. Silta too'd achuima badjo antakotcha jut chaka iakni ni olay ni kanunto. Sakay ja akou dimau chiay Papa. Guaray oot6ka too'd Papa. Say kayangto bangat singa kayang ni puiug ni sabadi'n Igodot. Say ngaranto kaotekan. Inaspoltoi's Abadugan chi chanom. Kwan nan Kaotekan, "Abadugan, tfiay daguanmo?" Insongbat, "Ondauak chi Papa tap anchi makan chi Banengbeng." Inkwan nan Kaotekan, "Agmabodina ondauka'd Papa, tap kolang i kanum ni sikami." Num insongbat nan Kabadugan, "Kinanko'd chalanko. No akamati i kaspigtaka'd inaykayang. Kwan nan Kaotekan, "No ikaspigmoak chi inaykayang, buinoantaka." Si Abadugan ngimingi'n pasia. Say ngingito singa kerol. Moss: Nabaloi Tales to limb approached the place where the people were. Then the monkeys came down; they got stones and threw at the people. The people ran to their houses, and the monkeys followed them. The people ran by the pits; but many of the monkeys which were following fell into them. The people ran into their houses, and many monkeys followed. The people jumped through the windows, but the monkeys stopped to eat camotes. The people shut the doors and windows, and the monkeys with their master were captured. The people set fire to their houses, and the monkeys within died. A few only escaped. Since that time the monkeys have been afraid of the people. 107. THE GIANT AND THE DWARF4" In the past there was a large man in the barrio of Banengbeng. His name was Abadugan. He was very tall. When he stood on the ground, he could reach the top of a pine tree. He had four blankets sewed together for his breechelout. It was necessary for him to sleep on the ground every night, because he was so large that he could not go inside. When he talked it was like the noise of the wind. In one day he would eat a large hog, ten bundles of rice and five baskets of camotes. He could drink ten jars of tapuy at one time. He compelled all the people to give him food and tapuy. If they did not give him enough food and tapuy, he ate their children. People of Banengbeng tried to kill him with spears, but his skin was so thick that the spears would not go through. He took the people and threw them on high, and they died. When he had eaten all the pigs, carabaos, rice, and camotes of Banengbeng, he would go to other barrios to get his food. The people of the other barrios were afraid of him, and they always gave him food. One day he came here to Papa. There was a little man in Papa. He was as high as the knee of another Igorot. His name was Kaotekan. He met Abadugan at the river. Kaotekan said, "Abadugan, where are you going?" He answered, "I am going to Papa, because there is no food in Banengbeng." Kaotekan said, "You cannot go to Papa, because there is not enough food for us." But Abadugan answered, "Get out of my way. If you do not obey me, I will throw you on high." Kaotekan said, "If you throw me on high, I will kill you." Abadugan laughed very much. His laughing was like the thunder. 42 Recorded in Disdis. 1924] 341 342 University of California Publications in Am. Arch. and Ethn. -[Vol. 17 Ninimattoi s6kmat son kaotekan, num si Kaotekan inanbodio ni olsa jut inamtek. Si Abadugan inaysiltoi siuta olsa, num agto inchil inkatod dimau era'd chipdas. Idi mimiutok era'd chipdas, inabde si Abadugan, num inchiltoi olsa jut inkaspigto'd ni kayang. Idi amankabas i olsa nanbodio ni bakus, jut nakas chi abada ni Abadugan. Kinalbittoi duipa ni Abadugan, jut bimungutto. Inaaspigtoi bakus chi inaykayang. Idi guara'd inaykayang suita bakus inanbodio ni tabau. Suita tabau nakas chi abada nan Abadugan. Kinomastoi buingot tan tangida nan Abadugan. Si Abadugan inkaspigto'd inaykayang. Idi guaray tabau chi inaybayang inanbodio ni abaduga buikau. Timayab i bukau chi abada nan Abadugan jut inkaltoi matato. Si Abadugan bimungut, jut ninamatoi sekmat ni buikau num agtoonan. Jut inanbodio moan i bfukau ni aso. Suita aso kindattoi sedi'n Abadugan. Abadugan ninimatto sikjat ni aso, num inakas chi chipdas. Apolig chi nayaskang chi clanom. Jut suita aso inanbodio nan kaot6kan. Si Kaotekan dimau chi chanom jut iniunanto's ja at! totogua. Jut amtato ji si Abadugan agto kanun i aanak chi Papa. Say too agmobadin i bakkara's Abadugan, tap abaduga pasTa. Say badang agmabodin kanuncha's Abadugan tap maschil i badatto. Say bakdangto nanbodio ni abaduga bato, jut niman amayingadngi i abadugan. 108. THE GIANT AND HIS MAGICAL FAN43 Nfintanda guara anak ni Igodot badjo'd Dikan. Si Somarang i ngarangto. Idi nantauan ni sakay, say angulto bimadug singa noang. Idi dima'n tauanto piniditoi amina too ji patiancha amina ikwanto. Say panangchosato piniditoi too ja alanchay asauwara son sikato num kalibian. Sfita daki ja agamati binichasto. Idi bimadug angasauwa. Idi angasauwa, piniditto moan i daki ja alanchay asauwara son sikato num kalibian. Suita baknang impadtito sonan dakay Tomas. Si Tomas amaga ni too sod sikato, num agtocha tokotan. Idi kinjancha aganonta, tap binonbonantoi dulpato ni jabjab. Idi dinokatantoi jabjabto, ja injabjabto, intakjabtoi too amin. Jut si Dakay Tomas binakaltoi, jut dinokotantoi jabjabto, jut intakjabto era'd inaykayang, ja binakal era. Agmobadin ja angabak si dakay Tomas. Moss: Nabaloi Tales He tried to take hold of Kaotekan, but Kaotekan changed to a deer and ran away. Abadugan pursued the deer, but did not catch it until it had arrived at a cliff. When they had arrived at the cliff, Abadugan was tired; but he caught the deer and threw it on high. While the deer was falling, it changed to a monkey, and fell on the shoulders of Abadugan. It bit the cheek of Abadugan, and he became angry. He threw the monkey on high. While the monkey was on high, it changed to a wildcat. The wildcat fell on the shoulders of Abadugan. It bit the mouth and ears of Abadugan. Abadugan threw it on high. While the wildcat was on high, it changed to a large hawk. The hawk flew to the shoulders of Abadugan, and put out his eyes. Abadugan became angry and tried to take hold of the hawk, but could not see. Then the hawk changed again to a dog. The dog bit the legs of Abadugan. Abadugan tried to kick the dog, but he fell from the cliff. He rolled down near the river. Then the dog changed to Kaotekan. Kaotekan went to the river and saw that he was really dead. Then he knew that Abadugan would not eat the children of Papa. The people could not bury Abadugan, because he was so large. The crows could not eat Abadugan, because his skin was so thick. His body changed to a large rock, which is now called Abadugan. 108. THE GIANT AND HIS MAGICAL FAN43 In the past there was the son of an Igorot in the barrio of Dikan. When he was one year old, his body had become as large as that of a carabao. When he was five years old, he forced all the people to do everything he told them. As a punishment he compelled the people to bring their wives to him at night. The men who did not obey, he whipped. When he was grown, he married. After he was married, he compelled the men to bring their wives to him just the same. The rich men reported him to old man Tomas. Tomas sent people for him, but he was not afraid of them. When they threw their spears at him, he was not hurt, because he covered his face with a fan. When he opened his fan, it blew away all the people. Then old man Tomas fought him, and he opened his fan, and it fanned them into the sky, where they fought. Old man Tomas could not win. 43 Recorded in Bagulin. 1924] 343 344 University of California Publications in Am. Arch. and Ethn. [Vol. 17 Idi adabas i bakalcha, anganop i Igodot ni pasingeha'n mamiuno nan Somarang. Jut dakay Tomas inkwanto ni too ji mandaka era ni tapuy jut ikamotchay sabichong, jut paynomchaso Somarang. Num agati si Somarang tap suara agasto. Idi sakay ja akou nanbagat si Somarang. Chakala tapuy jut abotung si Somarang. Naogip jut indara jabjabto. Jut binfira ni atak. Idi at!, impanapatcha ji asancha ibka, tap ageha badinia ja ibakka amina angulto. 109. KIGQNG AND HIS MAGICAL BETELNUT44 Si Kigong adakay. Amanganop ni dinuian inakou. Achakala akou i impanganopto num anchi to simpol. Naagang jut anchi ja itomkalto ni kanunto. Kaonnanginangis. Kwanto ji "Ngantoi bimodianko num matayjak ni naagang." JInunantoi adakay ji amaliki chi nayaskang. Naobanan tan anchokay i imingto. Si Kigong antakot jut mabtek, num inchilto nulnta dakay. Inkwanto, "Ngantoi mopandaga chiay?" Insongbat nan Kigong, "Nananopak ni din-Gan. Anchi kokoaak, jut mandakoak ni dinuian ja maytomkal ni makan. Anchi simpolko niman, jut naka naagang." Kwan nuinta dakay, "No manganopka ni dinuan, mabitugka ni olaolay. Kosto num manganopka ni olsa." Jut inkwan nan Kigong, "Anchi asok. Adakayjak, jut agakmobadin ja manosil ni olsa." Siuta dakay inkwanto, "Alam iay bfia jut kalkalmo." Kwan nan Kigong, "Agak mangalkal ni bula." Inkwan nuinta dakay, "Dagan i inkwanko so'd sikam." Jut kinalkal nan Kigong ni biua. Idi intupkatoi buia, infinantoi achakala olsa ja chaka pansabia. Idi nayaskang era, simalchung era, jut binultocha ni atak. Inbagatto suita olsa ja binuito, jut dimau ali amina too. .Nanchuigi nfintan, num pian nan Kigong i olsa, kalkadontoi buia ja iakan nuinta dakay, jut ondau ali olsa. Nanbagat ni chakal. Sfita kabaknangan chi badjo nanbagat ngo, tap pianto ja abakan si Kigong. No mamfino sulta bakang ni dima'n kuchil, si Kigong mamuno ni sampolo'n olsa. Idi adabas i chuia'n bolan, sfita baknang anchi kuchilto, num si Kigong angala ni olsa num mangalkal ni buia, jut manbagat moan. Idi at! si Kigong guaray chuia'n balito ja napno ni sakdot ni olsa. Moss: Nabaloi Tales Then after the fight the Igorot hunted for a way to kill Somarang. Then old man Tomas told the people to make tapuy and mix poison with it, and cause Somarang to drink it. But Somarang did not die, because he had medicine. Then one day Somarang celebrated the bagat. There was much tapuy, and Somarang became intoxicated. While he was sleeping, they took his fan. Then they killed him with a bolo. Because they could not bury him when he died, they divided his body into four parts; then they buried him. 109. KIGONG AND HIS MAGICAL BETELNUT44 Kigong was an old man. He hunted honey daily. For many days he had hunted, but had found nothing. He was hungry, but had nothing with which to buy food. He was weeping. He said, "Why was I born if I must die of hunger? " He saw an old man who was standing near. His hair was white and he had a long beard. Kigong was afraid, and ran away, but the old man caught him. He said, "What are you doing here?" Kigong answered, "I have been hunting honey. I have no property, and I sell honey to buy my food. Now I have found nothing and I am hungry." The old man said, " If you hunt honey, you will always be poor. It is better to hunt deer." Then Kigong said, "I have no dogs. I am old and cannot follow the deer." The man said, "Take this betelnut and chew it." Kigong said, "I do not chew betelnut." The old man said, "Do what I tell you." Then Kigong chewed the betelnut. When he spit out the betelnut, he saw many deer, which were coming toward him. When they were near, they stopped, and he killed them with his bolo. He used the deer which he killed to celebrate the bagat, and all the people went there. After that time, when Kigong wanted a deer he chewed the betelnut which the old man had given him, and the deer came. He gave many bagat. The richest man in the barrio gave bagat also, because he wished to defeat Kigong. When the rich man killed five hogs, Kigong killed ten deer. Then after two months the rich man had no more hogs; but Kigong got deer when he chewed the betelnut, and had more bagat. When Kigong died he had two houses which were full of deer horns. 44Recorded in Bagulin. 1924] 345 346 University of California Publications in Am. Arch. and Ethn. [Vol. 17 110. HOW THE MAN KILLED THE CROCODILES45 Nuintanda guaray chiia'n bayja chi chanom ja amulno ni achakala too idi eraka manbadio. Say too ninimat cha buinoancha era ni kayancha num agmabodin. Guara sakay ja daki ja angikwan soni too ji buinoantoi bayja num dagbfuancha'n noang. Timuilok suita too. Indatoi chuia'n alid ingistoi paljok jut inkaspigto'd chanom. Say bayja ninamatcha ja ikamot suita alid num asekul era. 111. THE HUNTER AND THE DEER Quara sakay ja maanop ja nangaran ni Ano. Sakay ja akou inonod ni asotoi olsa. Simalchung i olsa chi inaydfiong adonkokan ja kiui. Sfuta olsa inkwanto nan Ano, " Aram i palabos i asom ma buinoanchaak. Sikak i apo ni amina olsa. Inkwanmo ni too ji pansilbi iay ja kiui ja kolongmo num matIka." Si Ano agta impalabos i asoto ja buinoan i olsa. Nanchiugi nfintana akou, num tawalanto's Ano i bakato, ondau ali olsa; no tawalanto i kuchilto, ondauali siuta animuilok; no tawalanto i manokto, ondau alis sabog. Bimaknang tan dimakay. Idi atl nansilbi sulta kifu ni kolongto. Idi iniancha'd kolong nankarab chi dota. Nankarabto'd Asong, jut simalchung. Si Chi Asong guara'd niman. 112. THE GIANT BISANG Abaduga too si Bisang. Nuinta toka panakad kiniyangtoi bali, belbel, chanom tan abaduga bato. Kayjum ni too, jut num abaduga chanom jut agmabodin ja badoan ni too inkayangto'n takdayto chi chanom jut inakchan ni too. Nuintanda guara ni sapat ni chuintog sfuta tolchon. Si BIsal amanpasial. Agtoinuinan i tolchon jut naysagau jut nakas. Indato ni sakay ja takdayto jut inchapigto'd Kabayan. Jut niman guara'd Kabayan. 1 ]Moss: Nabaloi Tales 110. HOW THE MAN KILLED THE CROCODILES45 In the past there were two crocodiles in the river, which killed many people when they were crossing. The people tried to kill them with their spears, but could not. There was a man who told the people that he would kill the crocodiles if they would pay him a carabao. The people consented. He took two pieces of beeswax the size of a caldron and threw them into the water. The crocodiles tried to swallow the beeswax, but they choked. 111. THE HUNTER AND THE DEER There was a hunter named Ano. One day his dogs were pursuing a deer. The deer stopped under a hollow tree. The deer said to Ano, "Do not permit the dogs to kill me. I am the ruler of all the deer. Tell the people to use this tree for your coffin when you die." Ano did not permit his dogs to kill the deer. From that time on when Ano called his cattle, deer would come; when he called his hogs, wild hogs would come; when he called his chickens, wild chickens would come. He became very rich and very old. When he died they used the tree for his coffin. When they had put him in the coffin, it crawled on the ground. It crawled to Asong and stopped. It is at Asong now. 112. THE GIANT BISANG Bisang was a large person. When he was walking he stepped over houses, pine trees, rivers, and large rocks. He was a friend to the people; and when the river was high, and the people could not cross, he extended his arm over the river, and the people crossed on it. In the past the tolchon was on the top of the mountain. Bisang was walking. He did not see it, and stumbled and fell. He took it in one hand, and threw it to Kabayan; and now it is at Kabayan. 4 Recorded in Bagulin. 1924] 347 348 University of California Publications in Am. Arch. and Ethn. [Vol. 17 113. THE MONSTER KOLAS Nuinta bayag da guaray amanganop tinatangtoi kabadjana olsa. Suita daki anchi asauwato. Agto binu i olsa num inakadto'd balito. Dinadabi inacholtoi olsa jut chinakapto. Anongosto i imanak suita olsa ni daki. Sulta anakto guaray sakdodto tan apata sedito ingistoi olsa, num moan singa sieko ni too i chuia'n siekoto. Suita chapanto tan duipato singa chapan tan duipa ni too, num sulta biiokto singa bflok ni olsa. Suita ngaranto si Kolas. Idi sakay ja tauan nan kolas binfu ni amanganop si inato jut sinidanto. Inbungut nan kolas si amato. Niintana dabi si Koleas indatoi badat nan inato, jut indibotto'd angulto. Indato'n kayang tan kalasay ni amanganop jut inbatekto'd dasang. Sikatoi impanapo ni amina olsa. Aminchakal ja anat biunoan ni amanganop, num guaray kayangto, kalasayto tan badat ni Inato. .Mahadhadsang moan ja mamtek num say aso. Idi inosil ni aso si kolas bfinoanto era ni sakdodto tan kayangto. No sinachfuiim amanamot chi dasang jut toka bfinoay too ja amadabas. No inadabi kaondau chi Hli jut mamuino ni too ja naogip. Anongosto i nandagay too ni naydakehuk ja bIto, jut tinakbobancha ni adut tan dota. Pinsaka dabi idi amanakad si Kolas chi Ill, inaknad bito. Idi palbangan nulnta babua simpol ni too. Tinakokanchay bito ni dota tan bato jut inaybakka's Kolas. 114. THE FAMINE Chakala bolan anchi oran, jut anchi imasi ni dokto, Niintana anchi bakas. Anchi moan baka tan kabadjo, num guara bangut kuchil tan aso. Amina aso tan kuchil binuira puiicha suita namtek ja agachidan ni too. Sulta too amangan ni damot, num sinachuuiim guara chaka sapola ja olsa. Say olsa pimigot tap anchi sakati. Anongosto say daki agampulsi ja manganop, jut say bil ag ngo era mangada ni damot. Achakala too i ati, jut sulta achfifim agcha baalan i bakka era. Achakala wakwak kinanchay ati, jut say too agampulsi ja abolun. Si Kabigat chi inaykayang jimapas. Inunanto ja guaray bitil, jut amanooteka too. Imolito chi tabun jut nandaga ni bindayan. Suita too'd inaykayang eraka manajau, kimakay i tabun jut Moss: Nabaloi Tales 113. THE MONSTER KOLAS Long ago in the past a hunter caught a female deer with a net. He did not kill the deer, but took it home. Every night he lay with the deer, and had commerce with it. Finally the deer gave birth to a male. The offspring had horns and four feet like a deer, but also had arms like a man. Its feet and face were like the feet and face of a man, but its hair was like the hair of a deer. Its name was Kolas. When Kolas was one year old, the hunter killed his mother and ate her for food. Kolas was angry with his father. That night Kolas took the skin of his mother, and wrapped it around his body. He took the spear and shield of the hunter, and ran away to the forest. He became the master of all the deer. Many times the hunters tried to kill him; but he had his shield, spear' and the skin of his mother. Also he could run faster than the dogs, When the dogs pursued Kolas, he killed them with his horns and his spear. Sometimes he would hide in the forest, and kill the people who were passing. At night he would go to the settlement, and kill the people who were sleeping. Finally the people made deep pits, and covered them with grass and earth. One night when Kolas was going to the settlement, he fell into a pit. Then early the next day, the people found him. They covered the pit with earth and stones, and buried Kolas. 114. THE FAMINE For many months there was no rain, and the camotes did not grow. At that time there was no rice. Also there were no cattle and horses, but only hogs and dogs. They killed all the hogs and dogs except those which ran away, and could not be caught by the people. The people were eating roots, but sometimes they found a deer. The deer became thin, because there was no grass. Finally the men were too weak to hunt, and the women to get roots. Many people died, and the others were not able to bury them. Many crows ate the dead, and the people were too weak to drive them away. Kabigat of the sky came down. He saw that there was famine, and that the people were becoming few. He returned to the sky and made the bindayan. The people on high danced, the sky moved, and the wind 1924] 349 350 University of California Publications in Am. Arch. and Ethn. [Vol. 17 amanchugun. Angngimpasdang, jut intakinto achakala chulron. Say too agampuisi ja onaliki, num timiingau era ja inadchianchay tapiko, jut apanitakjab ni chagun i chu-ron chima tapiko. Idi sakay ja akou nanchulgi oran num say anchi itanumehay Kwancha ji, "Ankun manochan, mat! kita maypoon ni anchi maytanum." Si Kabigat chi inaykayang angilaspag ni sakay ja salau ni tapuy. Kwan ni too, "Imay tapuy mayinom." Num kwan si Kabigat chi kalotaan, "Alantayo tapuy sonan Maseken, jut num mabotung tan sama kaydianto alantayo doktora." Sulta too timuilok. Dimau era chima diang chi inaychalum jut indaray suita tapuy. Intiingancha'd buingot ni diang, jut nanimot era maypoon ni antakot era ja ondau chima narigue. Suita too'd inaychalum simpolchay tapuy, jut abotung era. Anongosto naogip era jut si Kabigat tan siita kayito pinuiray kaybangeha ni dokto jut imolicha. Suita dokto inaymola, jut idi nakal i chuiron guaray kosto'n dokto. 115. WHAT THE RIVER SAYS Quaray san asaugau nanbali chiay Ambaklau.ni kilig ni chanom. Guaray anakcha dima'n tauanto amo. Sakay ja akou guaray pulok, jut achakala chanom. Idi naogip i amato tan inato bimoday i nganga. Inuinanto ja sakay ja daki imaliki chi chanom inkaangtoi takdayto, toka inkwan, "Kala." Suita nganga ninamatto ja ondau chima daki, num naanod. Siuta nganga inkwanto, "Ina, Ina." Si inato bimangan, jut bint6kto chi chanom, toka inkwan, "Tuia's anakko? Tfia's anakko?" Sulta daki ja imaliki chi chanom kwanto ji, "Iay i anakmo, kala mo ala." Suita mna inamatto ja dimau, num naanod. Suita ama bimulday nfinta amandaba si Inato. Sulta daki toka ngingingii. Suita ama nimangoi nodta kawadan ni daki jut binuito ni- atakto num naanod ngo. Niman num achakala chanom sinachiuim mika ekidungi sagang ni amato, ngingi nuinta daki, suita asul ni nganga kwanto "Ina, ma," jut suita asul ni ina inkwanto, "Tiua's anakko? Tula's anakko?" Moss: Nabaloi Tales blew. It blew toward the north and brought many locusts. The people were too weak to stand; but sat and held their nets, and the wind blew the locusts into the nets. Then one day the rain began, but there was nothing to plant. They said, "Although it is raining, we will die for lack of something to plant." Kabigat of the sky lowered one jar of tapuy. The people said, "Here is tapuy to drink." But Kabigat of the earth said, "Let us take the tapuy to Maseken, and when he and his companions are intoxicated, we will get their camotes." The people agreed. They went through the cave to the underworld taking the tapuy. They set it at the end of the cave, and hid because they were afraid to go farther. The people of the underworld found the tapuy and became intoxi- cated. Finally they slept, and Kabigat and his companions filled their baskets with camotes, and returned. The camotes were planted, and when the locusts were gone there were enough camotes. 115. WHAT THE RIVER SAYS There was a husband and wife who lived here in Ambaclao by the bank of the river. They had a child about five years old. One day there was a storm and the river was high. While the father and mother were sleeping, the child went outside. It saw a man standing in the river holding his arms outstretched, saying "Come here." The child tried to go to the man, but was washed away. The child said, "mother, mother." The mother awoke, and ran to the river saying, "Where is my child? Where is my child? The man who stood in the river said, "Here is your child; come get it." The mother tried to go, but was washed away. The father came out of the house while the mother was being washed down the river. The man was laughing. The father- swam to the place where the man was, and killed him with his bolo; but was washed away also. Now when the river is high, sometimes we hear the scolding of the father, the laughing of the man, the voice of the child saying "mother, mother," and the voice of the mother saying, "Where is my child? Where is my child?" 1924] 351 352 University of California Publications in Am. Arch. and Ethn. - [Vol. 17 116. THE GOLDEN DEER (KABAYAN) Idi pinsak guara i daki ja amanganop ni asoto. Suta aso simpolchay olsa, num inamt6ka pasTa. Sikatoi Agehaso inchadan. Inosilcha ni kabobosan inkatod nankauwa ni akou. Idi simalchung suita olsa chi askang ni tobdak chi chuintog, jut inkapotoi bakal ni aso. Idi mimuitok suita amanganop to kayjangan suita olsa, inunantoi i sakdodto ja balitok. Inkwan nuinta olsa ni too, " Numnumak sigud agmoak buinoan niman, num daukadi inkinatdo ja moala i sakdodko." Num sfita amanganop amankaikug ja mangada ni balitoka sakdod jut kinjangto i tagdang ni olsa. Suita olsa nanbodio ni balitok jut nanpolig chi topdak. Sulta amanganop ninamatto ja alan sulta balitoka olsa num agmobadin. .Imoli chi ilito jut anangalop ni chakal ja too. Idi simbira topdak, dibagcha ji iniunancha i chanom ja singi apoi. Dimatup era notda topdak, jut inkojun sulta balitoka olsa chi batung jut kinajatcha. Eraka maniimdung ja amin, jut kwancha, "Ha, ha, indami si Olsa chi chanom," num idi inkwancha iay, siuta olsa inanpolig chi chanom moan. Chinaposto i achuufima too, jut ati era. Sfuta abayan kolang era ja mangajat ni olsa moan, jut indaray atakeha jut kinudgudcha, jut indara chi balicha. 117. THE GOLDEN DEER (BAGUIO) Moss: Nabaloi Tales 116. THE GOLDEN DEER (KABAYAN) Once there was man who went hunting with his dogs. The dogs found a deer, but it ran very fast. Therefore they did not catch it. They fol- lowed it from morning until midday. Then the deer stopped near a lake on the mountain, and began to fight the dogs. When the hunter arrived to spear the deer, he saw that its horns were of gold. The deer said to the man, "I think you had better not kill me now, but come every third day to get my horns." But the hunter was in a hurry to get the golden horns, and speared the deer through the ribs. The deer turned to gold, and rolled into the lake. The hunter tried to get the golden deer, but could not. He re- turned to his village, and took back with him many people. When they reached the lake, they were surprised to see that the water was like fire. They dived into the water and put the golden deer into a net, and lifted it out of the water. They were all glad and said, "Ha, ha, we have taken Olsa from the water," but as soon as they had said this, the deer rolled into the water again. It rolled over some of the people and they died. There was not enough of them left to lift the deer out of the water again, so they took their bolos and cut it into pieces and took them home. 117. THE GOLDEN DEER (BAGUIO) (A briefer version: the deer is spared for its golden dung. When its horns and hoofs are cut off; it jumps into a lake and the hunter becomes poor.) 1924] 35;3 UNIVERSITY OF CALIrORNIA PUBLI4IATIONS-(CQnitinued) 3. Pomo,Indian Basketry, byS . art, p 3-306, plates 1-0 3 tetfgures. De embr, 198~1.75 4. Shelimiounds of the San Francisco Bay. Region, by N.-C) Nelson. Pp. 309.' 356,1 plates 32-34. Dec,ember, 1909 ........- ..... ......... ~.. 5 5. TheEllis andingShelimound,-~by N'., C. Nelso. Pp. 357-426, plates 3-0 April,19 0 .. . . -..---.---. . -.--..-. .75 Index, pp. 427-443. 'Vol. 8. 1. A MsinRecord of teCifraInias fomt a anuscript in th Bancroft. Libratry,bA.L Ere~r. Pp. 1-27.' May, ~s .... .25 2. The Ethnography Iof the Cahuilla, India'ns, by A. L. Kroeber. Pp., 29-68, plate 1-5 July, 1908 . ...-...............-...-...........7. 31. The Religion ofthei Luiseffo- and Dieguaeffo ~Indians of Soulthern Callfornija b itanice Goddard Thjbois. Pp. -69-486,- plates 16-19. 'June '1908 .....1.25 4. The Cultre o'f the Luiseflo Indin,b P3)lp, Stedmanu Spakmn)P.187. 234,,plate20 Aiug , 10s ........-... . -... ... .... .... -5. --Notes on Shoshon?eana Dialects of 'S'outherln Calffornia, by- _A. L- E?roeber. Pp. 235-26.Spebr 1909 ... -1........................-.-.... .... 6.The- Religious Practices 'of 'the t~ieguefio Inin by T. T. Watermn. Pp. 2-38,, platops 21-28. Marche 90..-..~. ~ 8 Vol.9. 1. Tana~~ Tets y Edward'$a4r together With Y ana Myths collced by Roland B. Dixon. Pp.1285. February, 1910 -.... --..................... 2.50 -2, The. Chumgash and COstaxAoan'Languages, -by A.l L.* Krioeber.. Pp. 237-271. November, 1910................ ..-......-..... .35 The Lnguaes ofthe oast ,of CalifoniaNorth,of SanrFrancisco,, by A. L. Koeber. P.278-485 and, map. April,~ 1.911-... .. .-.-.. ...... 1.50 I.ndex, pp. 437-4391. Vol. 10. 1. Phonetic Constituents`of the6 Native La.nuags o California, by~ A. L.1 Kroeber. Pp. 1-12. Mayl, 1911-...... .............--.-..... - .10 2. The Phonetic Elements- of the Northern Painte Language, by T,, T. Water- mnan. Pp. 1,344, plates 1-5 Nvmer,191-- .5 ) 3~~~~~. Phon'etic Elements- of the Mohave, Language~ by A. L. Kroeber. ~Pp. 45-96, plates 6-20. November,, 1911-................ ..-...... ...........6 4., The Ethniology o fthe Salinazn Indians, by-,'. Alden Mason., Pp.i 97-240, plates 21-37. December,, 1912- ...-..-............ 1.75. 5. Papag Verb Stemis, -by Juan Dolores. PP. 24-23 Auat 93 .. .25 6. Notes on the- Chilula Indian ofNorthwestern California, byPliny, Earle Goddard. Pp.2165-2$88 plates 3$,-41.l April 1914-.: .... J-..-... 3 7.Chiula Texts, by Pliny %Earle Goddard. _~Pp. 289-379. Noebe,114 OO10 Index, Ipp. 381-385. Vol.11I. 1. Elements of the Ka~o Langunage, byk Pliny Earle Goddard. Pp 1-178k 'plates 1-45. October, 1912-.........- - .. .... ... ....... 2.00 -2. Phonetic Elements..of the Diegueffo l'a~nguaige, by A., L. Kroeber and, 3. P. ,Harrington. P. o_ 177-188. April 1914-- - . .. .10 -3. -Sarsi Texts, I,by Pliny Earle Goddard. Pp 8-7.,February, 1915- ..... 1.0 4. Serlan, T2equistlatecan, and Hokan, by A. L~ lroeber. Pp.279-290. Fbm ar , .91 -...... - -........-......- . - . .. ....... . . .. .1 5. Dichotomious Socital Oirganization in---south Central California, ~by Edward Winslow- Gifford. Pp 29-296., Fe,bruary,_ 1916 -.. - - .05. ... 6. The Delineation of the Dayi7gnst iu the :Aztec Manuscripts, by T. -T. Water- man. Pp. '297-398. March, 11916 - -.1.00 7. Tie, iWuteftn'Dialo fCotna ase on the Vocabulary of De la Cuesta, by .~ Alden 'Mason'. Pp. 399-472. M chi916 ........... . ...-.-...... 70 Index,pp. 4783479. VOL 12. :1. cotpoiton -Of California Shellmounds, -by Edward Winslow Glfford. PP. 1-29. Februay :1916 - --......... ....... ...- .... - . ... - .30 2.: California Place Names of Indian Origini, by A.' L., Ktoeber.- Pp, 1-9 Ji~~ne, 1916-----L :brrn,i .40 3. Arapahto Dialects, by A.,L robr Pp. 71-138. Jn,116-............ 70 .4. Miw' ok Mite,by Edward Winslow G iffoid. ?p. 13A-194. June, 1916... .55 5OnPlotting the Iflections, of the Voie by C'ornelius B.Brdly. P 5 ~218,,plate 1-5.; October; 96.. --.. . 2 'S. Tfibalailabal and, Kaw9aisu Kinsblp Terms, b'y Edward Winslow (*iff ord.. Pp. 29-248. Feruary, 191 . - -.-.-.30 7. Banellers6Co2tributtlo to the Study of AncieuiI. Mexican Soctial Organiza- :tion, hy T.- T. W-ateritan- Ppo. 240-282. February, 1917k - -- ........ .35 8. wkMythfs, by Edad nlw Glifford Pp. 28-3,pate 6. ay, 1917------ - -- - --------5-.- 9.California inship ystems, A.I. reber. Pp. 339-396. My 97 -. 6 10, Ceremone ofte Poro Inin,by S.' A. Bart.Pp.: 397-441, O' text fgure. J l , 1 7 ...~.. - - . ........- ~ .-... .------. 11. Pom& Bear Doctors, by S. A. Barrtt.p.443465% , pat 7. ay11, 1917 - . Index, p.467473. UNIVERSITY9 Or CPALIrORNIA PUBL,ICATIONS-(Contiiuied) - VoL 15. 1. The, Position Of Yana in the HEokan; Stock, .by,E. Saptr. Pp. 1-34. JulIy, 2., The- YauA Idtans, by, T. T. Waterman. Pp. 35-1,02, platesi 1-20. Febrnary, 3. T,ahi Archery, by Satn T.PoPe. Pp 042 lt s 2-7 March4, W918 '.753 4. Yanas TetmO of Relationship, by, Edward: Saplr. Pp. 153-173.~ March, 1918 .25 5. The Medical HistoryA ofIsi,by Sxo T. P~ope. Pp.,1523,pae 8844, 6. The FrutdaWental Ihlemeuts, of NOrtenYana, by Edward Sapir. Pp. 215. 234. April, 19922-,'. ... .....30 .............. . ......... .......m ls .7. Functional Fr ilesof the Patwin, "br-w W.0.Mc3Kern. Pp.2528 Apri,%, "1922 . ..... ....... . . ...........,... .....*..... s...... ......... 8. E8lements of, Culture In Native California,' byA 4.L Kobr. Pp. 25-28, with 4 ma S. vember,' 1922 - --.. ... ... ...... ..... ......1.00 9.' A Study of SBow-s and Arrows, b y' Saxton IT, Pope.' Pp. 329,414,:plates, 45- 64., August, 1923.............-.-....... .....-.-.-... _1.75 Vol. 14. 1." The Languatge o'f'the Sal1uan'1nd4anA, by J.Alden Mason: Pp 1-154. January, 198'.. . . - . . ...1.75' 2. CIlans and M6eties.In Sothern(alora,b kwdWnso(lfrd Pp. 155.219.,, 1 fgue in tet ac,11....... 75 3. Ethnog-eography and Archaeolo& of th'e Wlyot Terrtor,b Lwellyn'L. Loiud. Pp.,221-436, plates 1-21 , 15 text, figures. Decembr,191 - . 25 4. The Witun Hesil Ceremony, by, S. -A. Barrett, Pp., 437-488, plates, 22,23, 3 figures in text., MAarch, 1919-.................... .75 5. The, Genetic Relatio ~ipof the, North~ Americian Ind$anl Langugs by, Paul Radin. ~~~~~~~~Pp. 489.52. ay, 1;919, .......................1. Index, pp. 503-506. VOL 15o. 1.Ifulgao'Law, by R. 'F. Ba,rton P.1186., plates, 1-33. February, 1919 . 3.00 2. Nabalol Songs,~~~~~9 ~by C. R.-Moss andA L. Kroeber. Pp 8-206. May,19 .2 3. Nabalol Law and 3%itual,~ by C.; R?. Moss. Pp 207-342, plates"34-87, Octobero, 1,920 -..........- .......... ...... ... ......1... 75 4. K knay Ceoremonies, by C. R. Moss. Pp.343384. Ocdtob erj, 192Q. 5. Ifugao Economlics,, by R. F.Brtn Pp 85446, platep,38-45.' Api192 .0 Vol. 16. 1, Myths of the S~~~~~~~~ ~ ~~outhern SiraMio by S., A~ Barriett.: Pp. 1-28.- Marc,, 1919. . ...... -....... ... . - . ---. --.-.. - - .. ...30.. 2.' Thei Matrilineal Complex, byL Robert H. Lowie. 'Pp.. 2945.' Mar'ch, 1919.-... .1i5 3., Thie -LinguisticL Families of' California, by oadB DonadA.L Kreer. Pp. .47-118, nlap 1,L1 fgure in text. Setebr,199--- .75 4. Calendars,of the Indians ,NorthLof'Mexico, by, Leona Cope. Ppv. 11,9.176. , with 3 maps. November, 1919 -................-...-....... .75 5. Yl=rok Geo graphy, by ~.~-I T. Waterman. Pp. -177-314, plates 1-18, 1 text 'figure 34, inapv. My 1920 ..........-.... -..... 2'.00 6. The C.ahuilla Indianls, by ,Lucilo Hgooper. Pp.1530 April, 1920-......... .75 7. The Autobiogra~~~phy ,of a Wneago Xndian, by PaulRau.P.314. -April, 1920--.-.-........1.00 8. Yumaln Trilbea; obf the Lwer Coloradof, bA.LKrber. P.4545 Augu" t,I1920. .................................................-....-. . . . ... .2 Vol. 17. 1.1 The Sou1rce's ' nd, Authenticity o~f -the History of the Ancient,Mei:ksa'ns,. by Paul R~dl. E'p. 1150, 17 plit-es., June, -1920M .. .. 1.75 2., California Culture 1`'roVindces, yA.L Kreerbp 1149, 2 Lps 13ptemnber: 1920 . -- i.- -.25 S. Winter and su~~~~mme DaniceSrs iZuU 198 by Elsie Clews Parsons. Pp 71'210,j 2 figures in text. Auguist, 1922 .... . ........ . ...... ..... 70 4. Hbitt ofth~Pith Indi;isi;, a Wai1aki DiAvision, by, Pliny Earle, Goddard.. Pp27.22,3 fgures intext.Fbuay 1924 ...25 5. Na1~~~a.Ioi Wales, by C. B. Moss~~~~~~~~~ ,Pp. ~227-353. epmbr, ',1924-~. 6.Th teg MoDunds at Richmon, CaIonasy iwly . ,Loud.Pp 35-7,plates 18, 1.9, 1 figurein text. _September, 1924-..35 Vol. 18. 1ClfrnaiKnsipT 0 Temn ioges, by'1dward WinslowGffd.P.i25 with 29 maps. De~~~~~~'cstnber, 1922,__----- 4.00 Vol. 19. L1 Wappo, Teft*, lirst: Seiries, by Paul Rai.P.117 erary,' 1'924-175 Vol. 20. The i'hoebe, ApesnH&7 eoilVoluzae ix# + 39pp, 2 plates, 22~Lres, Ontx. Decemlber,' 1992 - ... . 5.00 VbL'21. 1. The TYble Collection from Chincha, by A. L. KrOeber and, WiMaian Duncan) Srn.Pp. 1-54, p1ates 1--24, 27 figuresi ;tet 2. Explorations at Cblncha., by Max he.P.55-94:, 1 figure In te'xt. Not. 1 and ", in -one, covr Setembler,' 1,024 - -16 Note.---The Unt~~~~~~~ersit~, of Caliorna Pub iations aite offered 1Ju ecange for the publi- cations of learned .societies and, institution's, u.niversities anidlibraries.,, Complete lists of all 'the publications of the UTniversity will -be sent upon.request. For sample copies, lists of publications or ~~ot4er, information,, addkess tho * MANAGE OF. TH39 UNIVERSITY PRES,BREE,CALIFORNIA,, U. S. 4. "All matter qnt, in, exchange s.hould le addesedtoTHE EXCHANGE~, DEPAR,TMN,U VEST LIAY,EKEEY OALIORI'IA,U. A.