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Cap.

PP.

1.

Rivers of exchange

1-29

2.

Kalibutan (Manobo cosmos)

31-83

3.

Pantheon of Manobo supernaturals

85-146

4.

Burning speech

147-241

5.

Personal songs

243-78

6.

Reluctance & shame

279-345

7.

Song & sacrificing

347-61

ae

as in Old English

q

glottal (/>/) “In mid-positiom, the glottal stop is represented by - ... between two consecutive vowels”.

p.

term

meaning

31

sugilen

narrative

32

tineg

voice

33

uwaegin

epic

baylanen

spirit-medium

40

didaja

upriver

dagat

sea

sugilen

myth

yumbiya

sago-palm tree

43

pendag

flute

gimbae

drum

90

jatut

spirit / deity

ginhawa

life

91

kumitan

black magic

yumey

potion

124

sinug

fire

149

panubad-tubad

dedication

151

kapu-un

clan

246

uyu

head

dageha

heart

giheb

diaphragm

atey

liver

247

hena-henaq

thought

bu-et

will

bantug

charisma

gahem

power

269

tampudaq

pact

kalitukan

song

ikagihenen

words

tulungun

music

270

lisag

rhythm

358

sikew

ashamed

pamalibad

reluctant

1.

Rivers of exchange

1-29

p. 3

“Mamanwa-Manobos in Agusan del Norte”

p. 6

“Banwa-en, “Manobos” of lower Agusan River (in areas around the town of Esperanza) which are culturally closely related to the “Higa-enen” of Misamis Oriental and Bukidnon provinces”

“Mandayas in Upper Agusan in Davao” [cf. p. 365, n. 1:16]

“Bukidnon in the mountains, west of the area.”

p. 7

“Manobos ... claim to be the original inhabitants (tumandek)”.

[p. 365, n. 1:17 : “In Visayan-Cebuano, “lumad,” a term now used to refer to all original non-Moslem inhabitants”]

p. 13

“the Manobo system, where only spirits are believed to own lands. These are “borrowed” from them in a ritual that asks for permission to use land (ba-id). Within this system, lands are distributed collectively”.

p. 14

“Butu-an City used to be part of a region in Mindanao called “Caraga” and had strong associations with the Maluku or the “spice islands””.

p.

place

meaning

13

Butu-an

to open, display, show

15

Talacogon

full of cogon-grass

Saban

juncture (of rivers)

2.

Kalibutan (Manobo cosmos)

31-83

p.

myth

38

“Dagye-an, a male warrior, and his old wife, Dehunajen ... were a couple who became crocodiles

{cf. the Maya primaeval pair of crocodiles (as mentioned in the Books of Chilam Balam)}

after being struck by the supernatural force of lightning (anit).

Presumably incest relations caused this because anit is associated with such acts.”

{however, in the Books of Chilam Balam the transformation is a result (not of incest but) homosexuality between the crocodiles – which is perhaps repraesentative of the fact that crocodiles are engendred having indeterminate sexual gendre.}

39

“Dagye-an had been the uncle (anggam), the sago maker who fostered, but mistreated, young orphaned siblings (mag-atebay) ... . ... The habitation (ugpa-an) emerges out of the mountain (bubungan) that splits {cf. Aztec myth of splitting a mountain} and melts {“mountains melted” (Thilli^m 97:5)}, ... creating

snails (susuq) {like the mountains, is “the snail which melteth” (Thilli^m 58:9)},

lizards (ibid),

chicken or birds (manuk), and

turtles (ba-u-u).”

36

“One touched ..., since the old woman coughs. ...

37

Suddenly the earth split.

[“That is Tagabayew, who love to dance with her skirt up to here. One can see this slit in her ass.” (p. 233) – “she had a Tagabayew “flirtatious” spirit that made her dance with exposed genitals.” (p. 237)]

You can see the snails.

{Aztec goddess “Ilamatecuhtli wears a skirt with dangling shells known as a star skirt and is depicted with a fleshless mouth.” (AG) – Is the “fleshless mouth” symbolic of her coughing?}

You can see the “deer” [p. 372, n. 2:22 : “usa”] limping there (near) the sago makers ... . ...

Then the old woman ... became a maiden indeed. ...

Then the two …, ... the warrior and (his) wife, ... were made into the Dinagye-an [p. 372, n. 2:26 : “Dagye-an is a shortened form of the crocodile’s name ... Dinageye-an or Dinagye-an.”] and Dehunajen ... (of) this Umajam. ... The (flute music is the ) crying of

38

Dehunajen ... . ... Dehunajen (longing for) this husband of hers ... kept on crying ... for a long time ... . [p. 372, n. 2:24 : there is “a related story among the Northern Kalingga of Luzon Island” in cap. 1 of MPGE.] ... Dagye-an ... (... continued ) ... floating (further down) the Umayam river, (he reached the place where)

bamboos grow there on the body of the crocodile Tikgon.”

{cf. the tree depicted growing on the Aztec crocodile-god.}

p.

myth

61

“the supernatural in the form of a young maiden owns the pig that trespasses on Ujahay’s ... garden. This pig strangely emerges from the underworld ... . ... Further, the young maiden from the mountain also gives Ujahay the single miraculous rice grain that multiplies when cooked --- so much that they could not consume all the rice”.

54

A “gold” maiden was found by Taegoy [“Taegoy” was “name of Ujahay’s dog.” (374, n. 2:67)] [“the spirit maiden didn’t want the dog to move.” (p. 374, n. 2:57)]

55

“Then she vanished, the maiden. ... Listen to the rumbling sounds of a drum there in the maiden’s house. ...

Ujahay walked on this wooden bridge. ... Ujahay ... was offered the areca nut which transformed his body as if (this was) in a different world since ..., (he’s) a spirit.”

57

“that rich (brother Ubuk who) was ... eaten by evil {avarice} ... didn’t go to the skyworld”.

63

“Ubuk ... does ... recognize his tie with his most immediate kin, saying that he and Ujahay have the same number of fingers.”