[2] Men or women through whom the superior beings talk to mortals. During ceremonies the spirits possess their bodies and govern their language and actions. When not engaged in their calling, the mediums take part in the daily activities of the village.
[3] See page 26.
[4] The initial portion of some of these names is derived from the respectful term apo—"sir," and the attributive copulate ni; thus the original form of Aponitolau probably was Apo ni Tolau, literally "Sir, who is Tolau." However, the storytellers do not now appear to divide the names into their component parts, and they frequently corrected the writer when he did so, for this reason such names appear in the text as single words. Following this explanation it is possible that the name Aponibolinayen may be derived from Apo ni bolan yan, literally "Sir (mistress) who is place where the moon"; but bolan generally refers to the space of time between the phases of the moon rather than to the moon itself. The proper term for moon is sinag, which we have seen is the mother of Gaygayóma—a star,—and is clearly differentiated from Aponibolinayen.
[5] [male]—male. [female]—female.
[6] Occasionally the storytellers become confused and give Pagbokásan as the father of Aponitolau.
[7] The town of Natpangán is several times mentioned as though it was the same as Kaodanan.
[8] The figures in parentheses refer to pages in the volume Traditions of the Tinguian, Pub. Field Mus. Nat. Hist., Vol. XIV, No. I. Chicago, 1915.
[9] The only possible exception to this statement is the mention of a carabao sled on p. 150, and of Aponitolau and Aponibolinayen riding on a carabao p.51. Traditions of the Tinguian. (Pub. Field Museum, vol. xiv, No. I; Chicago, 1915.)
[10] A term applied to any of the wilder head-hunting tribes.
[11] Ladders are placed on each side of the town gate and are inclined toward one another until they meet at the top. Returning warriors enter the village by climbing up the one and descending the other, never through the gate.