Mindanao Riddles

BAGOBO RIDDLES
B y E . A r s e n io M a n u e l
University of the Philippines
Quezon City, Philippines
I. INTRODUCTION
1 . The Background.
The bulk of the riddles in this collection was gathered during
an ethnographic field work among the upland Bagobo of north
western Davao province, Mindanao, during the period from April
to June 1956 made possible through a research grant given by
the Institute of Asian Studies, University of the Philippines.
Later, Mr. Saddani Pagayaw, my guide and assistant, added more
riddles which have been duly incorporated in this compendium.*
This paper, which is exploratory in intention, forms part of
a series of studies on Bagobo culture. An initial study on the
Bagobo folk epic Tuwaang, including text and translation into
English of one complete song has already been published previ
ously.1 Another work that is being readied for publication is a
collection of Bagobo folk tales, also one of the results of this field
work. This collection consists of thirty-six prose narratives in
cluding a genealogy of Tuwaang, the central figure of the epic
just mentioned and the culture hero of the Bagobo people.
2. The Atukon or Bagobo Riddle.

In so far as I am aware, this is the first collection of Bagobo
riddles to appear in print. Previous studies by Fr. Mateo
* In the gathering and interpretation of these riddles, I wish to

acknowledge m y indebtedness to m y Bagobo friends, especially Saddani
Pagayaw, Lum ayon Lam bayon, S a lin u Paniyungan, and Siaw an Sang-
gulian.
1 . See The M aiden of the Buhong Sky, first published in P h ilip
pine Social Sciences and H um anities Review, v. 22, no. 4 (Dec. 1957),
pp. 435-497; and then revised (Quezon City, Univ. of the Philippines
Press, 1958; vii, 70 p p .).
124 E. A R S E N IO M A N U E L
Gisbert2 Laura Watson Benedict,3 and Fay-Cooper Cole4 dealt

with the language, folklore and religion, and the general culture
respectively of the Bagobo people, but not one of these works
contains any specimens of Bagobo riddle, nor any reference to it.
In fact Fr. Gisberts Diccionario Bagobo-Espanol (1892). although
it is supposed to be a dictionary, does not register the Bagobo
term for riddle which is atukon. This Diccionario, however,
records atoc with two meaningsprofetizar and opuesto .
The first meaning appears to have a closer connotation to the
morpheme atoc or atuk, which I have found to be the wordbase
of atukon> riddle.
From the examples in this compilation one would notice that
there are a number of riddles which start with atuka ru (see
Nos. lib , 434850a50b, 818 7 ,121131b, 151)meaning you
guess what it is, or with the phrase atuka ru sa (see N o s .12,
104137)with an identical meaning. Sometimes this intro
ductory line is shortened to atuka (see No. 127) atukaw (ex
amples in Nos. 391)or atukaw sa (Nos. 252879b, 135b), which
all amount to you guess. W hile the Bagobo riddle, I suppose,
would normally have such an initial line to start the riddle proper
with, the compilation does not show that this is the typical pat
tern in practice. I observed, for instance, that while an incoming
participant in riddle making would start his or her riddle with
any of these initial phrases, he would not do it when propounding
more riddles, or he would only do it at distant intervals. The
moment the game of riddling has gained momentum, the par
ticipants would just rehearse their stock of riddles one after the
other without the introductory line.
3. Riddling in its Social Context.
Riddle making requires no special occasion, nor any par
2. See his Diccionario Bagobo-Espanol (M anila, Establ. tipo-lito.

de Ram irez y Comp., 1892; 64 + p p .) ; and Diccionario Espanol-Bagobo
(M anila, Establ.-tipo. de J. Marty, 1892; x v i , 188 + p p .).
3. See her Bagobo M yths Jo u rn a l of Am erican Folklore^ v. 26
(1913) pp. 13-63; and A Study of Bagobo Ceremonial3 Magic and M yth
(being v. 25 1916of the A nnals of the New Y ork Academy of Sciences).
4. See his The W ild Tribes of Davao Districts M indanao (being
v . 12 no. 2 Sept. 1914, of the A nthropological Series, Field Museum of
N atural History.)
B A G O B O R ID D L E S 125
ticular social setting, as is found in other Filipino societies.5 It

may start with younger folks or children, either during some kind
of activity like playing house, chatting around the fireplace
waiting for a turn to pound rice, fetching water, or while delous-
ing one another or weaving, occupations of no strenuous nature;
or while they are completely at rest after lunch is over. After
the impulse is set by young people, the older folks get stimulated
somewhat to soon enlist their participation, active or mediocre,
depending upon the kind of engagement they are occupied in at
the moment.
Any gathering of people where there are children is likely
to create an interest in riddle making after the news reports have
been exhausted, or the longer tales have been told. These are
propitious times for riddle making. There ishowever, but one
occasion when propounding riddles is not favored, and that is
during evenings. This period seems to be the proper time for
other more engaging activities such as story telling and epic
singing, especially so when there are bigger gatherings.6 The old
folks say that riddles should only be posed during the day because
bad spirits might participate without the knowledge of the rid-
dlers and may charge them, If you cannot answer my riddle, I
shall devour you.
Young people derive a lot of fun from riddle making and
so also the older folks. In this connection it should be said that
the Bagobo uplanders have not many outlets for amusing them
selves. They have not many games, to start with, and these are
chiefly for growing people; they have no drama to speak of;
therefore, their sources of entertainment are very limited indeed.
Although some individuals have an extensive repertoire of songs,
I did not have much occasion to hear them, except the singing
of Tuwaang songs which I consider the most meaningful artistic
activity of these people, socially speaking. So riddle making has
a place and a role in this society, a point which w ill be dealt more
5. A m ong the Remontados, a pagan Tagalog group, of M ontalban

R izal province, for instance, riddling is taboo except when there is
a dead person in the house. Am ong Christian Tagalogs this rigid custom
has become relaxed in varying degrees. B ut among the Ibaloy, solving
riddles is indulged around the death chair (see C.R. Moss, Nabaloi Law
and R itu a l,v Univ. of California Publications in Am erican Archaeology
and Ethnology V o l . 15 No. 3 (Oct. 28,1920 ) p. 230.
6. See m y Introduction to The M aiden of the Buhong Sky (1958).
in detail later. In a contest, unanswered riddles are counted

against the participant who may be called ka ayawan kawhich
is close to you lack intellect, or you lack imagination. Though
such a dubbing may not start a quarrel, it prompts the unwitty,
or sharpens individual and social consciousness to the value of
learning traditions.
There is another motivation for acquiring a knowledge of
riddles which shows that this activity has developed chiefly for
entertainment. The older folks may give green riddles to
arouse humour or laughter. In this compilation, however, only
three riddles of this kind have been recorded (see Nos. 4182
and 134). I suspect that there should be more, but I felt that there
was some inhibition on the part of my informants. It can be
added, however, that salacious riddles are not the rule.7
4. The Collection and Informants.

Of the 180 specimens in this collection,153 are base riddles
and 27 are variants. When more informants conform to the word
ing of any riddle than any variant, I call this a base riddle, which
may not necessarily mean the original or older form. Of this
t o t a l165 were contributed by forty-six male informants and only
15 by seven female riddlers. From this figure I should not make
any inferences, because I had the feeling that during my stay
of two months I was not able to elicit any fairly excellent response
from the opposite sex. Besides, I should state that I think had
not covered an area wide enough to warrant definitive state
ments w ith regard to Bagobo riddles, nor do I feel sure that I
had exhausted even the stock of riddles that my informants had.
For the purpose of the record, however, I am listing hereunder
my resource persons, indicating therein their contributions at
the same time. Another reason for not making an analysis is
the fact that the collecting was done with pressure technique,
using dragnet methods, and not under normal conditions. That
is to say, folks were herded in story-telling or riddling sessions
and asked to recall and contribute their stock of tales or riddles,
7. There is a taint of im pudicity even in the folktales, which

Bagobos relish in a spirit of healthy enjoyment. From our Upland
Bagobo Narratives (u np u b lish e d ), there is the story of B u la ri who
used the clittoris of his mother for a bait, and there is The Adulteress
R a t among thirty-six folktales in this collection.
B A G O B O K ID D LE S 127
hence the informants were under some kind of stress. And then
many of them could not stay long enough during these rehearsals.
Total Count:
Name Sex Age Number of Riddles Contributed
Base V ariant
l Saddani Pagayaw m 29 la, 4c, 8 9 20, 29, 38b
53 55, 57, 59a 64, 72
76, 79a, 85 88a, 89, 99 100
110, 118 129, 133 135a 147
152b ................................................ ?A 5
2 Lumayon Lambayon m 22 l b , 39,44a67, 74, 77 81 88b
92,113, 122a, 126, 135c,........... 19 3
3 Impunan Suhat f 15 2 27b 50b 121,151................. 3 2
4 Sumandang Pagayaw m 35 3 7 119 1231 4 1 ................ . . .5
5 Engket Tumanding m 27 4a, 28, 79b, 91 135b ................ 3 2
6 Lisada Pandoy m 55 4b ................................................... 1
7 Ubpay Lumunday m 18 4d, 5 b , 1 5 b , 130 ......................... 1 3
8 Kamansa Bansilan m 20 5a 117............................................ ?.
9 Attus Bintayaw m 51 6 14 40116 ............................. . . . 4
10 Adton Ibuk m 21 15a, 69, 96 102 105 106b . . .. . . . 5 1
11 Tambaa Lambayon m 29 10a, 26, 86 94,140, 144 152a... 7
12 Sasaw Suhat m 50 10b, 34, 75 145a ........................ 3 1
13 Dangginon Ipa m 37 11a................................................... . . 1
14 Tambunan Manlatas m 37 lib , 4 3 , 131b4 137 ..................... ?, 2
15 Kawata Dumay m 21 12, 37 98 ,1 0 9 ............................. 4
16 Panus Lasambung m 34 13 2 1 ,1 1 2 .................................... 3
17 Gabaw Duhinay m 50 16 90 132.................................... 3
18 Palaytu Avaw m 15 17 ................................................... . . 1
19 Salinu Paniyungan m 23 18, 36 49 61 68 101, 107 114,
115 125 142, 145b......................... 11 1
20 Mahullayon Bintayaw m 45 19 35 4 1 , 63 108 134, 153... 7
21 Ukuman Suhat m 25 2 2 ........................... ...1
22 Umbuan Lamunay m 19 2 3 ............................................... ...1
23 Sambilawan Unsang m 50 2 4 a ............................ . . 1
24 Siawan Sanggulian m 20 24b 324680, 84 93 103 128,149 8 1
25 Miding Suhat f 13 25, 42104.................................... 3
26 Unggad Katabman m 45 27a................................................... . . . 1
27 Galingga lgad f 40 30 . . . ...1
28 Aman Angkaab m 48 31 47, 58, 65, 78 88c.............. . . . 5 1
29 Adim Umbaoy m 43 33 106a ............................. . . .2
30 Am ba Uyaw m 34 38a, 62 ?
31 Ikok Latihan m 14 4 4 b ,139 . ...1 1
32 Banayaw Manlikay m 16 4 5 ......................... 1
33 Latihan Landim m 70 48i59b..

34 Anggusong Bayantung m 37 50a,
35 Inog Arayam m 42 50c
36 Baylon Sambilawan m 30 511
37 Taysan Ayu* m 35
38 Aring Suhat f 25 5 6 ,(
39 Ikney Suhat f 22 fiO
40 Salantay Manlamongan m 31 70
41 Ayug Ammad m 23 71,
42 Batooy Main m 18 73
43 Tunggay Suhat m 60 82
44 Utay Suhat m 14 83
45 Awiyan Buwisan m 30 95a
46 A d u Lavawan m 17 111 120
47 Ulidan Dahinsa: f 12 124
48 Samura Pagayaw f 32 127
49 Katawanan Mangal m 30 131a
50 M am puBasu: m 30 131c
51 Lambayon Mudim m 73 136,
52 Duyan Suhat m 65 149
53 Uyaw Maliggatung m 44 150
A breakdown of the contributions by age groups shows that

the largest number comes from the 21-30 years old bracket. A
summary is given below:
Age Group Total No. of Riddlers Contributions:
Base Riddles Variants
11-20 years old.............................13. .26., 7
21-30 .............................15. .16.. 12
31-40 .10 ......................................... 10 . 2
41-50 . 9 .............................13. 4
51-60 years old.............................3 , 1
61-70 1
...................................................... 2 ,
71-80 i 0
Of these 53 informants, only three had gone to school (Saddani
Pagayaw at the time of gathering being a college student, Lisada
Pandoy having studied at the Central Luzon Agricultural School
and Salinu Paniyungan had gone to a local elementary school).
Among these folks are also story tellers. In fact Mahullayon
Bintayaw was the source of four folktales, Adtum Ibuk of three
folktales, and Aring Suhat, Lumayon Latihan, Ukuman Suhat,
Im punan Suhat, Tambaa Lambayon, Attus Bintayaw, Salinu

Paniyungan, Sasaw Suhat, Saddani Pagayaw, Adim Umbaoy, and
Ayug Ammad contributing a folk story each to our Upland
Bagobo Narratives. Two of them, Aring Suhat and Tunggay
Suhat, niece and uncle, are well known epic singers. Besides,
Saddani Pagayaw was the immediate source of The Maiden of
the Buhong Sky.
5. Riddling and other Folk Arts.

Notwithstanding the limitations under which this collection
of riddles was made, I wish to offer the following general
observations on the relationship between riddle making and other
aesthetic activities in Bagobo society. It could be said that every
Bagobo knows a number of riddles, the greatest number con
tributed to this collection being twenty-four riddles from the
store of Saddani Pagayaw, my guide and assistant. This resource
person was with me, however, during almost two months of
ethnographic workwhereas most of the other folks were in the
vicinity of my activity for less than a day at most. Although
more than twenty of these informants appear on record to have
contributed only one riddle each, this was not actually the case
for a number of the riddles were known to every one; however,
these riddles could not be credited to them simply because they
had already been given previously.
Whereas every person knows a number of riddles, not every
one can sing. Singing as an art appeared to me as limited to a
few individuals who have a good voice to start with, or had
developed the same quite early through contact with singers.
So I should say that riddle making is a more popular pastime
with these people than any other oral form of folk literature,
and for that reason, it is likely to last longer as a traditional
vehicle. Also, every Bagobo knows a number of folk stories,
at least in this upland area. Not everyone would tell his stock
of talesmany were shy, or were tim id in a face-to-face dealing
with a newcomer, or were taken aback by a sudden request for
stories and if ever they could pull up enough nerves to tell them
these were in abbreviated or incomplete form. Then the people
know their mythology or segments of the same. But there are
very few persons who could sing their epic, Tuwaang.7a This
7a. See Inroduction to The M aiden of the Buhong Sky (1958).

There was no singer found, however, who could sing the whole epic.
130 E, A R S E N IO M A N U E L
fact may be attributed to vocal limitations and other factors, for

we had recorded a number of prose versions of the narrative
songs abridged by descendants of epic singers.8
But it appeared to me that there were as many people who
could dance as those who could play any musical instrument.
The explanation seems to be that the playing of any instrument
is closely connected with the dance, although there were old
men who would prefer to play a wind instrument rather than
dance. I saw more women dancers than men. Howeverthe
practitioners of the dance outnumber the epic singers, and do
also the instrumentalists, whether these handled percussion, wind,
or string instruments. O f these aesthetic manifestations, it
seems to me that epic singing is the most demanding of individual
talent and personal qualifications.
II. THE R ID D LE S
6. Text and Orthography.

There is some simplification in the orthography of the text,
but a complete phonemization of Bagobo is yet a task to be ac
complished. The symbol o representing a sound between the
Tagalog sounds a and o, used in The Maiden of the Buhong Sky
(1958)is being abandoned for a, its allophone. The sounds b
and v are allophones of bbut have been maintained as symbols
in the present text whenever phonetically present. Contiguous
vowels are really separated by a glottal catch represented b y
but the latter sound is weak in many instances, necessitating its
omission. The period, used in our work previously cited to in
dicate a long vowel sound is now replaced by the colon, for the
Bagobo long vowel is longer than the orthodox penultimate
stress in Tagalog.83
The riddles are transcribed into lines following pauses made
by the riddleralthough punctuation marks to indicate such
pauses have not been adopted except in very rare cases. The
8. O f the thirty-six stories in Upland Bagobo Narratives, some

thirteen folktales appear to be derived from the Bagobo epic cycle or
are related directly to this epic.
8a. W hich stress has already been symbolized by Leonard Bloom
field (Language, 1933 p. 173 310) by a colon and followed by other
students of P h ilip p ine language like Harold C. Conklin, Tagalog Speech
Disguise Language v. 32 n o . 1 (Jan.-Mar. 1956) pp. 136-139.
division into lines is therefore our own making, but for a reason
already mentioned. The exception is when the riddle is in the
form of a question, as in N o s .115 and 124where there is no
marked stopping between any two terms.
7. The Translation.
In making an English rendition of the Bagobo texts, the same
principles were followed as in The Maiden of the Buhong Sky,
without being too literally rigid, but at the same time sticking
to a line by line translation. There was not much freedom doing
this as the main goal was to make as faithful a rendition of the
Bagobo meaning as was possible at our command. Bagobo proper
names and other terms were left alone untranslated most often.
8. Arrangement.
The riddles have been arranged according to the solutions in
Bagobo, as the texts occupy the first column. To obviate in
convenience to English users that this arrangement w ill entail,
an alphabetical list of answers in English is provided for in Part
III. The Lehmann-Nitsche system of classification of riddles, now
widely adopted by riddle scholars, could have been utilized, but
as this is but a small collection it was thought best to postpone
this to a later date when the wealth of Bagobo enigmatic lore
shall by then have been fully tapped.8^
The Riddles.
BAG O BO TEXT EN G LISH TRANSLATION
A :D9 FENCE
Dullug inis bakassan, la As that python crawls,
Kahat dad ta ikug din. It soon bites its own tail,
lb As this python crawls,
Addullug ini bakassan
Kahat dad ta ikug din.
8b. As Archer Taylor, w orld authority on the riddle, Univ. of

California, once wrote the writer. The chief thing is to get the texts
into print, and only the large cum ulative collections need, I think, be
classified elaborately (Berkeley, California, Oct. 30 1958).
9. The colon is used in the Bagobo text to indicate vowel length
w hich is phonem ically significant in the Bagobo language and which
appears longer than the penultim ately stressed vowel in Tagalog (also
It soon bites its own tail.10
A HUNG GONG
Atuka ru sa11 You guess what it is
Anak ta mahindanaw Magindanaw child12
Na ahad iddat sa:ysay As far even as Sa:ysay13
Naddinog tadsina atu. Could be heard its cry.
A LL A W
AdHpanaw ini datu\
Adpangarap sa lahat.
SUN
When this datu travels
14
Everyone pays obeisance.
A L L A W U W O Y B U L L I
Atukaw.15
symbolized by a colon by other students of P hilippine languages; see

footnote 8a. This is a modification of the period after the vowel used
in our previous work (see The M aiden of the Buhong Sky 1958, already
cite d ).
10. As the fence is finished by sticking the last stakes into the
ground, the horizontal pieces are securely fastened to the in itial stakes
finalizing the enclosure and thus m aking the resolution of the riddle
a perfect one in the Bagobo m ind. In m y judgm ent this is one of the
most beautifully conceived of pieces in the collection.
1 1 . A way of starting a riddle, the phrase atuka ru being derived
from atuk guess+ ?ca y o u + ru it.
12. One of the ethnic groups in west central M indanaw (see H.
Otley Beyer, P opulation of the P hilippine Islands in 1916, M anila 1917,
p. 52). The line shows the upland Bagobos of Davao province are fa m i
liar w ith the Magindanaws. In fact the large bronze gongs that the
Bagobos have in their households were trade items coming from that
direction. In folk tales (see m y U pland Bagobo Narratives, M S) and
other songs of the Tuwaang epic cycle the M agindanaws are mentioned,
sometimes as enemies.
13. N am e of a place southeast of and below the D allag plateau
where these riddles were mostly collected. This place-name is a variable
element and so m ay be changed for another by the riddler to suit the
locale.
14. The datu is a pow erful and respected individual in upland
Bagobo society. If he has the personal attributes, he m ay exercise politi
cal, judicial, police, and religious powers.
15. A nother phrase starting a riddle, sim ilar to atuka ru; atukaw
comes from atuk guess-{-kaw you.
Sanga supan16 boggas

Na sanga supan kabba:.17
Sakkad na supak18 boggas,

Sakkad na supak langnga\19
Sakkad na supan boggas

Uwoy sakkad na supan kabba:.
Sakkad na supak boggas

Na sakkad na supak bottom.20
D A Y AND NIGHT
4a You guess what it is.
One chupa of hulled rice
And one chupa of millet.
4b One chupa of hulled rice,

One chupa of sesame.
4c One chupa of hulled rice
And one chupa of millet.
4d One chupa of hulled rice

And one chupa of bottom grain.21
A LL A W U W O Y B U L L I
Na atin addungguk meton na anak

langun tabpatay;
16. From supa' cover of a basket the content of w hich is equivalent

to one chupa + na connective particle.
17. A shrub comm only planted around the kaingin or field which
grows as tall as rice. It bears round pods w hich contain tiny black
seeds w hich are oily. The pods are dried under the sun, the seeds being
roasted in a kettle and pounded in a mortar, the paste now mixed w ith
any vegetable food preparation. The meat of the seed is white, the
taste like peanut.
18. From supa1 cover of a basket-)-ka connective particle.
19. Sesame (Sesam um orierUale L . ) .
20. P la n t taller than rice, its stem w ithout hollow. It is planted
around the kaingin at the tim e of rice planting. The grain is sm all and
is pounded in a m ortar like rice. The Bagobos cook it like rice.
2 1 . I n these four variants, note the constant referrent of hulled
rice to day and the variable element in the second part of each riddle.
Na atin addungguk raaputin anak,

langut m inuvu' agkauyag.
Duwon anak ka pomon dinV tidtallak

nagkaumannang kilangun tabpatay;
A tin adfingumaran ka sakkad na anak
langun tagkauyag.
Duwon anak na pomon dini} tidtallak
D A Y AND NIGHT
5a When the black child arrives,
all die;
When the white child comes,
all the people come to life again.
5b There is a child who comes from the east,

when it reaches us,
all die;
But when the other child arrives,
all revive.
A LL A W U W O Y URAN22
AdHpanaw inis anak na aruvoa},
Nadtinundug inis arV rin nadsinaggaw.
SUN AN D R A IN
6 W hen these two children travel,
The younger brother follows him crying.
AMBAKKANG
Layanglayang sa manuk
Na laton mandon palous.23
For another example of a variable factor in Bagobo riddling, see note

13 above.
22. W hen it is raining and the sun is shining at the same time, it
is the tim e when evil spirits move around and travel and the ghosts
of the dead come out of their graves. Parents w arn their children not
to go out or play during this time because they m ight encounter them
and be harm ed by these spirits or ghosts.
23. The winged lizard is a small anim al w ith a keel on its back.
W IN G ED LIZ A R D
7 As the bird flies
It alights again on a post.
A N A K NADSUSU
Singkatu9 duwa? batang,
Langngag duwa} bituon.
SU C K LIN G CH ILD
8 Leaping on two logs,24
He saw two stars.25
A N G U 726
Mappiyapiya^ na mangovay
Agkaat lawa9 rin.
TORCH
9 A very charming girl27
Eating up her own body.
A PA N G
Kalasanon ta untud
Na makalanu kadlanna'.
Kalasanon ta untud
Na makadlasay kadlanna\
Kaumpad idda da u t kawayan

Langut m inuvu agkamu .
Atukaru.
Agkau:g ka da
u t kawayan
Nagkamgasa mahingad.
It usually alights on trunks of trees, not on branches, so the riddle which

appears to be based on this observation.
24. The two logs are the thighs of the mother on w hich the child
is held.
25. The two stars are the nipples of the mother.
26. The torch is made of fresh rattan leaves provided w ith resin
in-between and tied neatly w ith split rattan vine. The new ly made
torch can be used iim nediately because people prefer to use it when
fresh, for then it w ill not burn easily.
27. To a Baggobo the torch so made is beautiful to look at, so the
personification here.
LOCUST
10a A w ild chicken from the sky
Worries people when it comes.
10b A w ild chicken from the sky

Causes suffering when it comes.
11a When these bamboo leaves fall

A ll men become worried.
lib Guess what it is.

Bamboo leaves falling
People worrying.
ATOP U W O Y BA:HON
A tin waraJ si kawayway,
Nagkau:g das kataptap.
ROOF AND RATTAN

12 If it were not for kawayway,28
Kataptap29 would have fallen.
A PU Y
Anak na m id,ayloggap
Na langut datu nadka:nga';
Na atin ad'annaw.
Nadkaha:k datu\
FIR E
13 When this child is lying,
A ll the datus are unhappy
But when this child gets up,
The datus are happy.30
A:TTF
Abpatongko:y inis datu

Na kannag kapongnga';
28 29. K aw ayw ay is a personification of uway (r a tta n ), nd katap

tap of atop (roof). There is a w ordplay of sounds here suggestive
of the answer.
30. That is, when the fire is lying low there is nothing cooking,
hencepeople w ill go hungry. The upland Bagobo fam ily keeps a fire
brand always burning under the ashes.
Ka kannad inguinal
Ka sakkad na datu\
D A M M IN G IN F ISH IN G
14 These datus foregather,
But they cannot agree,
If he does not arrive
The other datu.31
A
UNG
Mobbava' na lapuk
Kannad kaappus
Kabpannatayan.
M aliblivutut na batang
Na kannag kaappus
Kabpannatayan.
SHADOW
15a It is a short log
Whose end cannot be reached
By treading over it.
15b It is a very short log

Whose end cannot be reached
By treading over it.32
BADSI:
Pamallangay si anaay,
Nabagsayan ni madilay.
BADSI: B IR D
16 Anaay33 is sailing,
W hile madilay34 is paddling.35
3 1 . The fishermen here are m aking a dike of stones, the datus

referred to in the riddle. B u t unless m ud, the other datu, is plastered to
the dike, the dam w ill leak and therefore the hole cannot be dried up
and the fishes cannot be caught w ith the hand. The word a: tti' means
to dry up. For an analogous riddle, see no. 33 infra.
32. People cross kaingins or streams over logs or u nbu rnt tree
trunks, form ing the stimulus for the riddle.
33. 34. Annay, referring to the wings, and m adilay to the tail,
are personifications used only in riddle-making. See notes 28 & 29
for other examples.
35. O n w hy this particular bird answers the riddle, Saddani Pagag-
BAH IBBF
Kayuta pattad
Na navuwahuy ka da?un.
B A H IB B IPALM TREE
17 A tree on the plain
W ith leaves outspreading.
B A H IY A N G
Abbovaoy ini kanakan
Na atin abpakapongnga3
Na diyan ad
ubpata liyuwan.
B A H IY A N G PLANT36
18 This young man is building a house
W hich when finished
W ould make him live outside the wall.:
BA:HON
Id3 ipanaw inis anak
Na sakkad din daf
Na goraW nakaûlV
Na kanna rud agkavilang,
RATTAN
19 This child departed
Just alone
But when he returns
You cannot count them.38
BAKA}
Omwahan ni apu'
Kannag kasambayan.
LO W ER JA W
20 The seesaw of apu
Cannot be borrowed.
yaw, m y inform ant, explained that this bird w hile flyng flaps its wings
and moves its tail up and down at a frequency higher than most birds.
36, 37. A tuber that grows tall w ith w ide leaves and bears fruits
around its trunk, the same being eaten during days of famine. The
tubers are the young men who ordinarily should be found under the
ground, but this plant bears tubers otherwise, around the trunk.
38. Because the rattan is now split into m any pieces.
B AK A SSAN
Po'awan ni apu'
Na ivarab pakasambay,
Bangkaling ni lumimbod
Tikos ni dumalanggay
Midlagunando' punay
Nigkutolandalimukon
Danda' pamuyvuyanV.
PYTHON
21 The belt of apu
Which no one can borrow.
22 Lum im bods bangkaling39

Dumalanggay^ tifcos40
Likened to the punay bird
Simulated by the limukon bird
The decoration was made of.41
BAKBAK
B allu
duwa' mata' rin
Kunan toman tabballu' ka batu\
FRO G
23 Jum ping w ith his two eyes
I thought I have jumped on a stone.42
Sakkad na hatus ka anak

Na sakkad dak bituka' ran,
Mahatus sa kanakan
Sakkad dak ginawa\
39, 40. The bangkaling is a decorated leglet wider than the ordinary
tikos, w hich has a narrower though finer weave.
4 1 . The decoration on the bangkaling and tikos is likened to the
eyes of th punay and lim ukon birds and again compared to the stripes
found on the python. Bagobo descriptive style finds expressive exuber
ance in this riddle, only to be excelled in the epic poems (see again
The M aiden of the Buhong Sky, already cited).
42. That is, a frog when ju m p in g does not m ind alighting on an
other because it does not think the anim al to be another frog but a stone.
This is according to Bagobo interpretation.
NECKLACE OF BEADS
24a Being one hundred children
But have only one intestine.423
24b One hundred young men

Have but one life.42b
B A fOD
Atukaw sa
Anak uwoyûwoy bakkut.
SNARE
25 Guess what it is
Whose children are all hunchback.43
BA fOY
La:ngkob ini banug
Nadlivunglivung ka pusung.
Kaivow nabbatas ta dakkon weeg

Kannag ka:mmas ka gottok
lyan agka:mmas ka pokka\
Abbatas ka bavuy
Kannag ka:mmas ka gottok.
HOUSE
26 This eagle sits
W hile its heart wanders.44
27a A carabao crossing a big river

Its belly cannot be wet
W hat gets wet is its back.
27b A pig crosses a river

Its belly cannot be wet.
42a, 42b. To the Bagobo im agination the intestine and life stand
for the string of the necklace.
43. Because this snare is composed of m any snapping nooses.
44. The eagle is the house w hile the heart refers to the inhabitant
of the house.
BA:TIK
Atukaw sa
Tuyyang ni apu9 aggabbuJ kad ikataan
A tin kannad ikattan kannag gabbu\
B A :T IK TRAP
28 Guess what it is
A pus dog barks when leashed
But when not leashed it does not bark.45
BA
UNTU :
Avollon ni ginduon46
Napagus ta pagawa'an.
Avollon ni ginduon
Natunas ta lumbiya3an.
R A IN B O W
29 Ginduons loom
Is set in the air.
30 Ginduons loom
Is the lum biya
an
s second growth.47
BAVOT K A V I:
A dyipanaw inis anak
Aruwa3 rak ka:mmas ta suddu}
Nad ulina idda reen.
C A R R Y IN G BAG
31 When this man leaves
He makes but two footprints
At the time he returns.
45. The ba:tik trap consists of a resilient bow which w ill not work
if not leashed, and, therefore, w ill not bark.
46. G induon is a folk figure.
47. It is believed that a rainbow starts from the stump of a tree
or plant, in this case, the lum biya'an, w hich is a species of tree the
bark of the roots of w hich is used as a substitute for the betel-nut.
48. The carrying bag straps make but two marks on the shoulders,
w hich fact deceives the audience expecting the m an to make m any foot
prints in going and coming.
BAYUKUNG
L a
ubug sa ka:vow
K a
attiyak dahat.
B A Y U K U N G LAN D SHELL
32 The carabao wades
Drying up the sea.49
BESOK
Ahad natipun ki sa mmuuu"
Nad
a:ttina kannad ka/attian
Na atin kannad sombong iddas anak
Na kannad ka'atti'.
MUD
33 Even if all of us people should gather
To dry up the pool of water we cannot do so
If the child would not show up
It cannot be dried up.50
B IN A Y U
Tanudan ta
K iyudan ta.
RIC E PO U N DIN G
34 We both watch it
Bow and straighten up before it.51
BITUON
Tibbason subpatugison
Na kannamatag da' nadtibbason
49. The bayukung land shell is collected by the people when they
see it empty in the field, woods, or along their pathway. It is punched,
strung, and stocked for lim e m akingsince the upland Bagobo now live
in the highlands away from the sea. The shell is arranged tier after
tier in a pile of sticks and burned, then the burnt shell is picked up
carefully and stored in bamboo tubes or lim e containers. The bayukung
is the carabao in this riddle drying up the sea because water is mixed
w ith the lime, and a sure indication that the burning is properly done
and the lim e suitable for use is when the water is absorbed readily by
the calcined material.
50. See Riddle N o . 14 for an analog.
5 1 . The Bagobo women, who prepare the food for the fam ily,
assume a position and posture when pounding rice w hich distinguishes
them from their Christian countrymen. They set their feet at a con
Su idtahad ki dumangin
Ta datu' ta dumaduun.
STARS
35 We slash it in order to clear it
But it is not merely clearing it
But waiting for Dumangin
The D atu who lives up there.52
B OG G AS
Ubpa} ka ra} putian
Siyak malayanglayang.
H U LLED RICE
36 Just stay here white one
I am flying about.53
BOGGAS UW OY DAM PA?

Adsannab inis mahatus
Na kanna> mabpakaabbog
Nadsannab inis mahasa
Nabpakaabog.
R IC E AND LADLE
37 When these one hundred ones dive
The water does not become muddy
venient angle equidistant from the m ortar and rem ain fixed in that
position, in contrast w ith the Tagalog and Ilokano pounders whose one
foot is set forw ard and the other backward. The Bagobo women, most
often, hold their pestles w ith both hands, thus swaying their bodies
greatest at the buttocks, m aking rice pounding a picturesque and sexy
performance indeed. In comparison w ith Tagalog and Ilokano rice
pounders who have freedom w ith their feet and arms, the swaying is
suave and tim id. The English rendition of kiyudan is certainly very
weak.
52. In starting to clear a kaingin, the Bagobo farm er consults the
position of certain stars to find out whether it w ould be favorable to
m ake a clearing.
53. The white one refers to the hulled rice, the other one flying
about being the husk. A lthough the latter is the more active one of the
two and the one speaking, the Bagobo audience does not answer this
riddle w ith husk. The riddle portrays w innow ing after pounding.
But when this thin one dives

The water is stirred dirty.54
B O LLA D
Sanga sappin bulig
Na bawV tora} taddaggas.
Sanga sappV na suyak

BawV torataddaggas.
HAND
38a A bunch of bananas
Is the cure for our itch.55
38b One spadix of suyak banana

Is the cure for our itch.56
BOTAD
Disok poron na anak
Duwon dad sawwon din
Ahad kas mama>
Duwon dan sawwon din.
CORN57
39 W hile yet a small child
He is already w ith offspring
Even as he grows into a man
He still carries his child.
BOTAD N A G SAN A GG A N
Pamehes inis anak
Nagkalikab.
CORN B EIN G POPPED

40 When this child cries
Down below he goes.
54. The one hundred ones refer to the rice being poured into the
pot of water, w hile the thin one that stirs the water dirty is the ladle.
55 56. The hand has the fingers that scratch and relieve itchiness.
W h ile Riddles 38a and 38b are substantially the same, the answer for the
latter is fingers sometimes.
57. In the Bagobo language there is another synonym for botad
corn, and this is sannoy, both soft varieties. These terms do not refer
to any other plant or grain.
BOTTI
Battung ta lihawasan
Na sakkadsakkad ka batu3.
V A G IN A 58
41 The river of Lihawasan
Has but one stone.
BUAN
Tuwod ta bantulinay
Nadpakapantaw ta dahat.
MOON
42 It is a stump of the bantulinay tree
Overlooking the sea
B U L L I
Atukaru
Abpamunlawik banug
Agkapanlas sa mahingad.
NIGHT
43 Guess what it is
When the banug bird hoots59
The inhabitants die.
BUNUW1T
Adsannab inis anak
Nabpakaangay ta buwawan.
58. Y oung people w ould not ordinarily give this k ind of riddle,
Saddani Pagayaw explained to me. In this case the riddler was then
more than forty years old, the older folks not being inhibited when
amongst themselves or even when amongst younger people to hum our
the audience. The one stone in the river is the clittoris.
59. The banug, identified as a variety of eagle, when it cries sym
bolizes death or destruction to the Bagobo; whereas the kuwahu's cry
foretells ill luck (observed by traders, travellers, or affianced persons
to be wed, that is, if the kuw ahusings before the trader or traveller
starts or w hile along his way, it means to these people certain failure
or trouble, and they w ould return home, or the wedding ceremony
w ould have to be postponed). It appears that the eagles cry is taken
as foretelling some distant event, w hile the kuwahu's scream has im
mediate meaning.
Sannab inis kanakan

Nabpakaangayt buwawan.
FISH IN G HOOK, LINE, AND ROD

44a W hen this child dives
He brings up gold.60
44b This child dives

Bringing up gold.
BU RAK A N
Addullug ka bakassan
Na 'kanna' ra} abpaka'uva9 ta lahithit.
B U RAK A N V IN E
45 When that python crawls
It cannot even move the grass.
BUVU:
Mapung na balitV
Kannag kasarollan kag kasabpi3.
H A IR
46 Sturdy as a baliti tree is
You w ill never know whereof a branch breaks
off.
BUVU}
Ad'ilogga' iddas manga kanakan
Na mahatus wara9 tapid ibpit.
BUVIP TRAP
47 Lying down together these young men
A hundred of them without anyone being edged
out.61
60. Gold symbolizes fish here because the Bagobo value fish as first
class food, even more than venison, the deer being more plentiful.
6 1 . This is so because the buyuf trap is cylindrical or barrel-like
in shape and is m ade of slats fastened longitudinally around bamboo
rings. The hundred young men are the slats w hich actually do not
reach half that num ber, and hence this personification is a good example
of folk exaggeration.
BUYYAG
Atukaru
Sekkaw warad tavod du.
PARENTS
48 Guess what it is
You would not be without your belt.62
DAHAT U W O Y W E:G
Idânak inis malitan
Na udsarad agkavumg
Ka pomon dad ta anak din.
SEA AND RIV ERS

49 This woman bearing children
Could only be satiated
If fed by her own children.
DA:N
Atukaru
Bitukat ullu:
Pakatukas ta dahat.
Atukaru
Bitukat kay kayasi
Nabpakatukas ta dahatt
Bitukat taligtig
Abpakatukas ta dahat.
PATH or T RA IL
50a Guess what it is
The ullu: birds intestine63
It reaches to the sea.
50b Guess what it is

The kayasV birds intestine64
It reaches to the sea.
62. The belt stands for parents, because it symbolizes strength (one
inform ant going so far as to explain that when one tightens his belt
w hen he is hungry, he regains v ig o r ).
63. The u llu : is a sm all bird w ith grey-brown feathers.
64. The kayasior kaykayasi\ smaller than the ullu: bird, has dark
grey feathers.
50c The taligtig birds intestine65

Reaches out to the sea.
DA:N
Sondongngan du
Layug na moman
Unayan du
Taman dat bukuvuku\
PATH or TRAIL
51 When you look at it from afar
It is a tall betel nut tree
But when you are close to it
It is just up to your ankle.
DA
UN TA K A Y U ?
Abpangayaw ini anak
Na kannad abpaka3uli\
LEAF OF TREE
52 When this child goes to war
He would never be able to return.
D IL A }
KasiW ta liddapan
Kannab pakabaliyung.
TONGUE66
53 The eel from Liddapan
Cannot turn on its back.
DUHF
Abpakauta inis anak
Kanna rig kaoggan tabbava
Boyang agka?oggV
Kabbitbitan.
65. O f the three birds used in this type of riddle, the taligtig is
the smallest; it has dark grey feathers w ith a light breast and a red
spot there. It is apparent in this type of riddle that the use of small birds
is resorted to heighten contrast and hence to mislead.
66. Same riddle is answered w ith laliyungan, house ridge, by
Lum ayon Lam bayon and Latihan Landim .
THORN
54 This child is having a catch
He cannot carry on his back
But it becomes light
When carried with the fingers.67
DARW OY
Tuwod ta kapayawi'
Aruwa} sa batang
Na sakkad daka tuwod.
PO LYGENIST
55 A stump of the kapayawitree
Has two logs
Although only one trunk.673
GA PU N GG APU N
A tin sollom malihonnoy
A tin pakauntud don ka allaw
Na morat don.
GA PU N GG A PU N G RASS FLOW ER
56 In the morning it is beautiful
But as the sun rises to the zenith
It becomes ugly by then.68
GA SSA W
Mahatus na kanakan
Sakkad deen kas u:nan.
67. The catch here has reference to the thorn w hich cannot be
carried on the back because it got stuck somewhere in the sole of the
foot. Such a sliver incapacitates the person to carry any load on his back
too. The antecedent of it in the third line therefore confounds, because
w hat is uppermost in the m ind of the audience is the load w hich be
comes light the m om ent the thorn is removed w ith the fingers. B ut the
thorn is the referent here w hich is indeed very light when compared
w ith any load. So whether the riddle is considered as a fact or a crea
tion of the im agination, it becomes doubly puzzling.
67a. Polygyny is permissible in Bagobo society if sanctioned by
the first w ife and if economic status allows. As custom law permits
divorcepolygyny is not common.
68. This grass crawls on the ground and has tiny flowers which
gather dew and look like silver or diamonds in the m orning but become
dissipated at noon looking like disarranged hair losing its glitter to
the Bagobo. The flowers have no scent.
COMMON RAFTERS
57 A hundred young men
Have only one pillow.
GEDDAN
Geddan tak su:ngan
Samsamon tak pokka\
ONE LO G LA D DER
58 We step on her breast
Hold on her back.69
G IN A W A y or SONGNGA
K a
anud inis lopuk
Kannad lavas sudsuva\
A dk ânu d inis lopuk

M uling makapa:ras
Na m uling nakapasuva .
BREATH
59a This log is carried by the waters
Not downstream but upstream.
59b This log is carried by the waters

Floating downstream
Then upstream.
IK A M
A tim bulW linaw
A tin allaw batang.
MAT
60 In the evening it is a pool of water
During the day it is a log.70
KA :M A G
Anday kid lihad keta9?
69. This is just plain description of w hat a person does when he

goes up a Bagobo house using a one log ladder. I stopped for a long
tim e trying to figure out the answer to this riddle w hich fascinated me
very much. I did not succeed. G iving the right answer was prolonged
by the fact that this one log ladder is now being displaced by the stair-
fram e w ith rungs.
70. The m at is rolled up into a tube, so the figure in the second line.
Sagengke: wara' paa?

Boyang W ud si datu'
Kadla'ud si mandauda\
W IN D
61 Who is passing by us?
62 Dancing without feet

This datu dances only
When Mandauda* dances.
KA:M BU G
Baboy ta ki oanbanon
Na diyan da'om baukag.
K A :M B U G TREE71
63 Our wild hog from Banbanon72
Its bristles are inside.
K AM M O: U W O Y IRU N G
Ad}ipanaw inis aruwa'
Adsinuhungngon ta limma\
HAND AND NOSE

64 When these two travel
They are met by five.73
KAMOT
Naka
uta: inis kanakan
Naboyang abpamillakon
Kad'upusan padtitiya\
K A IN G IN (i.e.SW IDDEN)
65 This young man has a catch
7 1 . Wi t h a sour fru it (although I have not seen this tree, it appears

that this is Tagalog katm on tree from description).
72. The kaingin, after the trees are felled and dry, is burned first
before the rice seeds are planted. Holes, in w hich the seeds are de
posited, are made w ith dribbling sticks described as the spearing in the
riddle. N orm ally, a w ild hog or deer is speared to death first and singed
later, the reverse of the picture portrayed in the riddle.
73. W hen mucus is secreted dow n the two nostrils, it is received
im m ediately by the hand and fingers and flung.
But before spearing it

He singes it first.74
K A PA YA S
Mangovay nadlahinat
Nabpakalingkus kadsapipiyon.
PA P A Y A TREE
66 This maiden stood up
Carrying all under her armpits.75
K A :SID U } U W O Y K A M A N G A J
Ayad'adan ta pu:}
Ta danggayan ta bayanak.
BOLO AND WHETTING STONE

67 It is a rubbing-place on an island
Where the bayanak fish swims around.76
K A S IL A 3
Addullug ini bakassan
Nabpaka'appus ka sa:J
SWEET POTATO77
68 As this python crawls
It lays eggs all along.
KA SU }AT
Aggusik diyan
Aggusik dini\
LAUGHTER
69 You open up there
You open up here.78
KAVA:
Lumayang si luraanggak
Layang si langga}upay
4
7
Bam banon appears as a placename in folklore or riddles only.

5
7
The fruits and flowers appear under the petiole to the Bagobo.
6
7
This is understood to mean the island is the w hetting stone

d
h
t
fish is the bolo being v/hetted.

7
7
Tavosa:, squash, is another answer to this riddle.

8
7
Aggusi' means to open up little by little. D uring m y stay of two

Dinaput da'ut taggap

Daput da'un kinarom.
F L Y IN G SQ U IR R EL79
70 Lumonggak took to its wings
Langgaupay793 flew in the air
Alighting like the leaf of the tanggap
Alighted like the kinarom leaf,80
K A V I:
Darubmuk bavuy
Na kannad darubmon diyat pattad
Su diyat tangngat da:ma\
C A R R Y IN G BAG
71 When the wild hog makes its nest
He does not make it in the plain
But in the middle of the cliff.81
K ILA T
Tibbasan dawandawan
UW mongobogkobog.
Avollon dawandawan
Pakud ta udtuwan.
LIG H T N IN G
72 It slashes everywhere
It returns roaring.
73 Looms everywhere
Fastened to the zenith of the sky.
months w ith the upland Bagobo in 1956I have the impression that they
are not given to laughter.
79. A dark grey four-footed anim al interpreted by the people as
an ambitious creature who wishes to fly like a bird by getting up a tree
first before flying, but only to land on the ground like a leaf.
79a. Lam onggak and langgaupay are fictitious names of animals
which exist only in riddles and folktales.
80. The tanggap tree is tall and the kinarom tree small, but the
fa lling leaf of these trees appears like the flying squirrel to the Bagobo,
so the figure of speech.
8 1 . Because this bag, really a sort of knapsack, is carried on the
back w ith straps.
K IL A Y
Pamehes ka antig
Nagkatabba: kas vubungan.
EYEBRO W
74 When that frog croaks
The mountains slide.
KU G LU N G
K ayuJ ta pangandasan
Malagawlaw sambolon.
K U G LU N G GUITAR
75 The tree of Pangandasan
Resounds deeply when strummed.
K U RO N U W O Y A PU Y
Labbut ni kaitoman
Dilotan ni kapuypuy.
POT AND FIR E

76 The anus of kaitoman
Is being licked by Kapuypuy.82
KUW AT
Bavaoy inis anak
Sakkadsakkad ka tuddok.
KUW AT M USHROOM
77 This child is building a house
It has only one post.
LABBONG
Pamuwa' ta
Kanna tad adlawwian.
82.This could also be rendered into:

Is being licked by Firie.
The anus of Blackie.
The Bagobo term metom, black, and apuy, fireare both personified into
K aitom an and K apuypuy respectively.
GRAVE
78 We plant it
But never visit it.83
LAN OG
A tin mavaddas sikandin
Abpaningkayu9
A tin kannay mavaddas
Kannad paningkayu\
Atukaw sa
M alitan na mavaddas
Manokka: nabpiad ta kayu3
A tin kannay mavaddas
Kannab paka allag nabpiad ta kayu.
SW OLLEN R IV E R
79a When she becomes pregnant
She would gather fuel
But when she is not pregnant
She would not gather fuel.
79b You guess what it is

She is a pregnant woman
Strong to carry trees
But when she is not pregnant
She does not even have enough strength to
carry firewood.
LANTUY
Kasiliy ta liddapan
Pa^limma^ sa mata\
LANTUY FLUTE
80 The eel from Liddapan84
83. In the Bagobo culture preceding the present, whenever death

occurred, the fam ily abandoned the house and residence and moved to
a new place (u nlik e in the contemporary culture w hich now allows
bu ria l near the house w ithout necessitating abandonm ent). So the riddle
is a true picture of an older foikway, although the people even of the
present generation still understand the riddle.
84. Liddapan, a folkloristic placename. has already been used pre
viously in R iddle No. 53w hich has the same in itial line.
Has four to five eyes.85
LASSUNG
Atuka ru
Pung
Sa waloy.
MORTAR
81 You guess what it is
Flat is the base
Of the house.86
LASU^
Kayuta kapatahan
Na sinusân sa ^ u d .
PENIS
82 A tree from the plain
Its end is decorticated.
LA V IR A N G
Bilingbiling mana'ung
Tabagon ta buwaya\
W IN G ED LA W AN TREE FRUIT
83 The whirling Manaung
Is cracked by the crocodile.87
LAW IT M ANUK
Ka:sidut datu9
A tin idtibbas ta datuf
Kannag kabongawan
Atin idtibbas ta weeg
Agkabengawan.
85. The lantuy has really only four fingered holes, but the riddler
here has included the blow ing hole to confound his audience.
86. The pung of the text is an aphaeresis of lappung, flat at both
ends, and waloy w hich should be baoy, house, are purposive linguistic
changes to disguise speech.
87. M ana ung is a personified nam e in riddle-making, no person
having that nam e on the D allag plateau where this collection was
made; so M anaung here is understood to mean the winged fruit, and
the crocodile the w ild hog who eats the nut by cracking it.
ROOSTERS LONGEST TAIL FEATHER

84 The bolo of the datu
If slashed against a stone
It does not nick
If slashed against water
It becomes nicked.
LAYA}
Atin anak pa
Abpana'uwa:
Atin buyyag don
Warad sa'uwa:
BAMBOO SHOOT
85 W hile still young
He wears trousers
But when already old
He is without trousers.88
LIM A T O K
Ba:hon nabpadaldal
Na weeg nagkumpaniya:' nadsavang,
LEECH
86 It is a rattan swaying
Turning into a river junction.89
LITTAG
Atuka ru
Patintinunduhay
Uwayyuway bakkuta.
SNARE
W alking in a single file
They are all hunchbacks.90
88. The young bamboo shoot has sheaths w hich peel off as it
matures.
89. The leech in its search for prey stands on its distal end moving
to and fro, so the figure, and when it does find a host it sucks the blood
w hich flows into its body, creating the second figure in this riddle.
90. See a simpler riddle in No. 25 ante.
LO K K O B
Ibpam ua ku ka
ungkay
Simag abbarutang kud.
Pamu'a ru ta mapon
Na atin sallom nabarutan don.
Pamu'atat mapon
Barutan tat sallom.
DOOR
88a I planted it today
To harvest it tomorrow.
83b You plant it in the afternoon

But in the morning it is pulled out.
88c We plant it in the afternoon

We pull it out in the morning.
LUM ANSAD
Pomontu'ang ka dava3
Pomonwit ka daya\
ROOSTER
89 Stoning fish downstream
Hooking it upstream.91
M AHIN TAUNAN
Uripon ka
ay ta datu' na mama9
Na kannad k u w ^ kabbayaran
Su mamas rad kibbayad.
W IL D CHICKEN TAMED FOR CATCHING OTHER

W IL D CHICKENS
90 This datu has a male slave
Who does not want to be paid in cash
But another male in kind.92
9 1 . When a rooster or chicken pecks, the first part of the riddle

is described; but as it does so its tail goes up and this is seen as fishing
w ith hook and line. A Bagobo fisherman when he sees a fish under a
stone w ould knock that stone w ith another if he could not reach it w ith
his hand, and this w ith the intention of crushing it.
92. The m ale slave here is the decoy used in baiting other w ild
chickens, that is, another slave if the datu (the trapper) catches one.
M ILIT A N U W O Y A N A K DIN
Atukaw
Sanga lippan battung
Ma?ura: kidsavang.
MOTHER AND C H ILD REN

91 Guess what it is
Two arm-lengths of stream
It has many junctions.
M ANU K
Disok poron
Duwon don tangku3:
Atin dinit daya3 panikop

D init dava9 pamunuwit.
CHICKEN
92 Although it is small
It already wears a headdress.93
93 If upstream he fishes with hands

If downstream he fishes with a hook.94
MANGOVAY
Anay karisakkay ku
Na waraku nasarolW
Sa pansamuk tagmaya
an.
M A ID EN or YO U N G G IR L
94 Sicne I was born
I have not known
How to guard against maya birds.95
93. It is the m an who wears a headdress in Bagobo society, and

he may start wearing it in his adolescent years, when reaching seven
teen or eighteen. A t an earlier period, however, he may have dem on
strated exceptional bravery by k illin g enemies, in which case he is
allowed to wear a maroon or red headdress w ith designs made by tie-
dyeing.
94. A lthough differently worded, this is sim ilar to Riddle No. 89
above.
95. The subject of the riddle is not even hinted at. The maya
birds are supposed to be young men who m ight molest or carry off
a young woman guarded by her parents, the one speaking in this riddle
being the father.
M ATA}
Aruwan anak
Na budtuk ta iddakko:
Waray nakagkita3.
Anak na aruwa3
Abaparivaoy yet bwvwnsfan
Kanna3 mabpakadkita\
Idda ron
In i ron.
EYES
95a They are two siblings
Who since their birth
Have not seen each other.
95b There are two siblings

Living on each side of a mountain
Never seeing each other.
96 It is there now
It is here now.
M INU VU3 NABPATAY

Kavukarat tuvangon
Na ipat allang kaumpad.
D Y IN G PERSON
97 The flower of the tuvangon rattan
Falls every day.
MONO: UW OY PAT IYUK AN

Ka:sag ta anitu
Adsambayat katu:san.
H A W K AND BEEHIVE
98 The shield of the a n itu
96
Was borrowed by the katu:san bird.97
96. Benevolent spirit who looks after the welfare of man. I have
heard it pronounced anittu sometimes.
97. Hawks are know n to snatch chunks of the beehive w hich is
symbolized by the shield of the anitu J in the riddle.
N G A R A N TA M INU VU3 NIBPAT AY

Agkapilay inis balite>
Nagka?abburon kas lawa}
Na duwon poron kas da da9un din.
NAME OF A D EAD PERSON

99 When a halite tree falls
Its trunk decays
But its leaves w ill still be there.98
N G IPON
Kapilay inis as
as
As
as dad kagkaraggan.
TEETH
100 When these logs drop
They hit other logs.
N GUW OG
A tin adtupang mananoy
A tin adtakaddog masVapat.
MUCUS
101 When it goes down the slope it is slow
When it goes up the slope it moves fast."
PA
A
Ta: suwod
Wa? tapid
Ad'uri7ia\
LEGS
102 There are two brothers
Neither of them
Walks ahead of each other.
PANSA:
Sannob inis kanakan
Adlappaw ron ka u: rin.
98. A lthough a person may die, his nam e w ill still live in the
memory of the people.
99. Children allow the slim y mucus to ooze down their nostrills
and when it has gone so far below suddenly inhale it back into the
nostrills, instead of w iping it.
N A IL
103 When this young man dives
His head still shows out.
PAN U
AN
Atuka ru sa
Anak pâw ngutay
Uwoyûwoy ngoggan.
PA N U A N SHRUB
Children sitting together
A ll of them have mucus.100
PA N U M PA 9
Sa:rong diyat pattad
Kannab panabtab diyat pattad
Su diyan ta da:ma abpanabtab.
TWEEZER
105 The deer in the plain
W ould not graze in the lowland
But would nibble up in the cliff.101
PAN GAT SA:RONG

Tongtongngan du nahangu
A tin adtipakan du melaw.
Tongtongngan du
Tungannu9
GoraW adtipakan du
Melaw man,
ANTLER
106a When you look at it it is a dead tree
But when you chop it it is a live one.
106b W hen you look at it

It is a dead tree
100. The shrub has a trun k as large as the thum b and bears small
fruits w hich grow on the roots, the fruits containing a slim y substance
w hich is sweet.
101. The riddler interprets the cliff here as the chin or the parts
around the mouth. The Bagobo tweezer is made of bronze or copper
w hich people m ake themselves out of broken gongs.
The moment you chop it

It is alive again.
PA N G A :W A G
Layang si kappikappV
Agkatutungan sa langit.
RED S K Y OR CLOUDS
107 When kappikappi flew102
The sky began to b u r n ..
PANGOTTOB
Kammas ni buwa:kaw
Na duwon poron kaungkay.
TATTOO
108 The footprints of Buwarkaw103
Are still there to this day.
PA RA K U :
Adlayang inis limukon
Adlatambag kadlaton.
AX
109 When this limukon bird flies
It sings as it perches.104
PASSUNGAN
Singkabong si dayadnak
Naddinog ka sanga suhud.
Adûkalu' si natarin
Nadtavak si natalobpi'
Nadtavak si natalobpi9
Natalobpi3 ta dallag
Na natarin ta balafas.
102. K a p p i is hawk, but is duplicated here to simulate the sun;

the metaphor is intended to describe the burning cloud set afire by the
glowing sinking sun.
103. This name appears only in Bagobo folklore; I have not found
it actually used as a personal nam e by the people.
104. The picture described here is that of the ax being swung
against a tree, the swizzing tool culm inating in an impact, thus creating
the sound described as singing w hile the ax is driven into the wood
and so perches there. The lim ukon is used as a bird of augury.
PO U N DIN G B LO C K 105
110 Dayadnak playing with both hands on the
water106
Could be heard in another hill.
111 Natarin is crowing

Natalobpi answers
The condemned one on the plateau
Is lost among the bushes.107
PA T IYU K A N
Ka:sag ni apu}
Naggannayhannay ka upung.
Bavafoy inis anak

Kanna rabpakakampot ka guwos din.
Mappiya9 nagkannon
Na matoggas nad?angayon.
105. The passungan is a sounding board on w hich the mortar or

mortars are set. As the pounders h u ll the rice a musical sound is emitted
by the im pact not only of the pestle against the m ortar but doubly so
by the latter against the passungan board. The sonorous notes are deaf
ening but as these are echoed back by the hills and mountains, they
keep the work more lively and enjoyable. M en do not pound rice,
pounding being the w ork of women. A flat stone is sometimes placed
at one end of the board to add to the percussion sound as the women
pound.
106. D ayadnak is a personal nam e in the riddle, not now used by
the people.
107. The sound from the passungan board is considered lost as it
travels in space u n til it reaches an obstacle when it is considered con
demned, because as the echo, w hich is feeble in comparison, travels
back it is finally lost among the bushes. The Bagobos prefer to build
their houses on tops of hills or sides of mountains and not in deep
valleys, so gong and passungan playing could be heard at great distances.
There is a deep and expressive interplay of words and meanings in
this riddle threaded like beads by the passungan sound, so that another
rendition becomes tempting:
The lost one is crowing
The condemned one answering
The condemned one of the plateau
Is lost amongst the bushes.
BEEHIVE
112 The shield of grandfather
Has trappings that move about.108
113 This young man is building a house

His fastening does not reach around.109
114 It is delicious to eat

But difficult to secure.
PATTUNG
Onday kadsuliyuk ki ta3?
POST
115 Who is spearing us from below?
PA YU S
AdHpanaw inis anak
Na anay rabpakaponog
N abpapû ron.
CANE
116 This child leaves on a journey
The moment he is on the ground
He starts kicking.
PAYYAT
Sagenglcewara} pa
a
Na saut wara' paningting.
PA YYA T F IS H 110
117 Strutting without feet
Dancing without ankles.
108. The Bagobo shield is decorated w ith horsehair around it and

is compared to the beehive puckered by m oving bees, the picture con
veyed being that of a m oving shield as the horsehair flaps in the w ind
and the bees creating the impression that the beehive is moving as they
flutter about.
109. The beehive is attached to the tree or branch on one side
only, so the basis of the riddle.
110. A small freshwater fish w ith w hite scale and, on this account,
probably selected because it could be seen conspicuously leaping in
the water.
P IL A K P IL A K
Paûmpossoy ini anak
Kanna mabpakadô^goy.
E YELA SH
118 These children beat one another
W ithout anyone being defeated.
PIN G G A N
Anak na atin abpakannon du
Nibpo:mpad du;
Na atin abpakaJimpus
NadûW ron tid
ubpan din.
PLATE O R D ISH
119 This child when you feed him
You have to put him down;
But when he is through
He w ill return to his place.
POAS
Sanggaat ta minatay
Na ba}ag ta makatangon.
LIZA R D
120 It is the g-string of the dead
And loin cloth that is fastened.111
PO N GGOANG
Atuka ru
Kawkambo9 ta niyug
Na kaloykoy ta mamoôn.
SHELL BRACELET
121 Guess what it is
Buds of the coconut tree
Sheath of the betel nut tree.:
1 1 1 . I did not see any g-string nor loin cloth in 1956 when I was
on the D allag plateau, but I was told that fishermen do use it when
engaged in fishing. The streaked lizard is compared to the striped loin
cloth, and since the lizards marks are perm anent the riddler carries
that feature in the second line.
112. The shell bracelet, w ith all its whiteness and natural design,
PON GPON G
PulangV nakapangkat
Dagat nakapagolot.
Pulangi3 nakatangkad
Dagat nakapagolot.
W ATER IN THE H O LLO W OF TREES

122a A Pulangi river in an isolated place
A sea found in the middle.
122b A Pulangi river found up above

A sea found in the middle.
PU:NG
Pa:viyan ta dongngan
Uwoy gantangan tct ka}ungkay.
W ORK
123 It is our custom of the past
And our measure of today.
PUSOD
Orak toktok du?
U M B ILIC A L HOLE
124 W hat hole do you have in your body?
SA H IN G
Ad3imatayan inis malitan
Aggatton da kas anak din.
BANANA PLANTS
125 This woman w ill be killed
Her children w ill be spared.113
SA :K O Y
Yavag si mahivay
Na dumapon da}ut tohop
Dapon daût kinarom.
is compared to the coconut buds and the betel-nut tree sheath in the
im agination of the Bagobo. It is worn by both women and men.
113. A banana plant w ith m ature bunch of fruits is cut down (i.e.,
k ille d ), but the surrounding shoots are spared to bloom and bear
fruits.
168 E, A R S E N IO M A N U E L
HEADDRESS
126 Mahivay took to its wings114
Alighting on a tohop leaf
Resting on kinarom leaves.115
S A LLO Y
Atuka
Tigatiga tuûngtûng
Tunas ta lumbiyaân.
S A LLO Y E A RR IN G
127 Guess what it is
Twinkling like a firefly
A stem it is of the lumbiya'an tree.116
S A Y A P 111
Ko:glahan ta datu3
Kannag ka}ayon kidsanggat
Udsag kaâyon
Kigpaunsad dmuot sa:g.
HAT
128 The suitcase of the datu
It is not good to hang
But it could be done
If set on the floor.
SIG G A N G
Palinglingutay inis kanakan
Uwoy^woy avu3an.
STOVE OF THREE STONE-HEADS

129 Sitting together these young men
Are all covered with ashes.
114. Personified nam e used in riddles and folk stories only.

115. Cf. Kiddle No. 70 about the flying squirrel, ante. The tohop
leaf refers to the head and the kinarom leaves to the hair, kinarom
being a tree the leaves of which being used for dyeing fibers black.
116. The salloy is an ear-plug made from the root of the lum biya'an
tree; it is encrusted w ith bronze, silveror gold which makes it shiny,
so the figure of the firefly.
117. Saruk was the first answer to this riddle which is the Bukid-
non term for hat m ade of anahaw p alm leaves. Since there is a Bagobo
term sayap for the same object, the latter was preferred. The sayap
hat is like the Tagalog salakot, although I did not see one on the Dallag
S IK U
Duwon manuk naddakappan du
Na atin adâruwanan du
Taddakop na kannad ka'uta:
Na atin adsakaddan du
Na adka
uta:
ELBOW
130 There is a bird you can catch
If you use your two hands
You would not catch it;
But if you do it with one hand
Then you would catch it.
S1MAT
M id'attut sa pa:vasan
Nadâbbas ta luyung.
Atuka ru
Abpehes ini antig
Ad'abbas ta luyung.
P a V inis antig
Abpaka'abbas ta luyung.
Agkatipon iddas datu3
Na kannag katapus ka tongffco5
Ka kanna' adHhuma9 iddas anak.
NEEDLE
131a The salamander moved its hot air
It passed through the base-roots.
131b You guess what it is
The cries of this frog
Could pass through the base-roots.
131c This frog kicked
Coming out of the base-roots.
132 A ll the datus are there assembled
But they could not reach an agreement
If that child does not arrive.118
plateau and other areas, the reason given being that the anahaw palm
tree has become very rare in these places.
118. The pieces that m ake up a dress may be prepared, but w ith
out a needle no dress can be made.
SIN A PA N G
Taw'angay ta dallag
Marahing nabbadturon.
GUN
133 A reed on the plateau
A loud sound it makes when pulled.119
susu
Binibitoy na bidas
Na bitayon na miyadoy.
NIPPLES
134 Hanging bidas fruits
Suspend from miyadoy.120
TABBUf
S akadd^ ni apus
Kannad kaitis.
Atukaw sa
Sinupan apuJ
Na kannag ka}itis.
Partakaddusa ratu
Sanga tiro reen
Adîtisan du
Kannag ka itis.
119. The older folks know a type of gun called bigkangan (also
know n as sa :v intun ), w hich is lighted to explode it (w hich I never s a w ).
This gun was secured from the Moros. It appears that sinapang covers
all sorts of guns know n to the Bagobo people, this term being used
in the folklore, the proboscis of the shrimp being taken for the sinapang,
gun.
120. The bidas fruits are not edible, but attract attention because
they sway from the branches. M iyadoy has a synonym miyaroy which
is used for calling girls when boys or men are poking holes in the
ground preparatory to depositing seeds in them. Therefore the term
here has a double m eaning w hich may refer to the fruits or the nipples,
thus m aking the suggestion intriguing. There is a lullabye w hich starts
like this, as the baby is lulled tc sleep in her cradle:
A, diyadiya d i A, diyadiya d i
Lum bad don Swaying now
Kas miyaroy. L ike miyaroy.
SUGARCANE
135a Grandfathers water-tube
Cannot spill.
135b Guess what it is

Grandfather's bamboo receptacle
It cannot spill.
135c The datu fetched water

W ith only one long tube
If you pour it out
It w ill not spill.
T AGUNGGU} UW O Y GIBBA:
Simbamon
Sayon sairong.
G ONG AND D RU M P L A Y IN G
136 Beating it
The deer dances.121
TAL1NGA>
AtttJca ru sa
M anuk na uhis
Adtangtangngan du na m aiW
Nabpurutan du na maitik.
Tangtangngan du
Kanna rub kakita9
Boyang dud kasaralli
Kabpurutan dud.
EARS
There is a white bird
W hen you look at it it is very wild
But when you hold it it is very tame.
138 W hen you look at it
You cannot see it
But you know it is there
When you hold it.
121. The Bagobos usually make the deer skin as drumhead. As

the drum is beaten the skin vibrates, which vibration in the im aginative
m ind of the riddler is the deer dancing.
TAVANGAW
Bingkulan luyung makaw
P utiJ malayanglayang.
TAVANGAW V IN E 122
139 When you tap the buttress roots of the makaw
tree
Whites fly about.
TAVAKUJ
Pamu'a> ku dikuman
Na kanna ta raagkannon
Subpakira'unan ta ra\
TOBACCO
143 I planted dikum an123
We do not eat it
But use its leaves only.
TAVU:WAN
Tavuûn apu
Na kannag kasambayan.
W ASP
141 It is grandfathers receptacle
Which cannot be borrowed.
TEHENOPPON
Bonna: romman
Uvat domman.
D REAM
142 True it is sometimes
False it is sometimes,
TITIKON
Tibbasan du le-.ngngu'
A lin dutun le:ngngu\
122. The vine itself is used for shampooing and soaping the body.
Its seeds have w hite cotton-like wings.
123. D iku m an is a creation of the riddler for its sound effect as its
ending is in consonance w ith the ending of agkannon in the second line.
STEEL-FLINT F IR E M A K IN G APPARATUS
143 When you slash him it sparks
When you strike it again it sparks.
TOyAN
Ik a fik a t ta maya
Ikat ta tamaûyan
Kannad savut ta nandu3.
QUIPU: KNOTTED STRING FOR REM EM BERING

DATES OR NUMBERS
144 It is a knotted leash of the maya
The string of the tam auyan bird
We do not know when it ends.124
TUYYANG
AdHpanaw ini datu9
Nadtiyang ta pangassu9
Agkasuggung ta na kanna taman igkava:kki'
A tin kasuat na igkava:kki ta.
A tin adîmatay agkasât

A tin adtamballak ta pangassu9 rin
Kannad imatay.
Atidlahinat m alivutut
Atiâûnsad maôweet.
A tin ad^logga3 inis anak

A da*u:nat din.
D OG
145a When this datu departs
He carries with him a spear
When we meet him we are not afraid of him;
But when he laughs we begin to fear.125
124. Contracting parties usually make use of the toan to remember

when the date is due for the performance of their obligations, but out
side of the parties no one else w ould seem to know the end or last day
of the agreement.
125. The tail stands for the spear, and when the dog opens its
mouth, the Bagobo riddler translates this as laughing.
145b If he laughs he feels mad

But when he shakes his spear
He is not going to kill.
146 W hen he stands up he is short

When he sits down he becomes tall.
147 When this child sleeps

He uses his thigh for a pillow.
TUYYAN G N A G G ABBU 3 TA BAVUY

K alilid ini gatung
Nadtinunduhon tagkakak.
D O G CATCHING A W IL D HOG
148 As this stone rolls
It is followed by a cackling sound.126
UM PAK
Ka'aruwa' kidsikop
Kasakkad kidusok.
JACKET
149 We put in our hands twice
And we go in once.
U:NAN
Lam m in anak nidtabbaw
Na kasakkad da agkaân.
P IL LO W
150 A newly born child
Who eats only once.127
UPUS
Atuka ru
Kas mangovay nadpasuva9
Namatag don agga'un
Kanna^ mabpandappug.
126. As the hog runs to escape, it is followed by a barking dog.

127. W hen one makes a pillow , it is stuffed only once.
B A G O B O B ID D L E S 175
CAT
Like a girl going upstream
Who later comes home
Never washing her face.
URAN
Gassa' ni apu'
Na hannad kavilang.
Gassan apuJ
Kannag kavilang.
R A IN
152a The arrows of grandfather
That cannot be counted.
152b The arrows of grandfather

Cannot be counted.
UVA:
Sa:nayt binitbitan
Na iyan dad paka angay
Ka kanakat idta^lan.
M O N K EY
153 The rattan fruits of Binitbitan
The only one who could get them
Is the young man from Idtailan.128
IIL IN D E X TO SOLUTIONS IN EN G LISH
A ntler 106a, 106b Bracelet 121

A x 109 Breath 59a, 59b
Bag, carryin 3171 Cane 116
Bamboo shoot 85 Cat 151
Banana plants 125 Chicken 9293. See also Rooster.
Beads, see Necklace Chicken, w ild 90
Beehive 98112 ,113114 C hild sucking 8
B ird (badsi: ) 16 C hildren 91
Bolo and w hetting stone 67 Clouds, red 107
128. Both B initbitan and Id ta

ilan are folkloristic names, used here
for their rhythm ic effect.
Corn 39 Ladder 58
Cornbeing popped 40 Laughter 69
D am m ing method of fishing 14 L eaf of tree 52
Day and night 4a, 4b, 4c 4d, 5a Leech 86
5b Legs 102
Dish 119 L ightning 7273
Dog 145a, 145b 146,147 Lizard 7120
Dog catching w ild hog 148 Locust 10a, 10b,11a ,11b
Door 88a, 88b, 88c M aiden 94
Dream 142 M at 60
D rum and gong playing 136 Monkey 153
D ying person 97 Moon 42
Earring 127 Mortar 81
Ears 137,138 M other and children 91
Elbow 130 Mucus 101
Eyebrow 74 M ud 33
Eyelash 11G Mushroom 77
Eyes 95a, 95b, 96 N a i l 103
Feather, roosters tail 84 Name 99
Fence l a lb Necklace 24a, 24b
Fingers 64. See also Hand. Needle 131a, 131b, 1 3 1 c ,132
Fire 13. See also Pot and fire. N ight 43
Firem aking apparatus 143 Nipples 134
Fish 117 Palmtree 17
Fishing 14 Papaya tree 66
Fishing hook, line, and rod 44a, Parents 48
44b P ath 50a 50b 50c, 51
Flower, grass 56 Penis 82. cf. Vagina.
F lute 80 P illow 150
Frog 23 Plate 119
F ru it of law an tree 83 Polygenist 55
G irl 94 Potato, sweet 68
Gong 2 P ounding block 110111
Gong and drum playing 136 Pounding rice 34
Grass flower 56 Pot and fire 76
Grave 78 Python 2122
G uitar 75 Q uipu 144
G u n 133 Rafters, common 57
H air 46 Ia in 152a, 152b
H anl 38a, 38b R ainbow 2930
H and and nose 64 R attan 19
H at 128 R attan and roof 12
H aw k and beehive 98 Rice, hulled 36
Headdress 126 Rice pounding 34
House 26, 27a, 27b Rice and ladle 37
House ridge, see Tongue, f. 66. R iver 49 79a, 79b
Jacket 149 Road. See Path.
Ja w 20 Roof and rattan 12
K a in g in 65 Rooster 84, 89
Sea and rivers 49 Teeth 100

Shadow 15a,15b Thorn 54
Shell 32122 Tobacco 140
Shrub 104 Tongue 53
Sky, red 107 Torch 9
Share 25 87. See also Traps. Traps 28, 47. See also Snare.
Squash 68 Tree 63
Squirrel 70 Tree fruit, winged 83
Stars 35 Tuber 18
Stove 129 Tweezer 105
String of knots for remembering U m bilical hole 124
dates 144 Vagina 4 1 . Cf. Penis.
Sucking child 8 Vine 45,139
Sugarcane 133a, 133b 133c. Wasp 141
Sun 3 W ater in hollow of trees 122a
Sun and rain 6 122b
Sweet potato 68 W hetting stone and bolo 68
Swidden 65 W ind 6162
Tail feather 84 W inged lizard 7
Tattoo 108 W ork 123
IV. A N A LY T IC A L IN D E X TO COM PARISONS
AND DESCRIPTIONS
antler a dead tree, 106a, 106b.

arrows of grandfather as rain, 152a, 152b.
ax as limukon bird flyingsinging as it perches, 109.
bag (carrying) as man who makes but two footprints 3 1 ;as wild
hog making its nest in the middle of the cliff, 71.
bahiyang plant as a young man building a house which w ill make
him live outside the w a ll ,18.
halite trunk decaying as a dead person, 99.
bamboo leaves falling likened to locusts11alib .
bamboo shoot described85.
bamboo tube which cannot spill is sugarcane135a, 135b135c.
banana bunch which is the cure for our itch is hand, 38a, 38b.
banana grove described as a woman who w ill be killed and her
children who w ill be spared, 125.
banug bird as house, 26; as night 43.
beads of necklace likened to 100 children, 24a; to 100 young men,
24b.
beehive seen as the shield of the anitu\ 98; as the shield of grand
father, 112; as house, 113; as delicious to eat, 114.
belt seen as python, 2 1 ;regarded as parents, 48.
bird likened to ax which sings as it perches, 109; as elbow you

cannot catch with two hands, 130; as ear, 137.
birds (maya) as young men, 94.
bolo viewed as bayanak fish67; as roosters longest tail feather,
84.
bottom grain is night (because it is black) 4d.
bracelet described, 121.
branch of tree likened to hair, 46.
breath pictured as a log carried by the waters, not downstream
but upstream, 59a; as floating downstream, then upstream,
59b.
brothers as legs, 102.
buds of coconut tree likened to shell bracelet, 121.
buttress roots appear as tavangaw vine, 139.
cackling sound is description for dog barking, 148.
cane as a child kicking, 116.
carabao creates image of house the belly of which cannot be wet,
27a; stands for bayukung land shell drying up the sea, 32.
cat like a girl who never washes her face, 151.
catch which cannot be carried on back is thorn, 54.
chicken from the sky is picture of locust which worries people,
10a10b. See also decoy,
chicken described, 92.
child as fir e ,1 3 ;lying low symbolizing unhappiness,1 3 ;leaping
meaning happiness,13; as r a t ta n ,19; as building mud, 33;
as fishing hook, line, and rod, 44a44b; as pillow, 150.
child crying is the image of gong being beaten, 2.
child going to war is leaf falling, 52.
child compared to place or dish, 119.
child sucking described, 8.
child traveling and kicking is cane, 116; as needle, 132; child sleeps
using his thigh for a pillow is dog, 147.
children as split rattan 19; as snare, 25; as rivers, 49; as junctions
of stream, 9 1 ;as banana shoots, 125.
children beating one another is picture of eyelash, 118.
children with mucus sitting together are panu an shrub fruits,
104.
clearing a kaingin described, 35.
clittoris as one stone in the river, 41.
corn being popped is description for crying child; 40.
corn plant described, 39.
coxcomb is seen as headdress, 92.
crawling python likened to fence in construction, la, lb; as vine,

45.
cries of frog passing through baseroots like needle, 131b.
crying child is gong being beaten, 2; is corn being popped, 40.
dancing without ankles is fish, 117.
datu as stone 14; as m u d ,14; as star, 35.
datu traveling regarded as the sun, 3; as wind, 62.
day as hulled rice, 4a, 4b, 4c, 4d; as white child, 5a; as child who
comes from the east, 5b.
dead person is balite tree, 99.
decoy as a male slave who does not want to be paid in cash, 90.
deer dances as gong and drum are beaten, 136.
deer pictured as tweezer, 105.
delicacy is beehive, 114.
dieing person is rattan flower falling every day, 97.
diving of 100 ones and thin one contrasted, 37.
dog barks when leashed, etc.is trap, 28.
dog described as carrying a spear, 145a; as shaking spear, 145b;
short when standing, tall when sitting, 146; as child using his
thigh for a pillow, 147; catching a w ild hog, 148.
door as something planted, 88a, 88b, 88c.
dream described as sometimes true, sometimes false142.
drum , see gong.
drying up pool of water described, 33.
eagle regarded as house, 26.
ear as a wild bird, 137; described as something you cannot see,
b u t .. .hold, 138.
earring described, 127.
eel described as having four to five eyes is lantuy flute80; eel
that cannot turn on its back is tongue, 53.
eggs laid by crawling python as sweet potato, 68.
elbow is a bird you can catch with one hand, but not with two
hands, 130.
eyebrow is frog that croaks causing mountains to slide, 74.
eyelashes as children beating one another, 118.
eyes regarded as two siblings, 95a, 95b; power of eyes described,
96.
false sometimes, true sometimes, is dream, 142.
fence (in construction) as python crawling, la, lb.
fingers^ see handand f. 55.
fire as c h ild ,13; personified as Kapuypuy, 76.
fire lying low symbolizing unhappiness,13; when leaping, happi-
n e s s ,13.
firefly twinkling is earring, 127.
fish symbolized by gold, 44a, 44b; is bolo swimming around, 67.
fish described, 117.
fishing hook line, and rod as diving child, 44a, 44b.
flint-steel fire making apparatus described, 143.
flower of gapunggapun grass described, 56.
flower falling every day is person dying, 97.
flute as eel with four to five eyes, 80.
flying lizard as a kind of bird, 7.
footprints as tattoo, 108.
footprints as welts made by carrying bag, 31.
frog croaking and mountains sliding when eyebrow moves, 74.
frog jum ping on another thinking it is a stone, 23.
frog kicking through base-roots just as a needle does, 131c.
fruit oj ka:mbug as w ild hog with bristles inside, 63.
fruit (winged) personified as Manaung, 83.
fruits of bidas hanging imagined as nipples, 134.
girl (very charming one) eating up her own body is torch, 9; girl
going upstream never washing her face is cat, 151.
gold symbolizing fish, 44a44b.
gong (being beaten) is child crying (from a distance) 2.
gong and drum playing gives image of deer dancing, 136.
grave as something planted, 78.
g-string of the dead describes streaked lizard, 120.
guitar is the tree of Pangandasan resounding deeply when
strummed, 75.
gun described as a reed on the plateau, 133.
hair as tree branch, 46; as kinarom leaves, 126.
hand see nas a brunch of bananas, 38a38b; as five (people); 64.
hat pictured as suitcase of the datu 128.
head as tohop leaf, 126.
headdress stands for coxcomb of chicken, 92; described, 126.
heart as inhabitant of house, 26.
hog whose bristles are inside describes ka:mbug fruit, 63.
hole in body is umbilical hole, 124.
hot air made by salamander passing through base-roots describes
needle moving, 131a.
house outside which live young m e n ,18; as eagle with wandering
heart, 26; as wading carabao27a; as a pig crossing a river,
27b; carabao stands for beehive, 113.
house with flat base pictures mortar, 81.
B A G O B O K ID D L E S 181
house with only one post depicts mushroom, 77.

hunchback children portrayed by snare, 2587.
intestine of bird as path, 50a, 50b, 50c.
jacket described as worn, 149.
jaw, see lower jaw.
kaingin (slash-and-burn method of making a clearing) making
described, 35, 65.
kataptap personifies r o o f,12.
kawayway personifies r a tta n ,12.
kinarom leaves as hair 126.
ladder having breast and back, 58.
ladle as thin one diving and stirring the water dirty, 37.
laughter described, 69.
laughter spells fear, 145a145b.
leaf falling is picture of child going to war, 52.
leash of bird is toan knotted string, 144.
leaves of balite tree as name of a dead person, 99.
leech described, 86.
leglet of Lumimbod simulated by the limukon bird is decoration
on python, 22.
legs as two brothers, 102.
lightning slashes everywhere, returns roaring, 72; as looms, 73.
limukon bird simulates decoration on python, 22.
lizard appears as g-string and loin cloth, 120.
locust as a w ild chicken from the sky, 10a10b; as bamboo leaves
falling, 11a, lib .
log as breath, 59a59b; as mat, 60.
log (short) is shadow, 15a, 15b.
logs as teeth, 100; as thighs, 8; as wives, 55.
loom seen as rainbow, 2930; as lightning, 73.
lower jaw described as grandsires seesaw, 20.
lying child symbolizing unhappiness,13.
maiden carrying everything under armpits identified as the
papaya tree, 66; object of maya bird, 94.
mandible, see lower jaw.
mat described as a pool of water, etc., 60.
millet grain is night, 4a, 4c.
monkey identified as the young man from Idtailan who could
get rattan fruits, 153.
moon seen as a stump overlooking the sea, 42.
mortar described as a house with a flat base, 81.
mother as sea, 49; as stream, 91.
mother and children as stream with many junctions, 91;as banana

plants, 125.
mucus as two travelers, 64; described, 101.
mud identified as the other d a t u ,14; as child, 33.
mushroom as house which has only one post, 77.
nail as a diving young man with head out, 103.
name of a person as leaves of balite tree, 99.
necklace of beads seen as 100 children with one intestine, 24a;
as 100 young men having but one life, 24b.
needle as hot air, 131a; as cries of frog, 131b; as kicking and com
ing out of base-roots, 131c.
night as one chupa of millet, 4a, 4c; as one chupa of sesame. 4b;
as one chupa of bottom grain, 4d; as black child 5a.
night as hooting bird which causes death to inhabitants, 43.
nipples seen in hanging bidas fruits, 134; as stars, 8.
palmtree (bahibbi described,17.
panu9an shrub fruits are children sitting together with mucus,
104.
papaya plant described, 66.
parents as belt, 48; as sea, 49.
path described as birds intestine, 50a50b, 50c; as a tall betel nut
tree, 51.
penis seen as a tree from the plain with decorticated end, 82.
people as stones, 33.
pig as house, 27b. See also hog.
pillow as a newly born child who eats only o n ce ,150
plant is door, 88a, 88b88c; is grave. 78.
plate likened to child when you feed him, etc., 119.
polygenist described, 56.
pool of water identified as mat, 60.
post (of house) seen as a spear below, 115.
pot personified as Kaitoman, 76.
pounding rice described, 34.
pounding block sounding like Dayadnak playing on the water,
110; described, 111.
punay bird compared to python, 22.
python described22.
python as grandsires belt, 2 1 ;as leglet, 22; compared to punay
bird, 22; compared to limukon bird, 22.
python crawling compared to fence in construction, la, lb; to
burakan vine, 45; to sweet potato vine laying eggs, 68.
quipu described, 144.
rafters (common) as 100 young men, 57.

rain described as arrows, 152a, 152b.
rain as crying brother, 6.
rainbow viewed as loom set in the air, 2930.
rattan as child (when split becomes countless children),1 9 ;
personified as K a w a y w a y ,12,
rattan turning into a river junction is leech, 86.
receptacle which cannot be borrowed is wasp, 141.
reed on plateau is gun, 133.
rice (grains) as the one hundred ones diving who cannot make
the water muddy, 37.
rice (hulled) symbolizing day, 4a, 4b4c, 4d.
rice pounding described, 34; rice winnowing described, 36.
river junction compared to leech, 86.
river seen as water in the hollow of tree, 122a, 122b.
river swollen compared to pregnant woman, 79a, 79b.
rivers as children, 49.
road, see path.
roof personified as K a ta p ta p ,12.
rooster pecking pictured, 8993.
sea portrayed as water in hollow of tree, 122a122b.
seesaw is lower jaw, 20.
sesame symbolizes night, 4b.
shadow described, 15a, 15b; as a short log, 15a, 15b.
sheath of betelnut tree compared to bracelet, 121.
shell seen in carabao wading and drying up the sea, 32.
shield of the anitudescribes beehive, 98,112
sky set afire by Kappikappi, 107.
snare described as a person having children who are all hunch
back, 2587.
sound from pounding block described, 111.
spear seen in post of house, 115.
squash, see sweet potato, and f. 77.
squirreVs flying described, 70.
stars are nipples, 8; symbolize datu, 35.
steel-fiint fire making apparatus described, 143.
sticks of buvu' trap as lying 100 young men, 47.
stone in the river is image of clittoris, 41.
stone rolling is wild hog being chased, 148.
stones as d a tu s ,14; as people, 33.
stove described, 129.
string of beads as intestine, 24a; as life, 24b.
string oj bird compared to toan, 144.

strutting without feet, etc.is fish117.
stump overlooking the sea is moon, 42.
sucking child described, 8.
sugarcane compared to water-tube, 135a135c; to bamboo recep
tacle, 135b.
suitcase of the datu3 describes hat, 128.
sun is datu traveling, 3.
sun and rain as brother, 6.
sweet potato vine is python laying eggs, 68.
tail as spear, 145a, 145b.
tail feathers personified by M a d ila y ,16.
tail feather as bolo, 84.
tattoo marks as footprints, 108.
teeth as logs, 100.
thighs as logs8.
thorn compared to a catch54.
toan described, 144.
tobacco described, 140.
tohop leaf as head, 126.
tongue is eel from Liddapan, 53.
torch described as a charming g ir l ,9.
trail, see path.
trap described as dog barking when leashed, etc.23.
traveling datuy is sun, 3.
tree seen when looking at antler, 106a, 106b.
tree resounding is guitar, 75.
tree with decorticated end is penis, 82.
tributaries stand for children, 91.
true-false is dream, 142.
tweezer is deer who would not graze in the lowland, etc., 105-
umbilical hole as hole in the body, 124.
vagina described, 41.
vine seen as buttress roots, 139.
wasp is grandfathers receptacle141.
welts made by carrying bag seen as footprints, 31.
whetting stone described, 67. d
wind as someone passing by, 6 1 ;dancing, 62.
winged lizard as bird, 7.
wings personified by A n a a y ,16.
winnowing rice described, 36.
wives as logs, 55.
woman (pregnant) is swollen river, 79a, 79b.

work described, 123.
young man diving with head out is nail, 103.
young men as sticks of trap, 47; as common rafters, 57; as maya
birds, 74; as three stone-heads of stove, 129.

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BAGOBO RIDDLES

2. The Atukon or Bagobo Riddle.

* In the gathering and interpretation of these riddles, I wish to

Gisbert2 Laura Watson Benedict,3 and Fay-Cooper Cole4 dealt

3. Riddling in its Social Context.

Riddle making requires no special occasion, nor any par

2. See his Diccionario Bagobo-Espanol (M anila, Establ. tipo-lito.

ticular social setting, as is found in other Filipino societies.5 It

5. A m ong the Remontados, a pagan Tagalog group, of M ontalban

in detail later. In a contest, unanswered riddles are counted

4. The Collection and Informants.

7. There is a taint of im pudicity even in the folktales, which

33 Latihan Landim m 70 48i59b..

A breakdown of the contributions by age groups shows that

Im punan Suhat, Tambaa Lambayon, Attus Bintayaw, Salinu

5. Riddling and other Folk Arts.

7a. See Inroduction to The M aiden of the Buhong Sky (1958).

fact may be attributed to vocal limitations and other factors, for

6. Text and Orthography.

8. O f the thirty-six stories in Upland Bagobo Narratives, some

8b. As Archer Taylor, w orld authority on the riddle, Univ. of

It soon bites its own tail.10

symbolized by a colon by other students of P hilippine languages; see

Sanga supan16 boggas

Sakkad na supak18 boggas,

Sakkad na supan boggas

Sakkad na supak boggas

4b One chupa of hulled rice,

4d One chupa of hulled rice

Na atin addungguk meton na anak

16. From supa' cover of a basket the content of w hich is equivalent

Na atin addungguk raaputin anak,

Duwon anak ka pomon dinV tidtallak

5b There is a child who comes from the east,

For another example of a variable factor in Bagobo riddling, see note

Kaumpad idda da u t kawayan

It usually alights on trunks of trees, not on branches, so the riddle which

10b A w ild chicken from the sky

11a When these bamboo leaves fall

lib Guess what it is.

ROOF AND RATTAN

28 29. K aw ayw ay is a personification of uway (r a tta n ), nd katap

15b It is a very short log

3 1 . The fishermen here are m aking a dike of stones, the datus

22 Lum im bods bangkaling39

Sakkad na hatus ka anak

24b One hundred young men

Kaivow nabbatas ta dakkon weeg

27a A carabao crossing a big river

27b A pig crosses a river

BOGGAS UW OY DAM PA?

But when this thin one dives

Sanga sappV na suyak

38b One spadix of suyak banana

CORN B EIN G POPPED

Sannab inis kanakan

FISH IN G HOOK, LINE, AND ROD

44b This child dives