Raspberry Pi Gaming 2nd Edition Design create

and play all kinds of video games on your

Raspberry Pi computer Shea Silverman pdf
download
https://ebookname.com/product/raspberry-pi-gaming-2nd-edition-
design-create-and-play-all-kinds-of-video-games-on-your-
raspberry-pi-computer-shea-silverman/

Get Instant Ebook Downloads – Browse at https://ebookname.com

Instant digital products (PDF, ePub, MOBI) available
Download now and explore formats that suit you...

Raspberry PI Computer Vision Programming 1st Edition

Pajankar

https://ebookname.com/product/raspberry-pi-computer-vision-
programming-1st-edition-pajankar/

Raspberry Pi Robotics Essentials 1st Edition Grimmett

https://ebookname.com/product/raspberry-pi-robotics-
essentials-1st-edition-grimmett/

Raspberry Pi LED Blueprints 1st Edition Kurniawan

https://ebookname.com/product/raspberry-pi-led-blueprints-1st-
edition-kurniawan/

The Illustrated Bible Story by Story 1st Edition

F3Thinker !

https://ebookname.com/product/the-illustrated-bible-story-by-
story-1st-edition-f3thinker/
Better Homes Gardens Trellises Arbors Pergolas Better
Homes And Gardens

https://ebookname.com/product/better-homes-gardens-trellises-
arbors-pergolas-better-homes-and-gardens/

Forging Two Nations Insights on Sudan and South Sudan

1st Edition Elke Grawert

https://ebookname.com/product/forging-two-nations-insights-on-
sudan-and-south-sudan-1st-edition-elke-grawert/

Hatred of Democracy 2nd Edition Jacques Ranciere

https://ebookname.com/product/hatred-of-democracy-2nd-edition-
jacques-ranciere/

The Radical Orthodoxy Reader 1st Edition John Milbank

(Editor)

https://ebookname.com/product/the-radical-orthodoxy-reader-1st-
edition-john-milbank-editor/

Essential Readings in Management Learning 1st Edition

Christopher John Grey

https://ebookname.com/product/essential-readings-in-management-
learning-1st-edition-christopher-john-grey/
Categories of Self Louis Dumont s Theory of the
Individual 1st Edition André Celtel

https://ebookname.com/product/categories-of-self-louis-dumont-s-
theory-of-the-individual-1st-edition-andre-celtel/
www.it-ebooks.info
Raspberry Pi Gaming
Second Edition

Design, create, and play all kinds of video games

on your Raspberry Pi computer

Shea Silverman

BIRMINGHAM - MUMBAI

www.it-ebooks.info
Raspberry Pi Gaming
Second Edition

Copyright © 2015 Packt Publishing

All rights reserved. No part of this book may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, without the prior written
permission of the publisher, except in the case of brief quotations embedded in
critical articles or reviews.

Every effort has been made in the preparation of this book to ensure the accuracy
of the information presented. However, the information contained in this book is
sold without warranty, either express or implied. Neither the author, nor Packt
Publishing, and its dealers and distributors will be held liable for any damages
caused or alleged to be caused directly or indirectly by this book.

Packt Publishing has endeavored to provide trademark information about all of the
companies and products mentioned in this book by the appropriate use of capitals.
However, Packt Publishing cannot guarantee the accuracy of this information.

First published: September 2013

Second edition: February 2015

Production reference: 1170215

Published by Packt Publishing Ltd.

Livery Place
35 Livery Street
Birmingham B3 2PB, UK.

ISBN 978-1-78439-933-7

www.packtpub.com

www.it-ebooks.info
 Credits

Author Copy Editors

Shea Silverman Pranjali Chury
Merilyn Pereira
Reviewers Adithi Shetty
Dustin Larmeir
Matt Murray Project Coordinator
Harish Pillay Sanchita Mandal
Dan Purdy
Proofreaders
Commissioning Editor Simran Bhogal
Pramila Balan Linda Morris

Acquisition Editor Indexer

Owen Roberts Mariammal Chettiyar

Content Development Editor Production Coordinators

Samantha Gonsalves Manu Joseph
Nilesh R. Mohite
Technical Editor
Prajakta Mhatre Cover Work
Manu Joseph

www.it-ebooks.info
 About the Author

Shea Silverman has been using computers since he was two years old. He has
always been drawn to technology, video games, education, and the public sector.
He is an employee at the Center for Distributed Learning at UCF, where he spends
his time researching and developing new ways to enhance online learning. He is
a member of the Orlando makerspace FamiLAB and an alumni of the University
of Central Florida. His article entitled Hacking, Learning, and the Raspberry Pi was
published in 2600: The Hacker Quarterly, he was a technical reviewer for Raspberry
Pi Networking Cookbook, Packt Publishing, and is the author of Raspberry Pi Gaming,
Packt Publishing.

You can find more information about him at http://www.sheasilverman.com.

I would like to thank my wonderful wife, Kristene, who provides

unending encouragement and support to my projects. I would like
to thank my friends and family for their ongoing support, especially
my grandma for always believing in me. Finally, I would like to
thank Liz, Eben, and the Raspberry Pi Foundation for the creation
of the Raspberry Pi, as well as the the wonderful community that
has flourished since its release.

www.it-ebooks.info
 About the Reviewers

Dustin Larmeir has worked in the web hosting and cloud industry for nearly 10
years, supporting Linux systems and the virtualization infrastructure. He is an avid
technology enthusiast and loves learning new concepts as well as teaching others.

I'd like to thank my wife for all of her support through the years in
my pursuit of a career in technology.

Matt Murray is a creative technologist who loves all things tech, art, and
education-related. He holds a bachelor's degree in computer animation and is
a self-taught programmer, who started at the age of 14. In more recent years,
Matt has been tinkering with more and more hardware-related projects with
a hope to help bridge virtual worlds with our own.

I would like to thank my patient wife and kids.

www.it-ebooks.info
Harish Pillay has been in the ICT industry for over 30 years. He is currently with
Red Hat, working on community-related engagements at the government, corporate,
and end developer levels. Harish holds an MSEE and a BSCS, both from Oregon
State University. Harish founded the Singapore Linux Users Group in 1993. In 2005,
he was inducted into the Council of Outstanding Early Career Engineers by the
College of Engineering, Oregon State University. In 2009, he was elevated to Fellow
of the Singapore Computer Society. In 2013, he was named Distinguished Partner
by SPRING Singapore, the national standards and quality agency in Singapore for
his work and contributions to IT standards in Singapore and at the International
Standards Organization (ISO).

Eternal gratitude to my soul mate, Usha, and our two sons, Ajay and
Amrish, for their unconditional love and support for all the crazy
things that I do.

Dan Purdy is a London-based frontend developer. He graduated from the University

of Huddersfield with a degree in music technology and audio systems and then
worked as a technical engineer at a top London recording studio, where he helped
maintain their vast array of equipment and provided technical assistance on a variety
of projects. During this time, he developed and built several web applications to
centralize and digitize many of the studios' processes, while also experimenting with
Raspberry Pi. He developed several standalone applications and games, ranging from
kiosk-style displays and take counters to aid assistants and clients to a barcode reading
microphone logging system. Projects are documented, along with tutorials, on his blog
at https://www.danpurdy.co.uk.

Dan has since moved on to work as a full-time developer at a digital agency in

London, working on enterprise-level web applications, e-commerce sites, and
prototypes while continuing to experiment with new frameworks and technologies.
He also continues to develop and document new Raspberry Pi projects.

www.it-ebooks.info
 www.PacktPub.com

Support files, eBooks, discount offers, and more

For support files and downloads related to your book, please visit www.PacktPub.com.

Did you know that Packt offers eBook versions of every book published, with PDF
and ePub files available? You can upgrade to the eBook version at www.PacktPub.
com and as a print book customer, you are entitled to a discount on the eBook copy.
Get in touch with us at service@packtpub.com for more details.

At www.PacktPub.com, you can also read a collection of free technical articles,

sign up for a range of free newsletters and receive exclusive discounts and offers
on Packt books and eBooks.
TM

https://www2.packtpub.com/books/subscription/packtlib

Do you need instant solutions to your IT questions? PacktLib is Packt's online digital
book library. Here, you can search, access, and read Packt's entire library of books.

Why subscribe?
• Fully searchable across every book published by Packt
• Copy and paste, print, and bookmark content
• On demand and accessible via a web browser

Free access for Packt account holders

If you have an account with Packt at www.PacktPub.com, you can use this to access
PacktLib today and view 9 entirely free books. Simply use your login credentials for
immediate access.

www.it-ebooks.info
www.it-ebooks.info
 Table of Contents
Preface 1
Chapter 1: Getting Started with the Raspberry Pi 5
The different flavors of a Raspberry Pi 5
Setting up an SD card 6
Creating the SD card in Windows 7
Creating the SD card in Macintosh OS X 8
Creating the SD card in Linux 9
Using NOOBS 9
Hooking up your Raspberry Pi 10
Connecting to a Wi-Fi access point 10
Summary 13
Chapter 2: Scratch 15
What is Scratch? 15
Understanding the Scratch interface 16
Making Scratchy move 17
Some pointers and terminology 18
Let's build a Flappy Bird clone! 19
Creating a new project 19
Making the variables 19
Setting the stage 21
Making the floor 23
Creating the pipes 26

www.it-ebooks.info
Table of Contents

Working with the main character 27

Enhancing the game 30
Ping Pong 30
Making the paddles 31
Following the bouncing ball 33
Summary 34
Chapter 3: Raspberry Pi Gaming Operating Systems 35
PiPlay 35
RetroPie 39
ChameleonPi 48
Summary 50
Chapter 4: Emulators 51
Raspberry Pi App Store 51
Using the App Store 51
Emulators 53
Mednafen 54
FCEUX (NES) 55
PiSNES (SNES) 55
MAME4ALL 57
FinalBurn Alpha 58
PCSX_ReARMed 59
PicoDrive (Genesis/Mega Drive) 62
Stella (Atari 2600) 63
Controls 64
Summary 68
Chapter 5: Ported Games 69
Cave Story 69
Installing and running 70
Controls 70
Doom 71
Installing and running 72
Controls 72
Open Arena 73
Installation 73
Single player match 74
Multiplayer match 74
Running a server 75
Joining a server 75
Controls 75

[ ii ]

www.it-ebooks.info
 Table of Contents

Minecraft: Pi Edition 76
Installing and running 76
Creating a new Minecraft world 77
Using the Minecraft: Pi Edition Application Programming Interface 77
Multiplayer Minecraft 78
Controls 79
Summary 79
Chapter 6: Linux Games 81
FreeCiv 81
Installing and running 82
Hosting a FreeCiv server 84
Learning the controls 86
SuperTux 89
Installing and running 89
Learning the controls 90
Njam 91
Installing and running 91
Learning the controls 92
Galaga: Hyperspace 93
Installing and running 93
Learning the controls 94
Finding games via the repositories 94
Summary 94
Chapter 7: Controllers 95
Controllers on the Raspberry Pi 95
Gamepads 96
Arcade sticks 97
Xbox 360 controllers 98
Sony DualShock 3 controllers 100
USB encoders 102
GPIO pins 104
Installing and building 105
Troubleshooting controllers 106
Summary 107
Chapter 8: Troubleshooting 109
Using raspi-config 109
Common troubleshooting 110
EmulationStation returns an error when I try to launch it 110
Nothing happens when I apply power 111

[ iii ]

www.it-ebooks.info
Table of Contents

Some of the games seem slow 112

Connecting via HDMI doesn't work 112
The DualShock 3 controller does not connect 113
I get an error when compiling Retrogame 113
Summary 113
Appendix: Games List 115
Games available via Apt-Get 115
Raspberry Pi 2 117
Index 119

[ iv ]

www.it-ebooks.info
 Preface
Hi! Welcome to the wonderful world of the Raspberry Pi. In a few short years,
the Raspberry Pi has amassed a rich diversity of software, cultivated by its
incredible community.

In this book, we are going to explore the entertainment capabilities of the

Raspberry Pi. From programming your own video games, to reliving classic
moments with your favorite game systems, I'm positive Raspberry Pi gaming
will help you unlock the capabilities of your device.

What this book covers

Chapter 1, Getting Started with the Raspberry Pi, will explain the various differences
between the Raspberry Pi models, show you how to set up an SD card for use in
your device, and finally how to hook up your Raspberry Pi.

Chapter 2, Scratch, will introduce the programming language and programming

concepts required to build a game. By the end of this chapter, you will have made
two games reminiscent of Flappy Bird and Ping Pong.

Chapter 3, Raspberry Pi Gaming Operating Systems, guides you through the different
operating systems that are dedicated to video gaming. These distributions have
been specially set up to offer a fun out-of-the-box experience.

Chapter 4, Emulators, explains the various gaming consoles that are available to be
emulated on the Raspberry Pi. You will also learn how to access the Raspberry Pi
App Store and use the built-in software repository.

www.it-ebooks.info
Preface

Chapter 5, Ported Games, shows you how to install and use games that were originally
for other systems but have now been reprogrammed to run on the Raspberry Pi.

Chapter 6, Linux Games, explores those games that are native to the Linux
operating system.

Chapter 7, Controllers, will introduce and explain the world of controllers,

gamepads, and arcade sticks, and how they can interface with the Raspberry Pi.
You will also learn how to hook up your favorite console game pads to your Pi.

Chapter 8, Troubleshooting, will guide you through the common issues that crop up
when utilizing a Raspberry Pi.

Appendix, Games List, provides you with a list of the native Linux games that are
available in the Raspbian repositories.

What you need for this book

You will need:

• A Raspberry Pi
• An SD card (4 GB or higher)
• A computer running OS X, Windows, or Linux
• A network connection

Who this book is for

If you are someone who loves to play games and are interested in learning more
about the capabilities of your Raspberry Pi, this book is for you. Basic knowledge
of Raspberry Pi programming is expected.

Conventions
In this book, you will find a number of text styles that distinguish between different
kinds of information. Here are some examples of these styles and an explanation of
their meaning.

Code words in text, database table names, folder names, filenames, file extensions,
pathnames, dummy URLs, user input, and Twitter handles are shown as follows:
"In the command prompt, type startx to launch the desktop environment."

[2]

www.it-ebooks.info
 Preface

When we wish to draw your attention to a particular part of a code block, the relevant
lines or items are set in bold:

1. Run sudo chown pi /opt/retropie/configs/all/retroarch.cfg.

2. Then run cd /opt/retropie/emulators/RetroArch/installdir/
bin.
3. Finally, run sudo ./retroarch-joyconfig -j 0 >> /opt/
retropie/configs/all/retroarch.cfg.

Any command-line input or output is written as follows:

mc.setBlock(player.x +1, player.y, player.z, block.GOLD_BLOCK)

New terms and important words are shown in bold. Words that you see on the
screen, for example, in menus or dialog boxes, appear in the text like this: "After
clicking on Connect, you will be asked to log in as Registered User or as Guest.
Choose Guest."

Warnings or important notes appear in a box like this.

Tips and tricks appear like this.

Reader feedback
Feedback from our readers is always welcome. Let us know what you think about
this book—what you liked or disliked. Reader feedback is important for us as it
helps us develop titles that you will really get the most out of.

To send us general feedback, simply e-mail feedback@packtpub.com, and mention

the book's title in the subject of your message.

If there is a topic that you have expertise in and you are interested in either writing
or contributing to a book, see our author guide at www.packtpub.com/authors.

Customer support
Now that you are the proud owner of a Packt book, we have a number of things to
help you to get the most from your purchase.

[3]

www.it-ebooks.info
Preface

Downloading the color images of this book

We also provide you with a PDF file that has color images of the screenshots/
diagrams used in this book. The color images will help you better understand the
changes in the output. You can download this file from: https://www.packtpub.
com/sites/default/files/downloads/9337OS_ColoredImages.pdf.

Errata
Although we have taken every care to ensure the accuracy of our content, mistakes do
happen. If you find a mistake in one of our books—maybe a mistake in the text or the
code—we would be grateful if you could report this to us. By doing so, you can save
other readers from frustration and help us improve subsequent versions of this book.
If you find any errata, please report them by visiting http://www.packtpub.com/
submit-errata, selecting your book, clicking on the Errata Submission Form link,
and entering the details of your errata. Once your errata are verified, your submission
will be accepted and the errata will be uploaded to our website or added to any list of
existing errata under the Errata section of that title.

To view the previously submitted errata, go to https://www.packtpub.com/books/

content/support and enter the name of the book in the search field. The required
information will appear under the Errata section.

Piracy
Piracy of copyrighted material on the Internet is an ongoing problem across all
media. At Packt, we take the protection of our copyright and licenses very seriously.
If you come across any illegal copies of our works in any form on the Internet, please
provide us with the location address or website name immediately so that we can
pursue a remedy.

Please contact us at copyright@packtpub.com with a link to the suspected

pirated material.

We appreciate your help in protecting our authors and our ability to bring you
valuable content.

Questions
If you have a problem with any aspect of this book, you can contact us at
questions@packtpub.com, and we will do our best to address the problem.

[4]

www.it-ebooks.info
 Getting Started with
the Raspberry Pi
The Raspberry Pi is an inexpensive, feature-rich modern computer created by the
Raspberry Pi Foundation. Since the release of the Model B in 2012, the community
surrounding the computer has grown, allowing for an incredible amount of projects
and software to be created for the device. These range from programming languages,
educational applications, hardware prototypes, and of course, video games.

In this chapter, you will learn the following topics:

• The different flavors of a Raspberry Pi

• Setting up an SD card
• Hooking up your Raspberry Pi

The different flavors of a Raspberry Pi

The Raspberry Pi Foundation has released four major models of the Raspberry Pi
computer. They the are Model A, Model B, Model B+, and Model A+. The Raspberry
Pi's CPU is the Broadcom BCM2835 chip. It contains an ARM processor running at
700 MHz and a powerful graphics chip. The board features HDMI and Composite
(RCA) video outputs, USB ports, two expansion slots, a Micro USB port for power,
and an array of GPIO (General-purpose input/output) pins to interact with the
outside world.

www.it-ebooks.info
Getting Started with the Raspberry Pi

Since all models share the same basic hardware platform, all the examples in this
book are applicable to all the versions.

Model A Model A+ Model B Model B+

USB 1 1 2 4

Ethernet 0 0 1 1

Video HDMI/ HDMI/ HDMI/ HDMI/

outputs Composite Composite via Composite Composite via
3.5 mm jack 3.5 mm jack
Memory 256 MB 256 MB 512 MB 512 MB

Storage SD card MicroSD card SD card MicroSD card

Power usage 300 mA 300 mA 700 mA 600 mA

Price $25 $20 $35 $35

Differences Low cost Newest board. Original New revision

solution. Does Low power, low board. to the B board.
not have built cost, and much Balances Has a new
in Ethernet and smaller form features layout, 4 USB
it has only one factor. and price. ports, and more
1 USB port. GPIO pins.

Setting up an SD card
The Raspberry Pi uses SD cards to contain its operating system and main storage
space. A Raspberry Pi SD card contains two partitions, which are explained as
follows:

• The first one, is the boot partition. This space contains the Linux kernel,
required boot up files, and most importantly, the config.txt file. This
file allows you to change the boot time parameters and customize some
of the functions of the Raspberry Pi. These options include over-clocking
the device, changing monitor settings, and the memory split between
CPU and GPU, among numerous other options.
• The second partition contains a Linux partition, which holds all of your
applications, configurations, and operating system files.

Preloaded SD card images are available, which make it quick and easy to get your
Raspberry Pi up and running.

[6]

www.it-ebooks.info
 Chapter 1

Choosing an SD card is an important step. There are many different combinations

of card sizes and card speeds. 4 GB is the minimum size required for many of the
operating systems (OS). I recommend that you start out with an 8 GB card. You will
also see cards marked with Class 4, Class 6, and Class 10. This is the speed at which
the card can be read and written to. I have found that the best bang for the buck is a
Class 6 card, but don't worry too much about which one you choose.

Before we begin, you will need to download a suitable Raspberry Pi OS. We will be
using the official operating system called Raspbian. You can download it from

http://www.raspberrypi.org/downloads.

Warning! dd and Win32DiskImager can be used to overwrite your

computer's own hard drive or other drives connected to your computer.
Double and triple check that the drive you select is your SD card.

Creating the SD card in Windows

To create the SD card in Windows, you will need to download the program
called Win32DiskImager by visiting http://sourceforge.net/projects/
win32diskimager/.

Once you are done with the downloading, perform the following steps:

1. Unzip the Raspbian image by double-clicking on the Raspbian.zip file.

2. Select a place on your hard drive to save the extracted file.
3. Click on Extract files….
4. Insert the SD card into your computer's SD card reader.
5. Run Win32 Disk Imager.

[7]

www.it-ebooks.info
Getting Started with the Raspberry Pi

6. Select the Raspberry Pi image on your hard drive.

7. Select the drive letter under the device that corresponds to the SD card.
8. Click on Write.

Creating the SD card in Macintosh OS X

OS X includes everything you need to create the SD card out of the box. We will use
a utility called dd:

1. Double-click the Raspbian image ZIP file. It will automatically extract into
the same place as the ZIP file.
2. Insert the SD card into your computer's SD card reader.
3. Open the terminal application (located in the Applications | Utilities folder).
4. Find the name of your SD card by typing diskutil list.

5. Unmount your SD card by typing disktuil umountdisk <disk>, that is, /

dev/disk2.

6. Copy the OS image from your hard drive to the SD card by typing dd if=/
path/to/os/image.img of=<disk> where <disk> is /dev/disk2, and
path/to/os/image.img is the place to which you saved the image.

[8]

www.it-ebooks.info
 Chapter 1

7. It can take anywhere from 15 minutes to over an hour for the image to be
written to the SD card. It will look like nothing is happening until it finishes
copying. When it is done, you will see a message showing how long it took
to transfer in seconds.

You can press Ctrl + T at any time to see the current status.

Creating the SD card in Linux

Like OS X, Linux includes everything you need out of the box:

1. Insert the SD card into your computer's SD card reader.

2. Using the terminal of your system, find the name of your SD card by typing
sudo fdisk –l.
3. If required, you can unmount your SD card by typing umount <disk>
(which will be listed from the earlier command , IE/dev/disk2).
4. Copy the OS image on your hard drive to the SD card by typing dd if=/
path/to/os/image.img of=<disk>.

Now that you have created your Raspberry Pi SD card, it's time to set up our device!

Using NOOBS
The Raspberry Pi Foundation has created a piece of software called New Out Of
the Box Software, often abbreviated as NOOBS. This is a small operating system,
which is used to install other OSs onto your Raspberry Pi.

Installing NOOBS is much easier than other installs:

1. Download NOOBS from http://www.raspberrypi.org/downloads

and unzip the file.
2. Insert the SD card into your computer's SD card reader.
3. Drag and drop the NOOBS files onto the SD card and you are done!

[9]

www.it-ebooks.info
Getting Started with the Raspberry Pi

At the first boot, you will be presented with a list of OSs available to be installed.
Choose Raspbian and press Enter.

Hooking up your Raspberry Pi

It's very easy to properly set up a Raspberry Pi. If you can build a Lego set, you can
build your Raspberry Pi computer. The following steps will help you in this:

1. Place your SD card into the SD card slot on the underside of the Raspberry Pi.
2. Connect the HDMI or RCA cable to the respective connector on the
Raspberry Pi, and plug the other end into your monitor.
3. Plug the Ethernet cable into the Ethernet jack (not applicable to Model A
and A+) on the Raspberry Pi and the other end into your router or switch.
4. Connect the USB mouse and keyboard to the two USB ports available on
the Raspberry Pi. If you are using Model A, connect a USB hub to your
Raspberry Pi and the mouse and keyboard to the hub.
5. Plug the power supply's Micro USB connector into the Micro USB port
on the Raspberry Pi to turn it on.
6. A red LED, by the USB ports, will light up to indicate that the power is
turned on.
7. On your screen, a square rainbow image will appear for a brief moment,
followed by some quick moving text or a graphic loading screen.

Congratulations! You have successfully booted up your Raspberry Pi!

Connecting to a Wi-Fi access point

The Raspberry Pi and Raspbian can easily connect to the Internet via Ethernet,
but when using a USB wireless device, you can also connect to a Wi-Fi network.
Raspbian includes a graphical utility to make connecting to a Wi-Fi access point
easy. Go through the following steps:

1. Boot up your Raspberry Pi.

2. At the login screen, enter your username and password (default is pi and
raspberry, respectively).
3. In the command prompt, type startx to launch the desktop environment.
4. Using your mouse, double-click on the WiFi Config icon that is on the desktop.

[ 10 ]

www.it-ebooks.info
 Chapter 1

5. The Wi-Fi configuration tool will appear shortly.

6. Click on Scan to scan for available wireless networks around you.

7. Double-click on the one you wish to connect to.

8. If it is a secured network, you will be asked for a password.

[ 11 ]

www.it-ebooks.info
Getting Started with the Raspberry Pi

9. Enter the password and click on Add.

10. The Status: Disconnected message should now change to Status: Completed.

[ 12 ]

www.it-ebooks.info
Exploring the Variety of Random
Documents with Different Content
141. The hidit or religious aspects of peace-making.—The word hidit has
three senses: It refers to a class of deities, the offspring of one of the
principal deities of war; it refers to sacrifices to these deities; it refers to
peace-making. Deities, sacrifice, and peace may seem widely distinct, but a
glance into the Ifugao’s religion will show the connection.

The hidit (deities) desire peace: but the peace must be made in the proper
manner, and accompanied by sacrifice to themselves. The hidit have
established the taboo that those who are involved in a controversy or enmity
must not chew betels with an adversary, nor be in the same house or
gathering or feast with him, nor drink with him, nor receive gifts or
hospitality from him. The penalty for breaking this taboo is the affliction by
the hidit with diseases of the lungs, throat, voice; the condition known as
“big belly,” leukaemia, short wind, swelling of the feet, dropsy, etc. This
may be said to be the punishment for making peace without ceremonies.
But sometimes the hidit punish the prolongation of a feud, enmity or
controversy, by afflicting one or both of the parties as set forth above. Those
who are involved in long enmities sacrifice continually to the hidit in order
to offstand such affliction.

The hidit or peace-making ceremony is performed in the following cases:

(a) At the termination of the funeral of a married person. It is performed

between the kin of the dead spouse and between those of the living spouse.

(b) Between adversaries in case of adultery, rape of married woman,

sorcery, murder, manslaughter, malicious killing of animals, false
accusation, disputes over rice fields, theft (sometimes), or other serious
controversy, provided the controversy terminate peaceably.

(c) At the peaceful termination of all ordeals and trials.

(d) Between the kin of a dead spouse and the widow or widower on
occasion of remarriage of the latter.

(e) Between parties to a controversy ending in payment of the tokom fine.

(f) At the termination of a feud, between the families involved in the feud. A
feud was rarely—my belief is that it was never—terminated except by a
marriage or on request of one of the members of the family afflicted by the
hidit deities. In the latter case, peace might or might not be purchased. At
any rate, the family suing for peace furnished the animals for sacrifice.

In most parts—I believe all—of Ifugao, peace was never made between
districts or villages. Peace was always made between families; but peace
between the principal families of two villages or districts was sometimes in
effect a peace between the districts or villages involved—I say sometimes
because such a peace was uncertain and undependable.

When peace was made between families of different districts, or between

families of the same district in cases of serious controversy, two men were
chosen, one by each party to the peace, and with appropriate prayers and
ceremonies, were given good spears. It was understood always that these
spears were for the purpose of killing the first one of either party who
reopened the feud, war, or controversy. After this ceremony, other spears
were broken and tied together as a symbol of the breaking and tying up of
all enmity; as a symbol, too, that spears were no longer needed.

An Inter-village Law
142. Neutrality.—When a war expedition or party passed through a village
en route against another village, the intermediate village might signify its
neutrality by casting a spear at the party. The spear never struck a member
of the party, of course, nor was its casting taken as an unfriendly act. It was
merely a declaration of neutrality. Should a village fail to cast a spear in
these circumstances at such a party, the people of it would be held as
enemies and accomplices of the members of the war party.
1 Thus A and B, two brothers, are members of the same family until they marry. After
marriage A’s family consists of his blood kin and of his relatives by marriage, and the same
holds of B’s family. Thus after marriage only half the individuals of the families of the two
brothers are identical. The families of two cousins are identical as to one-half the
component individuals before their marriage and as to one-fourth of the component
individuals after their marriage.
2 The word monkalun comes from the root kalun, meaning advise. The Ifugao word has
the double sense, too, of our word advise, as used in the following sentences, “I have the
honor to advise you of your appointment” and “I advise you not to do that.”
3 When a crime such as theft has been committed, and it cannot be determined from any
evidence at hand who was the culprit, the injured person frequently resorts to the hapud.
One form of this ceremony consists in placing an egg or areca nut on the edge of a knife or
the bevel of a spear and repeating the prayers necessary to make the egg or areca nut
balance and stand on end at the mention of the guilty person. Another form consists in
spanning an agba stick. At the mention of the guilty person the stick grows longer, as
revealed by its length in relation to the span of the priest. These sticks are kept for
generations. Many of them are over a hundred years old. These ceremonies are not of
virtue as evidence and are entirely without the pale of Ifugao procedure. They are of value
only to the injured person in assisting him to determine who has committed the crime.
4 The very day that I wrote this, the ownership of a field was settled by a wrestling
match. An Ifugao some time before pawned a field to a christianized Ifugao. This worthy
had the temerity to sell the field. Although the pawner would have surely been sustained in
his right had he appealed to the lieutenant-governor, nevertheless, he was so confident,
being in the right, that he would not lose, that he consented to settle the ownership by a
wrestling match. He won. The christianized Ifugao may possibly now have more faith in
the tenet of his former religion that the ancestral spirits uphold him who is in the right.
5 He may gratuitously add an insult by implanting a few of them in a pile of fecal
matter.
6 The villages of Pindungan and Ambabag are less than a mile distant from each other.
7 The Nagakaran people claim that only five out of forty of the first expedition returned.
8 This was the usual method of treating kidnapped persons. It is interesting to note an
almost parallel practice on the part of the Allies in the present war. When prisoners are
taken, the buttons are cut off their clothing, in order to keep their hands engaged during the
march to the rear.
Appendices

Appendix 1: Ifugao Reckoning of Relationship

All Ifugao words denoting relationships except the words for father and mother are
common in gender.

To any individual of any generation:

1. All his kin of his own generation are tulang (brothers, sisters).

2. All children of his kin of his own generation are anak (sons, daughters).

3. All grandchildren, great-grandchildren, etc., of his kin of his own generation are apo
(grandsons, granddaughters).

4. All kin of the same generation as his father and mother are ama or ina (father or
mother).

5. All kin of the same generation as his grandparents, great-grandparents, etc., are apo
(grandparents).

6. All relatives by marriage who are the husbands and wives of the kin of the same
generation are aidu (brother-in-law, sister-in-law).

7. All relatives by marriage, the husbands and wives of the kin of the generation of his
father and mother, are amaon or inaon.

8. The father or mother of his wife are ama or ina (father or mother), by courtesy.

9. The kin of the father or mother of his wife are tulang di ama (or ina) ’n di inay-ak (kin
of the father, or mother, of my wife).

In the Benaue district, the kin of one’s father or mother, in addition to being called father
or mother, are also called ulitao (uncle or aunt), and the husbands or wives of the ulitao
are called ulitaon (uncles-in-law, aunts-in-law). The son or daughter of a kinsman or a
kinswoman of the same generation in addition to being called son or daughter of one’s
self is called amanaon.

Appendix 2: Connection of Religion with

Procedure
An Ifugao myth.—Partly because of its connection with the Ifugao marriage ceremony,
partly because it illustrates so well the use to which the Ifugao puts his myths—rarely
telling them for amusement, but reciting them in religious ceremonies as a means to
magic—and partly because it is so characteristically Ifugao, I have decided to append the
following myth, despite the fact that it might more properly appear in a work on religion.

Most of the Ifugao’s myths have either been invented or if not invented, changed, for the
purpose of affording an analogy to the solution of the difficulties or misfortunes that
confront men today. The Ifugaos have a myth telling of a great flood, whose only
survivors were a brother and sister—Balitok and Bugan. In chagrin and shame because
her brother has gotten her with child, Bugan flees into the East Region to seek
destruction from the terrors there. They refuse to destroy her, but teach her how to take
the curse off marriages between kindred by the sacrifice of two pigs, a male and female
of the same litter. Notice how a flood myth—an element in the mythology of nearly
every people under the sun—has been modified and made to serve a magic purpose.

The myth given below is a further and utterly inconsistent modification of this flood
myth. In the myth above, Balitok and Bugan are represented as having a child and not
wanting it—in the myth below, they have no child but want one.

The ceremony of using a myth to serve a religious end consists of two parts. The first is
the recitation of the myth by the priest. This is called bukad. In affords an analogy to the
condition of sickness, war, famine, harvest, union in marriage, or what not, in which the
performers of the ceremony find themselves, and the happy solution of the problem. It is
terminated by what I term the fiat. This is an expression of the priest’s will that the
happy solution related in the myth shall be existent in the present situation. It is not, I
think, the fact of the priest’s will that is thought to bring about the solution so much as
the compelling and magic power of his spoken word to that end.

Up to this stage, the ceremony is sympathetic magic. In the second stage it becomes
witchcraft, and is called tulud, “pushing.” In it the priest “pushes” the deities of the myth
over the route from their habitations in the Skyworld, the Underworld, the East Region,
the West Region, or wheresoever they may abide, step by step to the village of the
Ifugaos performing the ceremony. He may recite their passage through as many as thirty
or forty localities, and as the priest drones: “They climb the steep at Nunbalabog; they
descend at Baat, they wade at Monkilkalney,” etc., the compelling power of his spoken
word “pushes” the deities along. Finally the deities arrive and declare through the priest
that they will confer the benefits requested.

This myth is employed in all of the final ceremonies of marriage, and in all ceremonies
of married persons that have the obtaining of children as their object. The translation is
absolutely literal and without embellishment.

How Balitok and Bugan obtained children.—And it is said that Bugan and Balitok of Kiangan
were childless. “What is the use [of living]?” said Bugan. “Stay here, Balitok. I am going to go
to the East Country. I will see Ngilin, Umbumabakal, Dauwak, Pinyuhan, Bolang, and the Gods
of Animal Fertility of the East.” She got betels together and packed them. Bugan and Balitok
ate. After finishing, they chewed betels.

Bugan put her pack on her head and started. She came to Baladong [Ligaue Gap]. She went on
to Kituman. Went eastward to Ulu. Forded at Agwatan. Encountered the Fire at Bayukan. He
[the Fire] asked, “Where are you going, Bugan?”

“I am going into the East Region,” said Bugan, “because we are childless, Balitok and I. I am
going to find some one to devour me, because we are very lonely.” Fire laughed. “Do not feel
so, Bugan,” he said, “keep going eastward until you come to Ngilin, Umbumabakal, and the
deities of the East Region.”

Bugan put her pack on her head and continued to Balahiang. She came to the lake [or ocean(?)]
at Balahiang. She aroused the Crocodile.

“Who are you, human?” said the Crocodile.

“I am Bugan of Kiangan.”

“And why is it,” said the Crocodile, “although the Flood of the East Region and the Flood of the
West Region came upon me and fear to arouse me, that you, Bugan, a [mere] human, [presume
to] molest me?”

“Yes,” said Bugan, “that was my intention; for I am searching for someone to devour me.”

“Why?” said the Crocodile.

“Yes, for I have become very lonely; for Balitok and I have no children.”

The Crocodile chuckled. “Oh, I will not devour you, Bugan,” he said. “I would shame to devour
one so beautiful. Continue on eastward, and arrive at the dwelling of the Shark. Wake him up, in
order that he shall be the one to devour you.”

Bugan thought well of it. She put her pack on her head. She went on eastward and came to the
waters where dwells the Shark. It was fear-inspiring, and caused her to exclaim “Inay!” She was
terrified, but she conquered her fear. She reached for betels, and threw them between her teeth.
She crushed them. They became like blood. Bugan spat into the waters. She beheld a great wave
circle. The Shark came into sight. He grunted.

“Who are you, human?” he said.

“I am Bugan, the wife of Balitok at Kiangan,” she said.

“And why is it that you arouse me, human? And there come the Strong Wind of the East and the
Strong Wind of the West, and they arouse me not; for I am ferocious here in the East Region.
Yet you, Bugan, the wife of Balitok at Kiangan, you arouse me?”

“Yes, that is what I purpose,” said Bugan, “for I am looking for someone to devour me.”

The Shark chuckled. “Why?” he said.

“Yes, for I want to be devoured because Balitok and I have no children.”

“I would shame to do so, for you are a beautiful woman. Come into my house in the Waters in
order that we may eat.”

Bugan entered. They ate.

“Continue,” said the Shark, “into the East Region. Go unto the dwellings of Umbumabakal and
the Gods of Animal Fertility.”

Bugan rose to the surface of the waters, and on the beach again put her pack on her head. She
continued the journey. She came to Lumbut, to the house of Umbumabakal. The house was
covered with enormous ferns. It terrified her. She threw betels between her teeth, and put down
her fear. She passed through the gate of the enclosure about the house, and sat down on the rice
mortar. In the evening of the day Umbumabakal came down. He was looking for something to
eat. He passed through the gate. Bugan hid herself in a large wooden bucket. Umbumabakal
kept sniffing the air.

“Why is it that there is something human here now,” he said, “yet nothing of the kind has ever
happened before?”

He sought for Bugan. He found her in the bucket.

“Why, human, are you here?” he said.

“I am Bugan, the wife of Balitok.”

“Why do you come here, Bugan, wife of Balitok?” he said.

“Because I want to be devoured.”

“Why?”

“Yes, for we are childless at Kiangan.”

“Umbumabakal laughed. “Well,” said he, “tomorrow we will go to the dwelling of Ngilin and
the other Gods of Animal Fertility.”
On the morrow they visited the various Gods of Animal Fertility. They gathered pigs and
chickens as gifts to Balitok and Bugan. “Return to Kiangan,” they said. “We will go with you.”

[At this point, some priests change the myth into a tulud, while some continue it as a myth. We
will here insert the method of this change.]

[Fiat by the priest, i.e., a statement of the priest’s will:] It is not formerly, but now; not to
Kiangan that they come but here to our village of X, in order that they relieve A and B of
childlessness; in order that they increase the life here in our village of X. They bring children
and pigs and chickens and miraculous increase of rice to A and B here in our village of X.

They return to Lumbut. They come west to Agab. They continue to X. [Here follows a detailed
“pushing” of the party from the East Region to the village in which the priest is performing the
invocation, and to the house of the childless couple.] They look up. “Why, it is our children in
X,” they say.

“Yes,” [says the priest,] “for they are childless. Give them children. Let some be male and some
be female. Let there be a myriad of shields [figuratively: men] and a myriad of tudong
[women’s sweet potato baskets; figuratively: women] here in our village of X. Let the pigs and
the chickens become many. May the rice be miraculously increased. Bring us much life here in
our village of X.

[If the priest does not change the myth to a tulud at the point above, he continues it as follows:]

They continued with Bugan to Kiangan. They gathered together the “sitters” [priests] at
Kiangan. They sacrificed the pigs and the chickens. The Gods of Animal Fertility taught them
how to perform the bubun ceremony. They divided [as a tribute] the meat with Ambahing [who
takes semen from the womb of women and carries it off in his hip-bag] and with Komiwa [who
stirs up semen in the womb so that conception is prevented].

Bugan and Balitok multiplied at Kiangan. There came to be a myriad of shields [men] and a
myriad of sweet-potato baskets [women] in Kiangan. The pigs and the chickens became many.
Their children scattered throughout the hills of Pugao [the Ifugao’s earth]. The rice dikes
climbed up the mountains. The hills smoked day by day [from the burning off of clearings for
sweet-potatoes]. Life was miraculously increased.

[Fiat by the priests:] It is not then but now; not in Kiangan, but here in our village of X. It shall
be the same with these children, A and B. Their children will be many. Let some be male and
some female. Let their pigs and the chickens, etc., etc.

[Tulud.] “We will go now,” said Umbumabakal. “All right,” said Bugan. “There is a calling
above,” said Ngilin.

“Have you kin yonder?” said Umbumabakal.

“Yes,” said Bugan, “we have kin in the village of X.”

“Let us thither,” say the Gods of Animal Fertility. They come westward to Tulbung. They
continue to X. [The priest “pushes” the deities step by step on the way to the village in which he
is performing the invocation. When they arrive, the same occurs as shown in the tulud inserted
above.]
The halupe feast.—The halupe are a class of deities that keep an idea constantly before
the mind of one whom they are sent to harass. They are most frequently used against
debtors; but they may be sent to soften the wrath of an enemy or the stubbornness of a
pretty girl, or for other purposes. They are induced to serve the end of him who invokes
them by the sacrifice of a pig or chicken and by offerings of betels and rice wine. There
are about a hundred of these deities.

After the ancestral spirits have been invoked, and beseeched to intercede with the halupe
for the purpose desired, the halupe themselves are invoked, in some such words as the
following:

“Ye halupe of the Skyworld, of the Underworld, of the West Region, and of the East Region, are
beseeched to attend. It is prayed ye that ye go and harass (name) so that he will not sleep for
thinking of his debt to me. If he goes to get water, go with him; if he goes to get wood, go with
him; if he goes on a trading trip, go with him. Harass him to the extent that he will give me his
pigs, his rice, his chickens, his death blankets, his money, his rice fields, his “irons,” his house
furnishings: [There is no danger of asking too much of a deity or a white man!] May the speech
of the go-between make him ashamed to refuse! Do not let him sleep till he pays the debt.”

A subclass of the halupe deities have, for their especial function, the soothing of
obstinate debtors so that they may not get angry at the words of the go-between, nor run
away from him when they see him coming. These are also invoked.

The priest then is possessed by the halupe one by one, and through him, each of the
halupe takes a sip of rice wine, and states that he will harass the debtor and that he will
not allow him to sleep till he pays.

After this ceremony, a fowl or pig is sacrificed and given the halupe. The meat is cooked
and spread out on some cooked rice. Myths relating how some ancestor successfully
invoked the halupe, are then recited for the magic power that lies in the recital, and are
followed by tulud, ceremonies of witchcraft in which the deities are “pushed along” by
the compelling power of the word of the priest to do his bidding. More frequently than
not, the myth changes abruptly into the tulud. The following instance is taken verbatim
from a series of ceremonies that I had a priest perform against a delinquent debtor who
owed me a sum of money. I regret to say that the ceremonies were not efficacious.

Bukad (Myth).—Oadda kano da Tumayaban ud Kakunian ke da Panubok ke da Binantawan ke

da Banaban ke da Dimpuyu. Kon-da takon da monnigi, dola-da ’d Kabunian. Panganun-da
amaiyu da. Ahi da peman padapadan. Inhungal di amaiyu. Bohwagon-da hagiit. Punayaman ’d
Kabunian, ya nunudnud-da ud Pangagauwan. Unudun di halupe ya dimatong ud Pangagauwan.
Agan-da ya domatong-da amaiyo. Mondaiyo-da ud Baladong ya hidi peman kano balobgon-da.
Buyangon-da ta dauntan-da. Oadda Halupe Binantawan ya ibaga-na banting. “Maid banting-
ko,” konan Tumayaban. Oadda kano Bugan da nak Tadona ud Kiangan ya monbuliwong, te
“Eak,” kano, “monbaga di mangigamal ke haoy ta kaliwak di gimauwat an haoy, an adi-da
umidet di guwat-da.” Pitaowan-na paiyo ud Kiangan. Oadda, kano, Binantawan ya inanang-na
Bugan, an “Eka, Tumayaban,” konana, “ta tumutung-ka ’n Bugan! Ime Tumayaban hi kadwan
Bugan ya Konana Tutung-ok nihbo! Bugan” Kimali Bugan, ya konana “Kon manahauliu-ka?
“Antipi?” konan Tumayaban. “Ya te monbuliwong te eak manila mangigamal ke haoy,”
“Antipi?” konan Tumayaban. “Om te maato-ak an mangibaga di gimauwat an haoy.” “Antipi,
tuali adi-da mitugun?” konan Tumayaban. “Ibangad mo hi balei-yo, ta itugun-mo dakami ’n
halupe.”

Bimangad Bugan, ya patayon-na manok ya ayago-na halupe. “Umetako,” konan Banaban, “te
intugan ditako di nak Tadona ’d Kiangan. Higupan-mi dola-da ud Kiangan. Ibaga-da punbagaan
da. Badangan-mi tulang-mi ud Kiangan.” Ime-da halupe, ya halupaiyan-da punbagaan an
gimauwat di babui ’n di tulang-da ud Kiangan, ya ununud Bugan, ya monbaga, ya inala-na
babui-da ya peho-da ya gumok-da ya manok-da ya page-da ya paiyo-da. [Then he waves his
hand.]

[The priest blows, in the direction of his debtor.]

Bokun ud Kiangan, te hitu, ta ume-ak hi bigat ta alak di babui Kodamon ya gamong-na ya

paiyo-na peho-na ya manok-na. Balinan di hapihapito-ko. Kai-ak halupe, kai-ak Banaban, ta
idet-na ta magibu ta maid di pangidoh-dohana.

[Here the myth changes into a tulud, “pushing.”]

Oadda, kano, halupe, ya monbaga-da ya “Monbangad, tako” konana dolatako ud Kakunian.

“Oadda tugun,” konan Tumayaban. “Tipi oadda tugun ud tapâ? Dehidi iba-yo?” “Om,” konan
Bugan. “Dehidi iba mi ’d tapâ.”

Oadda halupe, ya tikidan da ud Tataowang. Agan ud Kulab. Ladangon ud Gitigit. Ladangon ud

Pangibanutan. Tikidan ud Nunbalabog. Itanglig-da tungun ud Baay ya Pindungan ya maid.
“Aha! ud Ablatan di montugun” kalion-da. Mondotal ud Panaangan. Mondayu ud Iwakal.
Paadan ud Upupan. Agan-da ya ladangan ud Tobal. Buduan-da ud Uhat. Agwatan ud Nungimil.
Abatan ud Boko. Agan-da ud Pugu. Montikid ud Takadang. Humabiat ud Domok. Mondotal ud
Palatog. Dongolon-da tugun. Mihidol ud Palatog. Monbanong ud Kabonwang. Agwatan ud
Tudunwe. Ladangon ud Umbul. Domatong ya belibelion-da, ya “Kon da Barton ya Patikwal”
konan Tumayaban. “Daan di punbagaan-yo?” konana. Dehidi hi Kodamon an adi-na idet di
gauwat-mi. Ume-kayo ta mipong alitaangan-na ta halhalupayan-yo ta nemnemon-na gauwat-na;
ta takon di adi mahuyop hi tonga ’n di labi. Balinan-yo. Banabanan-yo. Halupayan-yo ta maid
di udum an nemenemon-na, ta gibuan-na gauwat-na, ta igatang-na paiyo-na, ta idetan-na peho-
na ya manok-na ya babui-na ya page-na ya gumok-na.

[The priest blows and waves his hand in the direction of Kodamon’s house]. Ooo-of! Hadon-yo,
ta umeak hi bigat!

Translation.—And it is said that Tumayaban and Panubok and Binantawan and Banaban and
Dimpuyu of the Skyworld decided to go hunting there in their region of the Skyworld. They fed
their dogs. And then, indeed, they sent them on the chase. The dogs found a trail. They started
up a wild boar. They chased it about the Skyworld, and followed down to Pangagauwan [the
mountain that towers over Kiangan]. The halupe [the deities above named] followed after. They
came up with their dogs, and there, it is said, they speared the quarry. They spread grass on the
earth and cut it up. And Halupe Binantawan asked for fire.

“I have no flint and steel,” said Tumayaban.

And it is said that Bugan, the daughter of Tadona of Kiangan, was sick of life; for she said, “I
will beg some one to eat me up in order that I may forget my debtors who will not pay the debt
they owe me.” She set out across the rice fields at Kiangan. Binantawan saw her and said: “Go,
Tumayaban; get fire from Bugan.” Tumayaban got up and went to where Bugan was.

“Let me have fire, Bugan.”

“Are you in a hurry?” said Bugan.

“Why?” said Tumayaban.

“For I am tired of life, and am hunting for somebody to eat me up,” said Bugan.

“Why?” said Tumayaban.

“Yes, “for I am tired of beseeching my debtors to pay their debts.”

“Why, indeed, will they not listen to reason?” said Tumayaban. “Go back to your house and call
upon us halupe.”

Bugan returned, and sacrificed chickens, and called upon the halupe. “Let us go, for the
daughter of Tadona has called upon us at Kiangan,” said Banaban. [The old Kiangan about four
miles below the village now called Kiangan by American officials.] “They have gathered
together in Kiangan. Let us assist our kinsfolk there.” The halupe went and they harassed those
of whom it was asked [the debtors], those who had borrowed pigs of the kin in Kiangan. And
Bugan followed after and took their pigs and their “irons” and their money and their chickens
and their rice and their rice fields and their death blankets.

[The priest blows and waves his hand in the direction of his debtor’s house.]

Let it be so, not at Kiangan, but here, so that I may go in the morning and take Kodamon’s pigs,
death blankets, rice fields, money, chickens. May my words carry shame to him. May I be like a
harasser and like a soother, in order that he pay, in order that it may be finished, in order that
there come no serious result of the controversy.

[Here the myth changes into a tulud, “pushing”.]

The halupe speak, saying, “Let us return to our village in the Skyworld.”

“There is a calling,” said Tumayaban. “Whence comes this call from above? Have you kin
there?”

“Yes,” said Bugan, “we have kindred above.”

And the halupe ascend at Tataowang. They come on to Kulab. They continue to Gitigit. They
continue to Pangibautan. They climb up to Nunbalabog. They listen for a calling at Baay and
Pindungan. [These are villages in the vicinity of Urnbul, the village where the priest was
performing the ceremony.] “Aha! the calling is at Umbul!” they say. They walk on the level at
 Panaangan. They descend at Iwakal. They come to Upupan. They continue to Tobal. They come
out at Uhat. They wade at Nungimel. They go around the hill to Boko. They continue to Pugu.
They climb at Takadang. They ascend to Domok. They walk on the level at Palatog. They listen
for the calling. They hear it there. They travel on the rice dikes at Kabonwang. They wade at
Tudunwe. They come round the hill at Umbul. They arrive and, “Why, it is Barton and
Patikwal,” says Tumayaban. “Where are your refractory debtors?”

“There is Kodamon. He does not pay his debts to us. Go and disperse yourselves in the vicinity
of his house, and harass him continually with the remembrance of his debt, so that he may not
sleep, even in the middle of the night. Make him ashamed. Soothe him (so that he will not be
angry). Harass him so that he may think of nothing else than his debt; so that he will finish with
it; so that he will sell his rice fields (in order to pay); so that he will give us his pigs, his money,
his irons, his rice, and his rice fields.”

[The priest blows and waves his hand in the direction of Kodamon’s house.] “Ooo-of! Wait
there till I come in the morning.”

The collector of a large fine performs an unpretentious series of ceremonies directed to

the gods of animal fertility and growth. The fact that he has won out in collecting the
fine shows that his star is in the ascendancy and that a more pretentious feast is not
needed.

Peace-making ceremonies.—A full account of these ceremonies would be too extended

to give here. The following are two of the myths that are recited in the course of these
ceremonies:

(1) And it is said that the father of Amtalao of the Skyworld spoke to his son, saying: “Go down
and cause the enemies of earth to make peace, in order that there be no longer coughings, and
shortness of breath, and bleedings from the nose, and quick fatigue among them.”

Amtalao packed his betels, put on his hip-bag, and took his spear in hand. He descended to
Habiatan. [Here the myth goes into a detailed account of the places passed in the journey.] He
arrived in Kiangan. He went to the house of Balitok [the hero ancestor of the people of Kiangan
culture area]. He thrust the shod point of his spear handle into the flat stone used as a seat in
front of the house. It crackled like a dry leaf.

“You have spoiled the flat stone,” said Balitok. Amtalao kicked the pieces of stone with his foot.
They all joined together as if never broken apart. “I did not spoil it,” said Amtalao.

“Why is it, Balitok, that you do not make peace with your enemies? Is it that you wish to be
afflicted by the hidit?”

“I do not know how,” said Balitok. Amtalao went to the sons of Imbalitayan. “Make peace with
Balitok, in order that ye be not afflicted with coughings and snorings and bleedings from the
nose and shortness of the breath,” said he.

And they caught their pigs and chickens, the sons of Imbalitayan, and the people of Kiangan,
and Amtalao taught them to make peace. And when they had finished, Amtalao ascended into
the Skyworld.
 “How many did you cause to make peace?” said his father.

“There are no more enemies on earth,” said Amtalao. Even though the Ifugao travel far, they are
safe. Even though spears be thrown, they do not scathe. No longer is there shortness of the
breath, and labored breathing, bleeding from the nose, and coughings and quick fatigue. The
people are like unto gold, which tarnishes not, like unto the waters of the river, which never
become small, and like unto the dancing plumes of the cogon and runo grass. They talk and
talk, and talk straight. They ask for what they want and get it.”

Let it be so, not at Kiangan, but here; not then, but now; in order that there be no more shortness
of breath and coughing and labored breathing [the priest’s will being that the benefits mentioned
by Amtalao in the paragraph immediately preceding become existent].

(2) The Thunderer of the Skyworld was sitting on his lounging bench in the Skyworld. “Alas!
why do the people keep fighting all the time?” he said. He took his spear in hand. He descended
unto Kiangan. He went to the house of Balitok. “Why do you not make peace with the sons of
Imbaluog?” said he.

“I desire to make peace, but they will not,” said Balitok.

“Come with me,” said the Thunderer. They went to the village of the sons of Imbaluog. The
Thunderer shouted to them. They came down out of their houses, spears in hand, and carrying
their shields. They advanced toward Balitok. The Thunderer was angry.

“Why did the people of Kiangan offer to make peace, and ye would not?” shouted he. The
Thunderer snorted. The branches fell from the trees. The sons of Imbaluog were blown to
pieces. Their limbs were torn from their trunks and went hurtling hither and thither.

And below every house was heard the wailing of the old women. And every woman’s head was
encircled by mourning bands.

Let it be so, not then, but now, with those that do not keep the peace! Let them be blown to
pieces and scattered hither and thither, and may there be none to avenge them.

The chewing of betels together by the reconciled enemies is the essential part of the
peace-making ceremony. Three constituents are used in betel chewing: the betel leaf, the
areca nut, and the lime. The priest takes position between the two (as yet) enemies. One
of the enemies then gives the other an areca nut, and his courtesy is returned by his
enemy giving him a betel leaf. Both are then supplied by the priest with lime. They
proceed to chew betels then, and the priest prays as follows:

“Ye are chewed, Betel Leaf, Areca Nut, and Lime. Let not them who were enemies be afflicted
with coughings, shortness of breath, quick-coming fatigue, bleeding from the nose, nor labored
breathing. Let them, instead, be like gold, which tarnishes not; like the tail feathers of the full-
grown cock, which never touch the earth; like the waters of the river, which never cease
coming; like Talal of Ambuaya, who ate his own children, yet was not afflicted by the hidit. Let
them be as active as the waters of Inude (a cataract) or the feathery plumes of the cogon and
runo grass. Let them be like the rising sun, like the Cobra of the White Mountain, like the Full-
 grown Cock of Dotal, like the Hard Stone of Huduan.1 May their enemies stand aside from
them in fear. May their valor be heard of in all the hills.”

Ceremonies connected with the payment of large fines.—At the termination of a

controversy in which a large fine is paid, the two parties perform the hidit, peace-making
ceremonies, as a matter of self-interest. To leave them unperformed would be to subject
themselves to the wrath of the hidit deities who would afflict them with tuberculosis,
shortness of breath, etc. The peace so made is theoretical, oftentimes, rather than actual.
Usually there is a great deal of ill feeling smoldering in the breasts of the controversants.

He who pays any large fine invariably performs a general welfare feast soon afterward.
To this feast he invites all the deities of the Skyworld, the Underworld, the Fabulous
Region of the East and the Fabulous Region of the West. In addition, if he feels great
resentment against the fine collector, he secretly performs the following ceremony:

Tulud (Pushing).—“The Ender of the East Region sits on his lounging bench there. He hears a
call. He arises and puts betels in his hip-bag and takes his spear in hand. He hesitates, and then
starts westward. He comes on to Payya. [The priest “pushes” him, as in the preceding tulud,
stage by stage through the following places: Ulikon, Hapid, Ulalahi, Lana, Kudug, Lingay,
Balahiang, Lau, Bayukan, Ula, Tuktukbayahan, Kituman, Kiangan. From Kiangan onward the
route is variable, depending on the village of the priest.]

He arrives at [village]. He receives the chicken. He chops off its head. [The priest at this stage
chops off the chicken’s head.] Even so [he says] I chop off the life of the fine collector. [The
priest blows and swings his arm in the direction of the fine-collector’s house.] Travel thither,
Ender, to the house of him who took from us the death blankets. Stay with him. If he goes to get
wood, turn the axe into his body. If he travels, push him off the steep. If he sleeps, sleep with
him. In the middle of the night stab him, and we will hear about it with the rising sun. For we
are poverty stricken. We owed them no debt, yet they have taken our pigs and our chickens and
our death blankets and our rice [etc.]. We are to be pitied, alas!”

Other deities that may be sent against the fine collector are the Spider-webbed One, the
Smotherer, Dysentery, the Short-winded One, the Trapper, the Twister.

Appendix 3: Parricide
A rather startling case was called before the Court of First Instance in Kiangan in
December, 1913. Limitit of Ayangan was charged with having murdered his father. The
phrase “Are you guilty or not guilty?” translated into Ifugao changes significance
slightly, and stands “Are you at fault or not at fault?” With a candor almost pitiable,
Limitit admitted the facts in the case, but pleaded “not at fault.” “He was my father,” he
said. “I had a right to kill him. I am blameless, for I provided a generous funeral feast for
him.”

Interrogation developed that Dilagan, the father, was a spendthrift. He had raised a sum
of money—possibly for the purpose of gambling—by pawning, balal, his son’s rice
field. The son was angry, but Dilagan promised faithfully to redeem the field by planting
time. But planting time came round, and Dilagan was unable to keep his promise and
redeem the field. In a quarrel over this matter, the son lost patience and killed his father.
So far as I am able to ascertain, his act is justified, or at the very least, condoned by his
co-villagers. They excuse him on two grounds:

First, the old man was worthless, and deserved killing for having wronged his son. Even
though the damage done was not irremediable, it was probable that it would be repeated,
and that he would impoverish his son for life.

Second, the old man was Limitit’s father, and Limitit had the right on that account to kill
him if he wanted to; at least it was the business of nobody else.

The American court, if I remember aright, sentenced Limitit to life imprisonment. He

died shortly after being incarcerated.

Another case of parricide was that of Bayungubung of Kurug. He killed his father for the
same reason that Limitit killed Dilagan: that is, for the wrongful pawning of a field.

The essence of the attitude of the people in both these cases seemed to be that the son
had the right to kill his father if the latter imperiled the family livelihood or position in
society. It seems to us an inhuman doctrine. But remember that the be-all and the end-all
of Ifugao existence is the family, and not the individual. With us, the opposite is true: the
rights of the individual supersede those of the family. The fields in question had been
handed down from past generations. The son in each case was responsible at the time of
the parricide for the welfare of future generations of the family. The old man in each
case was a traitor to the welfare of the family. He had had his day, and was worse than
useless. Remember that in a country where a living must be eked from a tough, stony
mountain-side with a wooden spade, the means to life handed down from the sweat of
former generations is a thing as sacred, as it is precious.

Besides these considerations, there is the principle on which Ifugao society is based: The
family exists principally for the youthful and future generations of it.
Appendix 4: Concubinage among the Kalingas
The Kalingas are a tribe having a culture remarkably similar to the Ifugao. In respect of
warfare, head-hunting, and social organization, it is an even more dazzling example of a
barbarian culture, I believe. Concubinage is universally practiced by the wealthy. The
concubine has a legal status. A man must secure his wife’s consent to take a concubine,
but the consent is universally forthcoming.

During a six months’ residence in Kalinga I became quite well acquainted with the
unusually intelligent wife of a Kalinga headman. I asked her one day why the women
permitted their men to take unto themselves additional wives.

“Oh, that’s the custom of us Kalingas.”

“I know it’s the custom. But I think it’s a poor one for you women who are so
unfortunate as to be married to men who practice it.”

“Why are we unfortunate? Their children can inherit none of his wealth. Our children get
it all.”

“Yes, but doesn’t it hurt you to see your husband running after other women?”

“I never see it. The other women never come here. Or if they do come to the house it is
as if they were perfect strangers. They have their own house.”

“But you must know that your husband does leave you to go to these other women.”

“Oh yes! But I don’t see it. Besides their children are subject to my children. If my
children suffer injury, they fight to avenge them. If my children demand, they stand back
of them. It is good to have a large family.”

The logic of concubinage is embraced in this last reply, I think. It is an institution to

render the family “strong to demand, and strong to resist demands.”

A strong healthy Kalinga chief has usually two, often more concubines. He gives them
rather limited material support: now and then a suckling pig to rear, a little rice to help
out the year, work at good wages, yarn to keep them busy at the loom, a little capital for
trading trips, and the like. He may help them a great deal, but they rarely cost him much.
As indicated above, their children have no inheritance rights.

1 Myths relate how the Full-Grown Cock overcame the Half-Grown Cock, how the Cobra overcame
the Python, how the Hard Stone overcame the Soft Stone.
Glossary1
adi, term of negation.

agamang, dormitory of the unmarried. In some sections of northern Ifugao a special

building is constructed for this purpose. Among the Ifugaos generally a vacant house or
the house of a widow is used.

agba, a magic stick used for the purpose of determining the cause of illness, or the
answering of other difficult questions. The stick is believed to grow longer when it
desires to make an affirmation.

aiyag, call, name. A ceremony to recall the soul of a sick or dead person.

alaag, a cooking pot of Chinese origin.

alao, duel with lances.

alauwin, a gourd carried as a water jug by women working in the rice fields.

alpud, runo stalks with blades tied in a loop. It is an “ethics lock,” and denotes private
property. Used by placing near or on whatever it is desired shall remain unmolested; as,
for example, a sugar-cane thicket, cord of wood, house in the absence of owners, rice
field in dispute, and so forth.

ama, father (see Appendix 1).

amana-on, father-in-law (see Appendix 1).

amaon, aunt’s husband, etc. (see Appendix 1).

anak, son or daughter (see Appendix 1).

apo, grandparent (see Appendix 1).

*areca, a slender graceful palm which produces the areca nut, erroneously called the
betel-nut, which, with the leaf of the betel pepper and lime, are universally chewed by
the Ifugaos. The physiologic effect is similar to that of coffee.

ayak, sorcery.
baag, facetious or uncalled-for remarks.

baal, a hand servant; a household servant.

bakid, a “ten”; a half-score.

balal, a form of pawning of family property, in which a sum is loaned, the property
passing into the hands of the lender, and remaining so until the sum is repaid. The use of
the property constitutes the interest on the loan.

baloblad, interest paid in advance at the time a loan is made.

banga, a pot or tobacco pipe.

bango, a back-basket used for carrying necessities on a journey. It affords a considerable

protection against rain.

banting, flint and steel for fire making. Even applied sometimes, though improperly, to
modern methods of fire drawing by means of matches. Never applied to fire making by
means of sticks or fire syringe.

bayaó, a kind of fancy blanket.

binangwa, anything that has been cut in two; halved. Sometimes used to denote the half
of anything.

binawit, a child spouse that lives in the home of his or her parents-in-law.

binokbok, a ceremony performed three days after a burial. The soul of the deceased is
brought back to the village and interviewed.

bobod, a tie, a knot.

*bolo, a heavy knife about 14 to 16 inches long, whose shape varies among the different
tribes. It serves a multitude of purposes, answering now for an axe, now for a spade or
hoe, now for a weapon, now for the ordinary uses of knives.

bubun, the final ceremony of marriage. Its main purpose is to secure offspring for the
couple.

budut, one of the principal payments in the Benaue district in the purchase of a rice field.

bukad, a religious ceremony in which a myth is recited for its magic effect.
Welcome to our website – the ideal destination for book lovers and
knowledge seekers. With a mission to inspire endlessly, we offer a
vast collection of books, ranging from classic literary works to
specialized publications, self-development books, and children's
literature. Each book is a new journey of discovery, expanding
knowledge and enriching the soul of the reade

Our website is not just a platform for buying books, but a bridge
connecting readers to the timeless values of culture and wisdom. With
an elegant, user-friendly interface and an intelligent search system,
we are committed to providing a quick and convenient shopping
experience. Additionally, our special promotions and home delivery
services ensure that you save time and fully enjoy the joy of reading.

Let us accompany you on the journey of exploring knowledge and

personal growth!

ebookname.com