Economic Life 395 



form or with straight sides, where it is again beaten until the outside 

 husks are loosened, and the grain is somewhat broken (Plate LVI). 

 Winnowing is accomplished by tossing the contents of the mortar in 

 shallow traps- (igau), so that the chaff is blown away, while the grain 

 falls back into the winnower (Plate LVII). 



The rice is now ready for cooking ; the chaff is collected, and is 

 used as food for the pigs- and dogs, while the stalks are saved to be 

 burned, for the ashes are commonly used in lieu of soap. 



Rice has also come to have great importance, both as a standard of 

 value and as a medium of exchange. A single stalk is known as 

 sang a daiva. When the stalks are equal in size to the leg, just above 

 the ankle, the bundle is called sang-abtek. 1 Ten sang-abtek equal 

 sanga-baal. One hundred sang-abtek make sanga-oyon. The measure 

 of cleaned rice is as follows: Two full hands (one coconut shell full) 

 — 1 sopa (Ilocano supa; Spanish l /g ganta). 8 sopa — 1 salop (Spanish 

 ganta or about 2 quarts). 25 salop — 1 kaban. 



It is customary to pay laborers in rice; likewise the value of ani- 

 mals, beads, and the like are reckoned an.d paid in this medium. 

 During the dry season rice is loaned, to be repaid after the harvest 

 with interest of about fifty per cent. 



According to tradition, the Tinguian were taught to plant and reap 

 by a girl named Dayapan. This woman, who was an invalid, was one 

 day bathing in the stream, when the great spirit Kaboniyan entered 

 her body. He carried with him sugar-cane and unthreshed rice which 

 he gave to the girl with explicit directions for its use. Likewise he 

 taught her the details of the Sayang, the most important of the cere- 

 monies. Dayapan followed instructions faithfully, and after the har- 

 vest and conclusion of the ceremony, she found herself to be com- 

 pletely cured. After that she taught others, and soon the Tinguian 

 became prosperous farmers. 2 



In Part I of this volume a reconstruction of the early life of 

 this people was attempted from their mythology. The results seemed 

 to indicate that the tales reflect a time before the Tinguian possessed 

 terraced rice-fields, when domestic work animals were still unknown, 

 and the horse had not yet been introduced into the land. But it was 

 also noted that we are not justified in considering these as recent 

 events. 



At this time, with the more complete data before us, it may be well 



1 Ilocano sanga-reppct or the Spanish monojo. 



'See Traditions of the Tinguian, this volume, No. I, p. 177. 



