205.

[50] See footnote 1, p. 18.

[51] A synonyme for Gimokudan ("the city of the dead"). It is not
ordinarily associated in the mind of the Bagobo with any idea of
retribution. This episode shows traces of Jesuit influence.

[52] See footnote 1, p. 15.

[53] The popular name "betel-nut," has been retained in these stories
to designate the fruit of the areca-palm. Strictly speaking, "betel"
is the leaf of a climbing plant (buyo) that is chewed with the nut.

[54] The solid part of the betel-nut that remains after the juice
has been extracted by long chewing.

[55] A sort of bridge or platform connecting the main body of the
native house with the shelter that serves as kitchen, when this is
separate from the living-room.

[56] A fabulous bird, probably associated with the screech-owl (Aluco
candidus) of the Philippines. It is a bird of ill-omen. Compare
A. Newton, Dictionary of Birds, pp. 679-680 (1893-96).

[57] General term for "man," "people."

[58] The ulit has a stereotyped opening with the phrase unda'me
(unda ume), "no year."

[59] The fabulous source of all the mountain-streams

[60] The anthropomorphic and zooemorphic evil personalities, whose
number is legion. The traditional concept of Buso among the Bagobo
has essentially the same content as that of Asuang with Visayan
peoples. Both Buso and Asuang suggest the Rakshasa of Indian myth.

[61] See footnote 2, p. 19.

[62] Bia, "lady;" t' (to), "the;" metum, "black."

[63] A stout work-knife, with broad, one-edged blade, and square tip;
used to hew down trees, and cut kindling-wood.

[64] A term regularly used of the great Malaki, and combining the
sense of "all-wise" and "invincible." Matulus is often used with a
connotation of having magical power.

[65] See footnote 3, p. 15, also 3, p. 16.

[66] The number sacred in ceremonial and song.

[67] See footnote 2, p. 16.

[68] Visayan word for rice growing in the field; Bagobo, 'ume.

[69] The long sword of the Moro, with a wavy, two-edged blade.

[70] The Babogo say, that, before the invention of weaving hemp,
all the people clothed themselves in the soft, inflammable layers of
the sheath that envelops the trunk of cocoanut-palms.

[71] The semi-divine being who dwells at the mythical source of
the mountain-streams (malaki, "good man;" t' [to], "the;" oluk,
"source;" waig, "water"), Traditionally there are many of these malaki,
devotionally there is but one.

[72] A very hard, fine-