This dataset contains the .wav sound files, .trs Transcriber files, .txt Toolbox-compatible Notepad files and .pdf files with the completely transcribed, glossed, parsed and translated examples of the following recordings that belong to the following publication: Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. https://brill.com/view/title/55767 CHUK221212D2A Bonpo prediction text. The explanation of all the grammatical features that occur in these sound files can be found in the Grammar of Duhumbi. The main Toolbox files can be found in the zip file “Settings”, this includes the IPA keys for Duhumbi, the entire setup of the Toolbox database, and the Duhumbi dictionary and Parsing dictionary. The .wav, .txt and .trs files combined in the same folder will enable to open Toolbox and work with the recordings, e.g. play them sentence for sentence and see the transcriptions and translations. Transcriber version 1.5.1: http://trans.sourceforge.net/en/presentation.php or https://osdn.net/projects/sfnet_trans/downloads/transcriber/1.5.1/Transcriber-1.5.1-Windows.exe/ Toolbox version 1.6.1: https://software.sil.org/toolbox/download/ For the metadata of the sound files in this data set, I refer to Chapter 13 Texts in the Grammar of Duhumbi. This Chapter has a complete listing of the texts, their topics, the speakers and their background etc. Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religiou...