CHAPTER V

THE CEREMONIES

A visitor, who enters the Tinguian territory in the period following the rice-harvest, quickly gains the impression that the ceremonial life of this people is dominant. In nearly every village, he finds one or more ceremonies in progress, while work is almost forgotten. This condition exists until the coming of the rains in May, when all is changed. Men and women go to the fields before daybreak, and return only when darkness forces them to cease their toil. During the period when the fields are in preparation, or the rice is growing, few ceremonials are held, except those intended to promote the growth of the crops, to cure sickness, or to ward off impending misfortune.

Aside from the rites, which attend birth, marriage, and similar events, the ceremonies may be placed in two divisions: first, those which may be celebrated by all people; second, those restricted to certain families. The first class we shall designate as the minor ceremonies.

SECTION 1

The Minor Ceremonies

Dawak (also called Boni and Alopag).—The name Dawak is applied to that part of important ceremonies in which the spirits enter the bodies of the mediums. It is also given as a separate ceremony, usually to cure sickness, but in some settlements it follows a birth.

According to tradition, it was taught, together with the Sayang ceremony, by the spirit Kaboniyan to a woman Dayapan; and she, in turn, taught it to others, who were then able to cure sickness.

It is probable that the name comes from dawat (a "request" or "petition"); yet there is little in it which corresponds to prayer or entreaty.

As there was considerable variation in each Dawak witnessed by the writer, the complete ceremony is given for the village of Ba-ak, together with striking variations from other towns.

In this instance, the rite was held to effect the cure of a sick woman and to learn the desires of the spirits. Two mediums, assisted by several men and women, spent the first afternoon preparing the things to be used. First, a short cane was fashioned out of black wood, rattan rings were slipped over this, and all were placed inside a Chinese jar. A dish of cooked rice was put over the top, as a cover, and a blanket spread over the whole. This was brought close to the patient, the medium recited a dam over it, [128] and then ordered that it remain there throughout the ceremony. On a large mat in the center of the room were placed betel-nuts, coconuts, and leaves, two jars—one empty, the other filled with basi—, a large and small head-axe, two spears, and some shells. An empty jar had a string of beads tied around its neck, and inside it was placed a switch, care being taken that a portion of it hung outside. Beside the jar was a basket containing five bundles of unthreshed rice, on which was a skein of thread supporting a new jar. All this was covered with a woman's skirt. Finally a bound pig was laid just inside the door.

When all was complete, three men played on the tongatong (cf. p. 314), until one of the mediums took her place beside the mat. Raising a plate above her head, she struck it repeatedly with a small head-axe, to call attention of the spirits. [129] Then she began to chant and wail calling the spirits to enter her body. After two or three moments of song, she was possessed by a spirit, who announced that his name was Ibalinsogwan. He placed a rooster at one end of a spear, and a bundle of rice at the other, did a short dance, and departed. The mediums then seated themselves on opposite sides of the jar of basi; each drank of the liquor, and the chant began again. Spirit after spirit took possession of one of the mediums, who then conversed with the other, asked questions concerning the patient, or other matters, and occasionally offered advice. Before his departure, each spirit would drink of the basi.

The members of the family were present during most of the day; friends came, and went as they pleased, stopped to listen to or talk with the spirits, drank basi, and then went about their work.

Early the second morning, the mediums went to a bound pig in the house, and after placing betel-nut on its back, they poured water into its ear. This caused the animal to shake its head; and, as the water was thrown out, one of the mediums caught it in her hand, and applied it to the sick woman, at the same time chanting, "Go away sickness, be thrown out like this water; let this person be well, for she is now following the custom." As soon as she had finished, two men carried the animal to the river bank, where they killed and singed it. Upon their return to the house, they removed and carefully examined its liver; for, by the markings on it, the people were assured that the spirits were pleased with the manner in which the ceremony was being conducted, and hence the prospects for the patient's recovery were very bright. Gipas, the dividing, followed. An old man divided the pig with the medium, but by sly manipulation managed to get a little more than she did. A betel-nut, beeswax, and a lead net-sinker were tied together with a string, and were divided, but again the old man received a little more than his share. Betel-nut was offered to the pair. Apparently each piece was the same, but only one was supplied with lime, and the mortal secured that. He then challenged the medium to see whose spittle was the reddest. Both expectorated on the head-axe, but since the spittle of the medium was not mixed with lime, it was uncolored. In all instances the human being came out victor over the spirit, who sought to take the woman's life. Hence her recovery was assured.

A new spirit possessed the medium, and under her directions the family was placed beneath a blanket, and a coconut was cut in two over their heads. In addition to the fluid of the nut, water was emptied over them, "so that the sickness would be washed away." As soon as the family emerged from the blanket, they went to their balaua, [130] and offered food, after which the medium again summoned several spirits. From this time until well into the evening, the guests danced tadek, stopping only to be served with food and drink.

The morning of the third and last day was spent in preparing food and other offerings, which were placed on a mat and left, for a time, to be used by the immortals. Later the offerings were consumed by the guests, and the medium summoned the spirit Agkabkabayo. This being directed four men to carry the blanket on which the medium was seated to the balaua, when they were met by another medium, possessed by the spirit Balien. For a time they busied themselves making repairs to the spirit structure, then decorated it by tying strips of shredded coconut leaves to the slats of the floor. They also attached leaves to the kalang (cf. p. 310), and inserted betel-nut and leaf. The final act of the ceremony was to prepare four soloko (cf. p. 310). In the first was placed a half coconut; in the second was rice mixed with blood; in the third cooked flesh of a fowl; and in the last were four stalks of rice, and some pine-sticks. One was placed at each gate of the town as an offering, and the people returned to their homes.

As payment for their services, the mediums received a small portion of the pig, some rice, beads, a little money, and cloth.

The acts and conversation of the spirits when summoned in Dawak are well illustrated by the following.

A woman of Lagangilang was ill with dysentery; and a medium, in this instance, a man, was instructed to make Dawak. He began summoning the spirits by striking a dish with his head-axe. Soon he covered his face with his hands, began to sway to and fro, and to chant unintelligible words. Suddenly he stopped and announced that he was the spirit Labotan, and that it was his wish that blood and rice be placed on a head-axe, and be laid on the woman's abdomen. Next he ordered that they should feed some rice to the small pig which lay bound on the floor. "If he eats, this is the right ceremony, and you will get well," he said. The pig refused the food, and, after expressing regret that he was unable to help, the spirit departed, to be succeeded by Binongon. He at once directed that the pig be killed, and the palpitating heart be put on the woman's stomach, and then be pressed against each person in the room, as a protection against illness. At first he refused to drink the liquor which was offered to him, for it was new and raw; but when he learned that no other could be obtained, he drank, and then addressed the patient. "You ate something forbidden. It is easy to cure you if the spirits have made you ill; but if some one is practising magic, perhaps you will die." With this cheering message the spirit departed, and Ayaonwan appeared. He directed an old woman to feed rice and water to the patient, and then, without further advice, he said, "The other spirits do not like me very well, so I cannot go to their places. I went to their places, but they said many bad words to me. I offered them basi, but they did not wish to take; so I asked the way, and they showed me to the other spirits' place. I was poor, and had nothing to eat for noon or night. When I was in the road, I met many long snakes, and I had to push them apart so I could walk. And I met many eels, and asked of them the road; but the eels bit me, and took me into their stomachs, and carried me to Luluaganan to the well there; then I died. The people, who go to the well, say, 'Why is Ayaonwan dead? We have a bad odor now;' and the eels say, 'Whose son is this?' and they rubbed my dead spirit, and I received life again. Then I took blood and rice with me to the sky to the other eels to make Sayang. The eels gave me gold for my wrists; the monkeys gave me gold for my teeth and hair; the wild pig gave me bracelets. There is much more I can tell you, but now I must go." The spirit departed, and a new one was summoned. This spirit took the spear in his hand, and after chanting about the illness of the woman, he drank basi out of a dish, sitting on the head-axe. Then singing again he dipped the spear in the oil, and allowed it to fall drop by drop on the stomach of the sick woman; later he touched the heads of all present with the spear, saying, "You will not be sick any more," and departed.

Pinaing or Pinading (Plate XXX).—At the gate or entrance of nearly every village will be found a number of peculiarly shaped, water-worn stones, either beneath a small shelter, or nestling among the roots of some great tree. These are the "guardian stones," and in them lives Apdel ("the spirit who guards the town"). Many stories cluster about these pinaing, [131] but all agree that, if proper offerings are made to them at the beginning of a great ceremony; when the men are about to undertake a raid; or, when sickness is in a nearby village, the resident spirit will protect the people under his care. Thus it happens that several times each year a group of people may be seen early in the morning, gathered at the stones. They anoint the head of each one with oil, put new bark bands on their "necks," after which they kill a small pig. The medium mixes the blood of the slain animal with rice, and scatters it on the ground while she recites the story of their origin. Then she bids the spirits from near and far to come and eat, and to be kindly disposed.

In Bakaok and some other villages it is customary for the medium to summon several spirits at this time, and this is followed by the dancing of tadek. The people of Luluno always hold a ceremony at the pinaing before the planting of the rice and after the harvest.

Following this ceremony in the village of San Juan, a miniature raft (taltalabong) was loaded with food and other presents, and was set afloat, to carry provisions to any spirit, who might have been prevented from enjoying the feast.

These stones are of particular interest, in that they present one of the few instances in which the Tinguian associates supernatural beings with natural objects.

Saloko (Plate XXV).—Besides the houses, in the fields, and at the gate of many villages, one often sees long bamboo poles with one end converted into a basket-like receptacle. Offerings of food and betel-nut are now found in them; but, according to some of the older men, these were, until recently, used to hold the heads of slain enemies, as is still the case among the neighboring Apayao.

The ritual of the Saloko ceremony seems, in part, to bear out this claim; yet the folk-tales and equally good informants assure us that the heads were placed on sharpened bamboo poles, which passed through the foramen magnum. It is probable that both methods of exhibiting skulls were employed in the Tinguian belt.

Nowadays the saloko found near to the villages are usually erected, during a short ceremony of the same name, as a cure for headache. A medium is summoned; and, after securing a chicken, she strokes it, as she chants:

"You spirits of the sagang, [132] who live above. "You spirits of the sagang, who live on the level ground. "You spirits of the sagang, who live in the east. "You spirits of the sagang, who live in the west. "You Lalaman [133] above. "You Lalaman on the wooded hill. "You Lalaman in the west. "If you took the head of the sick man, "You must now grant him health, as you please."

The fowl is killed; and its blood, together with rice and some other gift, is placed in the saloko, and is planted near the house or gate. Oftentimes a string of feathers runs from the pole to the dwelling, or to the opposite side of the gate. The family cooks and eats the chicken, and the affected member is expected to recover at once. Should the trouble persist, a more elaborate ceremony, probably Dawak, will follow.

In some instances betel-nut prepared for chewing takes the place of the fowl; rice-stalks hang from the sides of the basket, and bits of pine are added "to make bright and clear." All of this is rubbed on the patient's head, while the medium recites the diam.

Bawi, also called Sinaba-an and Ababong.—This name is often applied to the small houses built in the rice-fields for the spirit Kaiba-an, but more commonly it refers to the little structures of bamboo and grass, which nestle among the banana plantings near the village (Plate XXII). When such a structure is built or repaired, it is accompanied by a ceremony of the same name. The usual purpose of this event is to cure sore feet, but in Patok and other valley towns it is celebrated before the rice harvest and the pressing of the sugar-cane, so that the spirits will keep the workers in good health, and save them from injury.

One of the most common ailments is sore or cracked feet caused, no doubt, by standing for long periods in the mud and water of the rice-fields, and then tramping over the rough, hot trails to the village. The Tinguian, however, know that the spirits, called Abat and Selday bring about this affliction, unless they are kept in good humor, and have something to occupy their time other than disturbing human beings; hence these houses are built for them, suitable offerings are placed inside, and finally a few banana suckers are planted close by, so that the spirits will be kept busy caring for them.

The origin of the ceremony is ascribed to a woman of ancient times, named Bagutayka, who, lacking certain organs, appears as an outcast. She at first caused passers-by to have trouble with their feet and limbs, but later taught them how to effect a cure by building the bawi and performing the ceremony. [134]

To-day, when a person is afflicted, he summons a medium, the spirit-house is built, and then the following diam is recited over a rooster:

"You abat above, "You abat in the ground, "You abat in the corner of the house, "You abat in the center pole, "You abat below the stair, "You abat in the door, "You Selday in the wooded hill, "You Selday above, "Make the sick person well, if you please!" [135]

When the recital is finished, the fowl is killed, and its blood mixed with rice is placed in nine dishes and one polished coconut shell. From these it is transferred to nine other dishes and one bamboo basket. These are placed in a row, and nine dishes and one unpolished shell are filled with water, and placed opposite. In the center of this double line is a dish, containing the cooked flesh of the rooster, also some rice, and one hundred fathoms of thread, while between the dishes are laid ten half betel-nuts, prepared for chewing. Later, all these things are returned to a single receptacle, except those in the shell cups and basket, which are placed in the spirit-house. The underlying idea in this procedure seems to be that frequently found in other ceremonies, namely, that food and water symbolizes the life of the patient, which is partially taken away by the spirits; but when they are returned to one place, the life must be replaced in a like manner.

In Manabo a piece of banana bark is taken from one of the plantings beside a bawi; and, after being washed in the water, is applied to the affected limb.

The final act is to take a coconut husk, stick feathers in its sides, and hang it beside the bawi as a sign to all that the ceremony has been held.

No spirits are summoned at this time, neither is there singing or dancing.

Bakid. [136]—This ceremony is held to celebrate the completion of a new dwelling, or to remove any bad sign, which may have been received during the building operations.

The medium and her assistants fasten a bamboo pole or rattan cord across one portion of the room, and on it place numerous pieces of cloth-skirts, blankets, belts, a fish-net, and a quantity of false hair. This serves first as an offering to the spirits, but it is also explained that, if the immortals are unable to count all the gifts, they will be powerless to injure the occupants of the dwelling. Should an evilly disposed being desire to make trouble for the owner, he must count every hair in the switches, as well as every hole in the fish-net. Failing in this, he will be compelled by the other spirits to celebrate the Bakid ceremony five times at his own expense.

Beneath the line of offerings, a bound pig is laid; and, as she strokes the side of the animal, with oiled fingers, the medium repeats a diam [137] in which she tells of misfortunes of a family, which failed to observe the signs sent by Kaboniyan, and of his instructions as to how best to overcome their troubles. The family listens respectfully until the story is finished, then they lift a door from its socket, place it in the middle of the floor, and proceed to sacrifice the pig upon it. Some of the blood is immediately sprinkled on the house timbers, particularly those which may have given the builders trouble, either in transportation, or during the erection of the structure. The greater part of the blood is mixed with rice, and is dropped through the slits in the floor, or scattered about for the spirits; while for an hour or more a portion of the meat, the heart, and the head, are placed below the offerings on the cord or on the house-beams. Later, these portions will be cooked and served to the guests. Immediately after the killing, the liver is removed, and is examined for a sign. Should the omens be unfavorable, another animal will be killed, or the family will celebrate Sangasang within a few days. If the signs are satisfactory, the host begins to distribute basi, and soon good fellowship reigns. One after another of the guests sings the daleng, in which they bespeak for the owner a long and prosperous life in his new home. The Bakid always ends with a feast, in which the flesh of slaughtered animals plays the important part. Upon its completion, the medium is given a portion of the meat, some unthreshed rice, and other small gifts, as payment for her services. The guests return to their homes, and for two or three days following are barred from entering the new dwelling. During this period the family must remain indoors.

Sangasang.—Sangasang is often so similar to the Bakid, that one description might cover both. This is particularly true, if it is held to remove a bad sign. Should a large lizard or a bird enter a new building, it is considered as a messenger of Kaboniyan; and the foregoing ceremony is carried out, the only variation being that the bird or lizard is caught, if possible, is anointed with oil, a bead is attached to a leg, and it is then released to go back to its master.

Continued misfortunes to the members of a household would also be an excuse for the ceremony. In this instance, the only variation from the procedure just given would be in the diams. The first to be recited tells how the spirit Maganawan sent many snakes and birds to the gate of a town to demand the blood of a rooster mixed with rice. The people celebrated Sangasang, and sent blood and rice to Maganawan, who, in turn, spat it out on the ground. As he did so, the sickness and misfortunes of the mortals vanished. The second diam [138] relates a quarrel between the various parts of the house, each insisting on its own importance. At last they recognize their mutual dependence, and the people of the dwelling are again in good health. [139]

In Lumaba and nearby villages, unpleasant dreams, or a bad disposition are overcome by a ceremony called Sangasang; but, as this varies somewhat from the others, it is given in detail.

The medium, who is summoned for this event, calls for oil and a rooster with long spurs. When these are brought, she strokes the fowl with the oil, and chants the following diam. "There is a very old woman in the sea, and she says to her spirits, who are Dapeg (a spirit which kills people), Balingenngen (a spirit which causes bad dreams), and Benisalsal (a spirit which throws things and is unpleasant), 'Go beyond the sea and spread your sickness,' The spirits are going. They arrive and begin their work, and if the people do not make Sangasang, many will die. Now it is morning, and the spirits are going to the river to see what the people have offered to the old woman, who is Inawen. If they do not find anything, they will say, 'All the people in this town shall die,' and then they will go on to another place."

"Inawen, who is waiting, sends Kideng (a servant) to search for the spirits, who are killing people, to tell them to return. Dapeg leaves the first town. He goes to another, and the dogs bark so that the people cannot sleep. A man opens the door, to learn the cause of the barking, and he sees a man, fat and tall, with nine heads, and he carries many kinds of cakes. The man says, 'Now take these cakes, and if you do not make Sangasang for my mistress, at the river, you shall die. You must find a rooster with long tail and spurs; you must mix its blood with rice, and put it in the river at dawn when no one can see you,' The man makes Sangasang the next night, and puts the blood, mixed with rice, in a well dug by the river, so that the spirits may take it to their mistress. Kideng also arrives and says, 'you must come with me now, for she awaits you who are bearing this offering.' They go and arrive. Their mistress eats and says, 'I did not think that the blood of people tasted so badly, now I shall not send you again, for you have already killed many people.'"

When this chant is completed, the chicken is killed, as directed in the song; and at night the blood and rice are offered beside the stream. [140] The chicken is eaten by the family, and its feathers are tied to a string, stretched across the room. Leaves are attached to the house-ladder as a warning that all visitors are barred, and for three days the family remains quietly indoors.

Sagobay. [141]—This is one of the most widespread of the ceremonies, for it not only covers the entire Tinguian belt, but extends into the Igorot villages of the Upit river region and Ilocos Sur, as well as into the Kalinga villages of the Malokbot valley.

Its occurrence in connection with the rice-culture is fully, described elsewhere (cf. p. 400), so that at this place only its second function, that of keeping illness from the town, is described.

When an epidemic appears in a nearby settlement, the lakay summons the old men in council, and they decide on the number of pigs, and the amount of rice, basi, and other articles required, after which the necessary funds are secured by levying a tax on all the people of the village.

To keep the evil spirits, who bear the sickness, out of the town, a cord of bamboo or rattan is stretched around the whole settlement, while at the gate a high fence is erected. Through the uprights of this fence are stuck bamboo spikes with the sharpened ends facing outward, so as to catch or pierce the intruders (Plate XXVIII); while in the saloko and along the gateway are placed leaves, roots, and other offerings acceptable to the friendly spirits. Similar cords and leaves are also strung around the entrances to the houses.

The cord and gateway form an adequate protection, and no human being or spirit will violate this taboo. Should a human do so, the least penalty would be a tax sufficient to pay all the expense of the ceremony; but should the sickness afterwards invade the town, it is quite possible that more serious punishment might be exacted by the families of the victims.

When all is prepared, the men and boys arm themselves, and with shouts and hostile demonstrations drive the sickness toward the town whence it is thought to come. [142] Returning to the center of the village, the people dance tadek, and the mediums may summon several spirits. Next, the pigs are killed, and their livers are examined for a sign. Should the omens be unfavorable, one or more fowls will be sacrificed, until it seems certain that the help of the spirits is assured, after which the flesh is cooked and eaten. Then a small covered raft (taltalabong) is constructed, and a portion of the food is placed inside. Late in the afternoon, this is carried through the village, while one or more drummers keep up a din to frighten evil spirits away. Just as the sun is sinking, the raft is carried to the river, and is set afloat, in order that any interested spirits, who may have been prevented from attending the ceremony, may still receive their share of the offering. In Likuan a different explanation is offered for the taltalabong. Here they say that the offerings are placed on the raft, so as to induce any hostile spirits who may be near to enter, and then they are carried out and away from the town.

The blood of the slaughtered animals has been saved, and upon their return from the river the people dip leaves into it, and attach these near to the doors of their dwellings. For at least one day following, no work is done, and all visitors are barred. During this time the people only converse in low tones, and take special precautions against even animals making a noise. The beaks of roosters are tied, or they are placed in small baskets, so that they cannot stand up to crow.

In Lakub a new house or protection is placed above the guardian stones, and offerings are made to them at the time of the Sagobay, while in Likuan the participants wear neck and ankle bands of bamboo as a further protection from the sickness.

Ngorong-or.—Lumaba and the Tinguian villages of Ilokos Sur hold this ceremony, whenever a person is seriously ill with stomach trouble. As the rite does not extend far into the Tinguian belt, but is found in the Igorot villages farther south, it seems likely that it is an importation from that region.

The members of the family gather in the afternoon, and kill a small pig by cutting off its head. A part of the blood is saved, and the balance is sprinkled against the house posts and ladder. The pig itself is hung from one round of the ladder, so that its blood will drip to the ground. The medium has been standing quietly to one side watching, but now she calls upon the spirits, "You (calling one or more by name), come out; be vomited up, for now you are being fed." She allows them a few minutes for their repast, then cuts open the carcass and removes the liver. A bit is cut from the top, then she splits open the animal's skull, and removes a little of the brain. This she places on a banana leaf; and, after adding a small piece of gold, wraps it up and buries it beside the center post of the dwelling. The animal is now cooked and served to the guests, but liberal portions are placed on the house rafters and other places convenient for the spirits.

Next morning a piece is cut from a dog's ear, is smeared with blood, and is placed in a small split bamboo, together with two stalks of rice. A clout is tied to a spear, and all are rubbed on the body of the patient, while the medium explains that this is the betel-nut of the spirits, and that, when she takes it from the village, they will go also, and the recovery be assured. The family follows her to the gate of the town, and watches closely, as she thrusts the spear and pole into the ground; for if they are firmly set in the ground, yet lean away from the village, it is certain that the spirits have departed, and the sick will recover.

Following the ceremony, members of the family may not work for five days, neither may they lead a horse or carabao, or eat of wild meat. Should they do any of the things forbidden, they will be struck by lightning.

Sapata the Oath.—If a theft has been committed, and it has been impossible to detect the guilty person, the following procedure takes place. A rice-mortar is placed in the yard, and on it a dish of basi. All the people are summoned to gather, and one by one they drink of the liquor, meanwhile calling on the snakes to bite them, the lightning to strike them, or their abdomens to swell up and burst if they are guilty. Soon the people will know the culprit, for one of these disasters will befall him. When that occurs, his family will be compelled to make good the theft, as well as the expense of this gathering.



SECTION 2

The Great Ceremonies

In addition to the ceremonies and rites which may be celebrated by all the people there are a number of more elaborate observances, which can only be given by those who have the hereditary right, or who have gained the privilege by a certain definite procedure.

In general these ceremonies are restricted to the villages in or close to the valley of the Abra, the lower reaches of the Tineg, Malanas, and Sinalong rivers. As one proceeds up the tributary streams into such settlements as Baay, Likuan, and Lakub, it is noticeable that the typical spirit houses become fewer in number, while the participants in the accompanying ceremonies are limited to recent emigrants from the lower valleys. The same thing is found to be true on the western side of the coast range of mountains, as one goes north or south from the Abra river, although there is evidence here that some of the settlements formerly had these rites, but have allowed them to fall into disuse, as a result of Ilocano influence.

This distribution of the great ceremonies seems to give a hint that they are intrusive; that they probably were at one time restricted to the families of emigrants and even to-day are barred from a part of the people. They have not yet extended far into the interior, despite the fact that in the lower valleys they almost completely dominate the life of the people during a portion of the year.

In all the valley towns one sees little houses and platforms, apparently of no practical value, yet occupying important places, while in the period following the rice-harvest elaborate festivals are carried on about them. Soon it develops that each of these structures has a definite name, is associated with a particular ceremony, and is built and kept in repair in honor of certain powerful spirits.

The culmination of these rites is the great Sayang ceremony which extends over seventeen days and nights. When this is held, it includes all the minor events of this class, and the smaller spirit structures are then built or repaired. This supreme event can only be celebrated by a few families, but all the townpeople are welcome guests, and all, regardless of age and sex, may witness or take part in the proceedings.

Since all the great events occur after the harvest, a time of leisure and plenty, they become the great social events of the year. A person who does not have the hereditary right to the ceremonies may gain the liberty if he be warned in a dream or be notified by the spirits that it is their wish. Since all the expenses of such a gathering fall on the giver, it is imperative that he be well-to-do. Such a one gives the ceremonies, in order, during a term of years, and eventually obtains the right to the Sayang, the greatest social and religious event in Tinguian life.

Adoption entitles an individual to all the privileges of the family, and as the writer and his wife were adopted into a family possessing the right to all the ceremonies, they became at once participants in all the events which are here described. In this way it was possible to obtain information and instruction on many points which observation alone could scarcely afford.

The Pala-an ceremony is the first round on the social and religious ladder. It is here given in some detail, and is then followed by others, in the order of their importance.

Pala-an.—The Pala-an is held when some member of the family is ill, or when the structure of that name needs repair. Many spirits visit the people during this rite, but the one chiefly interested is Idadaya, the spirit of the east. He and his ten grandchildren wear in their hair the notched tail-feathers of a rooster, which are known as igam. From time to time these lose their luster, and they can only be refreshed by having some mortal celebrate Pala-an.

When it appears that these ornaments need attention, the Idadaya will notify some family, either through a medium or by sending illness to them.

A family having received such a notification summons a medium, and she at once begins to gather saklag (Justicia gendarussa L.) and sikag (Lygodium sp. near scandens) and a grass known as bildis, while the men secure the bamboo and other materials used in building the spirit structure. One corner of the living room is screened off with a large white blanket called tabing, and behind it the medium places unthreshed rice and jars which she has decked with vines and leaves.

While she is thus engaged, the men are busy building the pala-an (Plate XXIV). This consists of four long poles—three of bamboo and one of a resinous tree, anteng, [143] set in a square and supporting, near the top, a platform of bamboo.

A number of women have been invited to assist the family, and they now proceed to beat out sufficient rice to serve the guests. When the pounding is finished, a rice-mortar is set out in the open, and a little rice is placed in it. The women, armed with long pestles, gather around and, keeping time to the music of copper gongs, they circle the mortar contra-clockwise, striking its edge three times in regular beats of 1, 2, 3; on the next beat the leader strikes the bottom of her pestle against that of her neighbor, on the first and second beats, but on the third she pounds the rice in the mortar. This is repeated by the woman on her right and so on around the circle. Then the leader strikes the top of her pestle against the top of the one held by the women next her on two beats and on the third pounds rice, and this is repeated by all. The music now becomes much faster, and, keeping time with it, the leader strikes first into the rice, then whirls clear around and strikes the pestle of the woman on her left; again she turns and strikes that of the woman on her right. Each follows her in turn, and soon all are in motion about the mortar, alternately pounding the rice and clashing pestles. This is known as kitong, and is the method prescribed by the great spirit Kaboniyan for the breaking of a part of the rice to be used in this and other ceremonies (Plate XXXI).

As soon as the pounding is finished, the medium places some of the newly broken rice in a bamboo dish, and places this on a rice winnower. She also adds a skirt, five pieces of betel-nut, two piper leaves, and a little dish of oil, and carries the collection below the pala-an, where a bound pig lies. The betel-nut and leaf are placed on the animal, then the medium dips her fingers in the oil, and strokes its side while she recites the following diam:—

"The spirit who lives in Dadaya lies in bed; he looks at his igam, and they are dull. He looks again, 'Why are my igam dull? Ala, let us go to Sudipan, where the Tinguian live, and let us take our igam, so that some one may make them bright again.' After that they laid them (the igam) on the house of the Ipogau, and they are all sick who live in that house. Kaboniyan looked down on them. 'Ala, I shall go down to the Ipogau,' He truly went down to them, 'What is the matter with you?' 'We are all sick who live in the same place,' said those sick ones. 'That is true, and the cause of your sickness is that they (the spirits) laid down their igam on you. It is best that you make Pala-an, since you have received their igam, for that is the cause of your illness,' After that they made Pala-an, and they recovered from their sickness, those who lived in the same place. (Here the medium calls the spirits of Dadaya by name and then continues.) 'Now those who live in the same place make bright again those igam which you left in their house. Make them well again, if you please'."

As soon as she finishes her recital, the pig is stabbed in the throat, its blood is collected, and is mixed with cooked rice. The carcass is singed at once. Five men then carry it to the top of the pala-an, where it is cut up. The suet and the hind legs are handed to the medium, who places them behind the screen in the room, and the family may then rest assured that the spirits thus remembered will free them from headache and sore eyes. After the flesh has been cut into small pieces, most of it is carried into the dwelling to be cooked for the guests, but a portion is placed in a bamboo tube, and is cooked beneath the pala-an. When it is ready to serve, the five men again go to the top of the structure and eat it, together with cooked rice, then they take the bamboo cooking tube, tie some of the sacred vines from behind the curtain about it, and fasten it to one pole of the pala-an. The men in the house are free to eat, and when they are finished, the women dine.

In the cool of the afternoon, the people begin to assemble in the yard, where they are soon joined by the medium carrying a spear in one hand, a rooster in the other, and with a rice winnower atop her head. She places the latter on a rice-mortar close to the pala-an, and uncovering it reveals a small head-axe, notched chicken feathers, her shells, five pieces of betel-nut and two leaves, a jar cover, a dish of oil, and a coconut shell filled with rice and blood.

At the command of the medium, four or five men begin to play on copper gongs, while the wife of the host comes forward and receives the spear and rooster in one hand. The medium takes the head-axe, and then the two women take hold of the winnower with their free hands. Keeping time to the music, they lift it from the mortar, take one step, then stop, strike the spear and head-axe together, then step and stop again. At each halt the medium takes a little of the rice and blood from the winnower and sprinkles it on the ground for the spirits to eat. [144] When they have made half the circuit of the mortar, they change places and retrace their steps; for "as they take the gifts partly away and then replace them, in the same manner the spirits will return that part of the patient's life which they had removed, and he will become well and strong again."

The blood and rice which remain after this dance is placed on nine pieces of banana bark. Five of these are carried to the pala-an; one to the east and one to the west gate of the town; one is put on the talagan, a miniature seat erected near by for the convenience of visiting spirits, and one in a little spirit house known as tangpap (cf.p.311). For an hour or more, the medium makes dawak, and summons many spirits into her body. When the last of superior beings has made his call, the medium goes to her home, carrying her payment for the day's work, [145] but the townspeople remain to drink basi and to sing da-eng until well into the night.

Early the next morning, the medium goes to the house, and removing the jars and the bundle of decorated rice from the tabing, carries them to the family's rice granary, and places them in the center of that structure, covering them with six bundles of rice. This is an offering to the spirit residing there, and for the next five days the granary must not be opened.

Nothing more of importance takes place during the morning, but late in the afternoon the people assemble in the dwelling to drink basi, while one or more mediums summon the spirits. After a time a sterile female pig is brought in and placed in the center of the room. Two men armed with long knives slice the animal open along the length of its stomach. An old man quickly slips in his hand, draws out the still palpitating heart, and hands it to a medium, who in turn strokes the stomachs of members of the family, thus protecting them from intestinal troubles. She also touches the guests and the articles which have been used during the day. For this second day this medium receives, as pay, the head and two legs of the pig, a hundred fathoms of thread, a dish of broken rice, and five bundles of unthreshed rice. She also is given a small present in exchange for each bead she received when the spirits entered her body.

Following the ceremony, the members of the family are barred from work, usually for one moon, and during this period they may not eat of wild pig or carabao, of lobsters or eels. An infraction of this rule would incur, the wrath of the spirits and result in sickness and disaster.

Tangpap.—In many of the valley towns Tangpap is only a part of Sayang (cf.p.345), and is never given alone, but in Manabo, Lagangilang, and nearby settlements it is recognized as one of the ceremonies which must be celebrated before a family acquires the right to Sayang. In these villages it follows Pala-an after a lapse of two or three years. It was during the progress of this ceremony in the village of Manabo, in 1908, that the writer and his wife were made members of the tribe, and since the mediums were particularly anxious that we know all the details, the information in this instance is unusually complete. It is here given in full, as an excellent example of how all are conducted.

A Manabo woman, the wife of Sagasag, was seized with an illness which deprived her of the use of her limbs, and when other means of relief failed, was told by the spirits to give the Tangpap ceremony, to which she already had a hereditary right. A medium was summoned, and she, with two assistants, began to prepare many presents for the spirits who were expected to attend the ceremony. From previous experience it was known the sort of gift each would appreciate, and by the end of the second day the following things were in readiness.

For the spirits Bakod and Olak, [146] a rice winnower was loaded with a shield, a clay dish, a coconut shell filled with basi, a string of beads, a small basket, two bundles of rice, and leaves of the atilwag (Breynia acuminata), later the half of a slain pig was also added.

Cords were attached at each corner of the living room, and beneath the points where they crossed was a mat on which the mediums were to sit when summoning the spirits. On the cords were leaves, grasses, and vines, the whole forming a decoration pleasing to the superior beings, I-anayan and I-angawan.

For Gapas they provided two small baskets of rice, a shell called gosipeng, and a rattan-like vine, tanobong, betel-nuts and piper-leaf.

Bogewan received a basket of rice, some white thread, sections of posel—a variety of bamboo—, atilwag leaves, and some beads. For Bognitan, a jar was partly filled with tanobong, and for Gilin, a jar of basi. Cooked rice was moulded into the form of an alligator, and was spotted with red, betel saliva. This, when placed on a basket of rice, was intended for Bolandan.

Soyan was provided with a basket which contained the medium's shells and a cloth, while Ibaka received a jar cover filled with salt. Dandawila had to be content with a stem of young betel-nuts, and Bakoki with two fish baskets filled with pounded rice, also a spear. A large white blanket was folded into a neat square, and on it was laid a lead sinker for the use of Mamonglo.

As a rule, three spirits named Mabeyan attended this ceremony. For the first, a bamboo frame was constructed, and on it was placed a female pig, runo (a reed), and prepared betel nut. For the second, a shield, fish net, rice and a rice winnower, and a bit of string; while for the third, a rice winnower was set with eight coconut shells, a small dish, and a gourd dipper.

During a considerable portion of the time that these articles were being prepared, several men sat in the yard and played on the tongatong, but when the mediums finally gave the signal that everything was in readiness, they moved their instrument up on the porch of the dwelling, where they continued playing softly.

One of the mediums took her place in the mat in the middle of the room, and raising a Chinese plate above her head, began to strike against it with her shells, in order to notify the spirits that the ceremony was about to begin. Next she placed two dishes on the mat in front of her, and as she sang a monotonous chant, she touched each one with a small stick. The host was then ordered to shuffle his feet between the lines of dishes and to step over each one. As soon as he did so, the medium pulled the mat from beneath them, rolled it up, and used it as a whip with which she struck the head of each member of the family. The spirit who had caused the woman's illness was supposed to be near by, and after he witnessed this whipping, he would be afraid to remain longer. As a promise of future reward to the well-disposed immortals, a bound pig was then placed beside the door of the dwelling.

Going to the hearth, the medium withdrew burning sticks, and placed them in a jar, and held this over the head of the sick woman, for "a spirit has made her sick, but the fire will frighten him away, and she will get well." After she had made the circuit of the family, she held a bundle of rice above the flames, and with it again went to each person in the room; then she did the same thing with broken rice and with the atilwag vine.

Two mediums then seated themselves on the mat, and covering their faces with their hands, began to chant and wail, beseeching the spirits to enter their bodies. One after another the spirits came and possesed the mediums, so that they were no longer regarded as human beings, but as the spirits themselves. First came Kakalonan, also known as Boboyonan, a friendly being whose chief duty it is to find the cause of troubles. Addressing the sick woman, he said, "Now you make this ceremony, and I come to make friends and to tell you the cause of your trouble. I do not think it was necessary for you to hold this ceremony now, for you built your balaua only two years ago; yet it is best that you do so, for you can do nothing else. You are not like the spirits. If we die, we come to life again; if you die, you do not." At this point an old man interrupted, and offered him a drink of basi. At first Kakalonan refused, saying he did not want to accept any payment; but finally he yielded and drained the coconut shell of liquor. After assuring the family that all would be well with them when the ceremony was complete, he took his departure.

The next spirit to come was Sagangan [147] of Anayan. He appeared to be in a rage, because the proper present had not been prepared for his coming, and was expressing himself vigorously when a passing woman happened to touch him, and he at once departed. The medium chanted for a long time, urging him to return, and finally he did so. At once he demanded that two bundles of rice have wax heads moulded on them, and that black beads be inserted for eyes. These, he assured them, would serve him as well as the woman's life, so he would make the exchange, and she would get well.

When the dolls were prepared, he addressed the husband, "My other name is Ingalit, and I live in the sky. What is the matter with the woman?" "I do not know," replied the man. "We ask you." "You ask me, what is the matter with this woman, and I will tell you. How does it happen that Americans are attending the ceremony?" The husband replied that the Americans wished to learn the Tinguian customs, and this finally seemed to satisfy the superior being. Turning toward the door where the men were still softly playing on the tongatong, he called out peevishly, "Tell the people not to play on the tongatong, for the spirits who wish to hear it are not present, and we are ashamed to have the Americans hear it. You make this ceremony now because you are sick and do not wish to die, but you could have waited two years."

While this spirit was talking, another, who said he lived in Langbosan, and had been sent by Gilen, came to the body of the second medium. Paying no attention to the other spirit, he began to give instructions for the conduct of the ceremony. The tangpap was to be build the next morning, also two balags (p.308), and for them they were to prepare one pig. "Do not fail to prepare this pig, but you may use it for both tangpap and balag. You will also make a taltalabong (p.311). For this you must prepare a different pig, for this is for the sons and servants of Kadaklan."

After the departure of these beings, ten other spirits came in quick succession. Two of the latter claimed to be Igorot spirits, and both talked with the peculiar stacatto accent of the people who live along the Kalinga-Igorot border. [148]

After the departure of the Igorot spirits, both mediums were possessed, one by Sanadan, a male spirit, and the other by the female spirit of Pangpangdan. At their request the men began again to play on the tongatong, and the spirits danced. Soon Sanadan began to fondle the woman, to rub her face with his, to feel of her body and at last of her privates. Other spirits, who stayed only long enough to drink, followed them, and then Gonay appeared. The spectators had been openly bored by the last few visitors, but the name of Gonay quickly revived their interest. She began to sing a wailing song in which she told of her sad plight. Time after time she repeated the sentence, "Gongay has no husband, for her mother put a stone in her vagina, yet she loves all young men." From time to time she would pause, and make ludicrous attempts to fondle the young boys, and then when they resisted her, she again took up her plaint. At last she succeeded in getting one young fellow to exchange cigars and headbands with her, and began to rub her hands on his body, urging him not to leave her. Just when she seemed on the verge of success in winning him, another spirit Baliwaga came to the medium, and the fun-maker had to depart. The newcomer placed an agate bead in a dish, and held it high above his head while he danced. Finally he called out that the bead had vanished, but when he lowered the plate, it was still there, and he left in chagrin. He was succeeded by a dumb female spirit named Damolan, who undertook to do the trick in which her predecessor had failed. Holding the plate high above her head, she danced furiously, and from time to time struck against the side of the dish with the medium's shells. Twice when she lowered the dish, the bead was there, but on the third attempt it had vanished. The trick was so cleverly done that, although we were beside her and watching closely, we did not detect the final movement. With much satisfaction, the medium assured us that the bead would be found in the hair of the man who broke the first ground for the tangpap, a boast which was made good the following morning.

Adadog came next, and not finding the chicken which should have been placed on the mat for him, he broke out in a great fury and tried to seize a man in its place. He was restrained from doing injury to his victim, and soon left, still highly indignant. Seven other spirits stopped only for a drink, and then Daliwaya appeared. Upon her arrival, one of the headmen gravely informed her that the people wished to adopt four Americans, but that only one was then present. The spirit bade the writer to arise from the mat, where he was lying, and after stroking his head for a time, said, "You wish to make this American an Itneg, [149] but before you can do anything, the spirits must approve and give him a name. I will give him a name now, and then to-morrow all the people must say if they wish to give him another name and make him Ipogau. [150] His name shall be Agonan, for that is the name of the spirit who knows many languages." Again she stroked the writer's head, and then taking a large porcelain platter, she filled it with basi, and together we drank the liquor, alternately, a swallow at a time.

After her departure, an Alzado [151] came and danced with high knee action, meantime saying, she was there to make some one ill, and that she would do so unless the American gave her a cloth for her clout when she returned the following day.

The next visitor was Sanadan, the spirit who owns and guards the deer and wild pig. Up to this time the people had been mildly interested in the arrivals, but when this important being appeared, the men at once became alert; they told him of their troubles in the hunts, of the scarcity of deer, and urged him to send more of them to Mt. Posoey, where they were accustomed to hunt. He offered much good advice concerning the methods of hunting, but refused to take any action regarding the game on the nearby mountain, for, he said, the spirit Dapwanay who owns Posoey was watching the game there. Just before he departed, he called to the headmen, "I am very rich and very bold. I am not afraid to go anywhere. I can become the sunset sky. I am going to Asbinan in Kalaskigan to have him make me a shoe of gold. To-morrow you must not use any of the things you have had out-of-doors, but you may make use of them when you build the taltalabong."

The last spirit to come that night was Ablalansa who keeps guard over the sons of Kadaklan. He paused only for a drink and to tell the people that America was very near to the place, where the big birds live who eat people.

It was midnight when the medium informed us that no more spirits would come that evening, and we went to rest.

About six o'clock the next morning, the women began the ceremonial pounding of the rice known as kitong (cf. p. 329) in the yard, while one of the mediums went to the bound pig lying in the dwelling and recited a diam as she stroked its side; she also poured a little basi through the slits in the floor for the use of any visiting spirits. While the women were thus engaged, the men were busy constructing spirit houses in the yard. Of greatest importance was the tangpap (Plate XXVII), a small bamboo structure with a slanting roof, resting on four poles, and an interwoven bamboo floor fastened about three feet above the ground. [152] Near one of the house poles a funnel-shaped basket was tied, and in it was set a forked stick, within the crotch of which was a little floor and roof, the whole forming a resting place for the Igorot spirits of Talegteg. The pala-an needed a few repairs, and two of the old men looked after these, while others made two long covered bamboo benches which might be used either by visiting men or spirits. [153] Four long bamboo poles were set in the ground, and a roof placed over them to form the bang-bangsal, a shelter always provided for the spirits of Soyau.

By ten o'clock all was in readiness, and the people then gathered in the dwelling, where the mediums began summoning the spirits. The first to arrive was Omgbawan, a female spirit whose conversation ran as follows: "I come now because you people ought to make this ceremony. I did not come last night, for there were many spirits here, and I was busy. You people who build tangpap must provide all the necessary things, even though they are costly. It is good that the Americans are here. I never talked with one before."

Manaldek [154] was the next arrival, and as he was one of the spirits who was supposed to have caused the patient's illness, his visit was of considerable importance. He was presented with a spear and prepared betel-nut. The latter was attached to the point of the weapon, and this was pressed against the body of the pig, then the spirit touched each member of the family in order to drive the sickness from them.

Mamonglo ordered the family under a white blanket, and then touched the head of each person with a lead sinker, while his companion spirit waved a bundle of rice and a firebrand over them, "To take away the sickness which they had sent." Six other spirits came long enough to drink, then Bisangolan occupied the attention of all for a time. He is an old man, a giant who lives near the river, and with his head-axe keeps the trees and driftwood from jamming, and thus prevents floods. For quite a time he chatted about himself, then finally blew smoke over the people, at the same time assuring them that the sickness would now vanish like the smoke. Just before departing he informed the family that a spirit named Imalbi had caused the trouble in the patient's eyes, and that on the next morning they must build a little house, called balitang, among the banana trees, and place in it a live chicken.

Gayangayan, a female spirit from Lagayan, followed, rubbed the head of each person, blew smoke over them, and then announced thus: "The people of Layogan [155] must not close their doors when it rains, or it will stop."

The attitude of the people toward the weaker and less important spirits was well shown when Ambayau, a wild female spirit, arrived. She demanded to know where she could secure heads, and immediately the people began to tell her all sorts of impossible places, and made jests about her and her family. Finally they told her to take the head of a certain Christianized native; but she refused, since she had short hair, and it would be hard for her to carry the skull. While she was still talking, the men started to carry the pig from the room, but she detained them, to explain that the people cut the meat into too large pieces, for "we spirits eat only so much," indicating a pinch. The spirit Soyau came for a drink, and then all the people went out to the tangpap, where the pig was killed, singed, and cut up. A small pig was laid beside the pala-an, and for a time was guarded by the son of the sick woman, who for this event had placed the notched chicken-feathers in his hair, and had put on bracelets of boar's tusks. As soon as she had finished at the tangpap, the medium came to the pala-an, and having recited the proper diam over the pig lying there, ordered it killed in the manner already described for this structure (cf. p. 329). Both animals were then cooked, and soon all the guests were eating, drinking and jesting.

Late in the afternoon, the spirit mat was spread in the yard near to the tangpap, and the mediums began summoning the spirits. The first to come was Mamabeyan, an Igorot spirit for whom the people showed the utmost contempt. They guyed him, threw dirty water on his body, and in other ways insulted him, until in his fury he tried to climb the house posts to punish a group of girls, the worst offenders, but men and women rushed up with sticks and clubs, and drove him back. After a time he calmed down, and going to a bound pig, he addressed it as "a pretty lady," and tried to caress it.

While this clown spirit was amusing the crowd, a second medium brought out ten coconut shells, one of which was filled with blood and rice. These she placed on a winnower, which in turn was set on a rice-mortar. Soon the spirit Ilongbosan entered her body, and commanded the son of the patient to take some of the blood and rice from the one dish, place it in all the others, and then put it back again, "for when the spirits make a man sick, they take part of his life, and when they make him well, they put it back. So the boy takes a part of the blood and rice away, and gives it to the spirits, then puts it back." The spirit was followed, by Gilen, who bade the lad take hold of one side of the winnower, while he held the other. Raising it in the air, they danced half way round the mortar, then retraced their steps. "This is because the spirits only partially took the life away. Now they put it back." As they finished dancing, Gilen struck his spear against the boy's head-axe and departed.

The medium, now with her own personality, leaned a shield against the rice-mortar, and in the [Lambda] thus formed she hung a small bundle of rice and a burning cord, while over the whole she spread a fish net. Scarcely had she completed this task, when she was possessed by the spirit of Kibayen, this being walked round and round the net, seeking for an opening, but without success. Later the medium explained, "The rice and fire represent the woman's life, which the spirit wishes to take; but she cannot, since she is unable to pass through the fish net."

The next visitor was Yangayang, who began to boast of his power to make persons ill. Suddenly the medium fell to the ground in convulsions, and then stretched out in a dead faint. The writer examined her closely, but could not detect her breathing. After a moment, the second medium seized a rooster and waved it over the prostrate form, while an old man gave a sharp stroke on a gong close to her head. The medium awoke from her faint and thus "the death was frightened away."

Mamonglo, who had been present during the morning, returned for a moment to again rub the family and guests with his lead sinker. While he was thus engaged, the second medium was possessed by Baniyat, a female who made a bit of fun by trying to steal the beads of the young girls, "so the men would love her." Several times she tried to scale the house ladder, but was always repulsed, and each failure was greeted with jeers and ridicule.

Gomogopos, who causes stomach troubles, came, and after dancing before the rice-mortar, demanded that a small pig be laid before the tangpap. Scarcely had the animal been deposited, when the spirit seized a head-axe and cut it in two at one blow. Then he dipped the weapon in its blood and applied it to the stomach of each member of the family. "The pig is his pay, and now he takes away his kind of sickness."

The second medium secured a live rooster, and using its wings as a brush, she took up the blood and the two halves of the pig, and put them in the tangpap. "The rooster is the spirits' brush, and when the dirt In front of the tangpap is cleaned up, then the people will be clean and well inside their bodies." At the command of the medium, the husband of the patient went to the opposite side of the tangpap; then she threw a bundle of rice over the structure to him. He caught it, and immediately threw it back. This was repeated six times, but on the seventh the bundle lighted on the roof, where it was allowed to remain. "The spirit threw away the lives of the people, but the man returned them. The bundle is now on the tangpap, so now the people's lives will remain safe."

An unnamed spirit was next to appear, and at his command the fore part of the pig was stood upright in the winnower, and a stick was placed in each nostril. These were seized by the spirit, who pumped them up and down, then withdrew them, and stroked each member of the family, while he chanted, "I did this to your lives, so now I must do it to you."

Saking, a lame spirit, called for one of the pig's legs, and with it rubbed the limbs of each member of the family, "so that they will not become ill in their legs."

One of the mediums now became possessed by Mangamian, who carried a feather which he used as a fighting knife. The onlookers seized similar weapons and defended themselves, or drove the spirit away by threatening him with a small dog. A fire had been built near the tangpap, and from time to time the spirit would rush up to this, thrust his feather into the flames, and then put it into his mouth. Later it was explained, "He is an evil spirit who tries to kill people. The feather is his bolo. He is like a blacksmith, and when his knife gets dull, he puts it in the fire, then puts it in his mouth to wet it, so as to make it ring." Three spirits now appeared in quick succession, and discussed with the old men the advisability of adopting the Americans [156] as Ipogau. Finally the leader Ilabdangan called them to the mat before him and told them their names, and also recited a list of their relations. Then, filling a coconut shell with basi, he drank half and presented the shell to each candidate, who had to drain it to the last drop. A circle was formed, and for the balance of the afternoon the new members of the tribe had to dance tadek with their relations.

Just before dusk, the Igorot spirit Daliwaya, who had been present the night before, appeared and demanded that the American give her cloth for her clout. When she received this, she sang and then instructed the men how to dance in Igorot fashion. When finally they were doing her bidding, she danced beside them with outstretched arms in the manner of the Igorot women. Later, when the medium was again herself, we questioned her concerning her knowledge of this dance, but she professed absolute ignorance.

That evening the people danced tadek, for a short time, near to the pala-an, then a fire was built beside the tangpap, and by its light the visitors danced da-eng until far into the night (cf.p. 440).

Early the next morning, the men went to some banana trees near to a rice granary, and there constructed a little spirit house, which resembled the pala-an, except that it was only about four feet high. This was called balitang, and was made in fulfilment of the orders given by the spirit Imalbi on the previous evening. When it was finished, the medium placed a dish of broken rice on it, and then tied a rooster with a belt close enough, so that the fowl could eat of the rice. Returning to the dwelling, she took down a small shield which was attached to the wall, placed new leaves and a dish of oil on it. Then as she stirred the oil, she sang the Talatal (Plate XXXII). The significance of this song, which consists only of mentioning the names of prominent men of various villages, seems to be lost. The kalang, or spirit box, was then redecorated, food was dropped through the slits in the floor for visiting spirits, and finally the medium held the shield over the heads of the family, beat upon it with a head-axe, while in a loud voice she asked the spirits that, since the family was now celebrating tangpap, they would please make them well again. The shield was fastened to the wall, new offerings of basi were placed in the kalang, and after it had been swung over the head of the patient, it was again fastened above the house beam near to the roof.

For the next hour the mediums summoned spirits to them. The first five had little of interest to offer, except that each demanded that his liquor be served to him on a head-axe. When the spirit Amangau arrived, he spent the time boasting of his head-hunting exploits; he told of how he had gone to one village, and had killed all the people, except one pregnant woman, and of the dance which followed. Finally he claimed the credit of having killed a man who had recently died in Manabo, and assured the people that his friends were then dancing about the head. The spirit Banbanyalan, who followed, disclaimed any part in the killing just mentioned, but verified the statement of his predecessor.

Tomakdeg came, and after filling his mouth with rice, blew it out over the people, in the same way that the sickness was to be spit out. Meanwhile Bebeka-an, armed with a wooden spoon, tried to dig up the floor and the people on it, "for that is the way she digs up sickness." Awa-an, a spirit of the water, came to inform the people that the spirit of a man recently drowned was just passing the house. Everything else was abandoned for a few moments, while basi was poured out of the window, so that the dead might receive drink.

Two female spirits, Dalimayawan and Ginlawan, came at the same time and danced together, while they informed the people of their beauty and their expertness in dancing. Suddenly they stopped, and said that Andayau, the mother of Lakgangan, was near by; then they instructed the host that he should wrap a gourd in a cloth and tell Andayau that it was her son's head, and that he had been killed, because he had stolen carabao. Scarcely had the two visitors departed, when the mother appeared, and being informed of her son's death, she began to wail, "He is lost. No one works the fields, where we planted calabasa. Lakgangan is lost, he who has been killed. Why did you go to steal carabao? We have put Lakgangan in a hammock; we take him to Tomakdang. The basi put out for Lakgangan is good. He is lost whom they went to kill. Lakgangan is lost. We take him to Tomakdang."

The song was interrupted by a head-hunting spirit, who demanded the heads of two visiting girls from Patok, but she finally went away satisfied with a piece of cloth which they gave her. Blood and oil were sprinkled liberally over the ground and the gathering broken up for the morning.

All the forenoon, a small group of men and women, had been constructing a small covered bamboo raft, and had placed in it a sack of rice, which had been contributed by all the people. [157]

By four o'clock a large number of people had gathered in the yard near the house, and soon the spirit mats were spread on an old bedstead, and the mediums started again to summon the superior beings. The first two to appear were Esteban from Cagayan and Maria from Spain. They wore gay handkerchiefs about their shoulders, and when they danced, gave an imitation of the Spanish dances now seen among the Christianized natives of the coast. It was quite evident that these foreign spirits were not popular with the people, and they were distinctly relieved when Mananako replaced them. This spirit has the reputation of being a thief, and the guests had great sport preventing him from stealing the gifts intended for other spirits.

In the midst of this revelry, the other medium was suddenly possessed by Kadaklan—the supreme being. The laughter and jesting ceased, and breathlessly the people listened, while the most powerful being said, "I am Kadaklan. Here in this town where I talk, you must do the things you ought to do. I hear what you say you desire, and I see what you are able to do. Something ill will befall you unless you quickly celebrate Sagobay (cf. p. 324), when there are no strangers or Christians in your town. Where is the basi which should have been in the place where I first came?" [158] Without awaiting an answer he vanished, and his wife Agemem took his place and repeated his remarks with little variation.

Sopo, a gambler, next appeared and tossed handfuls of coins into a blanket. He stated that if heads came up, the people won and would have good health, but if they lost, their lives were his. As soon as he threw, the people rushed up, and if they saw any tails they were quickly turned, and the spirit was informed that he had lost.

Kimat, lightning, came and demanded a drink, which was given. As he is usually considered as a dog, the writer inquired why he had appeared as a man, but was rewarded only by a shrug of the shoulders and the word—kadauyan ("custom").

Another spirit, Andeles, quickly replaced lightning, and with Sopo danced on the spirit raft, while the old men put dishes of water and coins inside, and fastened a small live chicken to the roof. The people then tried to induce the spirits to leave, but they refused. Suddenly they were flung aside, and two strong men seized the raft and started to run with it. Immediately the two spirits gave chase and fought viciously all who tried to get in their way, but when, finally, their opponents were joined by an old woman carrying a bundle of burning rice straw and an old man beating a drum, they gave up the chase and vanished. The party proceeded on to the Abra river, where they waded out into deep water and set the raft afloat (Plate XXVI).

That evening the guests danced da-eng, and the ceremony was over.

Throughout the three days, the mediums had been constantly drinking of basi, and while under the strain of the ceremony, they had not appeared intoxicated, but at its conclusion both were hopelessly drunk. The payment for the service was one half of the largest pig, unthreshed rice, and about two pesos in money, which was given in exchange for the beads which different spirits had demanded.

Kalangan.—In Manabo and the villages of that vicinity a period of about seven years elapses between the building of tangpap and the celebration of Kalangan, but in most of the valley towns the latter ceremony follows Pala-an after two or three years. [159] The ceremony is so similar to the Tangpap just described that only the barest outline will be given here. The chief difference in the two is the type of structure built for the spirits. Kalangan has four supporting timbers to which the flooring is lashed, and from which kingposts go to ridge poles. A bamboo frame rests on this and, in turn, supports an overhanging grass roof (Plate XXIII).

The procedure is as follows: Late in the afternoon, all the necessary articles are brought to the house, then the mediums dance for a time to the music of the tongatong. Basi is served to the guests, and for an hour or more the spirits are summoned. Next morning the kalangan is built, and two pigs are sacrificed beside it. Their blood mixed with oil is offered to the spirits, and many acts, such as distributing the rice into ten dishes and then replacing it in the original container, the churning of sticks in the nose of a slaughtered animal and the like, are performed. Spirits are summoned in the afternoon, and in the evening da-eng is danced. On the third day new offerings are placed on the spirit shield and hanger; offerings are made at the new structure, numerous spirits appear, talk to and amuse the people, and finally da-eng is danced until late evening.

Following the ceremony, all members of the family are barred from work for about one month. They may not eat the meat of the wild carabao, wild hog, beef, eels, nor may they use peppers in their food. Wild fowl are barred for a period of one year.

Kalangan is much more widespread than either Tangpap or the Sayang ceremony, and this spirit structure is often found in villages, where the other great ceremonies are lacking.

Sayang.—The greatest of all the ceremonies is the Sayang, the ability to celebrate which proclaims the family as one of wealth and importance. In most cases the right is hereditary, but, as already indicated, a person may gain the privilege by giving, in order, and through a term of years, all the minor ceremonies. In such circumstances Sayang follows Kalangan after a lapse of from four to eight years. Otherwise the ceremony will be held about once in seven years, or when the spirit structure known as balaua is in need of repairs.

Originally this appears to have been a seventeen-day ceremony, as it still is in Manabo, Patok, Lagangilang, and neighboring villages, but in San Juan, Lagayan, Danglas, and some other settlements it now lasts only five or seven days. However, even in those towns where it occupies full time, the first twelve days are preliminary in nature.

On the first day, the mediums go to the family dwelling and take great pains to see that all forbidden articles are removed, for wild ginger, peppers, shrimps, carabao flesh, and wild pork are tabooed, both during the ceremony and for the month following. The next duty is to construct a woven bamboo frame known as talapitap on which the spirits are fed, and to prepare two sticks known as dakidak, one being a thin slender bamboo called bolo, the other a reed. These are split at one end, so they will rattle when struck on the ground, and thus call the attention of the spirit for whom food is placed on the rack.

That evening a fire is built in the yard, and beside it the mediums dance da-eng alone. Meanwhile a number of women gather in the yard and pound rice out of the straw. This pounding of rice continues each evening of the first five days. The first night they beat out ten bundles, the second, twenty, and so on, until they clean fifty on the fifth day.

Little occurs during the second and third days, but on these evenings the young men and girls join the mediums and dance da-eng by the fire in the yard. The fourth and fifth nights are known as ginitbet ("dark"), for then no fires are lighted, and the mediums dance alone. It is supposed that the black spirits, those who are deformed, or who are too shy to appear before the people, will come out at this time and enjoy the ceremony.

Beginning with the sixth day the women pound rice in the early morning. Starting with ten bundles, they increase the number by ten each day until on the thirteenth morning they pound out eighty bundles. A fire is lighted in the yard on the sixth day, and is kept burning continuously through the eighth, but the ninth and tenth are nights of darkness. When the fire is burning, it is a sign for all who wish, to come and dance, and each evening finds a jolly party of young people gathered in the yard, where they take part in the festivities, or watch the mediums, as they offer rice to the superior beings.

On the eleventh day, a long white blanket (tabing) is stretched across one corner of the room, making a private compartment for the use of visiting spirits. That evening, as it grows dark, a jar of basi is carried up into the house. All lights are extinguished both in the yard and the dwelling, so that the guests have to grope their way about. After the liquor is consumed, they go down into the yard, where, in darkness, they join the medium in dancing da-eng. The twelfth day is known as Pasa-ad—"the building." During the preliminary days, the men have been bringing materials for use in constructing the great spirit-house called balaua, and on this morning the actual work is started. In form the balaua resembles the kalangan, but it is large enough to accommodate a dozen or more people, and the supporting posts are trunks of small trees (Plate XXI). After the framework is complete, one side of the roof is covered with cogon grass, but the other is left incomplete. Meanwhile the women gather near by and pound rice in the ceremonial manner described in the Pala-an ceremony (cf. p. 329).

As soon as the building is over for the day, a jar of basi is carried into the structure, a little of the liquor is poured into bamboo tubes and tied to each of the corner poles. The balance of the liquor is then served to the men who sit in the balaua and play on copper gongs. Next, a bound pig is brought in, and is tied to a post decorated with leaves and vines. Soon the medium appears, and after placing prepared betel-nut and lime on the animal, she squats beside it, dips her fingers into coconut oil, and strokes its side, then later dips a miniature head-axe into the oil, and again strokes the animal, while she repeats a diam. This is a recital of how in ancient times Kadaklan and Agemen instructed the Tinguian as to the proper method of celebrating the Sayang ceremony. [160] A little later the pig is removed from the balaua, and its throat is cut, first with a metal blade, but the deep, mortal thrust is made with a bamboo spike. The animal is then singed, but its blood is carefully saved for future use (Plate XXXIII). While all this is taking place, the men in the balaua drink basi and sing dalengs in which they praise the liberality of their hosts, tell of the importance of the family, and express hope for their continued prosperity. As they sing, the chief medium goes from one to another of the guests, and after dipping a piece of lead in coconut oil, holds it to their nostrils as a protection against evil. When finally the pig has been singed and scraped, it is again brought into the balaua, and its body is opened by a transverse cut at the throat and two slits lengthwise of its abdomen. The intestines are removed and placed in a tray, but the liver is carefully examined for an omen. If the signs are favorable, the liver is cooked and is cut up, a part is eaten by the old men, and the balance is attached to the corner pole of the spirit structure. The head, one thigh, and two legs are laid on a crossbeam for the spirits, after which the balance of the meat is cooked and served with rice to the guests. That evening many friends gather in the yard to dance da-eng, to drink basi, or to sing daleng. According to tradition, it was formerly the custom to send golden betel-nuts to invite guests whom they wished especially to honor. [161] Nowadays one or more leading men from other villages may be especially invited by being presented with a bit of gold, a golden earring or bead. When such a one arrives at the edge of the yard, he is placed in a chair, is covered with a blanket, and is carried to the center of the dancing space by a number of women singing diwas (cf. p. 452). At frequent intervals the merry-making is interrupted by one of the mediums who places the talapitap on the ground, puts rice and water on it, and then summons the spirits with the split sticks. Once during the evening, she places eight dishes and two coconut shells of water on the rack. Reaching into one of the dishes which contains rice, she takes out a handful and transfers it, a little at a time, into each of the others, then extracting a few grains from each, she throws it on the ground and sprinkles it with water from the two cups. The remaining rice is returned to the original holder, and the act is repeated eight times. The significance of this seems to be the same as in the Tangpap ceremony, where the life of the individual is symbolized by the rice, which is only partially taken away and is again returned. The next act is always carried out, but its meaning appears to be lost. The eight dishes are filled with rice, and are placed on the frame together with sixteen coconut shells of water, and eight men and eight women seat themselves on opposite sides. First they eat a little of the food, then taking a small amount in their fingers, they dip it into the water and place it in the mouth of the person opposite.

The fourteenth day is known as Palay-lay—"the seasoning"—and during the next twenty-four hours the people remain quietly in the village while the bamboo used in the balaua "becomes good."

Next day is one of great activity. The roofing of the balaua is completed, all necessary repairs are made to the dwelling, for dire results would follow should any part of the house break through during the concluding days of the ceremony. The balance of the day is taken up in dancing and in the construction of the following spirit-houses: the Aligang, Balabago, Talagan, Idasan, Balag, Batog, Alalot, Pangkew and Sogayob (cf. pp. 308-311). Also a little bench is built near the hearth, and on it are placed coconut shell cups and drinks for the use of the Igorot spirits who usually come this night.

The evening of this day is known as Libon—"plenty" or "abundance." Toward nightfall the mediums, and their helpers enter the dwelling and decorate it in a manner already described for the great ceremonies. Cords cross the room from opposite corners and beneath, where they meet, the medium's mat is spread. On the cords are hung grasses, flowers, girdles, and wreaths of young coconut leaves. When all is ready, a small pig is brought into the room, while the men play frantically on their gongs and drums. On the medium's mat are many articles, alangtin leaves, a rooster, a branch filled with young betel-nuts, cooked rice moulded into the form of an alligator, but with a wax head and seeds for eyes, a spear, and a bundle of rice straw. Taking up a dish of water, the medium pours a part of it into the pig's ear; then, as the animal shakes its head, she again catches it in the dish. Rolling up a mat, she dips it into the water, and with it touches the heads of all members of the family, for in the same manner that the pig has thrown the water out of its ear, so in a like fashion will illness and misfortune be thrown from all the family who have been sprinkled with it. This act finished, the medium dances before the doors and windows, while she waves the chicken, betel-nuts, or other objects taken from the mat.

At her invitation, the host and his wife join her, but previously they have dressed themselves in good garments, and on their heads and at their waists they wear girdles and wreaths of alangtin, or wild grasses. The host is handed a long knife, and is instructed to cut the throat of the pig. His wife takes a rice winnower and a stick, and going to each window strikes the winnower five times, then drops it to the floor, at the same time crying, "Wa-hui." Next, she strikes a jar of liquor with the winnower, then shakes a coconut shell filled with rice against her abdomen; when finished she is handed a live chicken and again she approaches the jar. Soon she is joined by her husband, armed with a spear and head-axe. As he passes the liquor, he stamps on the ground, while his wife waves the fowl, and all this time the medium continues to sprinkle them with a grass brush dipped in water. No explanation is given for the individual acts, but the purpose of the whole is to drive away sickness, "just as the rooster flaps his wings." Ten dishes are placed on the spirit mat, and as the medium sings, she touches each one in turn with a split bamboo; after which she piles the dishes up and has the host come and squat over them three times. Another sprinkling with water follows this act, and then the medium swings a bundle of rice and a lighted torch over the head of each member of the family, while she assures them that all evil spirits will now depart.

The guests go down to the yard, where they are served with liquor, and where they dance da-eng and tadek. On all former occasions, the liquor has been served in shell cups, but on this night a sort of pan-pipe, made of bamboo tubes, is filled with liquor. The guest drinks from the lowest of the series, and as he does so, the liquor falls from one to another, so that he really drinks from all at one time. Bamboo tubes attached to poles by means of cords are likewise filled with basi and served to the dancers.

While the others are enjoying themselves, the mediums and the hosts are attending strictly to the business in hand. Dressed in their best garments, the husband and wife go to each one of the spirit houses, and touch them with their feet, a circuit which has to be repeated ten times. Each time as they pass the little porch-like addition, known as sogayob, the mediums sprinkle them with water. When they have completed their task, the mediums spread a mat in front of the pig, which lies below the sogayob, and on it they dance, pausing now and then to give the animal a vicious kick or to throw broken rice over it. And so the night is passed without sleep or rest for any of the principals in the ceremony.

The sixteenth day is Kadaklan,—"the greatest." Soon after daybreak, the people accompany the medium to the guardian stones near the gate of the village, and watch her in silence, while she anoints the head of each stone with oil, and places a new yellow bark band around its "neck." As soon as she finishes, the musicians begin to play vigorously on their gongs and drums, while two old men kill a small pig and collect its blood. The carcass is brought to the medium, who places it beside four dishes, one filled with basi, one with salt, one with vinegar, and the last with the pig's blood. She drinks of the liquor, dips her fingers in coconut oil, and strokes the pig's stomach, after which it is cut up in the usual manner. The liver is studied eagerly, for by the markings on it the fate of the host can be foretold. Should the signs be unfavorable, a chicken will be sacrificed in the hope that the additional offering may induce the spirits to change their verdict; but if the omens are good, the ceremony proceeds without a halt. The intestines and some pieces of meat are placed on the ansi-silit,—a small spirit frame or table near the stones. The host, who has been watching from a distance, is summoned, and is given a piece of the flesh to take back to his house for food, and then the rest of the meat is cooked and served to the guests. But before anything is eaten, the medium places prepared betel-nuts before the stones, mixes blood with rice, and scatters it broadcast, meanwhile calling the spirits from near and far to come and eat, and to go with her to the village, where she is to continue the ceremony. As the company approaches the balaua, the musicians begin to beat on their gongs, while women in the yard pound rice in ceremonial fashion. When they have finished, the family goes up into the balaua and dances to the music of the gongs until the medium bids them stop.

The pig which has been lying in front of the sogayob, and another from the yard, are killed, and are laid side by side near to the balaua in a spot indicated by the medium. She places a bamboo tube of water between them, on their backs she lays several pieces of prepared betel-nut, then strokes their sides with oiled fingers. Her next duty is to sprinkle basi from the jar onto the ground with a small head-axe, at the same time calling the spirits to come and drink. (Plate XXXIV). A bundle which has been lying beside the animals is opened, and from it the medium takes a red and yellow headband with chicken feathers attached, and boar's tusk armlets. These she places on the host, then hands him a blanket. Holding the latter in his outstretched arms, as he would do if dancing tadek, he squats repeatedly over a dish of water. As he finishes, the medium takes the tube of water from between the pigs, and pouring a little of it on her hand, she applies it to the abdomen of the man's wife and children. The animals are now cooked in yard, while a quantity of rice is made ready in the house. During the preparation of the meal, the musicians play incessantly, but as the food is brought out, they cease and join the others in the feast.

It is late in the afternoon before much activity is again manifest. At first a few gather and begin to dance tadek; little by little others come in until by nightfall the yard is full. Basi is served to all, and soon, above the noisy laughter of the crowd, is heard the voice of some leading man singing the daleng. The visitors listen respectfully to the song and to the reply, then resume the music and dancing. After a time a huge fire is built in the yard, and by the flickering light two lines of boys and girls or older people will form to sing and dance the daeng. [162]

On the morning of the seventeenth day, the men kill two pigs, usually by chasing them through the brush and spearing them to death. They are prepared in the usual way, and are placed, one in the balaua, the other in the sogayob, where they are cut up. A bit of the flesh is left in each structure, the fore half of one animal is carried into the yard, but the rest is prepared for food.

On an inverted rice-mortar, in the yard, is placed a jar of basi, notched chicken feathers, and boar's tusks. The man and his wife are summoned before this, are decorated as on the day before, and are instructed to dance three times around the mortar. While this is going on, a shield and a rice winnower are leaned against each other so as to form an arch on which lies a sheaf of rice. From the middle hangs a piece of burning wood, while over all a fish net is thrown. As in a former ceremony (cf. p. 347), the rice and fire represent the life of some member of the family, which the evil spirits may desire to seize, but they are prevented, since they are unable to pass through the meshes of the net. Going to the half of the pig, which stands upright in a rice winnower, the medium places a string of beads—agate and gold—around its neck and attaches bits of gold to its legs. Then she places a thin stick in each nostril and pumps them alternately up and down, as a smith would work his forge. After a little she removes the plungers, and with them strokes the bodies of members of the family. Near to the pig stands a dish of water in which the heart is lying. The host goes to this, removes the heart, and placing it on his head-axe, takes it in front of the animal, where it lies, while he pumps the nostril-sticks up and down ten times. Meanwhile his wife is decorated with wreathes of leaves and vines; a leaf containing the pig's tail and some of the flesh is placed on her head, and a spear is put in her left hand. As her husband completes his task, she goes to the mortar, where she finds one dish full of blood and rice and the empty coconut shells. The rice and blood represent the lives of the family, and following the instructions of the medium, she takes these lives and places them little by little on the shells, but before all is gone, the medium bids her return them to the big dish. In a like manner the spirits may take a part of the life of the family, but will return it again. This act is repeated ten times. Next she takes a piece of woven bamboo, shaped like two triangles set end on end [163], and goes to the batog, where her daughter sits under a fish-net holding a similar "shield." They press these together, and the mother returns to the mortar eight times. The mediums who have gathered beneath the sogayob begin to sing, while one of them beats time with a split bamboo stick. At the conclusion of the song, one of them offers basi to the spirits and guests, and then placing a bundle of green leaves on the ground, she pours water over it, while the host and his wife are made to tramp in the mud. The man is now carrying the spear, while the woman holds a cock in one hand, and an empty dish in the other. As they are stamping on the damp leaves, old women stand near by showering them with rice and water.