Chapter X: Section 2: The Great Ceremonies (1)

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 Sudipán, 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-anáyan and I-angáwan.

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 _tongátong_, 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 _tongátong_, he called out peevishly, "Tell the people not to play on the _tongátong_, 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 _tongátong_, 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 Kalaskígan 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 Ilongbósan 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 Kibáyen, 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 Daliwáya, 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 Mananáko 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 _tongátong_. _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.