Special Ceremonies
The two ceremonies which follow do not have a wide distribution, neither are they hereditary. They are given at this time because of their similarity to the great ceremonies just described.
Pīnasal.—This rather elaborate rite seems to be confined to San Juan and nearby settlements. The right to it is not hereditary, and any one who can afford the expense involved may celebrate it. However, it usually follows the Sayang, if some member of the family is ill, and is not benefited by that ceremony, for “all the spirits are not present at each ceremony, and so it may be necessary to give others, until the one who caused the sickness is found.”
On the first day the house is decorated as in Tangpap and Sayang; a bound pig is placed beside the door, and over it the mediums recite Page 354a dīam and later summon several spirits. Liquor is served to the guests, who dance tadek or sing songs in praise of the family.
Early the next day, the pig is killed and, after its intestines have been removed, it is covered with a colored blanket, and is carried into the dwelling. Here it is met by the mediums who wave rain coats above the animal, and then wail over the carcass. “The pig and its covering are in part payment for the life of the sick person. They cry for the pig, so they will not need to cry for the patient.” Later the pig is cut up and prepared as food, only the head and feet being left for the spirits.
Gīpas, the dividing, follows. A Chinese jar is placed on its side, and on each end a spear is laid, so that they nearly meet above the center of the jar. Next a rolled mat is laid on the spears, and finally four beads and a headband are added. The mat then is cut through the middle, so as to leave equal parts of the headband and two beads on each half. “This shows that the spirit is now paid, and is separated from the house.”
The next act is to stretch a rattan cord across the center of the room and to place on it many blankets and skirts. A man and a woman, who represent the good spirits Iwaginán and Gimbagon, are dressed in fine garments, and hold in their hands pieces of gold, a fine spear, and other prized articles. They are placed on one side of the cord, and in front of them stand a number of men with their hands on each others' shoulders. Now the mediums enter the other end of the room, spread a mat, and begin to summon the spirits. Soon they are possessed by evil beings who notice the couple representing the good spirits, and seizing sticks or other objects, rush toward them endeavoring to seize their wealth. When they reach the line of men, they strive to break through, but to no avail. Finally they give this up, but now attempt to seize the objects hanging on the line. Again they are thwarted. “If the evil spirits get these things, they will come often, their children will marry, and they also will harm the family; but if the good beings keep their wealth, their children will marry, and will aid the owner of the house.”
Later one of the mediums and an old woman count the colors in a fine blanket. Usually there are five colors, so “the spirit is powerless to injure the people for five years.” Next the couple gamble, but the medium always loses. Finally the spirit becomes discouraged and departs. The decorations are now taken from the room, and the sick person is carried down to the river by the members of the family. Arrived at the water's edge, the oldest relative will cut off a dog's Page 355head as final payment for the life of the invalid. Since the act is carried on beside the river, the spirits will either witness the act, or see the blood as it floats away, and hence will not need to visit the town. The rattan cord and vines used in the dwelling are thrown onto the water for the same reason.
The whole family is covered with a large blanket, and a medium swings a coconut over them, then resting the halves on the head of each one for a moment, she releases them, meanwhile calling to the spirit, “You see this; this is your share; do not come any more.” After assuring them that the sickness will now fall away from them, she waves burning cogon grass over their heads while she cries, “Go away, sickness.” The blanket is removed, and the family bathes. While they are still in the water, the medium takes a spear and shield in her hands, and going to the edge of the stream, she begins to summon spirits, but all the while she keeps sharp watch of the old man who killed the dog, for he is now armed and appears to be her enemy. However, she is not molested until she starts toward the village. When quite near to the settlement, she is suddenly attacked by many people carrying banana stalks which they hurl at her. She succeeds in warding these off, but while she is thus engaged, an old man runs in and touches her with a spear. Immediately she falls as if dead, and it is several moments before she again regains consciousness. This attack is made to show the spirit how unwelcome it is, and in hopes that such bad treatment will induce it to stay away.
After the return of the family to the village, the guests drink basi, sing and dance, and usually several spirits are summoned by the mediums.
The next morning two Pinalásang[40] are constructed in the yard. Each supports a plate containing beads, a string of beads is suspended from one of the poles, and a jar of basi is placed beneath. In front of them the mediums call the spirits, then offer the heart, livers, and intestines, while they call out, “Take me and do not injure the people.” The final act of the ceremony is to construct the spirit raft taltalabong, load it with food, and set it afloat on the river, “so that all the spirits may see and know what has been done.”
In addition to the regular pay for their services, the mediums divide the jaw of a pig and carry the portions home with them, as their protection against lightning, and the spirits whose hostility they may have incurred. Page 356
Binikwau.—This ceremony, like the one just described, seems to be limited to the San Juan region, and is given under similar circumstances.
The room is decorated as usual, and a bound pig is laid in the center. This is known as “the exchange,” since it is given in place of the patient's life. Two mediums place betel-nut on the animal, then stroke it with oil, saying, “You make the liver favorable,” i.e., give a good omen. After a time they begin summoning the spirits, and from then until late evening the guests divide their time between the mediums and the liquor jars. Soon all are in a jovial mood, and before long are singing the praises of their hosts, or are greeting visiting spirits as old time friends.
The pig is killed early next morning, and its liver is eagerly examined to learn whether or no the patient is destined to recover. A part of the flesh is placed on the house rafters, for the use of the spirits, while the balance is cooked and served. Following the meal, the gongs and drums are brought up into the house, and the people dance or sing until the mediums appear, ready to summon the spirits. The first to come is Sabī́an, the guardian of the dogs. He demands that eight plates and a coconut shell be filled with blood and rice; another shell is to be filled with uncooked rice, in which a silver coin is hidden; and finally a bamboo dog-trough must be provided. When his demands are met, he begins to call, “Come, my dogs, come and eat.” Later the blood and rice are placed in the trough, and are carried to the edge of the town, where they are left. This done, the spirit pierces the pig's liver with a spear and, placing it on a shield, dances about the room. Finally, stopping beside the mat, he lays them on the patient's stomach. The next and final act is to scrape up a little of the liver with a small head-axe, and to place this, mixed with oil, on the sick person.
On the third and last day, the medium leads a big dog to the edge of the village, and then kills it with a club. A piece of the animal's ear is cut off, is wrapped in a cloth, and is hung around the patient's neck as a protection against evil, and as a sign to all spirits that this ceremony has been held.
Throughout the rest of the day many spirits visit the mediums, and at such a time Kakalonan is sure to appear to give friendly advice. The final act is to set the spirit raft afloat on the stream. Page 357
[1] For the dīam recited at this time, see Traditions of the Tinguian, this volume, No. 1, p. 171.
[2] More frequently the medium uses a piece of lead or one of the shells of her pīling for this purpose. In many villages the medium, while calling the spirits, wears one head-band for each time the family has made this ceremony.
[3] Had they not possessed a balaua, they would have made this offering in the dwelling.
[4] See Traditions of the Tinguian, this volume, No. I, pp. 178–179.
[5] The sagang is the sharpened pole, which was passed through the foramen magnum of a captured skull.
[6] Female spirits, who always stay in one place.
[7] See Tradition of the Tinguian, this volume, No. 1, p. 178.
[8] This dīam is sometimes repeated for the saloko (see p. 319).
[9] Known as Palasód in Bakaok.
[10] See Traditions of the Tinguian, this volume, No. 1, p. 175.
[11] See Traditions of the Tinguian, this volume, No. 1, p. 174.
[12] Op. cit., p. 175.
[13] In Patok this offering is placed in a saloko, which is planted close to the stream.
[14] Known in Ba-ak and Langiden as Dayá, in Patok and vicinity as Komon or Ubaiya.
[15] This part of the ceremony is often omitted in the valley towns.
[16] Canarium villosum Bl. The resinous properties of this tree are supposed to make bright or clear, to the spirits, that the ceremony has been properly conducted. According to some informants, the pala-an is intended as a stable for the horse of Īdadaya when he attends the ceremony, but this seems to be a recent explanation.
[17] This feeding of the spirits with blood and rice is known as pīsek, while the whole of the procedure about the mortar is called sangba.
[18] This consists of two bundles of rice, a dish of broken rice, a hundred fathoms of thread, one leg of the pig, and a small coin.
[19] Many spirits which appear here and in Sayang are not mentioned in the alphabetical list of spirits, as they play only a local or minor role in the life of the people.
[20] The spirit who lives in the sagang, the sharpened bamboo sticks on which the skulls of enemies were displayed.
[21] This is of particular interest, as the Tinguian are hostile to the people of this region, and it is unlikely that either of the mediums had ever seen a native of that region.
[22] The name by which the Tinguian designate their own people.
[23] The spirits' name for the Tinguian.
[24] The term Alzado is applied to the wilder head-hunting groups north and east of Abra.
[25] When the tangpap is built during the Sayang ceremony, it is a little house with two raised floors. On the lower are small pottery jars, daubed with white, and filled with basi (Plate [XX]).
[26] The talagan (see p. 308).
[27] This being lives in Binogan. His brothers are Gīlen, Ilongbosan, Idodosan, Iyangayang, and Sagolo.
[28] The site of the old village of Bukay.
[29] In addition to the writer and his wife, Lieut. and Mrs. H.B. Rowell were initiated at this time. The Lieutenant had long been a friend and adviser of the tribe, and was held in great esteem by them. The writer's full name was Agonan Dumalawi, Mrs. Cole's—Ginobáyan Gimpayan, Lieut. Rowell's—Andonan Dogyawi, and Mrs. Rowell's—Gayankayan Gidonan.
[30] This raft is the Taltalabong, and is intended for the sons and servants of Kadaklan.
[31] It is customary to place a jar of basi under or near the house, so that Kadaklan may drink, before he reaches the function. This offering had been neglected, hence his complaint.
[32] This is the case if a person is just acquiring the right to the ceremony. If the family is already privileged to give this rite, it will occur in about three years, and Sayang will follow some four years later.
[33] See Traditions of the Tinguian, this volume, No. 1, p. 171.
[34] See ibid., p. 24.
[35] In Patok, dīwas is sung as a part of da-eng on the night of Lībon.
[36] This is the same form as the “shield,” which hangs above the newborn infant (p. 312).
[37] See Traditions of the Tinguian, this volume, No. 1, p. 177.
[38] On two occasions an old bedstead of Spanish type served instead of the frame.
[39] See p. 315. In some towns the spirits are summoned at different times during the ceremony, as in Tangpap.
[40] See under Idasan, p. 309.