The Minor Ceremonies
Dawak (also called Bonī 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 Kabonīyan 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 dáwat (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 Page 314medium recited a dām over it,[1] 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 tongátong (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.[2] 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 Page 315that 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. Gīpas, 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,[3] 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. Page 316
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 Binoñgon. 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 Ayaonwán 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 Ayaonwán 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 Page 317dipped 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.
Pīnáing or Pináding (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 pīnáing,[4] 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 pīnáing 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 Page 318through 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,[5] 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[6] 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 dīam.
Bawī, 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 Sᴇlday Page 319bring 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 bawī and performing the ceremony.[7]
To-day, when a person is afflicted, he summons a medium, the spirit-house is built, and then the following dīam 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 Sᴇlday in the wooded hill,
“You Sᴇlday above,
“Make the sick person well, if you please!”[8]
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 bawī; 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 bawī as a sign to all that the ceremony has been held. Page 320
No spirits are summoned at this time, neither is there singing or dancing.
Bakid.[9]—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 dīam[10] in which she tells of misfortunes of a family, which failed to observe the signs sent by Kabonīyan, 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 Page 321the 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.
Sangásang.—Sangásang 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 Kabonīyan; 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 dīams. The first to be recited tells how the spirit Maganáwan sent many snakes and birds to the gate of a town to demand the blood of a rooster mixed with rice. The people celebrated Sangásang, and sent blood and rice to Maganáwan, who, in turn, spat it out on the ground. As he did so, the sickness and misfortunes of the mortals vanished. The second dīam[11] 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.[12]
In Lumaba and nearby villages, unpleasant dreams, or a bad disposition are overcome by a ceremony called Sangásang; 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 dīam. “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 Sangásang, 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 Ináwen. 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.”
“Ináwen, who is waiting, sends Kideng (a servant) to search for Page 322the 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 Sangásang 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 Sangásang 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.[13] 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.[14]—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 Page 323outward, 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.[15] 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. Page 324
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.
Sapatá 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. Page 325