As a last preparation for the grave, a small hole is burned in each garment worn by the dead person, for otherwise the spirit Ībwa will envy him his clothing and attempt to steal them. The corpse is then Page 287wrapped in a mat, and is carried from the house.[65] The bearers go directly to the balaua,[66] and rest the body in it for a moment. Unless this is done, the spirit will be poor in its future life and unable to build balaua.
The body is deposited full length in the grave, the stone slabs are relaid, the chinks between them filled in with damp clay, and the grave is refilled.[67] As the last earth is pushed in, a small pig is killed, and its blood is sprinkled on the loose soil. Meanwhile Sᴇlday is besought to respect the grave and leave it untouched. The animal is cut up, and a small piece is given to each guest, who will stop on the way to his home, and place the meat on the ground as an offering, meanwhile repeating a dīam. Should he fail to do this, sickness or death is certain to visit his home or village.
As a further protection against evily disposed spirits, especially Ībwa, an iron plough-point is placed over the grave, “for most evil spirits fear iron;” and during this night and the nine succeeding, a fire is kept burning at the grave and at the foot of the house-ladder.[68]
That night the men spend about an hour in the house of mourning, singing sang-sangit, a song in which they praise the dead man, encourage the widow, and bespeak the welfare of the family. The wailers still remain in the dwelling to protect the widow, and a male relative is detailed to see that the fire at the foot of the ladder is kept burning brightly.
Early the next morning, the widow, closely guarded by the wailers, goes to the river, throws her headband into the water, and then goes in herself. As she sinks in the water, an old man throws a bundle of burning rice-straw on her. “The water will wash away some of the sorrow, and the fire will make her thoughts clear.” Upon her return to the village, the grave is enclosed with a bamboo fence, and above it is hung a shallow box-like frame, known as patay, in which are placed the articles needed by the spirit.[69] Within the house the mat and pillow Page 288of the dead are laid ready for use, and at meal time food is placed beside it. The length of time that the mat is left spread out differs somewhat between towns and families. In some cases it is taken up at the end of the period of taboo, while in others it is not rolled up; nor are the windows of the house opened until after the celebration of the Layog ceremony, a year later.
The taboo is usually strictly observed through ten days; but should there be some urgent reason, such as planting or reaping, it may be raised somewhat earlier. It is concluded by the blood and oil ceremony. The lakay, the other old men of the settlement, and all the relatives, gather in the house of mourning, while the mediums prepare for the ceremony. They kill a small pig and collect its blood in a dish; in another receptacle they place oil. A brush has been made out of a variety of leaves, and this the medium dips into the blood and oil, then draws it over the wrists or ankles of each person present, meanwhile saying, “Let the lew-lew (Fiscus hauili Blanco) leaves take the sickness and death to another town; let the kawayan (“bamboo”) make them grow fast and be strong as it is, and have many branches; let the atilwag (Breynia acuminata Nuell. Arg.) turn the sickness to other towns.” A little oil is rubbed on the head of each person present; and all, except the widow, are then freed from restrictions. She must still refrain from wearing her beads, ornaments, or good clothing; and she is barred from taking part in any merry-making until after the Layog ceremony.[70]
At the conclusion of the anointing, the old men discuss the disposal of the property and other matters of importance in connection with the death.
The Layog.[71]—Several months after the burial (generally after the lapse of a year), the friends and relatives are summoned in the Layog,—a ceremony held with the avowed intention “to show respect for the dead and to cause the family to forget their sorrow.” Friends come Page 289from near and far; and rice, pigs, cows or carabaos are prepared for food, while basi flows freely. It is said that the liquor served at this time is “like tears for the dead.” A medium goes to the guardian stones of the village, and there offers rice mixed with blood; she oils the stones, places new yellow headbands on each one, and after dancing tadek, returns to the gathering. Often she is accompanied by a number of men, who shout on their return trip “to frighten away evil spirits.”
Near the house a chair is made ready for the deceased, and in it are placed clothing and food. In the yard four crossed spears form the frame-work on which a shield rests (Plate [XVIII])[72] and on this are beads, food, and garments—offerings for the spirits; while near the house ladder is the spirits' table made of inverted rice mortars.
The duration of this ceremony depends largely on the wealth of the family, for the relatives must furnish everything needed at this time. Games are played, and there is much drinking and singing; but before the members of the family may take part, they are dressed in good garments, and the blood and oil ceremony is repeated on them. At the conclusion of the dancing, they go into the house, roll up the mat used by the dead, open the doors and windows, and all are again free to do as they wish. Should they fail to roll up the mat at this time, it must remain until another Layog is held; and during the interval all the former restrictions are in force.[73]