Custom and religion have become so closely interwoven in this society that it is well-nigh impossible to separate them. The building of a house, the planting, harvesting and care of the rice, the procedure at a birth, wedding, or funeral, in short, all the events of the social and economic life, are so governed by custom and religious beliefs, that it is safe to say that nearly every act in the life of the Tinguian is directed or affected by these forces.
Two classes of spirits are recognized; first, those who have existed through all time, whom we shall call natural spirits; second, the spirits of deceased mortals. The latter reside forever in Maglawa, a place midway between earth and sky; but a small number of them have joined the company of the natural spirits. Except for these few, they are not worshiped, and no offerings are made to them, after the period of mourning is past. The members of the first class cover a wide range, from Kadaklan, the great spirit who resides above, to Kabonīyan, the teacher and helper, to those resident in the guardian stones, to the half human, half bird-like alan, to the low, mean spirits who delight to annoy mortals. These beings are usually invisible, but at times of ceremonies they enter the bodies of the mediums, possess them, and thus communicate with the people. On rare occasions they are visible in their own forms, as when Kabonīyan appeared as the antagonist and later as the friend of Sayen.[1]
These beings are addressed, first through certain semi-magical formulas, know as dīams. These are seldom prayers or supplications, but are a part of a definite ritual, the whole of which is expected to gain definite favors.
At the beginning, and during the course of all ceremonies, animals are killed. A part of the flesh and the blood is mixed with rice, and is offered to the spirits; but the bulk of the offering is eaten by the participants. Liquor is consumed in great quantities at such a time, but a small amount is always poured out for the use of the superior beings. Finally, the mediums summon the spirits into their bodies; and, when possessed, they are no longer considered as persons, but are the spirits Page 295themselves. The beings who appear in this way talk directly with the people; they offer advice, give information concerning affairs in the spirit world, and oftentimes they mingle with the people on equal terms, joining in their dances and taking a lively interest in their daily affairs.
The people seldom pray to or supplicate the invisible spirits; but when they are present in the bodies of the mediums, they make requests, and ask advice, as they would from any friend or acquaintance. With many, the Tinguian is on amicable terms, while toward Kabonīyan he exhibits a degree of respect and gratitude which is close to affection. He realizes that there are many unfriendly spirits, but he has means of controlling or thwarting their evil designs; and hence he does not live in that state of perpetual fear which is so often pictured as the condition of the savage.
The Spirits.—A great host of unnamed spirits are known to exist; they often attend the ceremonies and sometimes enter the bodies of the mediums, and in this way new figures appear from time to time. In addition to these, there are certain superior beings who are well known, and who, as already indicated, exercise a potent influence on the daily life of the people. The following list will serve to give some idea of these spirits and their attributes; while the names of the less important will be found in connection with the detailed description of the ceremonies.
Kadaklan (“the greatest”), a powerful male spirit, who lives in the sky, created the earth, sun, moon, and stars. The stars are only stones, but the sun and moon are lights. At times Kadaklan enters the body of a favored medium, and talks directly with the people; but more frequently he takes other means of communication. Oftentimes he sends his dog Kīmat, the lightening, to bite a tree or strike a field or house, and in this way makes known his wish that the owner celebrate the Padīam ceremony (cf. p. 401). All other beings are in a measure subservient to him, and his wishes are frequently made known through them. Thunder is his drum with which he amuses himself during stormy weather, but sometimes he plays on it even on clear days.
Agᴇmᴇm is the wife of Kadaklan. She lives in the ground. Little is known of her except that she has given birth to two sons,[2] whose chief duty is to see that the commands of their father are obeyed.
Adám and Baliyen are the sons of Kadaklan. The name of the Page 296first boy is suggestive of Christian influence, but there are no traditions or further details to link him with the Biblical character.
Kabonīyan is the friend and helper of the people, and by many is classed above or identified with Kadaklan. At times he lives in the sky; again in a great cave near Patok.[3] From this cave came the jars which could talk and move, here were found the copper gongs used in the dances, and here too grew the wonderful tree which bore the agate beads so prized by the women. This spirit gave the Tinguian rice and sugar-cane, taught them how to plant and reap, how to foil the designs of ill-disposed spirits, the words of the dīams and the details of many ceremonies. Further to bind himself to the people, it is said, he married “in the first times” a woman from Manabo. He is summoned in nearly every ceremony, and there are several accounts of his having appeared in his own form. According to one of these, he is of immense proportions; his spear is as large as a tree, and his head-axe the size of the end of the house.[4]