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.