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.