For Gapas they provided two small baskets of rice, a shell called gosipeng, and a rattan-like vine, tanobong, betel-nuts and piper-leaf.
Bogewan received a basket of rice, some white thread, sections of posel—a variety of bamboo—, atilwag leaves, and some beads. For Bognitan, a jar was partly filled with tanobong, and for Gilin, a jar of basi. Cooked rice was moulded into the form of an alligator, and was spotted with red, betel saliva. This, when placed on a basket of rice, was intended for Bolandan.
Soyan was provided with a basket which contained the medium's shells and a cloth, while Ibaka received a jar cover filled with salt. Dandawila had to be content with a stem of young betel-nuts, and Bakoki with two fish baskets filled with pounded rice, also a spear. A large white blanket was folded into a neat square, and on it was laid a lead sinker for the use of Mamonglo.
As a rule, three spirits named Mabᴇyan attended this ceremony. For the first, a bamboo frame was constructed, and on it was placed a female pig, runo (a reed), and prepared betel nut. For the second, a shield, fish net, rice and a rice winnower, and a bit of string; while Page 331for the third, a rice winnower was set with eight coconut shells, a small dish, and a gourd dipper.
During a considerable portion of the time that these articles were being prepared, several men sat in the yard and played on the tongátong, but when the mediums finally gave the signal that everything was in readiness, they moved their instrument up on the porch of the dwelling, where they continued playing softly.
One of the mediums took her place in the mat in the middle of the room, and raising a Chinese plate above her head, began to strike against it with her shells, in order to notify the spirits that the ceremony was about to begin. Next she placed two dishes on the mat in front of her, and as she sang a monotonous chant, she touched each one with a small stick. The host was then ordered to shuffle his feet between the lines of dishes and to step over each one. As soon as he did so, the medium pulled the mat from beneath them, rolled it up, and used it as a whip with which she struck the head of each member of the family. The spirit who had caused the woman's illness was supposed to be near by, and after he witnessed this whipping, he would be afraid to remain longer. As a promise of future reward to the well-disposed immortals, a bound pig was then placed beside the door of the dwelling.
Going to the hearth, the medium withdrew burning sticks, and placed them in a jar, and held this over the head of the sick woman, for “a spirit has made her sick, but the fire will frighten him away, and she will get well.” After she had made the circuit of the family, she held a bundle of rice above the flames, and with it again went to each person in the room; then she did the same thing with broken rice and with the atilwag vine.
Two mediums then seated themselves on the mat, and covering their faces with their hands, began to chant and wail, beseeching the spirits to enter their bodies. One after another the spirits came and possesed the mediums, so that they were no longer regarded as human beings, but as the spirits themselves. First came Kakalonan, also known as Boboyonan, a friendly being whose chief duty it is to find the cause of troubles. Addressing the sick woman, he said, “Now you make this ceremony, and I come to make friends and to tell you the cause of your trouble. I do not think it was necessary for you to hold this ceremony now, for you built your balaua only two years ago; yet it is best that you do so, for you can do nothing else. You are not like the spirits. If we die, we come to life again; if you die, you do not.” At this point an old man interrupted, and offered him a drink of basi. Page 332At first Kakalonan refused, saying he did not want to accept any payment; but finally he yielded and drained the coconut shell of liquor. After assuring the family that all would be well with them when the ceremony was complete, he took his departure.
The next spirit to come was Sagangan[20] of Anayan. He appeared to be in a rage, because the proper present had not been prepared for his coming, and was expressing himself vigorously when a passing woman happened to touch him, and he at once departed. The medium chanted for a long time, urging him to return, and finally he did so. At once he demanded that two bundles of rice have wax heads moulded on them, and that black beads be inserted for eyes. These, he assured them, would serve him as well as the woman's life, so he would make the exchange, and she would get well.
When the dolls were prepared, he addressed the husband, “My other name is Ingalit, and I live in the sky. What is the matter with the woman?” “I do not know,” replied the man. “We ask you.” “You ask me, what is the matter with this woman, and I will tell you. How does it happen that Americans are attending the ceremony?” The husband replied that the Americans wished to learn the Tinguian customs, and this finally seemed to satisfy the superior being. Turning toward the door where the men were still softly playing on the tongátong, he called out peevishly, “Tell the people not to play on the tongátong, for the spirits who wish to hear it are not present, and we are ashamed to have the Americans hear it. You make this ceremony now because you are sick and do not wish to die, but you could have waited two years.”