I4 Traditions of the Tinguian 



names, for "we cannot tell our names unless we chew, " and "it is bad for 

 us if we do not know each other's names when we talk." A certain 

 etiquette is followed at this time: old men precede the younger; people 

 of the home town, the visitors; and men always are before the women 

 (pp. 45, 133)- The conduct of Awig when he serves liquor to the 

 alzados 4s that of to-day, i.e., the person who serves always drinks before 

 passing it to others (p. 156). 



Certain other rules of etiquette or restrictions on conduct come out 

 in the tales. We learn that it is not considered proper for a man to eat 

 with the wife of another during his absence, nor should they start the 

 meal before he comes in (p. 52). The master of a dance is deeply cha- 

 grined and chides his wife severely, because she insists on dancing before 

 he has invited all the others to take their turns (p. 70). Greediness is 

 reproved in children and Aponltolau causes the death of his concubines 

 whose false tales had led him to maltreat his wife (p. 116). Unfaithful- 

 ness seems to be sufficient justification for a man to abandon his wife and 

 kill her admirer (p. 78) ; but Kanag appears as a hero when he refuses to 

 attack his father who has sought his life (p. 121). 



Of the ceremonies connected with death we learn very little except 

 that the women discard their arm beads, the mourners don old clothing, 

 and all wail for the dead (pp. 44, 90). Three times we are told that the 

 deceased is placed on a tabalang, or raft, on which a live rooster is fastened 

 before it is set adrift on the river. In the tales the raft and fowl are of 

 gold, but this is surprising even to the old woman Alokotan, past whose 

 home in Nagbotobotan all these rafts must go (p. 131). 



Up to this time in our reconstruction of the life of "the first times" 

 we have mentioned nothing impossible or improbable to the present day 

 Tinguian, although, as we shall see later, there are some striking differ- 

 ences in customs and ideas. We have purposely left the description of 

 the people and their practice of magic to the last, although their magical 

 practices invade every activity of their lives, for it is here that the great- 

 est variations from present conditions apparently occur. 



These people had intimate relations with some of the lesser spirits, 

 especially with the liblibayan* who appear to be little more than their 

 servants, with the evil spirits known as banbandyo? and with the alan 

 (p. 123). The alan, just mentioned, are to-day considered as deformed 

 spirits who live in the forests: "They are as large as people but have 

 wings and can fly; their toes are at the back of their feet and their fingers 

 point backwards from their wrists." The several references to them in 



1 See p. 10, note 1. 

 * Lesser spirits. 



