Introduction 19 



with gold are oiled and sent out. They go to the intended guest, state 

 their errand, and, if refused, forthwith proceed to grow on his knee, 

 forehead, or pet pig, until pain or pity compels him to accept (p. 146). 

 In some cases it appears that the nuts themselves possess the magic 

 properties, for we find Aponitolau demanding that his conquered foes 

 give him their betel-nuts with magic power (p. 91). 



Relationships can be readily ascertained by the chewing of these 

 nuts, for when the quids are laid down they are transformed into agate 

 and golden beads and lie in such a manner that the associations are fully 

 established (pp. 35, 36, 41). 



Enough has been mentioned to show how important a part magic 

 and magical practices play in the life of this people, but one further 

 reference should be made, since it is found in nearly every tale. When 

 the marriage price is settled upon, the mother of the groom exercises 

 her power and at once fills the spirit house with valuable jars and the 

 like; this is repeated until enough are gathered to meet the demands of 

 the girl's people (p. 133). Even when the agreed sum has been delivered 

 we often find the girl's mother herself practicing magic, to secure addi- 

 tional payment, and by raising her elbows or eyebrows causing a part of 

 the jars to vanish (pp. 133, 143). 



Despite their great gifts we find that these people are not all-powerful 

 and that they deem it wise to consult the omens before starting on a task 

 or a journey. The gall sack and liver of a pig are eagerly examined, 1 

 while the calls of birds, actions of animals, or signs received from the 

 thunder and lightning regulate their conduct. In cases where these warn- 

 ings are disregarded misfortune or death always overtakes the individual 



(pp. 48, 49, 100 ff)- 



Death comes to them, but apparently is only a temporary state. The 

 deceased are often revived by some magical process (p. 152), but if not 

 the corpse is placed on a raft and is set adrift on the river. 2 The streams 

 and rivers, we are told, all flow past Nagbotobotan before they empty in- 

 to the hole where all streams go. In this place lives the old woman 

 Alokotan, who is related to the people of Kadalayapan and Kaodanan. 

 Her duty it is to watch for dead relatives, to secure them, and make them 

 alive again (p. 132). She is the owner of a magic pool, the waters of 

 which revive the dead and renew youth. 



1 The present day Tinguian attach much importance to these omens. The gall 

 and liver of the slaughtered animal are carefully examined. If the fluid in the gall 

 sack is exceedingly bitter, the inquirer is certain to be successful ; if it is mild he had 

 best defer his project. Certain lines and spots found on the liver foretell disaster, 

 while a normal organ assures success. See also Hose and McDougall, Pagan 

 Tribes of Borneo, Vol. II, p. 60 ff. 



1 See p. 24, note 1. 



