22 



Traditions of the Tinguian 



found in the writings of La Gironiere, already referred to. 1 It is important 

 to note that this account, as well as those secured from many warriors of 

 the present generation, offers some striking differences to the procedure 

 in the olden days, particularly as regards the disposal of the skulls. The 

 tales tell of the heads being placed on the sagang 2 at the spring, at the 

 gate, or about the town, after the celebration. Certain of the pre- 

 sent 'villages make use of the sagang, but the more common type of head 

 holder is the saloko, z which still figures in many ceremonies. However, 

 the heads only remain in these receptacles until the day set for the festi- 

 val. They are then carried to the centre of the village and there, amid 

 great rejoicing, are cut open; the brains are removed and to them are 

 added the lobes of the ears and joints of the little fingers, and the whole 

 is then placed in the liquor, which is served to the dancers. Before the 

 guests depart the skulls are broken into small pieces and a fragment is 

 presented to each male guest, who carries it home and is thus often re- 

 minded of the valor of the takers. 4 A study of Tinguian beliefs furnishes 

 an additional religious motive for the taking of heads, but with the 

 people of Kadalayapan and Kaodanan revenge and the desire for re- 

 nown were the prime incentives. 



Every tale emphasizes the importance of the Sayang ceremony and 

 the spirit structure known as balaua* The ceremony is nowhere de- 

 scribed in full, but the many details which are supplied show that it was 

 almost identical with that of to-day. The same is true of the Dawak* 

 which we find mentioned on three different occasions, and of the cere- 

 mony made to aid in locating lost or stolen articles. The most noticeable 

 fact, to the person familiar with Tinguian life, is that these are the only 

 ceremonies mentioned among the many known and practiced at present. 

 More than a score of different rites are now well known to this people, 

 and occupy a very considerable portion of their time and attention dur- 

 ing the first four months of the year. 



The failure to make mention of these very important events is ex- 

 plained, it seems to me, not by their absence, but by the fact that these 

 rites vary in importance and that the privilege of celebrating them is 

 hereditary in a family. Should one not entitled to hold such a ceremony 



1 See p. 21, note I. 



2 See p. io, note I. 



» A bamboo pole, about ten feet long, one end of which is slit into several strips; 

 these are forced apart and are interwoven with other strips, thus forming a sort of 

 brisket 



<See Cole, Distribution of the Non-Christian Tribes of Northwestern Luzon 

 (American Anthropologist, Vol. II, No. 3, 1909, PP- 34°, 34*9- 



6 See p. 12. 



6 See p. 13, note 5. 



