Introduction 27 



complex and the reason for doing many acts now seems to be entirely 

 lost, yet the one explanation "kadaHyan" — custom — is sufficient to 

 satisfy any Tinguian. Other acts, as well as the possession of certain 

 things, are explained by myths, such as we are considering. It seems 

 certain that we are here dealing not with present day beliefs alone, but 

 with at least relatively old customs and tales, which while enabling us to 

 understand present day conceptions also give us a glimpse into the past. 



The myths 32-40, which are known to the people as dlams , are now 

 inseparable parts of the various ceremonies. Thus, when a pig is to be 

 offered in the Sayang ceremony, the medium sits down beside it and 

 strokes it with oiled fingers while she "talks to the spirits." The 

 translation of her "talk" shows that this is in no sense a prayer but is 

 rather an account of how the greatest of the spirits taught the Tinguian 

 people to perform this ceremony correctly. Likewise, when she offers 

 food in the Dawak l ceremony, she relates how the spirit Kabonlyan 

 taught the Tinguian to do this in the same manner that he performs it. 

 In the Pala-an 1 dlam she relates, in story form, the cause of the sickness, 

 but in this case ends with a direct invocation to the spirits in Dadaya 

 to "make them well again if you please." The balance of the dlams, 

 35-40, are in story form, and seem intended more as an explanation to 

 the people as to the causes of their troubles than to be directed toward 

 the spirits. However, the medium seldom has an audience, and rarely 

 ever a single listener, as she recites the diams she has learned verbatim 

 from her instructors when preparing for the duties of her office. 



Myths 41-54 are of quite a different type. They are generally told 

 by the mediums or wise old people, during the ceremonies, but always 

 to a crowd of eager listeners. They are not learned word for word, as 

 are the dlams, but their content is constant and they are thoroughly 

 believed. 



That they exert a great influence on the beliefs and conduct of both 

 old and young is undoubted. The evil which befalls a person who mo- 

 lests the guardian stones is thus made known even to the children who 

 generally keep at a distance from the grove in which they stand. Again, 

 these tales give sharp warning as to what befalls a person who even ig- 

 norantly breaks the taboos following a death; but at the same time ad- 

 vance means of thwarting the wrath of the enraged or evil spirits. 



Myths 55 to 62 at first glance to not appear to be explanatory at all, 

 but seem rather to be a series of stories dealing with the relations be- 

 tween certain persons and the natural spirits or those of the dead. How- 



1 See p. 13, note 5. 



1 The Pala-an is third in importance among Tinguian ceremonies. 



