296 The Tinguian 



His religion holds forth no threat of punishment in a future world, 

 neither are there rewards in that existence to urge men to better deeds. 

 The chief teaching is that the customs of ancient times must be faith- 

 fully followed ; to change is to show disrespect for the dead, for the 

 spirits who are responsible for the customs, which are synonymous 

 with law. 



Custom and religion have become so closely interwoven in this 

 society that it is well-nigh impossible to separate them. The building 

 of a house, the planting, harvesting and care of the rice, the procedure 

 at a birth, wedding, or funeral, in short, all the events of the social 

 and economic life, are so governed by custom and religious beliefs, that 

 it is safe to say that nearly every act in the life of the Tinguian is 

 directed or affected by these forces. 



Two classes of spirits are recognized ; first, those who have existed 

 through all time, whom we shall call natural spirits ; second, the spirits 

 of deceased mortals. The latter reside forever in Maglawa, a place 

 midway between earth and sky; but a small number of them have joined 

 the company of the natural spirits. Except for these few, they are not 

 worshiped, and no offerings are made to them, after the period of 

 mourning is past. The members of the first class cover a wide range, 

 from Kadaklan, the great spirit who resides above, to Kabonlyan, the 

 teacher and helper, to those resident in the guardian stones, to the half 

 human, half bird-like alan, to the low, mean spirits who delight to an- 

 noy mortals. These beings are usually invisible, but at times of cer- 

 emonies they enter the bodies of the mediums, possess them, and thus 

 communicate with the people. On rare occasions they are visible in 

 their own forms, as when Kabonlyan appeared as the antagonist and 

 later as the friend of Sayen. 1 



These beings are addressed, first through certain semi-magical 

 formulas, known as dlams. These are seldom prayers or supplications, 

 but are a part of a definite ritual, the whole of which is expected to 

 gain definite favors. 



At the beginning, and during the course of all ceremonies, animals 

 are killed. A part of the flesh and the blood is mixed with rice, and is 

 offered to the spirits ; but the bulk of the offering is eaten by the par- 

 ticipants. Liquor is consumed in great quantities at such a time, but a 

 small amount is always poured out for the use of the superior beings. 

 Finally, the mediums summon the spirits into their bodies ; and, when 

 possessed, they are no longer considered as persons, but are the spirits 



1 See Traditions of the Tinguian, this volume, No. 1, p. 185. 



