The Ceremonies 347 



structed the Tinguian as to the proper method of celebrating the 

 Sayang ceremony. 1 A little later the pig is removed from the balaua, 

 and its throat is cut, first with a metal blade, but the deep, mortal 

 thrust is made with a bamboo spike. The animal is then singed, but 

 its blood is carefully saved for future use (Plate XXXIII). While 

 all this is taking place, the men in the balaua drink basi and sing dalengs- 

 in which they praise the liberality of their hosts, tell of the importance 

 of the family, and express hope for their continued prosperity. As they 

 sing, the chief medium goes from one to another of the guests, and 

 after dipping a piece of lead in coconut oil, holds it to their nostrils 

 as a protection against evil. When finally the pig has been singed and 

 scraped, it is again brought into the balaua, and its body is opened 

 by a transverse cut at the throat and two slits lengthwise of its abdo- 

 men. The intestines are removed and placed in a tray, but the liver 

 is carefully examined for an omen. If the signs are favorable, the 

 liver is cooked and is cut up, a part is eaten by the old men, and the 

 balance is attached to the corner pole of the spirit structure. The 

 head, one thigh, and two legs are laid on a crossbeam for the spirits, 

 after which the balance of the meat is cooked and served with rice to 

 the guests. That evening many friends gather in the yard to dance 

 da-eng, to drink basi, or to sing daleng. According to tradition, it was 

 formerly the custom to send golden betel-nuts to invite guests whom 

 they wished especially to honor. 2 Nowadays one or more leading men 

 from other villages may be especially invited by being presented with 

 a bit of gold, a golden earring or bead. When such a one arrives at 

 the edge of the yard, he is placed in a chair, is covered with a blanket, 

 and is carried to the center of the dancing space by a number of 

 women singing dlwas (cf. p. 452). At frequent intervals the merry- 

 making is interrupted by one of the mediums who places the talapitap 

 on the ground, puts rice and water on it, and then summons the spirits 

 with the split sticks. Once during the evening, she places eight dishes 

 and two coconut shells of water on the rack. Reaching into one of 

 the dishes which contains rice, she takes out a handful and transfers it, 

 a little at a time, into each of the others, then extracing a few grains 

 from each, she throws it on the ground and sprinkles it with water 

 from the two cups. The remaining rice is returned to the original 

 holder, and the act is repeated eight times. The significance of this 

 seems to be the same as in the Tangpap ceremony, where the life of 



1 See Traditions of the Tinguian, this volume, No. I, p. 171. 



2 See ibid., p. 24. 



