The Ceremonies 355 



pass on. One spirit places the family beneath a blanket, cuts a coconut 

 in two above their heads, and first allows the water to run over 

 them ; then finally the halves are allowed to drop. She waves burning 

 rice-straw above them, and removes the blanket. It is explained that 

 the water washes all evil away, and that as the shells fall from the 

 family, so will sickness leave them. Evil spirits are afraid of he fire, 

 and leave when the burning rice-straw is waved about the blanket. 



As a final act the members of the family are instructed to hold, 

 in their hands the head-axe, chicken feathers, agate beads, and other- 

 articles, and then to mount the rice-mortar in the yard. Soon one 

 or more of the mediums is possessed by spirits, who rush toward the 

 mortar, and strive to seize the prized objects. Before they can ac- 

 complish their design, they are met by old men and women, who fight 

 them off. At last they abandon the attempt and, together with the host 

 and his wife, go to the edge of the town, where they pick sweet smell- 

 ing leaves and vines. These they carry back to the village to give to 

 the guests, and to place in the house and spirit dwellings. 



As a final act basi is served to all, and tadek is danced until the 

 guests are ready to return to their homes. 



In San Juan they make the spirit raft — taltalabong — as in Tang- 

 pap, and set it afloat at sunset. 



The mediums are paid off in rice, a portion of the slaughtered 

 animals, beads, one or two blankets, and perhaps a weapon, or piece 

 of money. 



During the succeeding month the family is prevented from doing 

 any work, from approaching a dead body, or entering the house of 

 death. Wild carabao, pig, beef, eels, and wild peppers may not be 

 eaten during this period, and wild chickens are taboo for one year. 



3. Special Ceremonies 



The two ceremonies which follow do not have a wide distribution, 

 neither are they hereditary. They are given at this time because of 

 their similarity to the great ceremonies just described. 



Pi nasal. — This rather elaborate rite seems to be confined to San 

 Juan and nearby settlements. The right to it is not hereditary, and 

 any one who can afford the expense involved may celebrate it. How- 

 ever, it usually follows the Sayang, if some member of the family is 

 ill, and is not benefited by that ceremony, for "all the spirits are not 

 present at each ceremony, and so it may be necessary to give others, 

 until the one who caused the sickness is found." 



On the first day the house is decorated as in Tangpap and Sayang ; 

 a bound pig is placed beside the door, and over it the mediums recite 



