TWO RELIGIOUS CEREMONIES. j 177 
play in harmony and have several pieces: they are busy during 
_the whole time of the swinging, 
The general programme is much the same every night 
except that on the first night proceedings are shortened whilst 
on the last night there is a crowded house and the payun 
commences at sunset and is continued up to midnight. - Every 
night after finishing, the rotan is hung up on the wall and 
then guests and all are provided with a meal at the expense of 
the host. . - . . 
The ceremony is not finally ended until escorted by the 
- music makers, the temporary rabu with its contained dakans 
is taken away from the house to its proper resting place out- 
side the village at the river side: it is fenced round with stakes 
to prevent the boat from floating away at high tide. 
On one occasion one of us witnessed a curious incident 
relating to this discarded rabu: a company of young men 
paddling down stream in a boat approached the rabu and each 
youth armed with a sharpened bamboo pointed it with threat- 
ening gesture in the direction of the rabu and then the whole 
party fled precipitately and hid themselves; they returned 
several times only to repeat the same proceedings. 
An amusing side issue of a payun is that-frequently the 
patient, warned in a dream, sees fit to change his name so that 
the bad spirit shall recognise him no longer: so during the 
payun and ever afterwards he is known only by his new name. 
Some Milanos indeed having experienced a number of payuns 
have a corresponding list of names to their credit. 
In his interesting paper on manangism the Venerable 
Archdeacon Perham tells us that the manang when treating a 
sick person often has resort to a swinging ceremony called 
Berua: The manang sits on a swing and rocks himself with 
the idea of knocking and driving away the disease. Swinging 
is also performed in three other manang ceremonies, the 
‘ Betiang garong’ the ‘Bepancha’ and the ‘ Ninting lanjan.’ 
And again the manang sometimes undertakes to kill the demon 
(munoh antu). ‘In due time the demon is there and the 
manangs themselves enter the room which is quite dark. 
R. A, Soc., No. 57, 1910, 
We. 
