96 PEOPLES OF THE PHILIPPINES 
enclosures, or entirely open places, and the etymology 
of the terms would make them as applicable to any 
temporarily chosen spot of sacrifice as to a permanent 
structure devoted to the purpose. Thus the word 
simbahan, which the Tagalog now applies to a church, 
by no means implies that they possessed a corresponding 
ancient structure. In fact, the chief’s long living house 
was so called during the period when it was in use for a 
ceremony. 
There was one strictly religious building almost 
universally prevalent in the islands, the so-called spirit 
house. But this is too small for a congregation and often 
even for the officiating priest to enter. It is really not 
a house, but an altar in the form of a house and believed 
to be more or less frequented by spirits. Many of the 
pagan tribes, both northern and southern, still construct 
these little edifices in their fields and at other points. 
Invariably they have a roof resting on poles: walls 
and floor may be present or absent. Sometimes there 
are three walls, the fourth being left open. ‘Tribal 
custom varies in these details. Plates, coconut bowls, 
or other receptacles are often set or hung inside. In 
these, offerings of food are deposited; or the priest 
may pray or recite a formula before or in the little 
structure. The ancient Tagalog at times erected these 
spirit houses inside their dwellings. They are des- 
cribed as having been set apart like a tower and entered 
only over a little bridge of bamboo. Idols and other 
religious paraphernalia were kept in them. ‘These 
spirit houses are one of the most characteristic features 
of Filipino religion, and the only type of ceremonial 
building well established in native usage. | 
Settlements. In general, the Filipino was not 
given totown life, or to clustering with his kind in 
considerable numbers. Even the capitals of the Moham- 

