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.
_Pinasal_.--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. However,
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
a _diam_ and later summon several spirits. Liquor is served to the
guests, who dance _tadek_ or sing songs in praise of the family.
Early the next day, the pig is killed and, after its intestines have
been removed, it is covered with a colored blanket, and is carried
into the dwelling. Here it is met by the mediums who wave rain coats
above the animal, and then wail over the carcass. "The pig and its
covering are in part payment for the life of the sick person. They
cry for the pig, so they will not need to cry for the patient." Later
the pig is cut up and prepared as food, only the head and feet being
left for the spirits.
_Gipas_, the dividing, follows. A Chinese jar is placed on its side,
and on each end a spear is laid, so that they nearly meet above
the center of the jar. Next a rolled mat is laid on the spears,
and finally four beads and a headband are added. The mat then is
cut through the middle, so as to leave equal parts of the headband
and two beads on each half. "This shows that the spirit is now paid,
and is separated from the house."
The next act is to stretch a rattan cord across the center of the
room and to place on it many blankets and skirts. A man and a woman,
who represent the good spirits Iwaginán and Gimbagon, are dressed in
fine garments, and hold in their hands pieces of gold, a fine spear,
and other prized articles. They are placed on one side of the cord,
and in front of them stand a number of men with their hands on each
others' shoulders. Now the mediums enter the other end of the room,
spread a mat, and begin to summon the spirits. Soon they are possessed
by evil beings who notice the couple representing the good spirits,
and seizing sticks or other objects, rush toward them endeavoring
to seize their wealth. When they reach the line of men, they strive
to break through, but to no avail. Finally they give this up, but
now attempt to seize the objects hanging on the line. Again they
are thwarted. "If the evil spirits get these things, they will come
often, their children will marry, and they also will harm the family;
but if the good beings keep their wealth, their children will marry,
and will aid the owner of the house."
Later one of the mediums and an old woman count the colors in a fine
blanket. Usually there are five colors, so "the spirit is powerless
to injure the people for five years." Next the couple gamble, but
the medium always loses. Finally the spirit becomes discouraged
and departs. The decorations are now taken from the room, and
the sick person is carried down to the river by the members of the
family. Arrived at the water's edge, the oldest relative will cut off
a dog's head as final payment for the life of the invalid. Since the
act is carried on beside the river, the spirits will either witness
the act, or see the blood as it floats away, and hence will not need
to visit the town. The rattan cord and vines used in the dwelling
are thrown onto the water for the same reason.
The whole family is covered with a large blanket, and a medium swings
a coconut over them, then resting the halves on the head of each one
for a moment, she releases them, meanwhile calling to the spirit,
"You see this; this is your share; do not come any more." After
assuring them that the sickness will now fall away from them, she
waves burning _cogon_ grass over their heads while she cries, "Go
away, sickness." The blanket is removed, and the family bathes. While
they are still in the water, the medium takes a spear and shield
in her hands, and going to the edge of the stream, she begins to
summon spirits, but all the while she keeps sharp watch of the
old man who killed the dog, for he is now armed and appears to be
her enemy. However, she is not molested until she starts toward the
village. When quite near to the settlement, she is suddenly attacked by
many people carrying banana stalks which they hurl at her. She succeeds
in warding these off, but while she is thus engaged, an old man runs
in and touches her with a spear. Immediately she falls as if dead,
and it is several moments before she again regains consciousness. This
attack is made to show the spirit how unwelcome it is, and in hopes
that such bad treatment will induce it to stay away.
After the return of the family to the village, the guests drink
_basi_, sing and dance, and usually several spirits are summoned by
the mediums.
The next morning two _Pinalásang_ [167] are constructed in the
yard. Each supports a plate containing beads, a string of beads
is suspended from one of the poles, and a jar of _basi_ is placed
beneath. In front of them the mediums call the spirits, then offer the
heart, livers, and intestines, while they call out, "Take me and do not
injure the people." The final act of the ceremony is to construct the
spirit raft _taltalabong_, load it with food, and set it afloat on the
river, "so that all the spirits may see and know what has been done."
In addition to the regular pay for their services, the mediums divide
the jaw of a pig and carry the portions home with them, as their
protection against lightning, and the spirits whose hostility they
may have incurred.
_Binikwau_.--This ceremony, like the one just described, seems
to be limited to the San Juan region, and is given under similar
circumstances.
The room is decorated as usual, and a bound pig is laid in the
center. This is known as "the exchange," since it is given in place
of the patient's life. Two mediums place betel-nut on the animal,
then stroke it with oil, saying, "You make the liver favorable,"
i.e., give a good omen. After a time they begin summoning the spirits,
and from then until late evening the guests divide their time between
the mediums and the liquor jars. Soon all are in a jovial mood, and
before long are singing the praises of their hosts, or are greeting
visiting spirits as old time friends.
The pig is killed early next morning, and its liver is eagerly examined
to learn whether or no the patient is destined to recover. A part of
the flesh is placed on the house rafters, for the use of the spirits,
while the balance is cooked and served. Following the meal, the gongs
and drums are brought up into the house, and the people dance or sing
until the mediums appear, ready to summon the spirits. The first to
come is Sabían, the guardian of the dogs. He demands that eight plates
and a coconut shell be filled with blood and rice; another shell is
to be filled with uncooked rice, in which a silver coin is hidden; and
finally a bamboo dog-trough must be provided. When his demands are met,
he begins to call, "Come, my dogs, come and eat." Later the blood and
rice are placed in the trough, and are carried to the edge of the town,
where they are left. This done, the spirit pierces the pig's liver with
a spear and, placing it on a shield, dances about the room. Finally,
stopping beside the mat, he lays them on the patient's stomach. The
next and final act is to scrape up a little of the liver with a small
head-axe, and to place this, mixed with oil, on the sick person.
On the third and last day, the medium leads a big dog to the edge of
the village, and then kills it with a club. A piece of the animal's ear
is cut off, is wrapped in a cloth, and is hung around the patient's
neck as a protection against evil, and as a sign to all spirits that
this ceremony has been held.
Throughout the rest of the day many spirits visit the mediums, and at
such a time Kakalonan is sure to appear to give friendly advice. The
final act is to set the spirit raft afloat on the stream.