[124] Similar mediums and possession were observed among the ancient Visayans.  See Blair and Robertson, The Philippine Islands, Vol.  V, p. 133; Perez writing concerning Zambales says of their mediums, “He commences to shiver, his whole body trembling, and making many faces by means of his eyes; he generally talks, sometimes between his teeth, without any one understanding him.  Sometimes he contents himself with wry faces which he makes with his eyes and the trembling of all his body.  After a few moments he strikes himself on the knee, and says he is the anito to whom the sacrifice is being made.”  See Blair and Robertson, op. cit.,Vol.  XLVII, p. 301.

[125] Among the ancient Tagalog, charms made of herbs, stones, and wood, were used to infuse the heart with love (Blair and Robertson, The Philippine Islands, Vol VII, p. 194).  Similar practices are found in India, among the Selangor of the Malay Peninsula, among the Bagobo of Mindanao and in Japan:  see Roy, Jour.  Royal Anth, Inst.,Vol.  XLIV, 1914, p. 337; Skeat and Blagden, Pagan Races of the Malay Peninsula, p. 312; Benedict, Bagobo Ceremonial, Magic and Myth, p. 220 (Annals N. Y. Academy of Sciences, Vol.  XXV, 1916); Hildburgh, Man, Nov. 1915, pp. 168, et seq.; Trans.  Japan Soc, Vol.  VIII, pp. 132, et seq.

[126] The salaksak was also the omen bird of the Zambales (Blair and Robertson, Philippine Islands, Vol.  XLVII, p. 307).

[127] Predicting of the future through the flight of birds, or by means of the entrails of slain animals, is widespread, not only in the Philippines and Malaysia generally, but was equally important in ancient Babylonia and Rome.  The resemblances are so many that certain writers, namely, Hose and McDougall, Kroeber, and Laufer are inclined to credit them to common historical influences.  See Hose and McDougall, Pagan Tribes of Borneo, Vol.  II, p. 255 (London, 1912); Kroeber, Peoples of the Philippines (American Museum of Natural History, Handbook Series, No. 8, p. 192, New York, 1919); Laufer, Toung Pao, 1914, pp. 1-51.

[128] For the diam recited at this time, see Traditions of the Tinguian, this volume, No. 1, p. 171.

[129] More frequently the medium uses a piece of lead or one of the shells of her piling for this purpose.  In many villages the medium, while calling the spirits, wears one head-band for each time the family has made this ceremony.

[130] Had they not possessed a balaua, they would have made this offering in the dwelling.

[131] See Traditions of the Tinguian, this volume, No.  I, pp. 178-179.

[132] The sagang is the sharpened pole, which was passed through the foramen magnum of a captured skull.