The greater part of the blood is mixed with rice, and is dropped through the slits in the floor, or scattered about for the spirits; while for an hour or more a portion of the meat, the heart, and the head, are placed below the offerings on the cord or on the house-beams.  Later, these portions will be cooked and served to the guests.  Immediately after the killing, the liver is removed, and is examined for a sign.  Should the omens be unfavorable, another animal will be killed, or the family will celebrate Sangasang within a few days.  If the signs are satisfactory, the host begins to distribute basi, and soon good fellowship reigns.  One after another of the guests sings the daleng, in which they bespeak for the owner a long and prosperous life in his new home.  The Bakid always ends with a feast, in which the flesh of slaughtered animals plays the important part.  Upon its completion, the medium is given a portion of the meat, some unthreshed rice, and other small gifts, as payment for her services.  The guests return to their homes, and for two or three days following are barred from entering the new dwelling.  During this period the family must remain indoors.

Sangasang.—­Sangasang is often so similar to the Bakid, that one description might cover both.  This is particularly true, if it is held to remove a bad sign.  Should a large lizard or a bird enter a new building, it is considered as a messenger of Kaboniyan; and the foregoing ceremony is carried out, the only variation being that the bird or lizard is caught, if possible, is anointed with oil, a bead is attached to a leg, and it is then released to go back to its master.

Continued misfortunes to the members of a household would also be an excuse for the ceremony.  In this instance, the only variation from the procedure just given would be in the diams.  The first to be recited tells how the spirit Maganawan sent many snakes and birds to the gate of a town to demand the blood of a rooster mixed with rice.  The people celebrated Sangasang, and sent blood and rice to Maganawan, who, in turn, spat it out on the ground.  As he did so, the sickness and misfortunes of the mortals vanished.  The second diam [138] relates a quarrel between the various parts of the house, each insisting on its own importance.  At last they recognize their mutual dependence, and the people of the dwelling are again in good health. [139]

In Lumaba and nearby villages, unpleasant dreams, or a bad disposition are overcome by a ceremony called Sangasang; but, as this varies somewhat from the others, it is given in detail.