In general these ceremonies are restricted to the villages in or close to the valley of the Abra, the lower reaches of the Tineg, Malanas, and Sinalong rivers.  As one proceeds up the tributary streams into such settlements as Baay, Likuan, and Lakub, it is noticeable that the typical spirit houses become fewer in number, while the participants in the accompanying ceremonies are limited to recent emigrants from the lower valleys.  The same thing is found to be true on the western side of the coast range of mountains, as one goes north or south from the Abra river, although there is evidence here that some of the settlements formerly had these rites, but have allowed them to fall into disuse, as a result of Ilocano influence.

This distribution of the great ceremonies seems to give a hint that they are intrusive; that they probably were at one time restricted to the families of emigrants and even to-day are barred from a part of the people.  They have not yet extended far into the interior, despite the fact that in the lower valleys they almost completely dominate the life of the people during a portion of the year.

In all the valley towns one sees little houses and platforms, apparently of no practical value, yet occupying important places, while in the period following the rice-harvest elaborate festivals are carried on about them.  Soon it develops that each of these structures has a definite name, is associated with a particular ceremony, and is built and kept in repair in honor of certain powerful spirits.

The culmination of these rites is the great Sayang ceremony which extends over seventeen days and nights.  When this is held, it includes all the minor events of this class, and the smaller spirit structures are then built or repaired.  This supreme event can only be celebrated by a few families, but all the townpeople are welcome guests, and all, regardless of age and sex, may witness or take part in the proceedings.

Since all the great events occur after the harvest, a time of leisure and plenty, they become the great social events of the year.  A person who does not have the hereditary right to the ceremonies may gain the liberty if he be warned in a dream or be notified by the spirits that it is their wish.  Since all the expenses of such a gathering fall on the giver, it is imperative that he be well-to-do.  Such a one gives the ceremonies, in order, during a term of years, and eventually obtains the right to the Sayang, the greatest social and religious event in Tinguian life.

Adoption entitles an individual to all the privileges of the family, and as the writer and his wife were adopted into a family possessing the right to all the ceremonies, they became at once participants in all the events which are here described.  In this way it was possible to obtain information and instruction on many points which observation alone could scarcely afford.

The Pala-an ceremony is the first round on the social and religious ladder.  It is here given in some detail, and is then followed by others, in the order of their importance.