the Tinguian as to the proper method of celebrating the Sayang ceremony. [160] A little later the pig is removed from the balaua, and its throat is cut, first with a metal blade, but the deep, mortal thrust is made with a bamboo spike.  The animal is then singed, but its blood is carefully saved for future use (Plate XXXIII).  While all this is taking place, the men in the balaua drink basi and sing dalengs in which they praise the liberality of their hosts, tell of the importance of the family, and express hope for their continued prosperity.  As they sing, the chief medium goes from one to another of the guests, and after dipping a piece of lead in coconut oil, holds it to their nostrils as a protection against evil.  When finally the pig has been singed and scraped, it is again brought into the balaua, and its body is opened by a transverse cut at the throat and two slits lengthwise of its abdomen.  The intestines are removed and placed in a tray, but the liver is carefully examined for an omen.  If the signs are favorable, the liver is cooked and is cut up, a part is eaten by the old men, and the balance is attached to the corner pole of the spirit structure.  The head, one thigh, and two legs are laid on a crossbeam for the spirits, after which the balance of the meat is cooked and served with rice to the guests.  That evening many friends gather in the yard to dance da-eng, to drink basi, or to sing daleng.  According to tradition, it was formerly the custom to send golden betel-nuts to invite guests whom they wished especially to honor. [161] Nowadays one or more leading men from other villages may be especially invited by being presented with a bit of gold, a golden earring or bead.  When such a one arrives at the edge of the yard, he is placed in a chair, is covered with a blanket, and is carried to the center of the dancing space by a number of women singing diwas (cf. p. 452).  At frequent intervals the merry-making is interrupted by one of the mediums who places the talapitap on the ground, puts rice and water on it, and then summons the spirits with the split sticks.  Once during the evening, she places eight dishes and two coconut shells of water on the rack.  Reaching into one of the dishes which contains rice, she takes out a handful and transfers it, a little at a time, into each of the others, then extracting a few grains from each, she throws it on the ground and sprinkles it with water from the two cups.  The remaining rice is returned to the original holder, and the act is repeated eight times.  The significance of this seems to be the same as in the Tangpap ceremony, where the life of the individual is symbolized by the rice, which is only partially taken away and is again returned.  The next act is always carried out, but its meaning appears to be lost.  The eight dishes are filled with rice, and are placed on the frame together with sixteen coconut shells of water, and eight men and eight women seat themselves on opposite sides.  First they eat a little of the food, then taking a small amount in their fingers, they dip it into the water and place it in the mouth of the person opposite.