As a final act the members of the family are instructed to hold, in their hands the head-axe, chicken feathers, agate beads, and other articles, and then to mount the rice-mortar in the yard.  Soon one or more of the mediums is possessed by spirits, who rush toward the mortar, and strive to seize the prized objects.  Before they can accomplish their design, they are met by old men and women, who fight them off.  At last they abandon the attempt and, together with the host and his wife, go to the edge of the town, where they pick sweet smelling leaves and vines.  These they carry back to the village to give to the guests, and to place in the house and spirit dwellings.

As a final act basi is served to all, and tadek is danced until the guests are ready to return to their homes.

In San Juan they make the spirit raft—­taltalabong—­as in Tangpap, and set it afloat at sunset.

The mediums are paid off in rice, a portion of the slaughtered animals, beads, one or two blankets, and perhaps a weapon or piece of money.

During the succeeding month the family is prevented from doing any work, from approaching a dead body, or entering the house of death.  Wild carabao, pig, beef, eels, and wild peppers may not be eaten during this period, and wild chickens are taboo for one year.

SECTION 3

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.”