o frame on which a corpse is placed during
the funeral.

_Tabing_: A large white blanket with which one corner of the room
is screened off during the _Sayang_ and other ceremonies. In this
"room" food and other offerings are made for the black, deformed,
and timid spirits who wish to attend the ceremony unobserved.

_Takal_: Armlets made of boar's tusks, which are worn during certain
dances in _Sayang_.

_Talapitap_ (Fig. 4, No. 3): A roughly plaited bamboo frame on which
the spirits are fed during the more important rites. Used in connection
with the _dakidak_ and clay dishes _(sado)._

_Tongatong_ (Fig. 4, No. 5): The musical instrument, which appears
in many ceremonials. It consists of six or more bamboo tubes of
various lengths. The players hold a tube in each hand, and strike
their ends on a stone, which lies between them, the varying lengths
of the cylinders giving out different notes.

CHAPTER V

THE CEREMONIES

A visitor, who enters the Tinguian territory in the period following
the rice-harvest, quickly gains the impression that the ceremonial
life of this people is dominant. In nearly every village, he finds one
or more ceremonies in progress, while work is almost forgotten. This
condition exists until the coming of the rains in May, when all is
changed. Men and women go to the fields before daybreak, and return
only when darkness forces them to cease their toil. During the
period when the fields are in preparation, or the rice is growing,
few ceremonials are held, except those intended to promote the growth
of the crops, to cure sickness, or to ward off impending misfortune.

Aside from the rites, which attend birth, marriage, and similar events,
the ceremonies may be placed in two divisions: first, those which
may be celebrated by all people; second, those restricted to certain
families. The first class we shall designate as the minor ceremonies.

SECTION 1

The Minor Ceremonies

_Dawak_ (also called Boni and Alopag).--The name _Dawak_ is applied
to that part of important ceremonies in which the spirits enter
the bodies of the mediums. It is also given as a separate ceremony,
usually to cure sickness, but in some settlements it follows a birth.

According to tradition, it was taught, together with the _Sayang_
ceremony, by the spirit Kaboniyan to a woman Dayapan; and she, in turn,
taught it to others, who were then able to cure sickness.

It is probable that the name comes from _dawat_