nd buries it beside the center post of the dwelling. The animal is
now cooked and served to the guests, but liberal portions are placed
on the house rafters and other places convenient for the spirits.

Next morning a piece is cut from a dog's ear, is smeared with blood,
and is placed in a small split bamboo, together with two stalks of
rice. A clout is tied to a spear, and all are rubbed on the body of
the patient, while the medium explains that this is the betel-nut
of the spirits, and that, when she takes it from the village, they
will go also, and the recovery be assured. The family follows her to
the gate of the town, and watches closely, as she thrusts the spear
and pole into the ground; for if they are firmly set in the ground,
yet lean away from the village, it is certain that the spirits have
departed, and the sick will recover.

Following the ceremony, members of the family may not work for
five days, neither may they lead a horse or carabao, or eat of wild
meat. Should they do any of the things forbidden, they will be struck
by lightning.

_Sapata the Oath_.--If a theft has been committed, and it has been
impossible to detect the guilty person, the following procedure
takes place. A rice-mortar is placed in the yard, and on it a dish of
_basi_. All the people are summoned to gather, and one by one they
drink of the liquor, meanwhile calling on the snakes to bite them,
the lightning to strike them, or their abdomens to swell up and burst
if they are guilty. Soon the people will know the culprit, for one
of these disasters will befall him. When that occurs, his family
will be compelled to make good the theft, as well as the expense of
this gathering.

SECTION 2

The Great Ceremonies

In addition to the ceremonies and rites which may be celebrated by
all the people there are a number of more elaborate observances,
which can only be given by those who have the hereditary right,
or who have gained the privilege by a certain definite procedure.

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 t