for the taking of heads, but with the people of Kadalayapan and
Kaodanan revenge and the desire for renown were the prime incentives.

Every tale emphasizes the importance of the Sayang ceremony and
the spirit structure known as balaua. [56] The ceremony is nowhere
described in full, but the many details which are supplied show that
it was almost identical with that of to-day. The same is true of the
Dawak, [57] which we find mentioned on three different occasions, and
of the ceremony made to aid in locating lost or stolen articles. The
most noticeable fact, to the person familiar with Tinguian life,
is that these are the only ceremonies mentioned among the many known
and practiced at present. More than a score of different rites are
now well known to this people, and occupy a very considerable portion
of their time and attention during the first four months of the year.

The failure to make mention of these very important events is
explained, it seems to me, not by their absence, but by the fact that
these rites vary in importance and that the privilege of celebrating
them is hereditary in a family. Should one not entitled to hold
such a ceremony desire to do so, he must first give, in order, all
the lesser events, a costly procedure extending over a period of
several years. The people of Kadalayapan and Kaodanan always appear
as being closely related to the spirit Kaboniyan, [58] and exceedingly
powerful. It seems probable that the story teller takes it for granted
that all of them are entitled to hold the most important ceremony
known to the Tinguian.

A prominent figure in these rites is the medium, through whom the
ancient people generally conversed with the spirits, but in exceptional
cases we found the heroes talking direct with the superior beings;