corpse was placed on a little raft called tabalang and set adrift
on the river; and in one case the afterbirth was treated in the same
manner. Nothing of the sort is done to-day, nor does it seem at all
likely that such has been the case in recent generations. The body
is now buried beneath the house, and certain set rules govern the
movements of all persons related to the deceased, as well as the
disposal of the corpse. This procedure is so complex and so uniform
throughout the whole Tinguian belt that it seems improbable that it
has grown up, except through a long period of time. At this point
it is interesting to note that at many ceremonies it is necessary to
construct a small raft called tal-talababong, or talabong, to place
offerings in it, and set it adrift on the stream, in order that any
spirits who have been prevented from attending the ceremony may still
secure their share. [62]

The festivals, the dances, the observances of the proprieties required
by good breeding or custom of to-day, follow closely those given in
the tales. The greatest divergence is in the offering of betel-nuts
and the telling of names, which occupies such an important place in
the narratives. The use of betel-nut for chewing is less common among
the Tinguian people than with most other Philippine tribes, a fact
which may be accounted for by their constant use of tobacco. However,
betel-nuts still occupy a most important place in the various
ceremonies, and many offerings intended for the spirits must be
accompanied with the prepared nut. In nearly every instance when
invitations were sent out, for a ceremony, the people of the tales
intrusted an oiled betel-nut covered with gold with this duty. This
has its counterpart to-day in the small gifts of gold which are
often carried to some friend, in another town, whose presence is
particularly desired. It seems not improbable that the golden colored