ritual of these ceremonies is very complex and the reason for doing
many acts now seems to be entirely lost, yet the one explanation
"kadauyan"--custom--is sufficient to satisfy any Tinguian. Other acts,
as well as the possession of certain things, are explained by myths,
such as we are considering. It seems certain that we are here dealing
not with present day beliefs alone, but with at least relatively old
customs and tales, which while enabling us to understand present day
conceptions also give us a glimpse into the past.

The myths 32-40, which are known to the people as diams, are now
inseparable parts of the various ceremonies. Thus, when a pig is to
be offered in the Sayang ceremony, the medium sits down beside it and
strokes it with oiled fingers while she "talks to the spirits." The
translation of her "talk" shows that this is in no sense a prayer
but is rather an account of how the greatest of the spirits taught
the Tinguian people to perform this ceremony correctly. Likewise,
when she offers food in the Dawak [67] ceremony, she relates how the
spirit Kaboniyan taught the Tinguian to do this in the same manner
that he performs it. In the Pala-an [68] diam she relates, in story
form, the cause of the sickness, but in this case ends with a direct
invocation to the spirits in Dadaya to "make them well again if you
please." The balance of the diams, 35-40, are in story form, and
seem intended more as an explanation to the people as to the causes
of their troubles than to be directed toward the spirits. However,
the medium seldom has an audience, and rarely ever a single listener,
as she recites the diams she has learned verbatim from her instructors
when preparing for the duties of her office.

Myths 41-54 are of quite a different type. They are generally told
by the mediums or wise old people, during the ceremonies, but always