gs, 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_ [64] 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 [65] 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
to a crowd of eager listeners. They are not learned word for word,
as are the _diams_, but their content is constant and they are
thoroughly believed.

That they exert a great influence on the beliefs and conduct of
both old and young is undoubted. The evil which befalls a person who
molests the guardian stones is thus made known even to the children who
generally keep at a distance from the grove in which they stand. Again,
these tales give sharp warning as to what befalls a person who even
ignorantly breaks the taboos following a death; but at the same time
advance means of thwarting the wrath of the enraged or evil spirits.

Myths 55 to 62 at first glance to not appear to be explanatory
at all, but seem rather to be a series of stories dealing with the
relations between certain persons and the natural spirits or