o stated, the good are
rewarded with fine houses, while the bad have to be content with
hovels. The general belief, however, is that the spirit (_kalading_)
has a body like that of the living person, but is usually invisible,
although spirits have appeared, and have even sought to injure living
beings. Immediately following death, the spirit stays near to its
old home, ready to take vengeance on any relative, who fails to show
his body proper respect. After the blood and oil ceremony, he goes to
his future home, Maglawa, carrying with him gifts for the ancestors,
which the people have placed about his corpse. In Maglawa he finds
conditions much the same as on earth; people are rich and poor;
they need houses; they plant and reap; and they conduct ceremonies
for the superior beings, just as they had done during their life
on earth. Beyond this, the people do not pretend to be posted, "for
Kaboniyan did not tell." With the exception of the people of Ba-ay
and a few individuals influenced by Christianity, the Tinguian has no
idea of reward or punishment in the future life, but he does believe
that the position of the spirit in its new home can be affected by the
acts of the living (cf. p. 289). No trace of a belief in re-incarnation
was found in any district inhabited by this tribe.

_Life and Death_.--The foregoing details concerning birth, childhood,
sickness, and death, seem to give us an insight into the Tinguian
conception of life and death. For him life and death do not
appear to be but incidents in an endless cycle of birth, death,
and re-incarnation ad infinitum, such as pictured by _Levy-Bruhl_;
[114] yet, in many instances, his acts and beliefs fit in closely
with the theory outlined by that author. In this society, there is
only a weak line of demarcation between the living and the dead, and
the dead for a time at least participate more or less in the life of
the living. This is equally true of the unborn child, whose future
condition, physical and mental, may be largely moulded by the acts of
others. According to _Levy-Bruhl_, this would indicate that the child
at delivery is not fully born, is not as yet a member of the group;
and the succeeding ceremonies are necessary to its full participation
in life. Death is likewise of long duration. Following the last breath,
the spirit remains near by until the magic power of the funeral severs,
to an extent, his participation with society. The purpose of the final
ce