rue on the western side of the coast range of mountains, as one
goes north or south from the Abra river, although there is evidence
here that some of the settlements formerly had these rites, but have
allowed them to fall into disuse, as a result of Ilocano influence.

This distribution of the great ceremonies seems to give a hint that
they are intrusive; that they probably were at one time restricted
to the families of emigrants and even to-day are barred from a part
of the people. They have not yet extended far into the interior,
despite the fact that in the lower valleys they almost completely
dominate the life of the people during a portion of the year.

In all the valley towns one sees little houses and platforms,
apparently of no practical value, yet occupying important places,
while in the period following the rice-harvest elaborate festivals are
carried on about them. Soon it develops that each of these structures
has a definite name, is associated with a particular ceremony, and
is built and kept in repair in honor of certain powerful spirits.

The culmination of these rites is the great _Sayang_ ceremony which
extends over seventeen days and nights. When this is held, it includes
all the minor events of this class, and the smaller spirit structures
are then built or repaired. This supreme event can only be celebrated
by a few families, but all the townpeople are welcome guests, and all,
regardless of age and sex, may witness or take part in the proceedings.

Since all the great events occur after the harvest, a time of leisure
and plenty, they become the great social events of the year. A person
who does not have the hereditary right to the ceremonies may gain the
liberty if he be warned in a dream or be notified by the spirits that
it is their wish. Since all the expenses of such a gathering fall on
the giver, it is imperative that he be well-to-do. Such a one gives
the ceremonies, in order, during a term of years, and eventually
obtains the right to the _Sayang_, the greatest social and religious
event in Tinguian life.

Adoption entitles an individual to all the privileges of the family,
and as the writer and his wife were adopted into a family possessing
the right to all the ceremonies, they became at once participants in
all the events which are here described. In this way it was possible
to obtain information and instruction on many points which observation
alone could scarcely afford.

The _Pala-a