remain to drink _basi_ and to
sing _da-eng_ until well into the night.

Early the next morning, the medium goes to the house, and removing
the jars and the bundle of decorated rice from the _tabing_, carries
them to the family's rice granary, and places them in the center of
that structure, covering them with six bundles of rice. This is an
offering to the spirit residing there, and for the next five days
the granary must not be opened.

Nothing more of importance takes place during the morning, but late
in the afternoon the people assemble in the dwelling to drink _basi_,
while one or more mediums summon the spirits. After a time a sterile
female pig is brought in and placed in the center of the room. Two
men armed with long knives slice the animal open along the length of
its stomach. An old man quickly slips in his hand, draws out the still
palpitating heart, and hands it to a medium, who in turn strokes the
stomachs of members of the family, thus protecting them from intestinal
troubles. She also touches the guests and the articles which have
been used during the day. For this second day this medium receives,
as pay, the head and two legs of the pig, a hundred fathoms of thread,
a dish of broken rice, and five bundles of unthreshed rice. She also
is given a small present in exchange for each bead she received when
the spirits entered her body.

Following the ceremony, the members of the family are barred from work,
usually for one moon, and during this period they may not eat of wild
pig or carabao, of lobsters or eels. An infraction of this rule would
incur, the wrath of the spirits and result in sickness and disaster.

_Tangpap_.--In many of the valley towns Tangpap is only a part
of _Sayang_ (cf.p.345), and is never given alone, but in Manabo,
Lagangilang, and nearby settlements it is recognized as one of the
ceremonies which must be celebrated before a family acquires the
right to _Sayang_. In these villages it follows _Pala-an_ after a
lapse of two or three years. It was during the progress of this
ceremony in the village of Manabo, in 1908, that the writer and
his wife were made members of the tribe, and since the mediums were
particularly anxious that we know all the details, the information
in this instance is unusually complete. It is here given in full,
as an excellent example of how all are conducted.

A Manabo woman, the wife of Sagasag, was seized with an illness which
deprived her of the use of h