his life (p. 121).

Of the ceremonies connected with death we learn very little except that
the women discard their arm beads, the mourners don old clothing, and
all wail for the dead (pp. 44, 90). Three times we are told that the
deceased is placed on a _tabalang_, or raft, on which a live rooster is
fastened before it is set adrift on the river. In the tales the raft
and fowl are of gold, but this is surprising even to the old woman
Alokotán, past whose home in Nagbotobotán all these rafts must go
(p. 131).

Up to this time in our reconstruction of the life of "the first
times" we have mentioned nothing impossible or improbable to the
present day Tinguian, although, as we shall see later, there are some
striking differences in customs and ideas. We have purposely left the
description of the people and their practice of magic to the last,
although their magical practices invade every activity of their lives,
for it is here that the greatest variations from present conditions
apparently occur.

These people had intimate relations with some of the lesser spirits,
especially with the _liblibayan_ [26], who appear to be little more
than their servants, with the evil spirits known as _banbanáyo_,
and with the _alan_ (p. 123). The _alan_, just mentioned, are to-day
considered as deformed spirits who live in the forests: "They are
as large as people but have wings and can fly; their toes are at
the back of their feet and their fingers point backwards from their
wrists." The several references to them in the tales such as "you
_alan_ girls whose toes on your feet turn out" indicate they were so
considered in the first times (p. 161). Some of them are addressed as