her power and at once fills the spirit house with valuable jars and the
like; this is repeated until enough are gathered to meet the demands
of the girl's people (p. 133). Even when the agreed sum has been
delivered we often find the girl's mother herself practicing magic,
to secure additional payment, and by raising her elbows or eyebrows
causing a part of the jars to vanish (pp. 133, 143).

Despite their great gifts we find that these people are not
all-powerful and that they deem it wise to consult the omens before
starting on a task or a journey. The gall sack and liver of a pig are
eagerly examined, [41] while the calls of birds, actions of animals,
or signs received from the thunder and lightning regulate their
conduct. In cases where these warnings are disregarded misfortune or
death always overtakes the individual (pp. 48, 49, 100 ff).

Death comes to them, but apparently is only a temporary state. The
deceased are often revived by some magical process (p. 152), but if
not the corpse is placed on a raft and is set adrift on the river. [42]
The streams and rivers, we are told, all flow past Nagbotobotán before
they empty into the hole where all streams go. In this place lives the
old woman Alokotán, who is related to the people of Kadalayapan and
Kaodanan. Her duty it is to watch for dead relatives, to secure them,
and make them alive again (p. 132). She is the owner of a magic pool,
the waters of which revive the dead and renew youth.

_Comparison of the Reconstructed Culture with Present Day
Conditions_.--Before passing to a consideration of the tales in the
last two divisions of our material, it may be well to compare the life
and beliefs of these "people of the first times" with those of the
living Tinguian. Kadalayapan and Kaodanan appear, in a vague way,