has its counterpart to-day in the small gifts of gold which are
often carried to some friend, in another town, whose presence is
particularly desired. It seems not improbable that the golden colored
husks of the ripe betel-nuts may have suggested the substitution.

Magic was practiced extensively in "the first time," but it is by
no means unknown to the people of the present day. They cannot now
bring a dead person to life, or create human beings out of bits of
betel-nut; but they can and do cause sickness and death to their foes
by performing certain rites or directing actions against garments or
other objects recently in their possession. Even the name of an enemy
can be applied to an animal or inanimate object and action against
it be transferred to the owner.

Like the Tinguian, the people of Kadalayapan and Kaodanan are warned
or encouraged by omens received through the medium of birds, thunder,
lightning, or the condition of the gall and liver of a slaughtered pig;
[60] and like them they suffer for failure to heed these warnings,
or for the infraction of a taboo.

The myths of the first division make it plain that, to the people of
those times, the sun, moon, and stars were animate--either spirits or
human beings. In some cases a similar conception was held for thunder
and lightning, while in others they appear as animals. It will appear
that such ideas are not foreign to the second division of the tales,
which represent present day beliefs. Thus, in the mountain village
of Baay the sky is considered as a male spirit--the husband of the
earth, and father of sun and moon. Again, in Lagangilang and Abang,
the thunderbolt is identified as Kadaklan--the most powerful of all
spirits--who "often eats the ground and releases his wife Agemem."