for use in the offerings and for food, and da-eng [20] is danced
(p. 40). After the Libon [21] invitations are sent out, by means of
betel-nuts covered with gold, to those whose presence is especially
desired (p. 62). When the guests arrive at the village spring or
gate they are offered food or drink, and then while they dance they
are sprinkled with water or rice, after which all go up to the town
(p. 41 note 2). A medium who knows the customs and desires of the
spirits constructs a bamboo mat, which is known as talapitap, and
on it offers food. To call their attention she frequently strikes
the ground with the dakidak--split sticks of bamboo and lono [22]
(p. 40). The guests are not neglected, so far as regards food, for
feasting and dancing occupy a considerable portion of their time. The
ceremonial dance da-eng is mentioned, but the tadek [23] seems to
be the one in special favor (pp. 41, 59).

One tale tells us that the Sayang was held immediately following a
head hunt; and another, that Aponitolau went out to get the head of
an old man before he started this ceremony (pp. 69, 76); however,
the evidence is by no means conclusive that it is related to warfare.

On page 105 we are told that Kanag's half sister is a medium, and the
description of her method of summoning the spirits tallies with that
of to-day. At the Sayang ceremony she is called to perform the Dawak,
[24] with the assistance of the old woman Alokotan (p. 106). The Dawak
is also held in order to stop the flow of blood from Aponitolau's
finger (p. 113). The only other ceremony mentioned is that made in
order to find a lost switch (p. 91).

Certain well-known customs are strongly brought out in our
material. The first, and apparently most important, is the necessity