The Tinguian / Social, Religious, and Economic Life of a Philippine Tribe

Author:Fay-Cooper Cole [Cole, Fay-Cooper]
Language: eng
Format: epub
Published: 2004-07-07T16:00:00+00:00

Special Ceremonies

The two ceremonies which follow do not have a wide distribution, neither are they hereditary. They are given at this time because of their similarity to the great ceremonies just described.

Pīnasal.—This rather elaborate rite seems to be confined to San Juan and nearby settlements. The right to it is not hereditary, and any one who can afford the expense involved may celebrate it. However, it usually follows the Sayang, if some member of the family is ill, and is not benefited by that ceremony, for “all the spirits are not present at each ceremony, and so it may be necessary to give others, until the one who caused the sickness is found.”

On the first day the house is decorated as in Tangpap and Sayang; a bound pig is placed beside the door, and over it the mediums recite a dīam and later summon several spirits. Liquor is served to the guests, who dance tadek or sing songs in praise of the family.

Early the next day, the pig is killed and, after its intestines have been removed, it is covered with a colored blanket, and is carried into the dwelling. Here it is met by the mediums who wave rain coats above the animal, and then wail over the carcass. “The pig and its covering are in part payment for the life of the sick person. They cry for the pig, so they will not need to cry for the patient.” Later the pig is cut up and prepared as food, only the head and feet being left for the spirits.

Gīpas, the dividing, follows. A Chinese jar is placed on its side, and on each end a spear is laid, so that they nearly meet above the center of the jar. Next a rolled mat is laid on the spears, and finally four beads and a headband are added. The mat then is cut through the middle, so as to leave equal parts of the headband and two beads on each half. “This shows that the spirit is now paid, and is separated from the house.”

The next act is to stretch a rattan cord across the center of the room and to place on it many blankets and skirts. A man and a woman, who represent the good spirits Iwaginán and Gimbagon, are dressed in fine garments, and hold in their hands pieces of gold, a fine spear, and other prized articles. They are placed on one side of the cord, and in front of them stand a number of men with their hands on each others' shoulders. Now the mediums enter the other end of the room, spread a mat, and begin to summon the spirits. Soon they are possessed by evil beings who notice the couple representing the good spirits, and seizing sticks or other objects, rush toward them endeavoring to seize their wealth. When they reach the line of men, they strive to break through, but to no avail. Finally they give this up, but now attempt to seize the objects hanging on the line.

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.