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As soon as he arrived at the place where the girl was making dawak she said to him, "You are the only person who has come here. If you are an enemy cut me in only one place so I will not have so much to heal." "I am not an enemy; I came here for I heard what you were doing; so I became a bird and flew." Kanag gave betel-nut to her and they chewed.
"Ala, when there is again the repetition of the sickness to the person for whom you go to make dawak, do not neglect to prepare the pig correctly, so that the sick person may get better, whom you try to make well. I also, Kaboniyan, prepare correctly when there is a person for whom I make dawak, and you, Ipogau, do not prepare correctly when you make dawak."
The anitos were glad that she was back with them and they gave Kanag more power, so that when he should go to war he would always destroy his opponents. Agten-ngaeyan used to go and teach the women how to make dawak when anyone made balaua, so that she taught them very well how to make dawak. This is all.
The next measure following shows two tones taken falsetto. Like the Dawak, this song is probably the composition of the singer. Although very primitive in its general aspect, it has absorbed from some source a bit of modern influence.
They went home truly, those Ipogau, and they imitated the man who made Sayang in Sayau; then those who are married Kadaklan and Agemem caused the spirits to come whom they called, those who made diam when they built balaua. Now you get better, you who build balaua. "Those who knew to make dawak, went to make dawak, but they did not prepare the pig correctly.
Every tale emphasizes the importance of the Sayang ceremony and the spirit structure known as balaua. The ceremony is nowhere described in full, but the many details which are supplied show that it was almost identical with that of to-day. The same is true of the Dawak, which we find mentioned on three different occasions, and of the ceremony made to aid in locating lost or stolen articles.
Likewise, when she offers food in the Dawak ceremony, she relates how the spirit Kaboniyan taught the Tinguian to do this in the same manner that he performs it. In the Pala-an diam she relates, in story form, the cause of the sickness, but in this case ends with a direct invocation to the spirits in Dadaya to "make them well again if you please."
"He is very old, like the world, and he pulls out his beard with his finger nails and his knife. His seat is a wooden plate." He appears in the Dawak, Tangpap, and Sayang ceremonies, holding a rooster and a bundle of rice. In Ba-ak he is called Ibalinsogóan, and is the first spirit summoned in Dawak.
Dayapán went home and when she arrived there she began to learn to make dawak, and she called all people to hear her and she told all she had seen and heard. Then the people believed her very much. When somebody was sick, they called Dayapán to see them and to show them how to make them well.
Not long after she gave birth, and the anitos went to get the little baby and flew away with it. They used their power so that the baby grew fast and it was a girl, and they taught her how to make dawak. Not long after the girl knew how to make dawak, and every time she rang the dish to summon the spirits.
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