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In the fourth house is another statue as large as the others, made of gansa, or mixed metal of copper and lead, of which the current money of the country is composed, and this idol has a crown on its head as rich and splendid as the others.
This had been a great day of contrasts in a descending scale, from motors, electric lights, and telephones in the morning to our solitary camp in the mountains at night, surrounded by watch-fires and guarded by Constabulary sentinels. This, by the way, was the only time we were so guarded. Early start. Pine forest. Vegetation. Rest at Amugan. The gansa. Boné.
When they arrived in Kadalayapan they played the gansa and danced, and Aponibolinayen heard the sound of the gansa, and she was anxious to go, but her spirit companion would not let her go. They saw that the lawed vine was green.
When they had finished dancing Ginteban and Agyokan were next. And the beads of Ginteban were jars, which struck together while they danced. Next were Iwaginan and Kindi-iñan who was the wife of Ilwisan of Dagapan. And when they had all danced they stopped playing the gansa.
Only we had now arranged to simulate a boxing-match, which we presented to the beat of the gansa, and to the applause of our gallery. A runner came in while we were here, carrying a note in a cleft stick, the native substitute for a pocket. In dress and appearance, the Andangle people differed in no wise from those of Kiangan.
Their houses were not so good, built on the ground itself, and soot-black inside. The whole village was dirty and gloomy and depressing, and yet it stands on the bank of a clean, cheerful stream. However, the inevitable gansas were here, but silent; one of them tied by its string to a human jaw-bone as a handle. This, it seems, is the fashionable and correct way to carry a gansa.
The gansa beat seemed to be at uniform intervals, all full notes. While our friends the Ifugaos were, on the whole, a quiet lot, these Bontok people seemed to be fond of making a noise, of shouting, of loud laughter. They appeared to be continually moving about, back and forth, restlessly and rapidly as though excited.
When they arrived there Pagbokásan, who was the father of Aponibolinayen, and the other people were already there and had cooked many caldrons of rice and meat. Pagbokásan took the gansa and he commanded someone to play and they danced. After that they ate. As soon as they finished to eat they played the gansa again and they danced.
The musicians kneel, stick the forked-stick handle of the gansa in their gee-strings, with the gansa convex side up on their thighs, and use both hands, the right sounding the note with a downward stroke, the left serving to damp the sound. The step is a very dignified, slow shuffle, accompanied by slow turns and twists of the left hand, and a peculiar and rapid up-and-down motion of the right.
Each of them took a glass of basi and gave the drink to them. When they had all drank they took them up to the town. Not long after, when they arrived in the town, they sat down, and Aponitolau and the other people took the gansa, and Iwaginan took the alap and they danced first with Aponibolinayen.
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