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That evening many friends gather in the yard to dance da-eng, to drink basi, or to sing daleng. According to tradition, it was formerly the custom to send golden betel-nuts to invite guests whom they wished especially to honor. Nowadays one or more leading men from other villages may be especially invited by being presented with a bit of gold, a golden earring or bead.
Immediately the two spirits gave chase and fought viciously all who tried to get in their way, but when, finally, their opponents were joined by an old woman carrying a bundle of burning rice straw and an old man beating a drum, they gave up the chase and vanished. That evening the guests danced da-eng, and the ceremony was over.
Little occurs during the second and third days, but on these evenings the young men and girls join the mediums and dance da-eng by the fire in the yard. It is supposed that the black spirits, those who are deformed, or who are too shy to appear before the people, will come out at this time and enjoy the ceremony. Beginning with the sixth day the women pound rice in the early morning.
Not long after the old woman Alokotán, who conducted the Sayang and made them dance Da-eng, arrived and she began to perform the ceremony. When it became morning, "You people who live with us, come and pound rice," said Aponibolinayen. So the people gathered and pounded rice for them. As soon as they finished pounding rice she commanded her liblibayan to go and get betel-nuts.
Referring again to the Da-eng ceremony, it is interesting to observe that the three different parts of this ceremony are in distinct scales, and that the part sung by the girls alone, is diatonic in character while the other two parts are pentatonic. Conclusion.
At the guardian stones, they pause long enough to sacrifice a pig and a rooster, and offer blood and rice to the spirits, and then they proceed to the center of the village, where they dance tadek and da-eng until dusk. At nightfall a pig is killed, its flesh is divided among the people, and a lono stalk, after being dipped in the blood, is given to a member of each family.
The da-eng is sacred in character, is danced only at night and then under the direction of the mediums. It is, however, in great favor, and often so many of the younger people wish to take part that double lines, or two or more groups, may be dancing at the same time.
The ceremonial dance known as da-eng takes place at night, and is carried on to the accompaniment of a song. An equal number of men and women take part. The women form a line facing a similar row of men, about twenty feet distant. Locking arms about one another's waists and with one foot advanced, they begin to sway their bodies backwards and forwards.
In origin it probably dates between the other two. It is not given consecutively on the record, as there were breaks between each two lines while the needle was raised. Da-Eng. Girls' part. Record J. Sung while dancing in a religious ceremony. The record shows but two voices one of which is greatly predominant in strength and confidence as if it were the leader's voice.
Another sprinkling with water follows this act, and then the medium swings a bundle of rice and a lighted torch over the head of each member of the family, while she assures them that all evil spirits will now depart. The guests go down to the yard, where they are served with liquor, and where they dance da-eng and tadek.
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