823 
completed baskets of this sort may be seen immediately to the left of the 
small structure shown in Plate LX VII, fig. 1. 
Returning head-hunters, if successful, are met by their friends and 
neighbors, who make the air ring with the high-pitched ululating Kalinga 
war cry. 
The members of a war party who have not been lucky enough to secure _ 
heads, hasten to their homes and return to the house of some more 
fortunate companion, bringing pieces of bark cloth which they dip in 
the blood of a head and then hang over the doorways of their dwellings 
in order to avert evil fortune in general and more especially the ven- 
geance of the friends of the victim. (Pl. LXII, fig. 1.) 
A feast, held at the expense of those who have taken heads, begins at 
once. It may last for seven or eight days. Shortly after arrival at the 
home rancheria the top of each head taken, including the upper part of 
the skull, is removed and cut into as many pieces as there wete warriors 
_ in the party, one piece being given to each. The brains are then stirred 
up with basi and the head, which serves as a drinking cup, is passed 
around in order that all who desire to do so may partake of the grue- 
some mixture. The first to drink is the man who took the head. It is 
believed that those who partake thereby ward off danger of being punished 
if they were members of the war party and in any event are protected 
against illness. 
The lower jaw is separated from the skull and kept for use as a gansa 
handle, as with the Bontoc Igorots. That part of the skull which remains 
is then put in a hiding-place, used in common by all members of the 
rancheria. This may be a hole in a tree, a cave, or an excavation in the 
ground, 
The feast is accompanied by dances which are sometimes decidedly 
imposing affairs. The men and women form a circle about a level plot 
of ground, in the middle of which a fire burns if the cafao is at night. 
An old man hands a handkerchief to some warrior who has distinguished 
himself. ‘This is a signal that he is expected to tell his story to the as- 
sembly. Wearing his best clothes, and carrying a lance, head-axe, and 
shield, he walks into the center of the circle accompanied by another in- 
dividual who serves as a sort of dummy. He recounts his adventures 
in a high falsetto voice, similar to that which Japanese actors use on the 
stage. His remarks are staccato to an extraordinary degree, each word 
being clipped off short. Each sentence is begun with a sharp outcry, 
which sounds like the sudden yap of a dog. Not only does the per- 
former describe his adventures, but he acts them out, going through the 
motions of slaying the unfortunate dummy as he slew his enemy, taking 
his head, ete. The crowd yells with delight and every now and then 
some one gives the war cry. Meanwhile the basi is circulating freely, and 
by the time the cafao has been in progress for two or three hours, nearly 
46941—3 
