86 BAETON. 



forms and the names of the deities, they exhort and call out phrases of 

 encouragement as the others pray or chant. 



Oh! that's it! Oh grant it! Come, ye deities! Take the pig, you deities! 

 Drink the rice wine ! Make the riqp heavy ! Speed the harvesters ! " 



These and other phrases the young men call out in a high, falsetto 

 voice as the ceremonies and prayers proceed. Those who perform this 

 office are called montobal, exhorters. I have been invited on several 

 occasions to join the young men in this, and on one occasion I accepted; 

 but for an American to summon the bagol was, I thought, an unbecoming 

 and, in fact, a sacrilegious levity. However, the people did not regard 

 it as such. In fact, while the people are most sincere in their belief, their 

 religion has not yet reached that stage where ceremonies are conducted 

 with outward tokens of great awe, respect, and solemnity. It is the 

 pig, the betel nuts, the hinadayan, and cooked rice that the hagol want, 

 not praise and long, grave countenances, for the deities are very mate- 

 rial in their desires. 



The pig, with his feet lashed together, and a small pole passed between 

 them to hinder his struggles, is placed in front of the granary door near 

 the mat. (See PL II, fig. 2.) 



The drum is the only musical instrument employed at the harvest 

 feast. Sometimes one is used, sometimes two. The drum is played in 

 double time. It accompanies nearly all the ceremonies. 



All ceremonial circuits in the harvest feast are counterclockwise, begin- 

 ning at the east, in front of the door of the granary. The people say 

 that the iagol must have told Balitok and Bugan (the man and woman 

 who survived the great flood) to proceed so, and they believe that if a 

 man were to go around in the other direction he would surely fall off 

 a steep cliff in a journey, or else lose his way. 



About the middle of the forenoon the people commence to drink rice 

 wine and invoke the linauiva of the monlapu. So begins the first part 

 of the ceremony. 



The monlapu leaders in rice culture. — Dulduli, the mother of Santiago, 

 a rich man of Baai, is the monlapu of -Kiangan disrict. That is to 

 say she is the one who decides when each phase of rice culture shall begin, 

 and takes the lead in each. She first begins spading, planting the seed, 

 transplanting, and harvesting. Until she has begun these things, no 

 one else may begin under penalty of misfortune, of bad crops, very likely 

 of death. Dulduli became the monlapu in response to a dream that came 

 soon after the death of the former monlapu. She is currently believed to 

 have eight years to reign in this capacity, when she will die. When 



" OA hia! Eh damn! JJmalikayun iagol! lalim di haiui dakayun iagol! 

 Amiayan di hinadayan! Manangali page! Ihwadim di monagamid! 



