HARVEST FEAST OF THE KIANGAN IFUGAO. 87 



she dies, she may inhabit, in tlie spirit, u. tree (ir a houlilcr, or she 

 may become a new spring, as did the last monlapu in Ligaue. Some- 

 times the monlapu is a man. In case of bad crops tlie monlapu finds 

 himself universally blamed for them. He is considered to have been lax 

 in his religious duties. 



As priestess of agriculture Dulduli makes feasts to ask in behalf of 

 the village for rain if it be needed or for relief from a rice pest that 

 may visit it. Just as in life she takes the lead in harvesting, spading, 

 planting, and so on, so after death, she (or he) is the first of all the 

 many spirits to be called to the harvest feast. All the monlapu who havQ 

 ever ruled Kiangan agriculture, together with the mmilapu of neighboring 

 districts, are called to the feast. 



Invocation of ancestors. Monamud. — The invocation and invitation of 

 the souls of the ancestors is, so far as my Imowledge goes, the first part 

 of every feast of whatever kind, with the exception of the harvest feast 

 in which the monlapu precede. The ancestors are invited to be present 

 and to partake of the feast and drink the rice wine. (See Plate II.) 

 An old man should be able to name his ancestors, both male and female, 

 for at least six generations. Women do not usually know so many, but 

 they call on those whom they do know. Each man invokes his ovm 

 particular set of ancestors, and if none of his wife's relatives be present, 

 her brothers or her father, he calls iipon her ancestors too. In fact, he 

 looks upon his wife's ancestors as his own in a way; and it is his duty 

 to have learned them from her father. Complimentary remarks are ad- 

 dressed to the ancestors, as, for example, this one that I once heard : ■ 

 "Brave ancestor, Ananayo, you who speared the child-slave to death. "^' 

 Spirits of ancestors can not directly affect the harvest nor the growth of 

 rice, but they have the greatest influence with the spirits that do have such 

 power, and with the spirits that bring fortune and misfortune, children, 

 sickness, and death. They must never be slighted nor offended. Their 

 feelings are quite delicate, and if a man neglects his ancestors, they 

 will remove their watchful guardianship from him and misfortune of 

 some sort will result. The prayer to the ancestors is extemporaneous, 

 each man going about it in his own way. The word sai, long dravm 

 out, is used in the following invocation : 



Thou, ancestor Ginnid, come, drink the intoxicant. There are betel nuts and 

 betel leaves here. Thou, ancestress Bugan, daughter of Oltagon, etc." 



" ilahui Apo Anwnayo, te timhuh di himhut tid nate. Is this a reference to 

 the sacrifice of a slave at some early time? 



^° 8a-ai-ai-ai umali Apo Ginnid; umalika, uminum di baya. Tehtu momma 

 ut hapid. Sa-ai-ai-ai ka Apo Bugan, nak Oltagon, etc. In invoking the deities 

 the word sa-ai-ai-ai is sung in a peculiar long drawn chant. It does not appear 

 to have anv meaning. 



