92 BARTON. 



The second feaster takes the dish of wine from the first and offers it 

 to him. He bends and drinis a long drauglit and tlien returns to his 

 place on the mat, spewing out the last sup of rice wine on the ground. 

 (See PL III, fiig. 1.) The second performer now executes some fancy 

 steps and chants. He is joined by a third who, after the usual little 

 dance, relieves his companion of the dish of wine and holds it out at the 

 level of his waist for the ceremonial drinking. And so it goes until the 

 drinking has been repeated six times, that is, once for each god.^" 



There follows a recess in which the participants relax from the high- 

 wrought and heated fervor in which they find themselves at the end of this 

 ceremony. They sing work songs and songs of amusement. At about 

 this stage of the feast, too, the drunkenness has usually proceeded far 

 enough for the inevitable boasting about wealth and fields to begin. An 

 Ifugao's prestige among his fellows is fixed by the number of rice fields, 

 of gold neck-ornaments, and agate beads, pango, he has, by the number 

 of feasts he gives, and the number and kind of animals he has killed at 

 these feasts. These facts determine the trend that the drunlien babbling 

 usually takes. Bare, indeed, are the recesses between ceremonies, from 

 this point on, when some particularly poor relative does not amuse the 

 company with a recital of his enormous wealth and of the feasts he is 

 going to give. 



The anointing. Monlana. — These gods, a lower order of beings than 

 the preceding, and more to be feared, as they belong to an order more 

 malicious, now demand attention. Asked if these spirits are bad, the 

 people say : "Yes, bad ; but also good, if treated well." The people say 

 that these spirits steal the life of the rice if the customary offerings and 

 respects are not paid them at harvest time and that they may even 

 diminish the rice in the granary; but if coaxed and cajoled in the proper 

 form, they "bring the life of the rice," and even increase it during 

 harvest and after it has been stored in the granary.''^ They are invoked 



*■ In the feast of Kodamon and Gagaya, the actors were four men and two 

 women. 



" The old men are very argumentative in their invocations to these and other 

 malicious spirits. They try to convince them of the error of maliciousness 

 directed toward those who treat them well. The following is one argument: 

 "If you do evil to those who give you feasts, of what use is it to offer these 

 feasts? Soon no one will kill pigs for you, or give you betel nuts; because you 

 prey upon j-our friends as well as upon those who neglect you." The following 

 spirits are usually called on, although the list is slightly varied by additions, 

 there being a legion of less important spirits of the same class : Lukbukan of 

 Binuyuk;" Alingdayu of Nagadangan,a Mongahid of Nantogan;'' Binongbong of 

 Lantogan;^ Humidhid of Ilayap;'' Dinkom of Imaloi;a Balud, nak Dinkom of 

 Nuayan; a Tugadan of Ibaya; a Intikap of Kahilauan; a Inudoman of * * *. 



'^ Names of places a few miles east or northeast of Kiangan. 



