240 BEYER AND BARTON. 



and middle classes. Children and old people do not attend. The gather- 

 ing is held on the paved place, called daulon, underneath the house, and 

 usually begins at about 8 or 9 o'clock in the evening. The host as a 

 rule sits in the center beside the jar of rice-drink and the baskets or bowls 

 containing the betel nuts, leaves, and tobacco. A small fu'e of pitch 

 pine, both for light and warmth, is also built near the center. In the 

 earlier part of the evening the women usually gather in a group on one 

 side of the fire while the men sit on the other, but by midnight or after, 

 when all have become warmed with the wine and the fervor of the 

 songs, they mix together freely. No person is responsible for anything 

 that he or she may do at a liu-liua, and no enmities or hard feelings are 

 ever retained. ^^ 



The principal purpose of the gathering is the singing of certain 

 ceremonial songs, and this is kept up during the whole night. The 

 songs are of two distinct types : the a-apox cli gimaiyang and the mun- 

 liu-liua. The former are of mutual criticism on the part of the men 

 and women, and the latter are of love and war. The latter are sung at 

 all liu-liua ceremonies, throughout the year, and are in a curious, 

 secret language utterly different from the spoken Ifugao.-* 



The a-dpox di gimaiyang are sung only after the munhimung ceremony, 

 and never at liu-liua held on other occasions. They are in the ordinary 

 spoken language and, unlike most Ifugao songs, are not sung by a 

 leader and chorus but by all the men singing together in one group 

 and the women in another. The following extract from one of these 

 songs was obtained at the house of Kinggiiigan of Pasnakan, on the 

 second night after Baliatan's burial, and will show their general 

 character. It is given both in the original -'' and in a free translation : 



-' The Ifugaos ordinarily have a very strict moral code, and the crime of adul- 

 tery is punishable by death, but there is no doubt that formerly general license 

 of every sort was permissible at a liu-liua. At the present time improper inter- 

 course is very much frowned upon, and the younger married people will not 

 attend a liu-liua where anything improper is liable to occur. 



'■* This secret language is used onlj' in certain religious and ceremonial songs, 

 such as the munhangal of the Central Ifugao priests and the munhUdhiid harvest 

 song of the Kiangan women. It is so different from the spoken language that I 

 have listened to it for hours without being able to recognize a single word, except 

 an occasional proper name. Indeed, the Ifugaos themselves have largely for- 

 gotten the meaning of these words. They know the general meaning only, and 

 can not translate it word for word into the spoken language. 

 ^ A-dp6x di Gimaiyang. 



Men. Dakyu \ hi hinahaii, le-le-(i-lin-um-an, isda-yu gininga-yu hi nan payo, 

 le-le-fi-lin-um-an. 



Women. Dakyu hi linalaki, le-le-ti-lin-um-an, ya isda-yu hi wangwomg di inu- 

 godiu-yu, le-le-ti-liu-um-an. 



Men. Dakyu hi Hnahaii, le-le-(i-lin-um-an, ya e ipipluk hi payo di gininpa-yu, 

 le-le-fi-lin-um-an. 



