THE IPUGAOS OF QUINGAN AND VICINITY. 259 



Wlien an Ifugao dies^ all those in the immediate vicinity set up a 

 sliouting to scare the spirit away. 



When an Ifugao's wife dies he lets his hair grow. Until he cuts his 

 hair he can not take another wife, and before cutting his hair he must 

 take part in an expedition during which some of the enemy are killed, 

 or a house is burned at least. He then goes home and kills a hog at the 

 same time getting his hair cut and having a canao. He may then take 

 another wife. 



The custom of smoking people after death does not hold among the 

 Ifugaos of jSTueva Vizcaya. The fact that a small fire is kept burning 

 in front of the corpse evidently gives rise to this theor}^ On asking 

 Ifugaos wliy they kept this fire burning I have been told : "Yes, when she 

 goes up where the rest of the dead Ifugaos are and draws near the fire to 

 cook her rice, and some one pushes her away and says 'Get away from 

 here, you have no fire,' then she can say, 'Yes, I have a fire; look down 

 there and see; there is my fire !' " 



The Ifugaos, in order to keep their dead a number of days, will take 

 a bod}' after it has been dead about three days, and. with a cloth or some 

 fiber, rub and press the flesh, squeezing out the blood. Thej^ also resort 

 to salting the body. I once heard two Ifugaos disputing as to which was 

 the richer- One said to the other "Oh yes, you are rich, j-ou are, but when 

 your mother died you did not put any salt on her as I did when mine 

 died." 



These customs differ greatly in the different rancherias. Especially 

 do those on the Alimit Eiver and its tributaries differ from those on the 

 Ibilao and its tributaries. 



There is generally much speculation as to the difference between the 

 Banaue, Silipan and Quiangan Ifugaos. 



The people living on the Ibilao River from the Lagaue gap through 

 Lingaj', Sapao and on up to its headwaters near Polls Pass and up to the 

 heads of all its tributaries have the same customs and speech as those of 

 Quiangan, as also have the people of Madanum, Ilamut and Antipole. 



Traveling from Banaue direct to the rancherias near Payauan ( SiliiDan 

 Ifugaos) the dialect seems to be altogether different, as do the people; 

 but if one starts from Banaue and follows down the Alimit River grad- 

 ually, or branches off at Dukligan, and travels through the rancherias 

 over the mountains to Payauan he will not be aware of any difference 

 whatever. 



Now while there is a difference between the Quiangan and other Ifu- 

 gaos, it is not great enough to justify their being considered as distinct 

 from one another. Differences also exist between all of the various groups 

 of Silipan Ifugaos (Banaue, Ayangan, Alimit, Mayoyao and Hap) ; the 

 farther apart they live the greater the difference. 



This would tend to show that the Igorots who inhabit the northern 



