176 PEOPLES OF THE PHILIPPINES 
No native would dream of thinking of a living man as 
an anito; but once his body is cold and only his soul 
survives, this soul is not essentially different from those 
spirits that have never walked the earth in a clothing 
of flesh. The result is that a sort of ancestor worship 
prevails. One’s father and grandfather have become 
spirits with the same power of influencing the life of 
their descendants, as those beings who have always 
been immaterial. It is even more important in some 
ways to be on a satisfactory footing with the souls of 
the dead, since they naturally take a more personal 
interest in their offspring. <A sacrifice is more likely to 
have weight with them; and on the other hand they 
are readier to resent neglect. 
Some tribes go so far as to believe that the souls of 
their ancestors have dealings with other spirits, similar 
to those which men have with one another. They bor- 
row property from them, and when they are unable or 
unwilling to pay, the creditor spirits, seeing no recourse, 
attempt to coerce them into settlement by plaguing 
their living descendants with sickness—exactly as a 
Filipino who cannot obtain satisfaction from a principal 
will attempt to take it from his kinsman or dependent. 
In such ease, the living Ifugao must make sacrifices 
which will extinguish the debt of the dead. 
It is clear that the native feels very directly and con- 
cretely in these matters, and allows sentimental affec- 
tion to enter but slightly into his relations with the 
spirit world. He buys off his ancestors or gods or at- 
tempts to ingratiate himself with them; he does not put 
himself into a frame of mind which we should call truly 
worshipful. He fears the anito, but he is not really 
humble toward them. The attitude which a devout 
Christian or Mohammedan or Hindu has toward his 
god is foreign to him. Nor does he worship his an- 
