182 PEOPLES OF THE PHILIPPINES 
their ancient faith pure. It is perhaps because of this 
connection that the Filipino rarely becomes boisterous 
and never offensively .disorderly in his cups. At a 
ceremony, people urge each other to drink, and take 
pride in the quantity of liquor which they consume, but 
restrain themselves within bounds. When the effect of 
the alcohol becomes overpowering, they go quietly off 
to sleep. This association of worship with the best 
things to eat and drink has tended to give Filipino 
religion a cheerful aspect that largely effaces the dread 
in which they hold their numerous demons and many of 
their spirits. 
Prayers are of two types: true prayers or direct 
appeals to the anito, and formulas. The formulas are 
narratives about the gods or ancient heroes. These are 
recited at the proper occasion, usually over a sacrifice, 
inaset form. They recount how a divinity wished to 
attain some end, or overcome some obstaele, and the 
means by which he succeeded. It is believed that the 
recounting of these ancient events in connection with 
the sacrifice, helps to bring about a similar outcome 
among those for whom the recital is made. Very often, 
therefore, the formula is nothing but a myth with a 
prayer appended. The Tinggian call such formulas diam; 
the Ifugao, when they have concluded the narrative 
proper, go on to a tulud or “‘pushing”’ in which, by 
naming place after place, they persuade themselves that 
they are drawing the gods from their far-away residence 
to the scene of worship and thereby compel their 
aid. They usually conclude with some such statement 
as ‘not then, but now, not in the sky, but here,” to 
clinch the efficacy of the address. 
All this looks like a formidable beginning for an elabo- 
rate ritual. In some respects, the Filipino has fulfilled 
this promise. He often knows from twenty to forty 
