akong, and Sagada
there has been spreading for the past two years a changing faith. The
people allying themselves with the new faith call themselves
"Su-pa-la'-do," and those who speak Spanish say they are "guardia
de honor."

The Su-pa-la'-do continue to eat meat, but wash and cleanse it
thoroughly before cooking. They are said also not to hold any of the
ceremonials associated with the old faith. They keep a white flag
flying from a pole near their dwelling, or at least one such flag
in the section of the pueblo in which they reside. They also believe
that Lu-ma'-wig will return to them in the near future.

A Tinguian man of the pueblo of Pay-yao', Lepanto, a short journey
from Agawa, in Bontoc, is said to be the leading spirit in this faith
of the "guardia de honor." It is believed to be a movement taking
its rise from the restless Roman Catholic Ilokano of the coast.

In Bontoc pueblo the thought of the return of Lu-ma'-wig is laughed
at. The people say that if Lu-ma'-wig was to return they would
know of it. However, two families in Bontoc, one that of Finumti,
the tattooer, and the other that of Kayyad, a neighbor of Finumti,
have a touch of a changing faith. They are known in Bontoc as O-lot'.

I was not able to trace any connection between the O-lot' and the
Su-pa-la'-do, though I presume there is some connection; but I learned
of the O-lot' only during the last few days of my stay in Bontoc. The
O-lot' are said not to eat meat, not to kill chickens, not to smoke,
and not to perform any of the old ceremonies. However, I do not believe
they or in fact the Su-pa-la'-do neglect all ceremonials, because
such a turning from a direct, positive, and very active religious
life to one of total neglect of the old religious ceremonials would
seem to be impossible for an otherwise normal Igorot.

Priesthood

That the belief in spirits is the basis of Igorot religion is shown in
the fact that each person or each household has the necessary power
and knowledge to intercede with the anito. No class of persons has
been differentiated for this function, excepting the limited one of
the dream-appointed insupak or anito exorcists.

That belief in a supreme being is a later development than the belief
in spirits is clear when the fact is known that a differentiated class
of persons has arisen whose duty it is to intercede with Lumawig for
the people as a whole.

This religious intercessor has few of the earmarks of a pri