hang'," and he has one annual ceremony for large
palay. A fifth intercessor is Som-kad', of ato Sipaat; his title is
"Su'-wat." He performs two ceremonies annually -- one, the su'-wat,
for palay fruitage, and the other a fa-kil' for rains. Ong-i-yud',
of ato Fatayyan, is known by the title of "Ke'-eng." He has two
ceremonies annually, one ke'-eng and the other tot-o-lod'; both
are to drive the birds and rats from the fruiting palay. Som-kad',
of ato Sigichan, with the title "O-ki-ad'," has charge of three
ceremonies annually. One is o-ki-ad', for the growth of beans;
another is los-kod', for abundant camotes, and the third is fa-kil',
the ceremony for rain. There are four annual fa-kil' ceremonies,
and each is performed by a different person.

Sacred days

Teng-ao' is the sacred day, the rest day, of Bontoc. It occurs on
an average of about every ten days throughout the year, though there
appears to be no definite regularity in its occurrence. The old men
of the two ato of Lowingan and Sipaat determine when teng-ao' shall
occur, and it is a day observed by the entire pueblo.

The day is publicly announced in the pueblo the preceding evening. If
a person goes to labor in the fields on a sacred day -- not having
heard the announcement, or in disregard of it -- he is fined for
"breaking the Sabbath." The old men of each ato discover those who have
disobeyed the pueblo law by working in the field, and they announce the
names to the old men of Lowingan and Sipaat, who promptly take from the
lawbreaker firewood or rice or a small chicken to the value of about 10
cents, or the wage of two days. March 3, 1903, was teng-ao' in Bontoc,
and I saw ten persons fined for working. The fines are expended in
buying chickens and pigs for the pa'-tay ceremonies of the pueblo.

Ceremonials

A residence of five months among a primitive people about whom no
scientific knowledge existed previously is evidently so scant for
a study of ceremonial life that no explanation should be necessary
here. However, I wish to say that no claim is made that the following
short presentation is complete -- in fact, I know of several ceremonies
by name about which I can not speak at all with certainty. Time was
also insufficient to get accurate translations of all ceremonial
utterances which are here presented.

There is great absence of formalism in uttering ceremonies, scarcely
two persons speak exactly the same words, though I believe the purpor