idered very necessary, as it still is among the
Apayao who live north of the Tinguian. With them to refuse food is
to refuse friendship.

[17] A drink made of fermented sugar-cane.

[18] The old jars possessed by the Tinguian today have notches broken
in the rim, one for each generation through whose hands it has passed.

[19] When the first negotiations are made the boy's parents offer
some gift, nowadays usually a small bead. If this is accepted it
signifies the willingness of the girl's parents to consider the match.

[20] See note 1, p. 15.

[21] The music for the dances is made by beating on drums and copper
gongs. A man and a woman enter the circle, each carrying a large square
of cloth on outstretched arms. Keeping time to the music with their
hands and feet, they move about, coming near to each other and then
drawing farther apart The woman follows the movements of the man and
finally places her cloth on his outstretched arms, thus ending the
dance; another couple then takes their place.

[22] An interesting parallel to this is found in the Dayak legend
of Limbang, where a tree springs from the head of a dead giant; its
flowers are beads; its leaves, cloth; and the fruit, jars. See Roth,
_The Natives of Sarawak and British North Borneo_, Vol. I, p. 372.

[23] Throughout the Tinguian tales the characters are frequently
described as changing themselves into oil, centipedes, birds, and
other forms. This power is also found among the heroes of Dayak and
Malay tales. See Roth, op. cit., Vol. I, p. 312; Perham, _Journal
Straits Branch R., Asiatic Society, No. 16_, 1886; Wilkinson, _Malay
Beliefs_, pp. 32, 59 (London, 1906).

[24] The Tinguian place a tame rooster in an open spot in the forest
and surround him with a line to which slip nooses are attached. The
crowing of this bird attracts wild ones which come to fight him and
are caught in the nooses.

[25] The water buffalo now used as the beast of burden throughout
the Philippines.

[26] The ordinary dress of the Tinguian man is a clout and a striped
belt, in which he carries his tobacco and small articles. Some of
them also possess striped cotton coats, which they wear on special
occasions.

[27] See note 2, p. 12.

[28] See note 1, p. 13.

[29] This peculiar idea, which frequently appears in Tinguian tales,
is also found in Javanese literature. See Bezemer, _Volksdichtung
aus Indonesien_, p. 47 (Haag, 1904).

[30] See note 3, p. 15.

[31] The