of today the Tinguian recognize many giants,
some with more than one head. In a part of the ritual of one ceremony
we read, "A man opens the door to learn the cause of the barking and
he sees a man, fat and tall, with nine heads."

[42] A large bamboo pole, with all but the end section cut out,
serves for a water bucket.

[43] A long bamboo pole, in one end of which a hard-wood point is
inserted. This is thrust into the ground, and in the hole thus made
the grain or cuttings are planted. This old method is still in use
in some sections of the mountains, but on the lowlands a primitive
plow is used to break the soil.

[44] In European, Asiatic, African, and Malaysian lore we find stones
of beings with star dresses: when they wear the dresses they are stars;
when they take them off they are human. See Cox, _An Introduction to
Folklore_, p. 121 (London, 1904.).

[45] note 1, p. 9.

[46] See note 1, p. 12.

[47] Preface, p. vii.

[48] It is the custom to have a small bamboo house built from fifteen
to twenty feet from the ground near the rice fields, and in this
someone watches every day during the growing season to see that
nothing breaks in to destroy the grain. Often flappers are placed in
different parts of the field and a connecting string leads from these
to the little house, so that the watcher by pulling this string may
frighten the birds away from the grain.

[49] See note 1, p. 18.

[50] Preface, p. vi.

[51] The nights in the mountains are cold, and it is not at all
uncommon in the early morning to see groups of people with blankets
wrapped tightly about them, squatting around small fires in the yards.

[52] See note 2, p. 12.

[53] See note 1, p. 13.

[54] See note 1, p. 17.

[55] Compare with the biblical story of the loaves and fishes. For
similar incidents among the Igorot of the Philippines, in Borneo,
and in India, see Jenks, _The Bontoc Igorot_, p. 202; Seidenadel,
_The Language of the Bontoc Igorot_, pp. 491, 41 ff. (Chicago, 1909);
Roth, _The Natives of Sarawak and British North Borneo_, Vol. I,
p. 319; Tawney, _Katha Sarit Sagara_, Vol. II, p. 3 (Calcutta, 1880);
Bezemer, _Volksdichtung aus Indonesien_, p. 49 (Haag, 1904).

[56] See note 1, p. 15.

[57] See note 3, p. 15.

[58] There appear to have been two classes of spirits, one for whom
the people had the utmost respect and reverence, and another whom
they looked upon as being of service to mortals.

[59] See note 1, p. 30.