Following this ceremony Le-yod’ goes to Chao’-wi, the site of Lumawig’s former dwelling in the pueblo, shown in Pl.  CLIII, and there he builds a large fire.  It is claimed the fierce storm always ceases shortly after the ka-lob’ is performed.

Chinamwi

Ang’-way of ato Somowan performs the chi-nam’-wi ceremony once or twice each year during the cold and fog of the period Sama, when the people are standing in the water-filled sementeras turning the soil, frequently working entirely naked.

Many times I have seen the people shake —­ arms, legs, jaw, and body —­ during those cold days, and admit that I was touched by the ceremony when I saw it.

A hog is killed and each household gives Ang’-way a manojo of palay.  He pleads to Lumawig:  “Tum-ke’-ka ay li-fo’-o ta-a-ye’-o nan in sa-ma’-mi.”  This prayer is:  “No more cold and fog!  Pity those working in the sementera!”

Ceremonies connected with head taking[35]

Kafokab

Ka-fo’-kab is the name of a ceremony performed as soon as a party of successful head-hunters returns home.  The old man in charge at the fawi says:  “Cha-kay’-yo fo’-so-mi ma-pay-ing’-an.  Cha-kay’-mi in-ked-se’-ka-mi nan ka-nin’-mi to-kom-ke’-ka.”  This is an exultant boast —­ it is the crow of the winning cock.  It runs as follows:  “You, our enemies, we will always kill you!  We are strong; the food we eat makes us strong!”

Changtu

There is a peculiar ceremony, called “chang’-tu,” performed now and then when i’-chu, the small omen bird, visits the pueblo.

This ceremony is held before each dwelling and each pabafunan in the pueblo.  A chicken is killed, and usually both pork and chicken are eaten.  The man performing the Chang’-tu says: 

“Sik’-a tan-ang’-a sik’-a lu’-fub ad Sa-dang’-a nan ay-yam’ Sik’-a ta-lo’-lo ad La’-god nan ay-yam’ Sik’-a ta-lo’-lo ye’-mod La’-god nan fa-no wat’-mo yad Ap’-lay.”

This speech is a petition running as follows: 

“You, the anito of a person beheaded by Bontoc, and you, the anito of a person who died in a dwelling, you all go to the pueblo of Sadanga [that is, you destructive spirits, do not visit Bontoc; but we suggest that you carry your mischief to the pueblo of Sadanga, an enemy of ours].  You, the anito of a Bontoc person beheaded by some other pueblo, you go into the north country, and you, the anito of a Bontoc person beheaded by some other pueblo, you carry the palay-straw torch into the north country and the south country [that is, friendly anito, once our fellow-citizens, burn the dwellings of our enemies both north and south of us].”

In this petition the purpose of the Chang’-tu is clearly defined.  The faithful i’-chu has warned the pueblo that an anito, perhaps an enemy, perhaps a former friend, threatens the pueblo; and the people seek to avert the calamity by making feasts —­ every dwelling preparing a feast.  Each household then calls the names of the classes of malignant anito which destroy life and property, and suggests to them that they spend their fury elsewhere.