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The former is quite similar to the fal-feg', except that instead of the single pair of barbs there are other barbs say, from one to ten pairs. This spear is not considered at all serviceable as a hunting spear, and is not used in war as much as is the fal-feg'. It is prized highly as an anito scarer.
The breast was again put in the pot, and as the basket was packed up in preparation for departure the anito of ancestors were invited to a feast of chicken and rice in order that the ceremony might be blessed. At the completion of this supplication the Pa'-tay shouldered his basket and hastened homeward by a different route from which he came.
Having finished this duty, she returned to the center of the room and placed a number of plates and a knife on the tambara, where they were allowed to remain for four days as offerings to the anito, Manama, Toglai and the tigyama. At the end of that period the plates were attached to the outside walls of the house, and the knife returned to its former owner.
The regular friars as well as the secular clergy confess that the mass of the people still finds itself subject to the superstition inherited from our predecessors the superstition which could be called genuinely Philippine, that which comes from the old belief in the nunu, in the asuang, the anito and all the spirits of the old idolatry preached before the implantation of Catholicism by the Spanish missionaries.
The methods are all quiet and gentle; there is none of the hubbub or noise found in the Indian lodge the body is not exhausted, the mind distracted, or the nerves racked. In a positive way the sufferer's mind receives comfort and relief when the anito is "removed," and in most cases probably temporary, often permanent, physical relief results from the stroking and rubbing.
She likewise breaks a number of small jars, "which look like heads," as a threat of the treatment which awaits them if they attempt to return to the house. Within the dwelling food and presents are offered to the good spirits, and all who have participated in the anito driving are feasted. Next morning, a wash, said to be particularly distasteful to the evil anito, is prepared.
The woman invited the ancestral anito to the feast, saying: "A-ni'-to ad Lo'-ko, su-ma-a-kay'-yo ta-in-mang-mang'-ta-ko ta-ka-ka'-nen si mu'-teg." Then she faced the north and addressed the spirit of her ancestors there: "A-ni'-to ad La'-god, su-ma-a-kay'-yo ta-in-mang-mang'-ta-ko ta-ka-ka'-nen si mu'-teg."
"We never kill o-wug'; he is our friend. If he crosses our path on a journey, we stop and talk. If he crosses our path three or four times, we return home, because, if we continue our journey then, some of us will die. O-wug' thus comes to tell us not to proceed; he knows the bad anito on every trail." Who took my father's head? The Bontoc people have another folk tale regarding head taking.
The two men make four pipes per day, but the purchaser of an "anito" pipe puts days of toil on the metal, smoothing and perfecting it by cleaning and digging out the design until it becomes really a beautiful bit of primitive art. When a pueblo wants a few tin-ak-ta'-go it sends for the manufacturer, and he comes to the pueblo with his helper and remains as long as necessary.
If an eagle flies over the path, many houses will burn. Two years ago an eagle warned the people, and in the middle of the day fifty or more houses burned in Bontoc in the three ato of Pokisan, Luwakan, and Ungkan. If none of these calamities are foretold, the anito enemies of Bontoc are not revengeful, and the pueblo rests in contentment. Suwat
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