i and pabafunan where the men are lounging (Pl. XXXII), and
the old men and women also care for their grandchildren. Grown people
quite as commonly carry the babe astride one hip if they have an empty
hand which they can put around it, and often a mother along the trail
carries it at her breast where it seemingly nurses as contentedly as
when in the shade of the dwelling.

Children are generally weaned long before they are 2 years old,
but twice I have seen a young pillager of 5 years, while patting
and stroking his mother's hips and body as she transplanted rice,
yield to his early baby instinct and suckle from her pendant breasts.

After the child is about 2 years of age it is not customary for it to
sleep longer at the home of the parents; the girl goes nightly to the
olag, and the boy to the pabafunan or the fawi. However, this is not
a hard-and-fast rule, and the age at which the child goes to the olag
or fawi depends much on circumstances. The length of time it sleeps
with the parents doubtless depends upon the advent or nonadvent of
another child. If a little girl has a widowed grandmother or aunt she
may sleep for a few years with her. During the warmer months one or
two children may sleep on the stationary broad bench, the chukso, in
the open part of the parents' house. It is safe to say that after the
ages of 6 or 7 all children are found nightly in the olag, pabafunan,
or fawi. I have seen a group of little girls from 4 to 10 years old,
immediately after supper and while some families were still eating,
sitting around a small blaze of fire just outside the door of their
olag. The Igorot child as a rule knows its parents' home only as a
place to eat. There is almost an entire absence of anything which
may be called home life.

Naming

The Igorot has no definite system of naming. Parents may frequently
change the name of a child, and an individual may change his during
maturity. There are several reasons why names are changed, but there
is no system, nor is it ever necessary to change them.

A child usually receives its first personal name between the years
of 2 and 5. This first name is always that of some dead ancestor,
usually only two or three generations past. The reason for this is
the belief that the anito of the ancestor cares for and protects its
descendants when they are abroad. If the name a child bears is that
of a dead ancestor it will receive the protection of the anito of the
ancestor; if