eeks, ending about June 1.

Cho'-ok is the third period. It is the time when the bulk of the palay
is harvested. It occupies about four weeks, running over in 1903 two
days in July.

Li'-pas is the fourth period. It is that of "no more palay harvest,"
and lasts for about ten or fifteen days, ending probably about July
15. This is the last period of the season Cha-kon'.

The fifth period is Ba-li'-ling. It is the first period of the season
Ka-sip'. It takes its name from the general planting of camotes,
and is the only one of the calendar periods not named from the rice
industry. It continues about six weeks, or until near the 1st of
September.

Sa-gan-ma' is the sixth period. It is the time when the sementeras to
be used as seed beds for rice are put in condition, the earth being
turned three different times. It lasts about two months. November 15,
1902, the seed rice was just peeping from the kernels in the beds of
Bontoc and Sagada, and the seed is sown immediately after the third
turning of the earth, which thus ended early in November.

Pa-chog' is the seventh period of the annual calendar. It is the
period of seed sowing, and begins about November 10. Although the
seed sowing does not last many days, the period Pa-chog' continues
five or six weeks.

Sa'-ma is the last period of the calendar. It is the period in which
the rice sementeras are prepared for receiving the young plants and in
which these seedlings are transplanted from the seed beds. The last
Sa'-ma was near seven weeks' duration. It began about December 20,
1902, and ended February 10, 1903. Sa'-ma is the last period of the
season Ka-sip', and the last of the year.

The Igorot often says that a certain thing occurred in La'-tub, or
will occur in Ba-li'-ling, so these periods of the calendar are held
in mind as the civilized man thinks of events in time as occurring
in some particular month.

The Igorot have a tradition that formerly the moon was also a sun,
and at that time it was always day. Lumawig told the moon to be
"moon," and then there was night. Such a change was necessary, they
say, so the people would know when to work -- that is, when was the
right time, the right moon, to take up a particular kind of labor.

Folk tales

The paucity of the pure mental life of the Igorot is nowhere more
clearly shown than in the scarcity of folk tales.

I group here seven tales which are quite commonly known among the
people of Bontoc. The sec