fice; and secondly, it notifies all workers that the tools, which
are to be used in making new clearings, shall be placed in readiness.
All those who expect to prepare new fields for themselves, or are to
assist others in such work, gather at the forge of the local smith and
there take part in a ceremony held in honor of his patron spirit. They
carry with them offerings of rice and chickens which they cook in bamboo
tubes, for food taken from a pot is not acceptable to this spirit. When
all is ready the food is placed on a rice winnower, near to the forge,
and on it the men lay their weapons and working knives (Plate XXIX).
Standing before the offering the smith, in a droning voice, calls on the
spirit, beseeching him to come and eat of the food, to accept the
weapons and tools, and having done so to be watchful over the workers
during the clearing time, so that they may not be injured in the work or
be molested by enemies. The prayer finished, the smith eats a little of
the food, and all the men follow his example, but no woman may so much
as touch this offering. Meanwhile other food which can be eaten by all
has been prepared. After the meal the weapons and tools which are to be
used during the clearing time are removed, but, as they now belong to
the spirit, they can never be disposed of without first recompensing
him. During this day there is a strict prohibition against music and
dancing. For three days the men abstain from work and the forge stands
idle. When the fire is again lighted the first knife made is the
property of the spirit.

With the ending of the period of taboo the workers go to the fields and,
in the center of each, place a _tambara_[21] fitted with a white dish
containing betel nut. This is an offering to Eugpamolak Manobo, who is
besought to drive from the field any _tigbanawa_ or _tagamaling_[22] who
may live there, to keep the workers in good health, to allow an abundant
crop, and, finally, to make the owner rich and happy. The weeds, brush,
and trees, after being cut and allowed to dry are fired, while the logs
remaining after this initial burning are piled together and again set on
fire, and the field is ready for the planting. No soil is broken and not
a seed goes into the ground until the spirits again designate the time,
by placing the constellation _Marara_ in the sky. This appears early in
April, and is followed by a period of great activity in the fields. If,
for any reason, the owner of