gather to spin. Here also come the men and boys, to lounge and talk
(p. 117). A considerable portion of the man's time is taken up in
preparation for or actual participation in warfare (p. 74). We have
already seen that the constant danger of enemies makes it advisable
for the women to go in parties, even to the village spring. One tale
informs us of a girl who is left alone to guard the rice field and
is promptly killed by the alzado; [10] another states that "all the
tattooed Igorot are enemies" (pp. 43, 155, 161).

Revenge for the loss of relations or townspeople is a potent cause
of hostile raids; old feuds may be revived by taunts; but the chief
incentive appears to be the desire for renown, to be known as "a man
who goes to fight in the enemies' towns" (pp. 90, 59).

Warriors sometimes go in parties, sometimes alone, but generally in
couples (p. 67). At times they lie in ambush and kill young girls
who go for water, or old men and women who pass their hiding place
(p. 97). Again they go out boldly, armed with shield, spear, and
headaxe; they strike their shields as they go and announce their
presence to the enemy (p. 103). In five of the tales the heroes
challenge their opponents and then refuse to be the first to use their
weapons. It is only when their foes have tried in vain to injure them
that they enter the conflict. In such cases whole towns are wiped out
of existence and a great number of heads and a quantity of jars and
other booty is sent back to the towns of the victors (p. 104). Peace
is restored in one instance by the payment of a number of valuable jars
(p. 91).

Upon the return of a successful war party, the relatives meet them at
the gate of the town and compel them to climb the sangap; [11] then