The events just preceding and following the birth of a child are very
similar to those of the Bagobo, except that there are no restrictions of
any kind placed on the father and mother, neither are there any
ceremonies connected with the birth or naming of a child unless unusual
events have convinced the people that the spirits are in some way
displeased.[87]
[87] Triplets are killed, as with the Bagobo.
The afterbirth is placed in the care of an old woman who carries it
directly to a sturdy molave[88] tree and there attaches it to the
branches "so that the child may become strong like the tree." While on
this mission the bearer looks neither to the right nor to the left, nor
does she hesitate, for such actions on her part might influence the
disposition of the child or cause it to have physical deformities.[89]
No special attention is given to youths when they reach the age of
puberty, although it is customary to file and blacken their teeth at
about that period.
[88] Vitex littoralis Decne.
[89] Similar beliefs are held by the Tinguian of Northern Luzon.
Marriage is attended by gifts and ceremonies, such as we have previously
described. We find the groom paying a price for his bride, but receiving
a return gift from her parents; the couple feed one another with rice
and are thereby legally married; and finally we learn that a child is
kept with them until they have had intercourse. It is customary for the
youth to serve his father-in-law-to-be for two or three years preceding
the wedding, after which he is released from such service.
As is the case with the neighboring tribes, polygamy is practiced, the
only bar to marriage being blood relationship. Upon the death of the
head of the family one-half of his property goes to his wife and half to
the children. If there are two or more wives, the first wife still
retains half, while all the children share equally in the balance of the
estate, thus leaving the second and succeeding wives without a portion.
Sickness may be caused by evil spirits, or it may be due to a desire on
the part of the _kalaloa_ to leave its present abode. In either case the
man becomes ill and it behooves him to take immediate steps to placate
the evil spirits or to convince his _kalaloa_ to remain with him. This
last can best be accomplished by bathing the sick person with water
which has been heated in a good _agong_. A fine dish would do equally
well, but should the hot water cause it to break the spirit would depart
at once. In extreme cases the _lokEs_ will gather certain roots and brew
them into a drink which she gives to the sick person. At each tree or
shrub visited in her search for medicines she leaves an offering of
betel nuts and leg rings, and when the drink has been prepared she makes
a further gift, meanwhile begging TimanEm to aid her in effecting a
cure. If all efforts fail and the spirit leaves, the corpse is placed in
the center of the house, where it is kept from two to nine days
according to the wealth and prominence of the deceased. During this time
no one should sleep in the dwelling, for the spirit might be resentful
and turn the face of the sleeper black.
Usually, the body is buried in the ground at a distance from the house.
The coffin is made out of a split log, in which weapons, jars, and the
like are placed for the use of the spirit. If the dead man has been a
warrior he is dressed in the clothing distinctive of his rank, and his
grave is covered with red flowers. At times the coffins are shaped to
resemble small boats and are then placed on high poles near to the
beach.
For a month following a funeral the relatives refrain from all
merrymaking. At the expiration of this period all go to a near-by river
and with their knives, cut to pieces a braided cord, which has been made
since the burial, and as they destroy it they shout "This is a man we
are killing. This is a man we are killing." Finally, the pieces are
thrown into the river and the period of taboo is past.