[15] The Races of Man, pp. 384, 577, et seq.(London, 1900).
[16] Martin, Inlandstämme der Malayischen Halbinsel, pp. 237, 351, 358, 386 (Jena, 1905).
[17] For measurements on the Northern Chinese and the Formosa Chinese see Koganei, Messungen an chinesischen Soldaten (Mitt. med. Fak. k. japan. Univ. Tokio, 1903, Vol. VI, No. 2), und Messungen an männlichen Chinesen-Schädeln (Internat. Centralblatt für Anthropologie, 1902, pp. 129, et seq.).
[18] For other observations on Malaysia, in general, see Annandale and Robinson (Jour. Anth. Inst., Vol. XXXII, 1902); Keane, Ethnology (Cambridge, 1907); Duckworth (Jour. Anth. Inst., Vol. XXXII); Hose and McDougall (The Pagan Tribes of Borneo, Vol. II, pp. 311, et seq.) give results by Haddon; Hamy (L'Anthropologie, Vol. VII, Paris, 1896); Hagen, Anthropologische Studien aus Insulinde (Amsterdam, 1890); Sullivan, Racial Types in the Philippine Islands (Anth. Papers, American Museum of Nat. Hist., Vol. XIII, pt. 1, New York, 1918).
[19] Sullivan (Anthropological Papers, American Museum Nat. History, Vol. XXIII, pt. 1, p. 42) gives a graphic correlation of Stature, Cephalic and Nasal Indices, which shows a striking similarity between the Tagalog and Pangasinan of the Philippines, and the Southern Chinese. Had he made use of Jenks's measurements of the Bontoc Igorot, that group would also have approached quite closely to those already mentioned. The same method applied to the Ilocano and Tinguian shows them to conform to this type.
[20] See Traditions of the Tinguian (this volume, No. 1).
The Cycle of Life
Birth.—The natural cause of pregnancy is understood by the Tinguian, but coupled with this knowledge is a belief in its close relationship to the spirit world. Supernatural conception and unnatural births are frequently mentioned in the traditions, and are accepted as true by the mass of people; while the possibility of increasing the fertility of the husband and wife by magical acts, performed in connection with the marriage ceremony, is unquestioned. Likewise, the wife may be affected if she eats peculiar articles of food,[1] and unappeased desires for fruits and the like may result disastrously both for the expectant mother and the child.[2] The close relationship which exists between the father and the unborn babe is clearly brought out by various facts; for instance, the husband of a pregnant woman is never whipped at a funeral, as are the other guests, lest it result in injury to the child.
The fact that these mythical happenings and magical practices do not agree with his actual knowledge in no way disturbs the Tinguian. It is doubtful if he is conscious of a conflict; and should it be brought to his attention, he would explain it by reference to the tales of former times, or to the activities of superior beings. Like man in civilized society, he seldom rationalizes about the well-known facts—religious or otherwise—generally held by his group to be true.