It is thought that, when a mortal woman conceives, an anito woman likewise becomes pregnant, and the two give birth at the same time. Otherwise, the lives of the two children do not seem to be closely related, though, as we shall see later, the mothers follow the same procedure for a time after delivery (cf. p. 268).
According to common belief, supernatural beings have become possessed at times, with menstrual blood or the afterbirth which under their care developed into human offspring, some of whom occupy a Page 260prominent place in the tribal mythology.[3] In the tales we are told that a frog became pregnant, and gave birth to a child after having lapped up the spittle of Aponitolau,[4] a maid conceived when the head-band of her lover rested on her skirt,[5] while the customary delivery of children during the mythical period seems to have been from between the fingers of the expectant mother.[6] Anitos and, in a few cases, the shades of the dead have had intercourse with Tinguian women,[7] but children of such unions are always born prematurely. As a rule, a miscarriage is thought to be the result of union with the inhabitants of the spirit realm, though an expectant woman is often warned not to become angry or sorrowful lest her “blood become strong and the child be born.” Abortion is said to be practised occasionally by unmarried women; but such instances are exceedingly rare, as offspring is much desired, and the chance of making a satisfactory match would be in no way injured by the possession of an illegitimate child.[8]
Except for the district about Manabo, it is not customary to make any offerings or to cause any changes in the daily life of the pregnant woman until the time of her delivery is near at hand. In Manabo a family gathering is held about a month before the anticipated event, at which time the woman eats a small chicken, while her relatives look on. After completing this meal, she places two bundles of grass, some bark and beads in a small basket and ties it beside the window. The significance of the act is not clear to the people, but it is “an old custom, and is pleasing to the spirits.”
Shortly before the child is expected, two or three mediums are summoned to the dwelling. Spreading a mat in the center of the room, they place on it their outfits (cf. p. 302) and gifts[9] for all the spirits who are apt to attend the ceremony. Nine small jars covered with alin leaves are distributed about the house and yard; one sits on Page 261a head-axe placed upon an inverted rice-mortar near the dwelling, another stands near by in a winnower, and is covered with a bundle of rice; four go to a corner of the room; while the balance is placed on either side of the doorway. These jars are later used to hold the cooked rice which is offered to the Inginlaod, spirits of the west. At the foot of the house ladder a spear is planted, and to it is attached a long narrow cloth of many colors. Last of all, a bound pig is laid just outside the door with its head toward the east.
When all is ready, the mediums bid the men to play on the tong-a-tong (cf. p. 314); then, squatting beside the pig, they stroke its side with oiled fingers, meanwhile chanting appropriate dīams (cf. p. 296). This done, they begin to summon spirits into their bodies, and from them learn what must be done to insure the health and happiness of the child. Later, water is poured into the pig's ear, that “as it shakes out the water, so may the evil spirits be thrown out of the place.”[10] Then an old man cuts open the body of the animal and, thrusting in his hand, draws out the still palpitating heart, which he gives to the medium. With this she strokes the body of the expectant woman, “so that the birth may be easy, and as a protection against harm,” and also touches the other members of the family.[11] She next directs her attention to the liver, for by its condition it is possible to foretell the child's future (cf. p. 307).
While the medium has been busy with the immediate family, friends and relatives have been preparing the flesh for food, which is now served. No part is reserved, except the boiled entrails which are placed in a wooden dish and set among other gifts intended for the superior beings.
Following the meal, the mediums continue summoning spirits until late afternoon when the ceremony known as Gīpas—the dividing—is held.[12] The chief medium, who is now possessed by a powerful spirit, covers her shoulder with a sacred blanket,[13] and in company with the oldest male relative of the expectant woman goes to the middle of the room, where a bound pig lies with a narrow cloth extending along its body from head to tail. After much debating they decide on the exact center of the animal, and then with her left hand each seizes a Page 262leg. They lift the victim from the floor, and with the head-axes, which they hold in their free hands, they cut it in two. In this way the mortals pay the spirits for their share in the child, and henceforth they have no claims to it. The spirit and the old man drink basi, to cement their friendship; and the ceremony is at an end.
The small pots and other objects used as offerings are placed on the sacred blanket in one corner of the room, where they remain until the child is born, “so that all the spirits may know that Gīpas has been held.” A portion of the slaughtered animals and some small present are given to the mediums, who then depart.
In San Juan a cloth is placed on the floor, and on it are laid betel-nuts, four beads, and a lead sinker. These are divided with the head-axe in the same manner as the pig, but the medium retains for her own use the share given to the spirits.
In the better class of dwellings, constructed of boards, there is generally a small section in one corner, where the flooring is of bamboo; and it is here that the delivery takes place, but in the ordinary dwellings there is no specified location.