The pota is generally faithful to one man, and prostitution is almost unknown. Unfaithfulness on the part of a betrothed girl, or wife, or even a pota is almost certain to cause serious trouble, and is likely to end in a murder.
The early pledging and marriage of the children has reduced illicit sexual intercourse to a minimum; nevertheless, it sometimes happens that an unbetrothed girl, not a pota, is found to be pregnant. In such a case the man is expected to make a gift of about one hundred pesos to the girl's people, and he must support the child when finally it comes into his keeping. Neither party to such an occurrence loses standing in the community unless the father should fail to redeem the child. Should this happen, he would be a subject of ridicule in the community, and a fine might also result. The usual outcome of such an illicit union is that the girl becomes the pota of her child's father.
Death and Burial.—Sickness and death are usually caused by unfriendly spirits;[50] sometimes Kadaklan himself thus punishes those Page 282who refuse to obey the customs; sometimes they are brought about by mortals who practise magic, or by individuals themselves as punishment for violated taboos; and finally violent death is recognized as coming from human agency.
The methods of cajoling the spirits, of overcoming magic, and thwarting evil designs are discussed in another chapter (cf. pp. 295 et seq.). If all these fail, and the patient dies, the family and relatives at once don old garments, and enter on a period of mourning, while friends and relatives assist in the disposal of the corpse.
A funeral is a great event in a Tinguian village. The dead is bathed, “so that his spirit[51] may be clean,” and is placed in a bamboo seat at the end of the house. This seat, which is known as sangádel, is constructed by placing three long bamboo poles against the wall and resting a frame of bamboo slats on them, to a height of about three feet. A mat is attached to the top, and is stretched onto the floor in front.
The corpse is dressed in its best garments, beads and silver wire surround its neck, while above and about it are many valuable blankets, belts, clouts, woven skirts, and the like, which the spirit is to take with him to the ancestors in Maglawa, his future home. A live chicken is placed behind the chair as an offering, but following the funeral it becomes the property of the friend, who removes the poles from the house. The flesh of a small pig is also offered to the spirits, while the intestines are hung just outside the door, until the body is buried. In the yard at the north-east corner of the house stands an inverted rice-mortar on which is a dish of basi,—an offering to the spirit Al-lot, who in return prevents the people from becoming angry.
The needs of the spirit of the deceased are looked after by the members of the family. It is their duty to place two small jars of liquor near to the corpse and to bring food to it, when the others are eating.
Up to this point only those spirits who attend the ceremony with friendly intent have been provided for, but the Tinguian realize that there are others who must be kept at a distance or at least be compelled to leave the body unharmed. The first of these evil beings to be guarded against is Kadongáyan,[52] who in former times used to attend each funeral and amuse himself by sliting the mouth of the Page 283corpse, so that it extended from ear to ear. Through the friendly instruction of Kabonīyan it was learned that, if a live chicken, with its mouth split down to its throat, were fastened to the door of the house, its suffering would be noticed by the evil spirit, who, fearing similar treatment, would not attempt to enter the dwelling.[53]
The spirit Ībwa is also much feared.[54] Long ago he used to mingle with the people in human form, without harming them, but the thoughtless act of a mourner started him on the evil course he has since pursued. In those times, it is said, the corpse was kept in the dwelling seven days; and, as the body decomposed, the liquid which came from it was caught in dishes, and was placed in the grave. On the occasion referred to, he was handed a cup of the “lard” to drink. He immediately acquired a great liking for this disgusting dish, and frequently even devoured the body as well. Since he fears iron, it is possible to drive him away by using metal weapons. It is also necessary to guard the grave against him and the spirit Sᴇlday, who demands blood or the corpse.
Akop is another evil spirit, who has a head, long slimy arms and legs, but no body. He is always near the place of death, awaiting an opportunity to embrace the spouse of the deceased, and once let the living feel his cold embrace, death is sure to follow. So a barricade of pillows is erected at one corner of the room, and behind this the wife is compelled to remain during the three days the body is kept in the house, while throughout the night she sleeps under a fish net, in the meshes of which the long fingers of the spirit are sure to become entangled. Meanwhile, two or three old women sit near the corpse fanning it and wailing continually, at the same time keeping close watch to prevent the spirits from approaching the body or the widow (Plate [XVI]). From time to time the wife may creep over to the corpse, and wailing and caressing it beg the spirit not to depart.[55] According to custom, she has already taken off her beads, has put on old garments and a bark head-band, and has placed over her head a Page 284large white blanket, which she wears until after the burial.[56] Likewise all the relatives don old garments, and are barred from all work. The immediate family is under still stricter rules. Corn is their only food; they may not touch anything bloody, neither can they swing their arms as they walk. They are prohibited from mounting a horse, and under no circumstances are they allowed to leave the village or join in merry-making. Failure to obey these rules is followed by swift punishment, generally meted out by the spirit of the dead.[57] Except for the wife, these restrictions are raised after the blood and oil ceremony (described in a later paragraph), but the widow continues in mourning until the Layog is celebrated, at the end of a year.