When on a raid warriors carry beautifully carved shields, bows and arrows, spears, and fighting knives (Plates LIV-LV). They are in bad repute with the coast natives, but are really far less warlike and troublesome than any of their neighbors. Their isolated dwellings serve as protection against invaders, but at the same time make it difficult to gather large bodies of men for raiding purposes. It is only when urged on by an invasion of their country, by a desire for revenge for real or fancied wrongs, or when a victim is needed for a sacrifice that great raids are planned. Before a war party is to start against an enemy the leader takes eight pieces of betel nut and some leg bands and placing them on his shield, bids his followers lay their weapons upon them. Addressing the guardian spirit of the warriors, he speaks as follows: "Now listen Lamot ta Mangayó, let the person who killed my brother come to meet us even though his head does ache, for now we offer to you. Give us good fortune in the fight." Upon returning from the fray they place eight whole betel nuts, together with leaves, on a plate, and having set it outside the house, one of the warriors calls to MElú saying: "If the brother of the man we have killed in payment for my brother calls on you for aid, you must not give heed, for here we make a present to you."
There are no restrictions placed upon a pregnant woman, who, as a rule, continues her regular duties until near the time of delivery.[66] When the first pains begin an old man or woman offers four pieces of betel nut to MElú, and to the spirit of the child's grandfather, if deceased. The midwife prepares a drink which is supposed to aid in the delivery, and after the birth she cuts the umbilical cord with a bamboo knife. She also assists about the house for a time, and for these services receives two or three Chinese plates, some small knives, rings for the right arm, and some needles. The father is not under any restrictions at this time, but for a day of two he will gather young patina palms and from them prepare food for his wife.
[66] A woman does not work during her periods, and any food prepared by her at that time would be refused by all who knew her condition.
From birth until marriage the career of the child is without special event. He is a welcome addition to the family, but no ceremonies attend either his naming, or his arrival at the age of puberty.
As a rule, a youth does not take a wife until he is near twenty years of age, and then his mate is generally of his own choosing. Having decided upon a suitable girl he informs his parents and the friends he may wish to accompany him when he goes to her home to press his suit. Arrived at the house, the father of the suitor expresses his belief that his son wishes to reside there since he now asks the daughter for his wife. In reply he is told that the family is poor, having neither agongs, animals, or other things of value. The suitor at once makes an offering of some of these desired articles, but whatever the gift may be, a return present equal to half its value must be made.[67] Should the girl's parents reject the gift all negotiations would be called off and the guests return home, but as a rule, both families are well aware of and favorable to the expected wedding sometime before the visit of the groom's parents. After the exchange of gifts, food is furnished first to the guests and later to the couple, who in the presence of all the friends, feed each other with rice and are henceforth considered as husband and wife. Until after the birth of a child the couple live with the girl's family and the groom serves his father-in-law. After the birth of an heir the couple establish a home of their own and to it the husband may bring other wives if he desires. He pays a price for these new wives, but does not give any services to their families. The first mate is considered superior to the others, and in case her husband dies, she acts as administrator of his property; however, the children of a second wife share equally with those by the first marriage.
[67] Note the similarity to the Bagobo custom. Page 101.