[66] Filipinas articulos varios, p. 144.

[67] F.  De Lerena, Ilustracion Filipina, No. 22, p. 254 (Manila, Nov. 15, 1860).  An equally interesting account of Tinguian procedure at the time of birth will be found in the account of Polo De Lara, Islas Filipinas, tipos y costumbres, pp. 213, et seq.

[68] In San Juan.  Ibal is always held in six months, unless illness has caused an earlier celebration.  At this time the liver of a pig is carefully examined, in order to learn of the child’s future.

[69] In Likuan this takes place five days after the birth; in Sallapadan it occurs on the first or second day.

[70] On the mat are placed, in addition to the medium’s regular outfit, a small jar of basi, five pieces of betel-nut and pepper-leaf, two bundles of rice (palay) in a winnower, a head-axe, and a spear.

[71] This is a dakidak (cf. p. 311).

[72] Such a taboo sign is here known as kanyau.  It is not always used at the conclusion of this ceremony, but is strictly observed following the cutting of the first rice.

[73] That is, a premature child.

[74] Ashes are used against evil spirits by the Peninsular Malay (Skeat, Malay Magic, p. 325).

[75] Sagai is the sound made when scratching away the embers of a fire.

[76] From maysa, one; dua, two; talo, three.

[77] This is also used as mockery.  It has no exact English equivalent, but is similar to our slang “rubber.”

[78] In Patok only the agate bead (napodau) is used.

[79] The less pretentious gathering, held by the very poor, is known as polya.

[80] Worcester, The Non-Christian Tribes of Northern Luzon (Philippine Jour. of Science, Vol.  I, No. 8, 1906, p. 858).

[81] It is necessary to use a shallow dish with a high pedestal known as dias (Fig. 5, No. 5).

[82] In Ba-ak the breaking and scattering of the rice ball is considered a good omen, as it presages many children.  In San Juan the youth throws a rice ball at the ridge pole of the house, and the girl’s mother does the same.  In this instance, each grain of rice which adheres to the pole represents a child to be born.

[83] The similarity of the Tinguian rice ceremony to that of many other Philippine tribes is so great that it cannot be due to mere chance.  Customs of a like nature were observed by the writer among the Bukidnon, Bagobo, Bila-an, Kulaman, and Mandaya of Mindanao, and the Batak of Palawan; they are also described by Reed and Worcester for the Negrito of Zambales and Bataan; while Loarca, writing late in the sixteenth century, records a very like ceremony practised by a coast group, probably the Pintados.  At the same time it is worthy of note that Jenks found among the Bontoc Igorot a great divergence both in courtship and marriage.