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 prominent place in the tribal mythology. [42] 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, [43] a maid conceived when the head-band of her lover rested on her skirt, [44] while the customary delivery of children during the mythical period seems to have been from between the fingers of the expectant mother. [45] Anitos and, in a few cases, the shades of the dead have had intercourse with Tinguian women, [46] 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. [47]

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 [48] 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 a 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.