and the dead, and the dead for a time at least participate more or less in the life of the living.  This is equally true of the unborn child, whose future condition, physical and mental, may be largely moulded by the acts of others.  According to Levy-Bruhl, this would indicate that the child at delivery is not fully born, is not as yet a member of the group; and the succeeding ceremonies are necessary to its full participation in life.  Death is likewise of long duration.  Following the last breath, the spirit remains near by until the magic power of the funeral severs, to an extent, his participation with society.  The purpose of the final ceremony is to complete the rupture between the living and the dead.

To the writer, the facts of Tinguian life and beliefs suggest a somewhat different explanation.  We have seen how strong individuals may be affected by magical practices.  The close connection between an individual, his garments, or even his name, must be considered to apply with quite as much force to the helpless infant and the afterbirth.  So strong is this bond, that even unintentional acts may injure the babe.  Evil spirits are always near; and, unless great precautions are taken, they will injure adults if they can get them at a disadvantage, particularly when they are asleep.  The child is not able to protect itself from these beings; therefore the adults perform such acts, as they think will secure the good will and help of friendly spirits, while they bribe or buy up those who might otherwise be hostile; and lastly they make use of such magical objects and ceremonies, as will compel the evil spirits to leave the infant alone.  As the child grows in size and strength, he is less in need of protection; and at an early age he is treated like the other younger members of the community.  Naming follows almost immediately after birth, while puberty and initiation ceremonies are entirely lacking.  Apparently then, a child is considered as being fully alive at birth, and at no time does he undergo any rites or ceremonies which make him more a part of the community than he was on the first day he saw the light.

When death occurs, the spirit remains near to the corpse until after the funeral, and even then is close by until the ten days of taboo are over.  He still finds need of nourishment, and hence food is placed near to his mat.  As at birth, he is not in a position to protect his body from the designs of evil spirits, and if his relatives fail to give the corpse proper care, it is certain to be mutilated; likewise certain acts of the living towards the corpse can affect the position of the spirit in Maglawa.  Hence it is of supreme importance that the former owner guards against any possible neglect or injury to the body, and it seems plausible that the presence of the spirit near its old haunts may be for the purpose of seeing that its body is carefully attended to.  The folktales tell of several instances, in which the spirits took vengeance on relatives who neglected their bodies, or violated the period of taboo. [115]