The ethics of the group forbid certain unions in marriage.  A man may not marry his mother, his stepmother, or a sister of either.  He may not marry his daughter, stepdaughter, or adopted daughter.  He may not marry his sister, or his brother’s widow, or a first cousin by blood or adoption.  Sexual intercourse between persons in the above relations is considered incest, and does not often occur.  The line of kin does not appear to be traced as far as second cousin, and between such there are no restrictions.

Rich people often pledge their small children in marriage, though, as elsewhere in the world, love, instead of the plans of parents, is generally the foundation of the family.  In February, 1903, the rich people of Bontoc were quite stirred up over the sequel to a marriage plan projected some fifteen years before.  Two families then pledged their children.  The boy grew to be a man of large stature, while the girl was much smaller.  The man wished to marry another young woman, who fought the first girl when visited by her to talk over the matter.  Then the blind mother of the pledged girl went to the dwelling, accompanied by her brother, one of the richest men in the pueblo, whereupon the father and mother of the successful girl knocked them down and beat them.  To all appearances the young lovers will marry in spite of the early pledges of parents.  They say such quarrels are common.

If a man wishes to marry a woman and she shares his desire, or if on her becoming pregnant he desires to marry her, he speaks with her parents and with his.  If either of her parents objects, no marriage occurs; but he does not usually falter, even though his parents do object.  They say the advent of a babe seldom fails to win the good will of the young man’s parents.  In the case of the girl’s pregnancy, marriage is more assured, and her father builds or gives her a house.  The olag is no longer for her.  In her case it has served its ultimate purpose —­ it has announced her puberty and proved her powers of womanhood.  In the case of a desire of marriage before the girl is pregnant she usually sleeps in the olag, as in the past, and the young man spends most of his nights with her.  It is customary for the couple to take their meals with the parents of the girl, in which case the young man gives his labors to the family.  The period of his labors is usually less than a year, since it is customary for him to give his affections to another girl within a year if the first one does not become pregnant.

In other words their union is a true trial union.  If the trial is successful the girl’s father builds her a dwelling, and the marriage ceremony occurs immediately upon occupation of the dwelling.  The ceremony is in two parts.  The first is called “in-pa-ke’,” and at that time a hog or carabao is killed, and the two young people start housekeeping.  The kap’-i-ya ceremony follows —­ among the rich this marriage ceremony occupies two days, but with the poor only one day.  The kap’-i-ya is performed by an old man of the ato in which the couple is to live.  He suggestively places a hen’s egg, some rice, and some tapui[20] in a dish before him while he addresses Lumawig, the one god, as follows: