its name, but if so, it will be renamed within a few days. In this
manner, respect is shown both for the deceased child and the ancestor
for which it was named; yet the newborn is not forced to bear a title
which is apparently displeasing to the spirits. Continued sickness
may also result in the giving of a new name. [62] In such a case a
small plot of rice is planted as an offering to the spirits, which
have caused the illness.

According to Reyes, the child to be named is carried to a tree, and
the medium says, "Your name is ----;" at the same time she strikes the
tree with a knife. If the tree "sweats," the name is satisfactory;
otherwise, other names are mentioned until a favorable sign is
obtained. [63] The writer found no trace of such procedure in any
part of the Tinguian belt.

For a month succeeding the birth, the mother must follow a very strict
set of rules. Each day she is bathed with water in which certain herbs
and leaves, distasteful to evil spirits, are boiled. [64] Beginning
with the second day and until the tenth she must add one bath each
day, at least one of which is in cold water. From the tenth to the
twenty-fourth day she takes one hot and one cold bath, and from then
to the end of the month she continues the one hot bath. Until these
are completed, the family must keep a strip of _ayabong_ bark burning
beneath the house, in order to protect the baby from evil spirits. As
an additional defence, a miniature bow and arrow, and a bamboo shield,
with a leaf attached, as hung above the infant's head (Fig. 4, No. 1).

On the fifth day the mother makes a ring out of old cloth, rice stalks,
and a vine, and puts it on her head; over her shoulders is an old
blanket, while in one hand she holds a reed staff, which "helps her