The Wild Tribes of Davao District, Mindanao Part 15

[109] Also known as Samay.

A variant of this tale says that both eggs were laid up stream and that one hatched a woman, the other a snake. The snake went down the current until it arrived at the place where the sea and the river meet. There it blew up and a man emerged from its carca.s.s. The balance of the tale is as just related. This close relations.h.i.+p of the _limokon_ to the Mandaya is given as the reason why its calls are given such heed. A traveler on the trail hearing the cooing of this bird at once doubles his fist and points it in the direction from whence the sound came. If this causes the hand to point to the right side it is a sign that success will attend the journey.[110] If, however, it points to the left, in front, or in back, the Mandaya knows that the omen bird is warning him of danger or failure, and he delays or gives up his mission. The writer was once watching some Mandaya as they were clearing a piece of land, preparatory to the planting. They had labored about two hours when the call of the _limokon_ was heard to the left of the owner. Without hesitation the men gathered up their tools and left the plot, explaining that it was useless for them to plant there for the _limokon_ had warned them that rats would eat any crop they might try to grow in that spot.

[110] Maxey states exactly the opposite, for the Mandaya of Cateel, _i.

e._, the right side is bad, the left good.

The people do not make offerings to this bird, neither do they regard it as a spirit, but rather as a messenger from the spirit world. The old men were certain that anyone who molested one of these birds would die.

Another bird known as _wak-wak_ "which looks like a crow but is larger and only calls at night" foretells ill-fortune. Sneezing is also a bad omen, particularly if it occurs at the beginning of an undertaking.

Certain words, accompanied by small offerings, may be sufficient to overcome the dangers foretold by these warnings. It is also possible to thwart the designs of ill-disposed spirits or human enemies by wearing a sash or charm which contains bits of fungus growth, peculiarly shaped stones, or the root of a plant called _gam_. These charms not only ward off ill-fortune and sickness, but give positive aid in battle and keep the dogs on the trail of the game.[111]

[111] The use of these magic sashes, known as _anting-anting_, is widespread throughout the southern Philippines both with the pagan and Mohammedan tribes.

There is in each community one or more persons, generally women, who are known as _ballyan_. These priestesses, or mediums, are versed in all the ceremonies and dances which the ancestors have found effectual in overcoming evil influences, and in retaining the favor of the spirits.

They, better than all others, understand the omens, and often through them the higher beings make known their desires. So far as could be learned the _ballyan_ is not at any time possessed, but when in a trance sees and converses with the most powerful spirits as well as with the shades of the departed. This power to communicate with supernatural beings and to control the forces of nature, is not voluntarily sought by the future _ballyan_, but comes to the candidate either through one already occupying such a position or by her being unexpectedly seized with a fainting or trembling fit, in which condition she finds that she is able to communicate with the inhabitants of the spirit world. Having been thus chosen she at once becomes the pupil of some experienced _ballyan_ from whom she learns all the secrets of the profession and the details of ceremonies to be made.

At the time of planting or reaping, at a birth or death, when a great celebration is held, or when the spirits are to be invoked for the cure of the sick, one or more of these women take charge of the ceremonies and for the time being are the religious heads of the community. At such a time the _ballyan_ wears a blood-red waist,[112] but on other occasions her dress is the same as that of the other women, and her life does not differ from their's in any respect.

[112] PEDRO ROSELL, writing in 1885, says that the _ballyan_ then dressed entirely in red. BLAIR and ROBERTSON, Vol. XLIII, p. 217.

When about to converse with the spirits the _ballyan_ places an offering before her and begins to chant and wail. A distant stare comes into her eyes, her body begins to twitch convulsively until she is s.h.i.+vering and trembling as if seized with the ague. In this condition she receives the messages of the spirits and under their direction conducts the ceremony.

Rosell gives the following description of the possession of a _ballyan_.[113] Nothing of this nature was seen by the writer.

[113] BLAIR and ROBERTSON, Vol. XLIII, p. 218.

"They erect a sort of small altar on which they place the _manaugs_ or images of the said G.o.ds which are made of the special wood of the _bayog_ tree, which they destine exclusively for this use. When the unfortunate hog which is to serve as a sacrifice is placed above the said altar, the chief _bailana_ approaches with _balarao_ or dagger in hand which she brandishes and drives into the poor animal, which will surely be grunting in spite of the G.o.ds and the religious solemnity, as it is fearful of what is going to happen to it; and leaves the victim weltering in its blood. Then immediately all the _bailanas_ drink of the blood in order to attract the prophetic spirit to themselves and to give their auguries or the supposed inspirations of their G.o.ds. Scarcely have they drunk the blood, when they become as though possessed by an infernal spirit which agitates them and makes them tremble as does the body of a person with the ague or like one who s.h.i.+vers with the cold."

SPIRITS.

The following spirits are known to the _ballyan_ of the Mayo district:

I. DIWATA. A good spirit who is besought for aid against the machinations of evil beings. The people of Mayo claim that they do not now, nor have they at any time made images of their G.o.ds, but in the vicinity of Cateel Maxey has seen wooden images called _manaog_, which were said to represent Diwata on earth. According to his account "the _ballyan_ dances for three consecutive nights before the _manaog_, invoking his aid and also holding conversation with the spirits. This is invariably done while the others are asleep." He further states that with the aid of Diwata the _ballyan_ is able to foretell the future by the reading of palms. "If she should fail to read the future the first time, she dances for one night before the _manaog_ and the following day is able to read it clearly, the Diwata having revealed the hidden meaning to her during the night conference."[114]

[114] In the Mayo district palmistry is practiced by several old people who make no claim of having the aid of the spirits. Bagani Paglambayon read the palms of the writer and one of his a.s.sistants, but all his predictions were of an exceedingly general nature and on the safe side.

Spanish writers make frequent mention of these idols,[115] and in his reports[116] Governor Bolton describes the image of a crocodile seen by him in the Mandaya country "which was carved of wood and painted black, was five feet long, and life-like. The people said it was the likeness of their G.o.d." Lieutenant J. R. Youngblood, when near the headwaters of the Agusan River, saw in front of a chief's house "a rude wooden image of a man which seemed to be treated with some religious awe and respect." Mr. Robert F. Black, a missionary residing in Davao, writes that "the Mandaya have in their homes wooden dolls which may be idols."

[115] BLAIR and ROBERTSON, Vol. XII, 269, XLIII, p. 217, etc.

[116] Filed in the office of the Governor of Davao.

From this testimony it appears that in a part of the Mandaya territory the spirit Diwata, at least, is represented by images.

2. Asuang. This name is applied to a cla.s.s of malevolent spirits who inhabit certain trees, cliffs and streams. They delight to trouble or injure the living, and sickness is usually caused by them. For this reason, when a person falls ill, a _ballyan_ offers a live chicken to these spirits bidding them "to take and kill this chicken in place of this man, so that he need not die." If the patient recovers it is understood that the _asuang_ have agreed to the exchange and the bird is released in the jungle.

There are many spirits who are known as _asuang_ but the five most powerful are here given according to their rank, (a) Tagbanua, (b) Tagamaling, (c) Sigbinan, (d) Lumaman, (e) Bigwa. The first two are of equal importance and are only a little less powerful than Diwata. They sometimes inhabit caves but generally reside in the _bud-bud_ (baliti) trees. The ground beneath these trees is generally free from undergrowth and thus it is known that "a spirit who keeps his yard clean resides there." In clearing ground for a new field it sometimes becomes necessary to cut down one of these trees, but before it is disturbed an offering of betel-nut, food, and a white chicken is carried to the plot.

The throat of the fowl is cut and its blood is allowed to fall in the roots of the tree. Meanwhile one of the older men calls the attention of the spirits to the offerings and begs that they be accepted in payment for the dwelling which they are about to destroy. This food is never eaten, as is customary with offerings made to other spirits. After a lapse of two or three days it is thought that the occupant of the tree has had time to move and the plot is cleared.

In former times it was the custom for a victorious war party to place the corpses of their dead, together with their weapons, at the roots of a _baliti_ tree. The reason for this custom seems now to be lost.

3. Busau. Among the Mandaya at the north end of Davao Gulf this spirit is also known as Tuglinsau, Tagbusau, or Mandangum. He looks after the welfare of the _bagani_, or warriors, and is in many respects similar to Mandarangan of the Bagobo.[117] He is described as a gigantic man who always shows his teeth and is otherwise of ferocious aspect. A warrior seeing him is at once filled with a desire to kill. By making occasional offerings of pigs and rice it is usually possible to keep him from doing injury to a settlement, but at times these gifts fail of their purpose and many people are slain by those who serve him.

[117] p. 106.

4. OMAYAN, OR KALALOA NANG OMAY, is the spirit of the rice. He resides in the rice fields, and there offerings are made to him before the time of planting and reaping.

5. MUNTIANAK is the spirit of a child whose mother died while pregnant, and who for this reason was born in the ground. It wanders through the forest frightening people but seldom a.s.sailing them.[118]

[118] The belief in a similar spirit known as Mantianak is widespread throughout the southern Philippines.

6. Magbabaya. Some informants stated that this is the name given to the first man and woman, who emerged from the _limokon_ eggs. They are now true spirits who exercise considerable influence over worldly affairs.

Other informants, including two _ballyan_ denied any knowledge of such spirits, while still others said _magbabaya_ is a single spirit who was made known to them at the time of the _Tungud_ movement.[119] Among the Bukidnon who inhabit the central portion of the island the _magbabaya_ are the most powerful of all spirits.

[119] p. 179.

7. Kalaloa. Each person has one spirit which is known by this name. If this _kalaloa_ leaves the body it decays, but the spirit goes to Dagkotanan--"a good place, probably in the sky." Such a spirit can return to its former haunts for a time and may aid or injure the living, but it never returns to dwell in any other form.

In addition to those just mentioned Governor Bolton gives the following list of spirits known to the Mandaya of the Tagum river valley. None of these were accepted by the people of Mayo district. According to rank they are Mangkokiman, Mongungyahn, Mibucha Andepit, Mibuohn, and Ebu--who made all people from the hairs of his head.

For the neighboring Mangw.a.n.ga he gives, Likedanum as the creator and chief spirit, Dagpudanum and Macguliput as G.o.ds of agriculture, and Manamoan--a female spirit who works the soil and presides over childbirth. All of these are unknown to the Mandaya of the Pacific coast.

While in the Salug river valley Governor Bolton witnessed a most interesting ceremony which, so far as the writer is aware, is quite unknown to the balance of the tribe. His quotation follows: "One religious dance contained a sleight of hand performance, considered by the people as a miracle, but the chiefs were evidently initiated. A man dressed himself as a woman, and with the gongs and drums beaten rapidly he danced, whirling round and round upon a mat until weak and dizzy, so that he had to lean on a post. For a time he appeared to be in a trance.

After resting a few minutes he stalked majestically around the edge of the mat, exaggerating the lifting and placing of his feet and putting on an arrogant manner. After walking a minute or two he picked up a red handkerchief, doubled it in his hand so that the middle of the kerchief projected in a bunch above his thumb and forefinger; then he thrust this into the flame of an _almaciga_ torch. The music started anew and he resumed his frantic dance until the flame reached his hand when he slapped it out with his left hand, and stopped dancing; then catching the kerchief by two corners he shook it out showing it untouched by fire. The daughter of Bankiaoan next went into a trance lying down and singing the message of Tagbusau and other G.o.ds to the a.s.semblage. The singing was done in a small inclosed room, the singer slipping in and out without my seeing her."

The letters of Pedro Rosell written at Caraga in 1885 contain many references to the duties of the _ballyan_. In one account he records the following song which he says is sung by the priestesses when they invoke their G.o.ds Mansilatan and Badla.[120]

[120] BLAIR and ROBERTSON, Vol. XLIII, pp. 217-21, and Vol. XII, p. 270.

"Miminsad, miminsad si Mansilatan

Opod si Badla nga magadayao nang dumia

Bailan, managunsayao,

Bailan, managunliguit."

This means:

"Mansilatan has come down, has come down.

Later (will come) Badla, who will preserve the earth.

Bailanas, dance; bailanas, turn ye round about."

This Rosell takes as "a confirmation of the most transcendental questions of our true religion," for in Mansilatan he finds the princ.i.p.al G.o.d and father of Balda, "who descended from the heavens where he dwells, in order to create the world. Afterwards his only son Badla came down also to preserve and protect the world--that is men and things--against the power and trickery of the evil spirits Pudaugnon and Malimbung." The writer made persistent inquiry among the Mandaya to the south of Caraga, but could not find a trace of a belief in any one of the four spirits named; neither are these spirits mentioned in the notes of Governor Bolton, nor in the excellent description of the people about Cateel, furnished by such a careful observer as Mr. Maxey. It seems that this account, together with the song and its translation, must have been gathered from other than Mandayan sources. Long before 1885 the town of Caraga had become one of the strongholds of the church on the east coast of Mindanao, and Christianized settlers from all the southern islands had come to the vicinity.[121] It is probable that Rosell's information was secured from Christianized or Moro emigrants, and the first spirits named refer to Badhala--Bathala, or Batala--"the all powerful," and Dian Mansalanta--"the patron of lovers and generation."[122]

[121] They are often referred to as _Caragas_ in the early writings.