Chapter 55

MALEFICENT SPIRITS

THE ORIGIN AND NATURE OF MALIGNANT DEMONS

Standing out in strong antithesis to the benevolent divinities is an order of maleficent spirits corresponding to the proverbial devils of other cults. Throughout this paper they will be called, for want of a better name, búsau or demons; that is, evil agents holding an intermediate place between the higher divinities and men. No uniform tradition as to the origin of these spirits appears to exist. It is certain, however, from my investigation that the belief in such spirits antedates the recent partial Christian conquest of the Agúsan.[1] It is said that in the old, old days, these spirits were rather well disposed toward men, and that children used to be entrusted to their care during the absence of the parents. Be that as it may, at the present day they have acquired a degree of maleficence that causes them to be considered the implacable enemies of the human race.

[1] The introduction of Catholicism among the pagan tribes of eastern Mindanáo was begun on a large scale by the Jesuits about the year 1877.

As frequently described to me by priests and by others who claimed to have seen them, these foul spirits are human in all other respects except that they are unusually tall, 2 fathoms being the average height accorded them. Black and hideous in appearance they are said to stalk around in the darkness and silence of the night. By day they retire to dark thickets, somber caves, and the joyless resting places of the dead.

They have no families nor houses, neither do they experience physical wants and so they wander around in wanton malice toward men. Seizing an unwary human "soul," they make it a prisoner and, sweeping away with it "on the wings of the wind," in some mysterious way devour it. Or, again, simulating the shape of a wild boar, an uncommon bird, or even a fish, they inflict bodily harm on their human victim.

The story of "Ápo Bóhon"[2] illustrates the belief in the metamorphosis of these demons. Ápo Bóhon was a Manóbo of the Kasilaían River. One day, in the olden time, he went forth to hunt but had no luck, though three times he had offered his tributes to the Lord of the Agibáwa marshland. Wearied with this hunt, he lay down to rest toward evening when lo! he spied a monkey and taking his bow and dart arrow he shot it. But he could not cook it. He piled wood upon the fire but still the flesh only blackened with soot and would not cook. In his hunger he ate the flesh raw but he never returned home, for the monkey was an evil spirit and Ápo Bóhon fell into his power. Thus it is that until this day he wanders around the woods of Kasilaían and may be heard toward evening calling his dogs together for his return to his home on Agibáwa marshland. Woe betide the unlucky mortal who may cross his path, for now his quest is human. But if, upon hearing his voice, the traveler calls upon him and offers him a quid, Ápo Bóhon will pass on his way and do no harm.

[2] _A-po_ means "grandfather" and _bo-on_ "ulcer."

METHODS OF FRUSTRATING THEIR EVIL DESIGNS

THROUGH PRIESTS

Naturally to the priest falls the task of opposing, through his influence with men's supernal friends, these malicious beings. Having got together the proper offerings he calls upon his friendly gods, one or several, and beseeches them to rescue and release the missing spirit or umagdd, and to punish the offending demons. Well pleased with the tokens of good will offered by the priest and by his earthly friends, the friendly deities are said to hasten to their home and gird themselves for the pursuit. With lance and shield and hempen coat[3] they start off on the raid. They are described as having their hair bound up in small wooden hemispheres, their heads turbaned with the red kerchief, and their necks adorned with a wealth of charms, much like the great warrior chiefs of Manóboland. Guiding their footsteps by means of a powerful glass,[4] and traveling with tremendous speed, they are said to overtake quickly the fleeing enemy, even though they may have to travel to the other side of the world. Then begins a fierce battle between them and the enemy for the recovery of a human soul, or for the purpose of punishing the demons for acts of malice.

[3] _Lim-bo-tung_.

[4] Called _espiho_. There is a universal belief among the Manóbos in an _espiho_ (from the Spanish _espejo_, looking-glass) by which one can see into the bowels of the earth or to the extremities of the world.

This battle is described in minutest detail by the priests during the period of divine possession through which they pass in the course of the religious ceremonies. At times a hand-to-hand combat between a friendly deity and some more powerful demon is described at great length. Again the capture of many evil spirits is the theme of a story.

A common occurrence during these combats is the use of an iron ball by the friendly deities. The sight of this is said to inspire terror in the demons and leaves them at the mercy of their opponents. Shut up in this ball as in an iron prison they are brought back in triumph to the domains of their conquerors and the rescued companion spirit of man hurries joyously back to its mortal counterpart. These evil demons are said to be held as captives in the houses of the good spirits and to serve them in the capacity of slaves, accompanying and aiding them in their warlike expeditions against other evil spirits.

BY VARIOUS MATERIAL MEANS

Besides having recourse to the _diuáta_ the Manóbos make use of a reed,[5] or vine,[6] of the branches of a wild lemon tree[7] and other plants,[8] in order to counteract the evil influence of these fiends. It may be remarked that 11 of these cause a painful wound on an ordinary human being but that they are said to be particularly irritating to evil spirits; this is especially true of the wound made by the _sá sá_ reed. Hence, on occasions when these demons are expected to be present, the priest secures the above-mentioned plants and sets them in places where it is thought the demons may be enticed to enter. It is mostly on the occasion of a death or of a birth that these precautions have to be taken for the smell of death and of human blood seems to have a great attraction for these monsters. On such occasions branches of lemon trees or of the other plants above mentioned are hung under the house or at any opening in the wall. The priest, also, frequently carries a sharpened _sá sá_ reed in the hope of encountering some overbold demon. Although the wound inflicted by the reed does not kill the demon, yet it is very slow to heal and is said to be at times incurable.

[5] _Sá-sá_.

[6] _U-ág_.

[7] _Su-á_ and _Ka-ba-yan-á_.

[8] _Ka-míli_ and _Húás_.

Such is the fear which the evil spirits have of these reeds, vines, and branches that the mere mention of them is believed to be sufficient to frighten the demons. Fire and smoke, also, are said to keep them away and for that reason a fire is often kept burning under the house during times of sickness and death. Great care is used to keep alive the fire at night on nearly all occasions of apprehension.

Loud shouts, too, are resorted to in order to intimidate the evil spirits. During funerals the yelling is particularly noticeable; the loud yells which one hears while traveling through solitary places in the mountains and down the rivers are intended as a menace to the malevolent spirits.

BY PROPITIATION

When all other means have proved unavailing, propitiation is resorted to. I witnessed the propitiatory ceremony during several cases of serious sickness. In each case, when the offerings had been set out for the benevolent divinities on the regular sacrificial stands,[9] a corresponding offering of meat, rice, and other things was set out for the evil demons that were supposed to be responsible for the sickness. Their offerings were not placed in the house but outside, on a log or on the ground, and were not touched again, nor eaten by anyone, for the spirit of evil might have rendered them baneful.[10]

[9] _Ban-ká-so_ and _ta-lí-duñg_.

[10] Compare with the customs in vogue in the case of offerings made to the _diuáta_.

After the various supplications have been made by the priests to the good deities, the evil ones are called upon but not in the same way, for they are not allowed within the precincts of the house, where various objects, like _sá sá_ and lemon branches, have been placed to prevent their entrance. They are addressed from the opening around the house as if they were at a considerable distance, and no very endearing terms are used. During cases of sickness and especially during epidemics the custom of making a ceremonial raft is very common. I have heard numerous accounts both as to the uniformity of this practice and the reason for it.

Sickness of an unusual kind and especially of a contagious nature is supposed to be due to the agency of some very powerful epidemic spirits, who ascend the river, spreading the infection, and eluding at the same time, the _diuáta_ in pursuit. When the priests decide that all efforts to secure aid of the good deities are unavailing, they determine to propitiate the evil epidemic spirits in the following manner: A small raft of bamboo, 1 meter by 5 meters in the instance I witnessed, is constructed. On this is securely bound a victim, such as a pig. Fowl also may be offered on similar occasions and more or less elaborate ceremonies may be performed, like the blood-unction and the fowl-waving rite. In the ceremony which I witnessed the demons in question were formally requested to accept the pig, not to molest the settlement further, and to take themselves and their pig "down the river." The sickness was then addressed and requested to transfer itself to the body of the pig. After this the raft was freed and in its seaward course floated into the hands of persons who had less fear of demons than their Manóbo friends.[11]

[11] I know that the pig in question was taken and consumed in a less religious way by a Bisáya trader.

THE "TAGBÁNUA" OR LOCAL FOREST SPIRITS

THEIR CHARACTERISTICS AND METHOD OF LIVING

The _tagbánua_[12] or lords of the mountains and the valleys, are a class of local deities, each one of whom reigns over a certain district. To them is assigned the ownership of the mountains and the deep forest and all lonely patches and uncommon places that give an impression of mystery and solitude.

[12] _Tag_ a prefix denoting ownership, and _bá-n-u-a_, "uninhabited place," the open uninhabited country as distinguished from the territory in the immediate vicinity of the main rivers or of settled regions.

The _tagbánua_ are thought to be neither kindly nor unkindly spirits, and without guile, provided a proper deference is shown them when we trespass upon their domains.

A _tagbánua_ with his family selects a particular place for his habitation, sometimes a lonely mountain, sometimes a solitary glade or some high cliff or gloomy cavern. On one of my trips from Esperanza to the headwaters of the Tágo River, I saw the dwelling place of a _tagbánua_. It was a huge bowlder[sic], called Buhiísan, that stood at the junction of the two torrents that form the Abagá River, a tributary of the Tágo.

A favorite haunt of the _tagbánua_ is a natural open place in the center of the forest. Here he builds a house, or more often makes his domicile in a balete tree. I have heard it said that he may at times select the _lauán_ or any other lofty tree but that his choice is usually the _baléte_. Here he dwells with his family and is said to lead a quiet, peaceful life. Day by day he wanders through his realm and provides himself with the necessaries of life. Uncommon varieties of plants, such as ferns and ricelike growths, furnish him with the vegetable part of his meal, while venison and pork are obtained from the abundance of wild boars and deer. He and his family return home toward sunset and begin to prepare supper by pounding their rice. Many Manóbos have heard with their own ears, they assured me, not only the sound of the rice mortar but all the sounds that are customarily heard in any Manóbo home.

DEFINITE LOCALITIES TENANTED BY FOREST SPIRITS

There are in the vicinity of Talakógon two localities where _tagbánua_ are said to reign. One is called Agibáwa and the other Kasawáñgan. Both of them are remote timberless places in the center of swampy regions. In the former the reigning deity had constructed a house, so I was told by one who claimed to have seen the posts while the house was still in the process of construction. According to other reports this deity had a herd of carabaos whose footprints had been seen by several of my friends and acquaintances.[13]

[13] These carabaos were evidently the remnant, or the offspring, of a small herd that escaped to the woods in the time of the Philippine insurrection.

The Kasawáñgan district was my hunting ground for nearly a year and I had occasion to observe the character and habits of its deity, as interpreted to me by Manóbo guides and companions.

It was with the very greatest fear and reluctance that my first guide introduced me to the marshland. No sooner had I set foot upon it than it began to rain and my guide requested permission to return. In answer to an inquiry as to why he wished to leave me he proffered the information that he was afraid of the _tagbánua_, who was evidently displeased, for had not this deity already sent down a shower of rain? The guide then went on to say that if we persisted in transgressing on the marshland some greater evil was sure to follow. As I told him that we would make friends with the diety[sic] he consented to remain with me.

After all preparations for camping had been completed, my companion set out an offering of betel nut on a rude stand and addressing the invisible owner of the marshland, requested him to accept the betel nut and not to be displeased. My guide offered in his own defense that he had come into this region unwillingly.

After a few hours' vain endeavors to procure game, my companion made another donation, requesting the lord of the marsh to forego his ill will and permit us to get a wild boar. His prayers were unavailing for no game was forthcoming. When I lost my compass shortly afterwards my guide assured me that the misfortune was due to the persistent ill will of the _tagbánua_ toward me.

I continued to visit this region week after week and had considerable success in getting game, but it was attributed, partly to the fact that the lord of the marsh had taken a liking to me, and partly to the offerings of betel nut and eggs made by my Manóbo boys.

Illustrations similar to this of the fear and deference displayed toward this invisible ruler of solitary places might be multiplied indefinitely. Suffice it to say, however, that the belief in this class of spirits is widespread throughout all tribes of eastern Mindanáo, Bisáyas[14] included.

[14] Among the Bisáyas who come from Bohol, the respect paid the _tagbánua_ amounts almost to worship.

WORSHIP OF THE FOREST SPIRITS

The existence of a _tagbánua_ in any particular locality is determined by a priest who, through his protecting deities, learns the name [15] of the spirit, ascertains the cause of his displeasure on a given occasion, and prescribes the offerings to be made to him either for reasons of propitiation or of supplication.

[15] Only the priests may pronounce the name.

Respect must be shown toward the _tagbánua_ in various ways. His territory must not be trespassed upon, nor any of his property, such as trees, interfered with unless some little offering is made. His name, if known, as also the names of fish and of crocodiles, and of other things which are not indigenous to the region, must in no wise be mentioned. A violation of this taboo would be followed by a storm or by some other evil indicative of the _tagbánua's_ displeasure, unless immediate measures were taken to appease his anger. Again, if one points the finger at places like a mountain where dwells a _tagbánua_, the displeasure of its owner is aroused and the transgressor is liable to feel the spirit's anger. It was explained to me by several Manóbos that pointing at the dwelling place of these spirits might result in petrifaction of the arm.

The occupation of a new site is almost invariably the occasion for an invocation to the _tagbánua_, especially if the site be in the vicinity of a balete tree tenanted by him, for to occupy the place without obtaining his good will and permission would expose the would-be occupant to numberless vicissitudes. During hunting and trapping operations supplication is resorted to, especially when the hunter finds that game is scarce.[16]

[16] In the chapter on hunting, the various observances on such occasions have been described.

In case it is decided by the priest, or even suspected by an individual that an adversity, such as bad weather or sudden floods, is a result of a _tagbánua's_ animosity, and that the ordinary simple offerings are not sufficient to placate him, then a white chicken must be killed and the regular rites peculiar to a blood sacrifice must be performed.

It is rare, however, that a Manóbo has so far forgotten himself as to draw down the resentment of this kindly deity, and render propitiation necessary. I, however, witnessed a case wherein it was considered expedient to placate his anger; I was requested to take the necessary steps, as I was considered the object of his wrath. My Manóbo oarsmen desired to discontinue the journey at an early hour of the afternoon, but for several reasons I wished to reach a certain point before nightfall, so a little ruse was resorted to. I granted their request to rest and they very promptly went to sleep. Not long afterwards I struck a few blows on the outriggers with a piece of iron. The Manóbo could explain it in no other way except that the local _tagbánua_ had been displeased with my demeanor, for had I not, they said, gone into the forest in the vicinity of his arboreal dwelling and, notwithstanding their advice to the contrary, given vent to loud and disrespectful vociferations. As we were in the vicinity of the _baléte_ tree it was unanimously decided to push on. At the next few stopping places the ruse was repeated, so that no doubt was any longer entertained as to the supposed cause of the occurrence, the wrath of the _tagbánua_. Several little incidents, such as striking a hidden snag, and the increase of the flood, both of which were also attributed to this spirit's malign influence, heightened their fear. They finally begged me to stop for the purpose of sacrificing one of my chickens to the offended deity. We finally reached the desired spot and the supposed supernatural sounds were heard no longer.