Chapter 13

According to Mr. Maxey, the Mandaya of Cateel believe that many generations ago a great flood occurred which caused the death of all the inhabitants of the world except one pregnant woman. She prayed that her child might be a boy. Her prayer was answered and she gave birth to a son whose name was Uacatan. He, when he had grown up, took his mother for his wife and from this union have sprung all the Mandaya.

Quite a different account is current among the people of Mayo. From them we learn that formerly the _limokon_,[107] although a bird, could talk like a man. At one time it laid two eggs, one at the mouth and one at the source of the Mayo river. These hatched and from the one at the headwaters of the river came a woman named Mag,[108] while a man named BEgenday[109] emerged from the one near the sea. For many years the man dwelt alone on the bank of the river, but one day, being lonely and dissatisfied with his location, he started to cross the stream. While he was in deep water a long hair was swept against his legs and held him so tightly that he narrowly escaped drowning. When he succeeded in reaching the shore he examined the hair and at once determined to find its owner. After wandering many days he met the woman and induced her to be his wife. From this union came all the Mandaya.

[107] See p. 63 note.

[108] Also known as Manway.

[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 carcass. The balance of the tale is as just related. This close relationship 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 shivering 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 gods 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 gods 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 gods. 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 shivers 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 gods, 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 assistants, 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 god." 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 class 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 assailing 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 Mangwanga he gives, Likedanum as the creator and chief spirit, Dagpudanum and Macguliput as gods 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 gods to the assemblage. 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 gods 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 principal god 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.

[122] Further information regarding these spirits will be found in the Relations of Loarca, 1582 (BLAIR and ROBERTSON, Vol. V, p. 171), and the Relation of Juan de Plasencia, 1589 (_ibid_, Vol. VII, pp. 189-96, Vol. XII, p. 265). It is worthy of note that the Bagobo spirit Toglat, who is one of the pair responsible for marriages and births, is sometimes addressed as Maniladan.

THE TUNGUD MOVEMENT

In 1908 a religious movement known as _tungud_ started among the Manobo[123] at the source of the Rio Libaganon. Soon it had spread over practically the whole southeastern portion of Mindanao, and finally reached the Mandaya of the Pacific Coast. According to Mr. J. M. Garvan, of the Philippine Bureau of Science, the movement was instigated by a Manobo named Mapakla. This man was taken ill, probably with cholera, and was left for dead by his kinsmen. Three days later he appeared among the terrified people and explained, that a powerful spirit named Magbabaya had entered his body and cured him. He further stated that the world was about to be destroyed and that only those persons who gave heed to his instructions would survive. These instructions bade all to cease planting and to kill their animals for, he said, "if they survive to the end they will eat you." A religious house or shrine was to be built in every settlement, and was to be looked after by divinely appointed ministers. Those persons who were at first inclined to be skeptical as to the truth of the message, were soon convinced by seeing the Magbabaya enter the bodies of the ministers, causing them to perform new, frantic dances, interrupted only by trembling fits during which their eyes protruded and gave them the semblance of dead men.

[123] Not the Kulaman.

By the time the _tungud_ had reached the Mayo district it had lost most of its striking features, but was still powerful enough to cause many of the Mandaya to kill their animals and hold religious dances. The coast Moro, who at that time were restless, took advantage of the movement to further a plan to drive American planters and Christianized natives from the district. The leading Mandaya were invited to the house of the Moro _pandita_[124] "to see the spirit Diwata." During several nights the son of the _pandita_ impersonated the spirit and appeared in the darkened room. Over his chest and forehead he had stretched thin gauze and beneath this had placed many fire-flies, which to the imaginative people made him appear superhuman. His entrance into the room was attended by a vigorous shaking of the house, caused by a younger brother stationed below. A weird dance followed and then the spirit advised the people to rise and wipe out the whole Christianized population. The Mandaya had become so impressed by the nightly appearance of Diwata that it is more than probable they would have joined the Moro in their project had not an American planter at Mayo learned of the plot. He imprisoned the leaders, thus ending a scheme which, if successful, would have given new attributes to at least one of the spirits.

[124] The religious head of the settlement.

SOCIAL ORGANIZATION

The before-mentioned _ballyan_ direct the religious observances of the tribe. Their mysterious powers give them great influence among their fellows but, nevertheless, they are subservient to the local ruler.

The tribe is divided into many small groups, each of which is governed by a _bagani_. To reach this coveted position a man must have distinguished himself as a warrior and have killed at least ten persons with his own hand.[125] The victims need not be killed in warfare and may be of any sex or age so long as they come from a hostile village. When the required number of lives has been taken, the aspirant appeals to the neighboring _bagani_ for the right to be numbered in their select company. They will assemble to partake of a feast prepared by the candidate and then solemnly discuss the merits of his case. The petition may be disregarded entirely, or it may be decided that the exploits related are sufficient only to allow the warrior to be known as a half _bagani_. In this case he may wear trousers of red cloth, but if he is granted the full title he is permitted to don a blood-red suit and to wear a turban of the same hue. This distinction is eagerly sought by the more vigorous men of the tribe and, as a result, many lives are taken each year.

[125] At Mayo it was said that it is necessary to kill only six, but the two _bagani_ living there had each killed more than twice that number. Among the Mansaka the number required is often as high as thirty.

A short time ago a candidate entered the district of Bungalung on the east coast of Davao and killed thirty-two persons. In that same section are now living five _bagani_ who have gained this title by similar exploits.[126] Whole communities become involved in feuds as a result of these individual raids, for it is the duty of a murdered man's family to seek revenge for his death. It is not necessary that they kill the offender, as any member of his family or settlement will suffice. In some districts the unmarried relatives of a murdered person are not allowed to wed until the death is avenged.

[126] These are Maclingtong at Pandisan; Pankard at Tagauanan; Kasicknan, Lewanan, and Malangit, in the mountains between Taguanan and Piso.

Instances are known where the old men have conferred the title of _bagani_ upon the son of some deceased warrior. In such a case the recipient of the honor starts at once to fulfil the requirements of election, for otherwise he brings disgrace to himself and family. In his own settlement the oldest of the _bagani_ becomes supreme ruler, and if powerful enough he may extend his influence to a considerable distance. In a few cases on the East coast the holders of the title have so instilled fear of themselves into the neighboring districts that they have been able to levy blackmail, even on the Christianized natives. War parties are led by these wearers of the red garments, and they also enforce the laws handed down from their forefathers.

The day a warrior is elevated to this order he is in a large measure cut away from his fellows. He no longer associates with them as equals but eats his meals alone, unless it happens that other _bagani_ are present.