[114] See footnote 2, p. 39.
[115] Buso is saying a charm to make the stem of the bagkang-plant grow tall enough to form a handle for the betel-nut tree, so that the children may be dragged down (tubu, "grow;" baba, "rattan strap forming the basket-handle;" mamaa'n, "betel-nut"). The children, for their part, say other magic words to make the tree grow at an equally rapid rate, so that its branches may swing above the bagkang as a handle for it. The Buso's formula appears to have been the more effective of the two charms in producing a magically rapid growth.
[116] See footnote 1, p. 18.
[117] See footnote 2, p. 30.
[118] See footnote 1, p. 30.
[119] See footnote, p. 25.
[120] The S'iring are said to appear in the likeness of some near relative of the wanderer in the forest (s-, prefix widely used by mountain Bagobo before an initial vowel of a proper name; iring, "like" or "similar to").
[121] The family altar seen in many Bagobo houses. It consists of two slim rods of bamboo (attached to the wall, and standing upright), split at the upper ends so as to support each a bowl of white crockery, in which offerings of betel-nut, brass bracelets, and other objects, are placed. Similar shrines are sometimes put up under trees or by a mountain-stream.
[122] Red peppers and a piece or two of lemon laid under the house are effective in keeping Buso away from that vicinity; and the use of the same charm here against the S'iring suggests that the S'iring may not be separated by a very sharp line from the Buso who crowd the forests.
[123] Tadu ("wax"), ka (preposition "of"), petiukan ("bees").