The ceremonies and dances are so closely associated with every day affairs that in the description of the life of the people up to this point we have left only a few still to be discussed. These are, in the main, very similar throughout the Bagobo belt, but to avoid confusion the description here given of the two greatest events of the year—the GinEm ceremony and the human sacrifice—deals with Cibolan, unless expressly stated to the contrary.
The greatest of all Bagobo ceremonies—the GinEm—may be given by the datu within three or four months after the appearance of the constellation Balatik, when the moon is new or full. Its object is to thank the spirits for success in war or domestic affairs, to ward off sickness and other dangers, to drive away the buso, and finally to so gratify the spirits that they will be pleased to increase the wealth of all the people. Datu Tongkaling expressed a belief that this ceremony is in a way related to the rice harvest, "for it is always made when there is plenty of rice in the granaries." It appears to the writer, however, that this ceremony probably originated in connection with warfare.
According to the tales of the old men, it was formerly the custom to go on a raid before this ceremony was to take place, and successful warriors would bring home with them the skulls of their victims which they tied to the patan'nan.[46] It seems also to have been closely associated with the yearly sacrifice, for it was never made until after the appearance of the constellation Balatik, and without doubt a sacrifice frequently did take place during the first day of the ceremony, at the time the decorated poles were raised. However, such an offering at this time did not relieve the datu from the obligation of making the regular sacrifice.
[46] Ceremonial poles dedicated to Mandarangan and Darago. In Digos and Bansalan the skulls were not taken but hair cut from the heads of enemies was placed in the swinging altar balakat, and were left there until the conclusion of the ceremony.
Datu Ansig of Talun informed me that, unless the death of some great person made a special sacrifice necessary, there was only one such offering made during the year, and that at the time the decorated poles were placed in the dwelling.
The time for the festival having been agreed upon, messengers are sent to other datu and head-men, inviting them and their people to attend. Sufficient food is prepared for the guests and when all is ready the mabalian takes one chicken from among those to be used for food and frees it as an offering to the gimokod. It is bidden to wander about in the forest, and no one will molest the fowl, for should he do so he is certain to become ill.[47] The mabalian has previously placed festoons of leaves and vines at various points in the house and now she spreads a mat on the floor. A jar of balaba, wine, stands at each corner, while at one end is an agong, and a plate containing betel nut, leaf, and two varieties of rattan; at the other end are several tambara. When all is thus prepared the people place offerings of beautiful clothing, knives, and other costly gifts on the mat. Two mabalian, a man and a woman call upon the spirits,[48] urging them to look with favor on the offering made by the people, to grant them a good year with health and plentiful harvests, to let their journeys be without mishap, and to keep them all under their constant care. The tambara are fastened in various parts of the house, and the gifts are hung on or laid beside them. Later these offerings may be removed by their former owners who now regard them as being loaned to them by the spirits.
[47] This offering is not made at Bansalan, neither has the mabalian any part in the ceremonies of the first day.
[48] Those called at this time are Toglái, Toglibon, tigyma, and Kalayágan—Eugpamolak Manobo.