Lamot ta Mangayó, also called Mandalangan, is the patron spirit of the warriors and is in all respects almost identical with Mandarangan of the Bagobo.
The busau are a class of spirits, often ill-disposed toward men, who live in various parts of the mountains. Bakay, one of the busau, is said to be the owner of the deer and pig and is held in considerable esteem by the people of the Padada region, but he is not recognized by the Tagkogon branch of the tribe. Another spirit, Bawi, who owns the rice, is in great favor with the Padada people, but is unknown to the latter group. Flau is the spirit of an unborn child whose mother died in pregnancy. Its cry is often heard at night, and at times it attacks and injures people.
These natural spirits are very powerful, and since they sometimes interest themselves in the doings of mortals it behooves all to keep their good will. Below them is another class of spirits, less powerful, but far more concerned in the affairs of men, and for this reason more to be feared should they become displeased. This class is made up of the spirits of the dead. A man's spirit, almogol, does not live in his body, but always accompanies him during life. If at any time it wanders the man becomes ill, and if it fails to return its owner dies. After separating from the body the almogol goes to Kilot, a good place below the earth where there is no work or punishment. There it spends most of its time, but upon occasion returns to its former haunts where it aids or injures the living.
The almo-os, already mentioned,[62] have considerable influence with all the spirits, but they are particularly close to the almogol. When a person is ill he is placed in a little house known as lawig (Plate LII), beside which a fire is kindled. Nearby are two decorated bamboo sticks, behind which the spirit of the sick man stands while he watches the proceeding. The almo-os takes a chicken in his hands and, while five or six assistants dance, he chants, appealing to the spirit to see the good things that are being prepared, and to be pleased to return to the sick man. Occasionally, the music stops and one of the dancers cries "almogol, here is food for you; you must not go away." After a time the fowl is killed, is cooked over the fire, and is fed to the invalid, while the "doctor" continues his song of entreaty. If the call pleases the spirit it will pass between the bamboo sticks and go to the sick person in the lawig, but if it is not convinced that it should remain it departs, and the patient dies. The sick person is kept in the spirit house for a day and is then returned to his home.
[62] See page 133.
Little structures known as boloñ are erected for other spirits who may be trying to injure the almogol or attempting to persuade it to leave its owner.
Certain ceremonies and offerings occur after a death, at the birth of a child, at planting and harvest times, and when the warriors are about to start on a raid; all of which will be spoken of in a later paragraph. When approaching a place known to be owned by certain spirits, it is thought wise to make a small offering. On the trail to Ma-al is a large rock which marks the divide between the mountains and the open cogon lands. As the writer's party approached this stone one of the men removed some of his leg bands and placed them beside the rock, at the same time praying the busau to "take the present and do not let any of our party fall sick or be injured on the journey." It is also customary for a man who wishes to buy anything or to make a trade, first to make an offering of betel-nut to the spirit of some rich man, and to ask his help in the venture.
Some new clearings are cut in the jungle each year, after the constellation Balatik has risen out of the sea. The spirits place this sign in the heavens to notify all that the land should be cleared, but it does not call for a sacrifice as in the case of the people we have previously described. At that time the men cut the trees and underbrush, and after allowing them to dry, fire them. They also make the holes into which the women drop seed rice.
When the land is ready for planting, a little house called botabwE is built in the center of the field, and beside it is placed a platform or table, sina-al, on which is an offering of food. Early in the morning, while the others sleep, the owner and his wife carry the seed rice to the field and place it on the botabwE. After a time they eat some of the food which has previously been offered and then begin to plant, beginning close to the spirit house. Soon they are joined by other workers who aid them in the planting. These assistants do not receive payment for their services other than food while working and like help when in need. At this time a bamboo pole, with one end split and spread open like a cup,[63] is placed in front of the elevated platform of the family dwelling and the guardian spirit of the fields is promised that after the harvest he will receive the new seed rice. While the rice is growing the men attend to the fences and the women keep down weeds or frighten birds and other intruders away. When the crops have matured all the people of a neighborhood will meet at the home of the chief, and there celebrate a ceremony known as Pandoman. Two bundles of rice are laid on a mat in the center of the room, and beside them a spear is thrust into the floor. These are offerings to the great spirits MElú and Dwata who are besought to give health to the workers while they are gathering crops. As soon as this offering is made, the men begin to build the rice granaries; meanwhile the women silently guard the mat and gifts, for until the new storehouses are completed there must be no dancing or merry-making. When all is ready for the harvest, the wife of the owner goes alone to the field, and having cut a few heads of grain, she carries them back to the house. One portion is placed in the sabak another on a little platform, gramso, near to the house, as an offering to MElú and Dwata; and the balance is cooked and eaten by the family. The following morning all the women go to the fields to gather the harvest. When the last bundle has been carried to the house a celebration begins, agongs and EdEl[64] furnish the music for the dancers, and for a day and a night all feast and make merry; then the workers return to their homes carrying small gifts of cooked food or new rice.
[63] This pole which is here known as sabak is the same as the tambara of the Bagobo. See p. 66 and Fig. 12.