The growth of the rice is carefully observed, and the owner of the farm must be ever ready to counteract evil indications and to feast Täphágan upon their appearance. Thus finding a dead animal, such as a large bird, lizard, or monkey, is considered of ill import and lustration of blood must be resorted to. Again the appearance of certain birds in the vicinity of the farm is looked upon as of evil omen, and it becomes necessary to drive away the impending evil by proper ceremonial means.
Drought, though an uncommon occurrence, is especially feared. I once witnessed a peculiar method of rain making. It was performed under the auspices of Täphágan and in the following manner: The rain makers17 each secured a frond of some palm tree and went to the bank of the stream near by. Here they beat their fronds upon the surface of the water until the leaves were torn. Then each one stuck his frond upon the bank in a vertical position and went his way, certain that rain would follow.
17Mig-pa-áyao.
There are, on the other hand, divers good omens and indications of a plenteous harvest. The swarming of bees on the farm is one of these. So is the continuous cry of kuaháu. There are many other omens both good and evil that render the growing season one of constant question and answer between nature and primitive man. As the time for the harvest approaches, means must be taken to protect the crop against its enemies. Traps and light fences are the principal defense against wild boar. Scarecrows, consisting of pieces of palm frond, tin cans, and other things, are suspended from long rattan cords that diverge in all directions from the watch house 18 in the center of the field. The waving of these rattan strips, when manipulated by the young person on watch, accompanied by loud yells, serve to frighten away the ricebirds,19 parrakeets[sic], and monkeys. A little offering of rice is frequently made by way of gaining the good will and speedy departure of the latter.
18Ban-taí-an.
19Máya.
A final feast, similar to that described in the preceding pages, is given to Täphágan by way of thanksgiving, when the crop is nearly ripe for the harvest, and she then passes out of the Manóbo's memory for another year.
THE RICE HARVEST
The harvest time is the merriest of all the year. It ends, in most cases, the long period of abstinence from rice, and many times terminates a period of actual hunger. It is the season for the celebration of marriages, with their attendant festivals; for hunting and for fishing, especially with poison. And yet it is fraught with religious fear and safeguarded by severe taboos and other restrictions that make it to some extent a season of mystery. In many places it is a time of vigilance against the attacks of the enemy.