These spirit companions are said to be invisible, and in physical appearance like their corporal companion,24 whose every action they are supposed to imitate. As was explained to me, when we sit down, our spirit companions also sit down, and when we dress, they also prepare themselves, and when we go forth they accompany us. When the mother leaves the house with her babe, she adjures the spirits to follow and to guard their ward. Of the effect and purpose of this consociation no very definite explanation has so far been given to me.
24In stature they are described as being somewhat smaller.
The rites of the birth ceremony are observed usually within a month after the birth. There seems to be no stated time, but according to my observation and information they take place on the first symptoms of sickness, or of unusual restlessness on the part of the child. It is firmly believed and openly avowed that these symptoms are due to the machinations of Mandáit, who is desirous of being regaled with a fowl, for he, like all his fellow spirits, is an epicure and likes the good things of this world.
The ceremony begins with an invocation to Mandáit. A tiny canoe, more or less perfect in design and equipment, according to the caprice and skill of the fashioner, is made, and is hung up in the house after sunset. The nearer relatives assemble and a priest, preferably a relative, takes the chicken that has already been dedicated25 to Mandáit, and waves it over the babe and around the house, in order to ward off all such bad influences and harmful spirits as might be flitting around, for in the Manóbo's mind, there are not a few of these demons waiting to devour the expected spirit companions.
25Sin-ug-bá-han.
The chicken is killed and the head, legs, and wings offered to Mandáit. To these delicacies are added little leaf packages of cooked maize26 or native rice.27 The priest, on these occasions invariably a woman, goes through her invocations while the offerings are being placed on the ceremonial boat. She burns incense28 whose fragrance is said to be especially acceptable to Mandáit. By the direction of the smoke, she ascertains the position of Mandáit and of her own guardian or familiar spirit, and turning to him, welcomes him. She falls into the usual state of tremor during which Mandáit is supposed to partake spiritually of the repast set out for him.
26Búd-bud.
27Ba-kí.
28Pa-lí-na, the gum of the ma-gu-bái tree.
This ceremony being concluded, the fowl is partaken of, and a little sugarcane beverage29 is drunk, if it can be obtained. After the meal, the priestess recounts in the old archaic language of song the chronicles of bygone days. This is taken up by such other makers of Manóbo monody as may be present. If the child proves to be restless, it is lulled to sleep with the weird staccato of the bamboo guitar.30 During the course of the night the two souls are supposed to enter into mystic consociation with the babe, and thenceforth to be its companions.