INCIDENTS ACCOMPANYING DEATHS
When death ensues, the relatives burst forth into loud wails of grief. In one death scene that I witnessed the wife of the deceased fell down on the floor, and in the wildness of her grief kept striking her head against the palma brava slats until she rendered herself unconscious. Upon returning to herself, she violently embraced the corpse of her deceased husband, bidding him return. Then she broke out into loud imprecations against her tutelary deities upbraiding them for their ingratitude in not having saved her husband's soul from the clutches of its enemies. She bade them be off, would have no more to do with them, and finally ended up by bidding them go on the war trail and destroy the foul spirits that deprived her of her husband.
In nearly every death scene that I witnessed this last procedure was the ordinary one, and I may say that it is quite characteristic of the Manóbo.
On several occasions I witnessed some fierce displays of fury, to which the mourners were driven by their poignant grief for some beloved relative. In one instance the father of the deceased, drawing his bolo, started to hack down one of the house posts, and in another the son, after a frantic outburst of grief, seizing his shield and lance, declared that he would ease his sorrow in the joy of victory over his enemies and actually had to be detained by his relatives.
The grief and fury felt on these occasions will readily explain the frequency of war raids after the occurrence of a death. This was explained to me by Líno of the upper Sálug, probably the greatest warrior of eastern Mindanáo, in the following manner: "After the decease of a near relative, our enemies will rejoice and may, as is done with frequency, proclaim their joy. We do not feel in good humor anyhow, so, if it can be arranged speedily, we start off to assuage the sorrow of our friends and our relatives with the palms of triumph."
This statement of Líno may explain the origin of the taboo that is observed throughout the Agúsan Valley. The taboo referred to prohibits anyone except a near relative from visiting the house of the deceased for seven days after the death. It is suggested that this custom was instituted to prevent the enemy from learning whether an expedition was being set afoot. To enforce compliance with this custom, the trails leading to the house are closed by putting a few branches across them at a short distance from the house. It is not infrequent to find a broken jar suspended (or placed) at these points, symbolic, probably, of the cruel fate that may overtake the transgressor. Infringements of this taboo are punished with a fine that varies from P5 to P15.
PREPARATION OF THE CORPSE
After the first paroxysm of grief has subsided, the body of the deceased is washed, the greatest delicacy in exposing the person being shown, and it is then attired in the finest garments obtainable. No personal ornaments, such as necklaces and bracelets, are removed. Charms and talismans, however, are removed, being considered heirlooms. The corpse is then laid on its back, with the hands lying at the side, in the rude coffin.
There is a tradition that, in the olden days, the bolo of the deceased used to be buried with him but I never saw this done. The bolo, however, was placed by his side in a few cases that I witnessed. Among the mountain Manóbos there exists the custom of winding strands of colored cotton on the fingers and feet of young girls and maidens after death. I witnessed this in the upper Agúsan, and, in answer to my inquiry, was informed that such was the custom of the Agusánon people.