The intense conservatism of the Manóbo, fostered by the priestly order, is the basis of the customary law that determines and regulates social and individual dealings in Manóboland. So strong is this conservatism, based on a religious principle, that it is believed that any act not consistent with established customs arouses the resentment of the spirit world. This feeling exerts so powerful an influence that in many cases a definite custom is carried out even when a departure from it would be manifestly to the material advantage of the individual. As has been set forth before in this monograph, the ridiculously low prices at which rice is sold in harvest time is a case in point.
The extreme cautiousness and suspiciousness that is such a dominant feature of Manóbo character tends also to maintain the customary law. The Manóbo prefers to jog along in the same old way rather than to do anything unusual, thereby laying himself open to the displeasure of his fellowmen and to that of the gods.
ITS RELIGIOUS BASIS
The legion of taboos, religious and magic, limits the Manóbo's actions, in no inconsiderable manner, within fixed and definite rules, the nonobservance of which would render him responsible for such evil consequences as might follow. To cite an instance: When I first went into a region near Talakógon that was considered to belong to a local deity, my guide cautioned me to avoid certain actions which, he said, were displeasing to the reigning deity. I asked him what would be the consequence if harm were to befall him as a result of my failure to comply with his instructions. He quietly informed me that I would be responsible to his relatives for any harm which might come to him.
Again if one enters a rice field during harvest time the displeasure of the goddess of grain is aroused, and the rice is likely to be diminished in quantity. The transgressor may do all in his power to appease the offended goddess, but if she refuses to be appeased and permits a decrease of the supply, not otherwise explainable, he will be held responsible, and in the due course of events will have to make good the shortage according to the tenets of customary law.
Another example will show the rigid regulations that custom imposes in the matter of omens. I started out with a Manóbo of the upper Agúsan for a point up the Nábok River. At the beginning of our trip the turtle bird's cry came from a direction directly in front of us--an indication of impending evil either during the trip or at its termination. My guide and companion begged me not to proceed, but I managed to convince him that there was nothing to be feared, so he consented to continue the trip with me. Now it happened that he had a quantity of loose beads in his betel-nut knapsack and that a hole was worn in the sack before the end of the trip, the result being that he lost his beads. He held a consultation with the chief of the settlement at which we had arrived, explaining the omen bird's evil cry and the efforts he had made to persuade me to desist from the trip. It was decided that because of my failure to follow the directions indicated by the omen bird, I was responsible for the loss of the beads. On further discussion of the point it became apparent that I would have had to answer for the life of my companion, if he had lost it on the trail, for it was intimated to me that the omen bird's voice had clearly warned us of danger and I was requested to explain my failure to heed the warning.
The observance of customs for religious reasons suggests an explanation of many acts that to an outsider seem inexplicable, not to say unreasonable. The selection of farm sites at considerable distances from the dwelling, the reluctance to leave the region of one's birth, the unwillingness to visit remote mountains and similar places, the fear of doing anything unusual in places thought to be the domain of a deity--these and numerous other ideas--are to be attributed to the observance of customary law.
In this connection it may be well to remark that a stranger visiting remote Manóbo settlements without an introduction or without previous warning should be very careful, if he desires to deal with these primitive people in a spirit of friendship, not to break openly and flagrantly any such regulations, principally religious ones, as may be pointed out to him. In fact it would be well to ascertain as soon as possible what is expected of him. I have always made it a point to announce that I would not be responsible for any evil consequences attending my violation of customs that I was ignorant of and I have requested my new friends to acquaint me with such customs and beliefs as might differ from those of other Manóbo settlements.