They have no families nor houses, neither do they experience physical wants and so they wander around in wanton malice toward men. Seizing an unwary human "soul," they make it a prisoner and, sweeping away with it "on the wings of the wind," in some mysterious way devour it. Or, again, simulating the shape of a wild boar, an uncommon bird, or even a fish, they inflict bodily harm on their human victim.
The story of "Ápo Bóhon"2 illustrates the belief in the metamorphosis of these demons. Ápo Bóhon was a Manóbo of the Kasilaían River. One day, in the olden time, he went forth to hunt but had no luck, though three times he had offered his tributes to the Lord of the Agibáwa marshland. Wearied with this hunt, he lay down to rest toward evening when lo! he spied a monkey and taking his bow and dart arrow he shot it. But he could not cook it. He piled wood upon the fire but still the flesh only blackened with soot and would not cook. In his hunger he ate the flesh raw but he never returned home, for the monkey was an evil spirit and Ápo Bóhon fell into his power. Thus it is that until this day he wanders around the woods of Kasilaían and may be heard toward evening calling his dogs together for his return to his home on Agibáwa marshland. Woe betide the unlucky mortal who may cross his path, for now his quest is human. But if, upon hearing his voice, the traveler calls upon him and offers him a quid, Ápo Bóhon will pass on his way and do no harm.
2A-po means "grandfather" and bo-on "ulcer."
METHODS OF FRUSTRATING THEIR EVIL DESIGNS
THROUGH PRIESTS
Naturally to the priest falls the task of opposing, through his influence with men's supernal friends, these malicious beings. Having got together the proper offerings he calls upon his friendly gods, one or several, and beseeches them to rescue and release the missing spirit or umagdd, and to punish the offending demons. Well pleased with the tokens of good will offered by the priest and by his earthly friends, the friendly deities are said to hasten to their home and gird themselves for the pursuit. With lance and shield and hempen coat3 they start off on the raid. They are described as having their hair bound up in small wooden hemispheres, their heads turbaned with the red kerchief, and their necks adorned with a wealth of charms, much like the great warrior chiefs of Manóboland. Guiding their footsteps by means of a powerful glass,4 and traveling with tremendous speed, they are said to overtake quickly the fleeing enemy, even though they may have to travel to the other side of the world. Then begins a fierce battle between them and the enemy for the recovery of a human soul, or for the purpose of punishing the demons for acts of malice.
3Lim-bo-tung.
4Called espiho. There is a universal belief among the Manóbos in an espiho (from the Spanish espejo, looking-glass) by which one can see into the bowels of the earth or to the extremities of the world.
This battle is described in minutest detail by the priests during the period of divine possession through which they pass in the course of the religious ceremonies. At times a hand-to-hand combat between a friendly deity and some more powerful demon is described at great length. Again the capture of many evil spirits is the theme of a story.