The Kasawáñgan district was my hunting ground for nearly a year and I had occasion to observe the character and habits of its deity, as interpreted to me by Manóbo guides and companions.
It was with the very greatest fear and reluctance that my first guide introduced me to the marshland. No sooner had I set foot upon it than it began to rain and my guide requested permission to return. In answer to an inquiry as to why he wished to leave me he proffered the information that he was afraid of the tagbánua, who was evidently displeased, for had not this deity already sent down a shower of rain? The guide then went on to say that if we persisted in transgressing on the marshland some greater evil was sure to follow. As I told him that we would make friends with the diety[sic] he consented to remain with me.
After all preparations for camping had been completed, my companion set out an offering of betel nut on a rude stand and addressing the invisible owner of the marshland, requested him to accept the betel nut and not to be displeased. My guide offered in his own defense that he had come into this region unwillingly.
After a few hours' vain endeavors to procure game, my companion made another donation, requesting the lord of the marsh to forego his ill will and permit us to get a wild boar. His prayers were unavailing for no game was forthcoming. When I lost my compass shortly afterwards my guide assured me that the misfortune was due to the persistent ill will of the tagbánua toward me.
I continued to visit this region week after week and had considerable success in getting game, but it was attributed, partly to the fact that the lord of the marsh had taken a liking to me, and partly to the offerings of betel nut and eggs made by my Manóbo boys.
Illustrations similar to this of the fear and deference displayed toward this invisible ruler of solitary places might be multiplied indefinitely. Suffice it to say, however, that the belief in this class of spirits is widespread throughout all tribes of eastern Mindanáo, Bisáyas14 included.
14Among the Bisáyas who come from Bohol, the respect paid the tagbánua amounts almost to worship.
WORSHIP OF THE FOREST SPIRITS
The existence of a tagbánua in any particular locality is determined by a priest who, through his protecting deities, learns the name 15 of the spirit, ascertains the cause of his displeasure on a given occasion, and prescribes the offerings to be made to him either for reasons of propitiation or of supplication.