The sago palm is found in parts of the Bagobo territory, and in times of
need, the people make temporary camps near to the sago districts, where
they prepare the flour. This is done in the same manner as is fully
described on page 140.
The most important thing in the life of the Bagobo is the care of the
rice, for on this crop he depends for the greater part of his food
supply, and by its condition he can ascertain with what favor he is
looked upon by the spirits. So closely is the cultivation of this cereal
coupled with the religious beliefs that it is necessary, in this
relation, to describe the ceremonies connected with it.
We have previously stated that the incursion of the cogon grass into the
fields makes necessary some new clearings each year. In the month of
December a constellation known as _Balatik_ appears in the sky. This has
a double significance; first, it is the reminder for the yearly
sacrifice; and secondly, it notifies all workers that the tools, which
are to be used in making new clearings, shall be placed in readiness.
All those who expect to prepare new fields for themselves, or are to
assist others in such work, gather at the forge of the local smith and
there take part in a ceremony held in honor of his patron spirit. They
carry with them offerings of rice and chickens which they cook in bamboo
tubes, for food taken from a pot is not acceptable to this spirit. When
all is ready the food is placed on a rice winnower, near to the forge,
and on it the men lay their weapons and working knives (Plate XXIX).
Standing before the offering the smith, in a droning voice, calls on the
spirit, beseeching him to come and eat of the food, to accept the
weapons and tools, and having done so to be watchful over the workers
during the clearing time, so that they may not be injured in the work or
be molested by enemies. The prayer finished, the smith eats a little of
the food, and all the men follow his example, but no woman may so much
as touch this offering. Meanwhile other food which can be eaten by all
has been prepared. After the meal the weapons and tools which are to be
used during the clearing time are removed, but, as they now belong to
the spirit, they can never be disposed of without first recompensing
him. During this day there is a strict prohibition against music and
dancing. For three days the men abstain from work and the forge stands
idle. When the fire is again lighted the first knife made is the
property of the spirit.
With the ending of the period of taboo the workers go to the fields and,
in the center of each, place a _tambara_[21] fitted with a white dish
containing betel nut. This is an offering to Eugpamolak Manobo, who is
besought to drive from the field any _tigbanawa_ or _tagamaling_[22] who
may live there, to keep the workers in good health, to allow an abundant
crop, and, finally, to make the owner rich and happy. The weeds, brush,
and trees, after being cut and allowed to dry are fired, while the logs
remaining after this initial burning are piled together and again set on
fire, and the field is ready for the planting. No soil is broken and not
a seed goes into the ground until the spirits again designate the time,
by placing the constellation _Marara_ in the sky. This appears early in
April, and is followed by a period of great activity in the fields. If,
for any reason, the owner of the land cannot plant at this time, he has
two or more opportunities given him when the constellations _Mamari_ and
_Bwaya_ appear, the latter toward the end of June.
[21] See p. 66, Fig. 12.
[22] Evil spirits which are classed with the _buso_. See p. 107.
When the workers go to the field on the day set for the planting they
enter at one corner and proceed directly across it to the far left hand
corner where they erect a small house or place a _tambara_ which is
known as _pEmEg'ge_. As soon as it is complete, the _mabalian_ begin to
call on the spirits. Manama[23] is called first and after him other
spirits, according to their rank and power. They are informed that the
planting is about to begin and that the people are showing them this
mark of respect so that they will not allow anything to interfere with
the crop. This done, they go to the center of the field and place a
second _tambara_, called _parobanian_, for the spirit Taragomi, who owns
all food. Leaves pleasing to him and presents of food or bracelets are
placed in it, as well as in his _tambara_ found in the house.[24] The
owner of the field takes the _malayag_, a large variety of rice, and
plants it around the _parobanian_,[25] and as the last grain is planted
the _mabalian_ again starts her prayer, this time beginning with
Taragomi. She asks for good crops, and protection for the field from all
animals, blight and drought. Finally, she begs Eugpamolak Manobo to
control the sun and winds so that they will always be favorable to the
growing grain. Having thus done all in their power to secure the
cooperation of the superior beings the men take their rice planters and
real work begins.[26] The planter (Fig. 29) consists of a long shaft at
one end of which is a metal blade while at the other is a bamboo clapper
decorated with feathers. When this instrument is struck on the ground it
digs a shallow hole an inch or more in depth, the clapper meanwhile
keeping up an incessant noise. It is said by some that the rattle is
intended to please the guardian spirit of the fields, but this does not
seem to be the prevalent idea. The women follow the men, dropping seeds
into the holes and pushing the soil over them with their feet.
[23] Eugpamolak Manobo.
[24] At Cibolan only brass objects are placed in this _tambara_.
[25] At Digos the _mabalian_ does the planting and harvesting about the
_tambara_, and the rice grown there is reserved as seed, for the next
season.
[26] FATHER GISBERT relates that it is the custom to sacrifice a slave
at this time, but this is denied by the _datu_ consulted by the writer.
See letters of FATHER GISBERT in BLAIR and ROBERTSON, The Philippine
Islands, Vol. XLIII; pp. 233-4.