In case of illness a _mabalian_ administers some simple remedy without
any call on the spirits. If, however, the sickness does not yield
readily to this treatment, it is evident that the trouble is caused by
some spirit who can only be appeased by a gift, Betel nuts, leaves,
food, clothing, and some article in daily use by the patient are placed
in a dish of palm bark and on top of all is laid a roughly carved figure
of a man. This offering is passed over the body of the patient while the
_mabalian_ addresses the spirits as follows. "Now, you can have the man
on this dish, for we have changed him for the sick man. Pardon anything
this man may have done, and let him be well again." Immediately after
this the dish is carried away and hidden so that the sick person may
never see it again, for should he do so the illness would return.
According to Father GISBERT a doll is carved from a piece of wood and
the spirit is addressed: "O God, Thou who has created men and trees, and
all things, do not deprive us of life, and receive in exchange this bit
of wood which has our face."
In obstinate cases the invalid may be removed from his own house to
another, in order that he may be under the care of the good spirits
residing there. The _mabalian_ appplies[sic] certain medicines and then
decrees a period of taboo, during which no outsiders may enter the
house. Those within at the time the medicine was given may go out if
they desire, but must return there to sleep. Should it become evident
that the patient will die he is taken back to his own place, otherwise
his family would be called upon to reimburse the owner of the house in
which the death occurs, for bringing evil or unfriendly spirits into
their dwelling.
Governor Bolton describes a somewhat different procedure among the
members of the Guianga branch of this tribe. Having learned that Datu
Angalan was ill he went to see him, but found his house deserted. The
_datu_ was finally located in a small hut about a hundred yards away
from his own dwelling, with no attendants. The governor writes, "When I
went in the tribesmen entered. I soon found that I had broken a charm
which prevented anyone seeing him for a certain time; that he had been
placed in the hut for that reason, and to insure his not dying in the
large house. It is likely that they had a human sacrifice at that
time."[40]
[40] Extract from letters of Gov. Bolton, in files of the Governor at
Davao.
Following a death the body is covered with good clothing and is placed
in the middle of the house. Wailers sit by the corpse, fanning it to
keep away flies, or making an occasional offering of food; while the
friends gather to talk of the virtues of the deceased, to console the
family, and to partake of the food and drink which has been provided for
the gathering. The body is kept over one night, and in the case of great
personages, for three days, or until the coffin--a large log split in
halves and hollowed out--is prepared. When this is ready the body is
placed in it, together with some prized articles of the deceased. After
the top has been fitted to the lower portion, they are lashed together
and the cracks are filled with lime.[41] The body is buried beneath the
house, and the grave is protected by a bamboo fence, within which is
placed food, small offerings, or perhaps a shield and spear. In some
instances the coffin is allowed to remain in the house, which is then
abandoned. It is said that when Datu Taopan died his funeral lasted ten
days, and on the last day the house was decked, inside and out, with
flowers and valuable gifts, and was then deserted.
[41] When the deceased has been a person of note the coffin is sometimes
decorated or colored. The coffin of a _magani_ should be red, yellow,
and black; while that of a _mabalian_ should be yellow, black, and
brown.
Following the burial the family lives in the house where the death
occurred until a human sacrifice has been made. During this period they
live very quietly, eat poor food, wear old clothing, and abstain from
all amusements. If their wealth permits, they may shorten the period of
mourning by making a special sacrifice, but in most cases the bereaved
will wait until the yearly sacrifice when they will purchase a share in
the victim and thus remove the taboo. Following the offering, the old
house is abandoned and is allowed to fall to pieces for "the man has
gone and his house must go also." The procedure is the same for women,
and for children who have survived infancy.