In order to enter into a full understanding of the social, economic, and
aesthetic life we must have some knowledge of the mythology and
religious beliefs, for these pervade every activity.
Several stories accounting for natural phenomena and the origin of the
tribe were heard. One of these relates that the sun and moon were
married and lived happily together until many children had been born to
them. At last they quarreled and the moon ran away from her husband who
has since been pursuing her through the heavens. After the separation of
their parents the children died, and the moon gathering up their bodies
cut them into small pieces and threw them into space. Those fragments
which fell into water became fish, those which fell on land were
converted into snakes and animals, while "those which fell upward"
remained in the sky as stars.
A somewhat different version of this tale agrees that the quarrel and
subsequent chase occurred, but denies that the children died and were
cut up. It states that it is true that the offspring were animals, but
they were so from the time of their birth. One of these children is a
giant crab named _tambanokaua_ who lives in the sea. When he moves about
he causes the tides and high waves; when he opens his eyes lightning
appears. For some unknown reason this animal frequently seeks to devour
his mother, the moon, and when he nearly succeeds an eclipse occurs. At
such a time the people shout, beat on gongs, and in other ways try to
frighten the monster so that he can not accomplish his purpose.[106] The
phases of the moon are caused by her putting on or taking off her
garments. When the moon is full she is thought to be entirely naked.
[106] The writer found almost identical beliefs and practices among the
Batak and Tagbanua of Palawan.
According to this tale the stars had quite a different origin than that
just related, "In the beginning of things there was only one great star,
who was like a man in appearance. He sought to usurp the place of of the
sun and the result was a conflict in which the latter was victorious. He
cut his rival into small bits and scattered him over the whole sky as a
woman sows rice."
The earth was once entirely flat but was pressed up into mountains by a
mythical woman, Agusanan. It has always rested on the back of a great
eel whose movements cause earthquakes. Sometimes crabs or other small
animals annoy him until, in his rage, he attempts to reach them, then
the earth is shaken so violently that whole mountains are thrown into
the sea.
A great lake exists in the sky and it is the spray from its waves which
fall to the earth as rain. When angered the spirits sometimes break the
banks of this lake and allow torrents of water to fall on the earth
below.
According to Mr. Maxey, the Mandaya of Cateel believe that many
generations ago a great flood occurred which caused the death of all the
inhabitants of the world except one pregnant woman. She prayed that her
child might be a boy. Her prayer was answered and she gave birth to a
son whose name was Uacatan. He, when he had grown up, took his mother
for his wife and from this union have sprung all the Mandaya.
Quite a different account is current among the people of Mayo. From them
we learn that formerly the _limokon_,[107] although a bird, could talk
like a man. At one time it laid two eggs, one at the mouth and one at
the source of the Mayo river. These hatched and from the one at the
headwaters of the river came a woman named Mag,[108] while a man named
BEgenday[109] emerged from the one near the sea. For many years the man
dwelt alone on the bank of the river, but one day, being lonely and
dissatisfied with his location, he started to cross the stream. While he
was in deep water a long hair was swept against his legs and held him so
tightly that he narrowly escaped drowning. When he succeeded in reaching
the shore he examined the hair and at once determined to find its owner.
After wandering many days he met the woman and induced her to be his
wife. From this union came all the Mandaya.
[107] See p. 63 note.
[108] Also known as Manway.
[109] Also known as Samay.
A variant of this tale says that both eggs were laid up stream and that
one hatched a woman, the other a snake. The snake went down the current
until it arrived at the place where the sea and the river meet. There it
blew up and a man emerged from its carcass. The balance of the tale is
as just related. This close relationship of the _limokon_ to the Mandaya
is given as the reason why its calls are given such heed. A traveler on
the trail hearing the cooing of this bird at once doubles his fist and
points it in the direction from whence the sound came. If this causes
the hand to point to the right side it is a sign that success will
attend the journey.[110] If, however, it points to the left, in front,
or in back, the Mandaya knows that the omen bird is warning him of
danger or failure, and he delays or gives up his mission. The writer was
once watching some Mandaya as they were clearing a piece of land,
preparatory to the planting. They had labored about two hours when the
call of the _limokon_ was heard to the left of the owner. Without
hesitation the men gathered up their tools and left the plot, explaining
that it was useless for them to plant there for the _limokon_ had warned
them that rats would eat any crop they might try to grow in that spot.
[110] Maxey states exactly the opposite, for the Mandaya of Cateel, _i.
e._, the right side is bad, the left good.
The people do not make offerings to this bird, neither do they regard it
as a spirit, but rather as a messenger from the spirit world. The old
men were certain that anyone who molested one of these birds would die.
Another bird known as _wak-wak_ "which looks like a crow but is larger
and only calls at night" foretells ill-fortune. Sneezing is also a bad
omen, particularly if it occurs at the beginning of an undertaking.
Certain words, accompanied by small offerings, may be sufficient to
overcome the dangers foretold by these warnings. It is also possible to
thwart the designs of ill-disposed spirits or human enemies by wearing a
sash or charm which contains bits of fungus growth, peculiarly shaped
stones, or the root of a plant called _gam_. These charms not only ward
off ill-fortune and sickness, but give positive aid in battle and keep
the dogs on the trail of the game.[111]
[111] The use of these magic sashes, known as _anting-anting_, is
widespread throughout the southern Philippines both with the pagan and
Mohammedan tribes.
There is in each community one or more persons, generally women, who are
known as _ballyan_. These priestesses, or mediums, are versed in all the
ceremonies and dances which the ancestors have found effectual in
overcoming evil influences, and in retaining the favor of the spirits.
They, better than all others, understand the omens, and often through
them the higher beings make known their desires. So far as could be
learned the _ballyan_ is not at any time possessed, but when in a trance
sees and converses with the most powerful spirits as well as with the
shades of the departed. This power to communicate with supernatural
beings and to control the forces of nature, is not voluntarily sought by
the future _ballyan_, but comes to the candidate either through one
already occupying such a position or by her being unexpectedly seized
with a fainting or trembling fit, in which condition she finds that she
is able to communicate with the inhabitants of the spirit world. Having
been thus chosen she at once becomes the pupil of some experienced
_ballyan_ from whom she learns all the secrets of the profession and the
details of ceremonies to be made.
At the time of planting or reaping, at a birth or death, when a great
celebration is held, or when the spirits are to be invoked for the cure
of the sick, one or more of these women take charge of the ceremonies
and for the time being are the religious heads of the community. At such
a time the _ballyan_ wears a blood-red waist,[112] but on other
occasions her dress is the same as that of the other women, and her life
does not differ from their's in any respect.
[112] PEDRO ROSELL, writing in 1885, says that the _ballyan_ then
dressed entirely in red. BLAIR and ROBERTSON, Vol. XLIII, p. 217.
When about to converse with the spirits the _ballyan_ places an offering
before her and begins to chant and wail. A distant stare comes into her
eyes, her body begins to twitch convulsively until she is shivering and
trembling as if seized with the ague. In this condition she receives the
messages of the spirits and under their direction conducts the ceremony.
Rosell gives the following description of the possession of a
_ballyan_.[113] Nothing of this nature was seen by the writer.
[113] BLAIR and ROBERTSON, Vol. XLIII, p. 218.
"They erect a sort of small altar on which they place the _manaugs_ or
images of the said gods which are made of the special wood of the
_bayog_ tree, which they destine exclusively for this use. When the
unfortunate hog which is to serve as a sacrifice is placed above the
said altar, the chief _bailana_ approaches with _balarao_ or dagger in
hand which she brandishes and drives into the poor animal, which will
surely be grunting in spite of the gods and the religious solemnity, as
it is fearful of what is going to happen to it; and leaves the victim
weltering in its blood. Then immediately all the _bailanas_ drink of the
blood in order to attract the prophetic spirit to themselves and to give
their auguries or the supposed inspirations of their gods. Scarcely have
they drunk the blood, when they become as though possessed by an
infernal spirit which agitates them and makes them tremble as does the
body of a person with the ague or like one who shivers with the cold."