The following spirits are known to the _ballyan_ of the Mayo district:
I. DIWATA. A good spirit who is besought for aid against the
machinations of evil beings. The people of Mayo claim that they do not
now, nor have they at any time made images of their gods, but in the
vicinity of Cateel Maxey has seen wooden images called _manaog_, which
were said to represent Diwata on earth. According to his account "the
_ballyan_ dances for three consecutive nights before the _manaog_,
invoking his aid and also holding conversation with the spirits. This is
invariably done while the others are asleep." He further states that
with the aid of Diwata the _ballyan_ is able to foretell the future by
the reading of palms. "If she should fail to read the future the first
time, she dances for one night before the _manaog_ and the following day
is able to read it clearly, the Diwata having revealed the hidden
meaning to her during the night conference."[114]
[114] In the Mayo district palmistry is practiced by several old people
who make no claim of having the aid of the spirits. Bagani Paglambayon
read the palms of the writer and one of his assistants, but all his
predictions were of an exceedingly general nature and on the safe side.
Spanish writers make frequent mention of these idols,[115] and in his
reports[116] Governor Bolton describes the image of a crocodile seen by
him in the Mandaya country "which was carved of wood and painted black,
was five feet long, and life-like. The people said it was the likeness
of their god." Lieutenant J. R. Youngblood, when near the headwaters of
the Agusan River, saw in front of a chief's house "a rude wooden image
of a man which seemed to be treated with some religious awe and
respect." Mr. Robert F. Black, a missionary residing in Davao, writes
that "the Mandaya have in their homes wooden dolls which may be idols."
[115] BLAIR and ROBERTSON, Vol. XII, 269, XLIII, p. 217, etc.
[116] Filed in the office of the Governor of Davao.
From this testimony it appears that in a part of the Mandaya territory
the spirit Diwata, at least, is represented by images.
2. Asuang. This name is applied to a class of malevolent spirits who
inhabit certain trees, cliffs and streams. They delight to trouble or
injure the living, and sickness is usually caused by them. For this
reason, when a person falls ill, a _ballyan_ offers a live chicken to
these spirits bidding them "to take and kill this chicken in place of
this man, so that he need not die." If the patient recovers it is
understood that the _asuang_ have agreed to the exchange and the bird is
released in the jungle.
There are many spirits who are known as _asuang_ but the five most
powerful are here given according to their rank, (a) Tagbanua, (b)
Tagamaling, (c) Sigbinan, (d) Lumaman, (e) Bigwa. The first two are of
equal importance and are only a little less powerful than Diwata. They
sometimes inhabit caves but generally reside in the _bud-bud_ (baliti)
trees. The ground beneath these trees is generally free from undergrowth
and thus it is known that "a spirit who keeps his yard clean resides
there." In clearing ground for a new field it sometimes becomes
necessary to cut down one of these trees, but before it is disturbed an
offering of betel-nut, food, and a white chicken is carried to the plot.
The throat of the fowl is cut and its blood is allowed to fall in the
roots of the tree. Meanwhile one of the older men calls the attention of
the spirits to the offerings and begs that they be accepted in payment
for the dwelling which they are about to destroy. This food is never
eaten, as is customary with offerings made to other spirits. After a
lapse of two or three days it is thought that the occupant of the tree
has had time to move and the plot is cleared.
In former times it was the custom for a victorious war party to place
the corpses of their dead, together with their weapons, at the roots of
a _baliti_ tree. The reason for this custom seems now to be lost.
3. Busau. Among the Mandaya at the north end of Davao Gulf this spirit
is also known as Tuglinsau, Tagbusau, or Mandangum. He looks after the
welfare of the _bagani_, or warriors, and is in many respects similar to
Mandarangan of the Bagobo.[117] He is described as a gigantic man who
always shows his teeth and is otherwise of ferocious aspect. A warrior
seeing him is at once filled with a desire to kill. By making occasional
offerings of pigs and rice it is usually possible to keep him from doing
injury to a settlement, but at times these gifts fail of their purpose
and many people are slain by those who serve him.
[117] p. 106.
4. OMAYAN, OR KALALOA NANG OMAY, is the spirit of the rice. He resides
in the rice fields, and there offerings are made to him before the time
of planting and reaping.
5. MUNTIANAK is the spirit of a child whose mother died while pregnant,
and who for this reason was born in the ground. It wanders through the
forest frightening people but seldom assailing them.[118]
[118] The belief in a similar spirit known as Mantianak is widespread
throughout the southern Philippines.
6. Magbabaya. Some informants stated that this is the name given to the
first man and woman, who emerged from the _limokon_ eggs. They are now
true spirits who exercise considerable influence over worldly affairs.
Other informants, including two _ballyan_ denied any knowledge of such
spirits, while still others said _magbabaya_ is a single spirit who was
made known to them at the time of the _Tungud_ movement.[119] Among the
Bukidnon who inhabit the central portion of the island the _magbabaya_
are the most powerful of all spirits.
[119] p. 179.
7. Kalaloa. Each person has one spirit which is known by this name. If
this _kalaloa_ leaves the body it decays, but the spirit goes to
Dagkotanan--"a good place, probably in the sky." Such a spirit can return
to its former haunts for a time and may aid or injure the living, but it
never returns to dwell in any other form.
In addition to those just mentioned Governor Bolton gives the following
list of spirits known to the Mandaya of the Tagum river valley. None of
these were accepted by the people of Mayo district. According to rank
they are Mangkokiman, Mongungyahn, Mibucha Andepit, Mibuohn, and Ebu--who
made all people from the hairs of his head.
For the neighboring Mangwanga he gives, Likedanum as the creator and
chief spirit, Dagpudanum and Macguliput as gods of agriculture, and
Manamoan--a female spirit who works the soil and presides over
childbirth. All of these are unknown to the Mandaya of the Pacific
coast.
While in the Salug river valley Governor Bolton witnessed a most
interesting ceremony which, so far as the writer is aware, is quite
unknown to the balance of the tribe. His quotation follows: "One
religious dance contained a sleight of hand performance, considered by
the people as a miracle, but the chiefs were evidently initiated. A man
dressed himself as a woman, and with the gongs and drums beaten rapidly
he danced, whirling round and round upon a mat until weak and dizzy, so
that he had to lean on a post. For a time he appeared to be in a trance.
After resting a few minutes he stalked majestically around the edge of
the mat, exaggerating the lifting and placing of his feet and putting on
an arrogant manner. After walking a minute or two he picked up a red
handkerchief, doubled it in his hand so that the middle of the kerchief
projected in a bunch above his thumb and forefinger; then he thrust this
into the flame of an _almaciga_ torch. The music started anew and he
resumed his frantic dance until the flame reached his hand when he
slapped it out with his left hand, and stopped dancing; then catching
the kerchief by two corners he shook it out showing it untouched by
fire. The daughter of Bankiaoan next went into a trance lying down and
singing the message of Tagbusau and other gods to the assemblage. The
singing was done in a small inclosed room, the singer slipping in and
out without my seeing her."
The letters of Pedro Rosell written at Caraga in 1885 contain many
references to the duties of the _ballyan_. In one account he records the
following song which he says is sung by the priestesses when they invoke
their gods Mansilatan and Badla.[120]
[120] BLAIR and ROBERTSON, Vol. XLIII, pp. 217-21, and Vol. XII, p. 270.
"Miminsad, miminsad si Mansilatan