This Rosell takes as "a confirmation of the most transcendental
questions of our true religion," for in Mansilatan he finds the
principal god and father of Balda, "who descended from the heavens where
he dwells, in order to create the world. Afterwards his only son Badla
came down also to preserve and protect the world--that is men and
things--against the power and trickery of the evil spirits Pudaugnon and
Malimbung." The writer made persistent inquiry among the Mandaya to the
south of Caraga, but could not find a trace of a belief in any one of
the four spirits named; neither are these spirits mentioned in the notes
of Governor Bolton, nor in the excellent description of the people about
Cateel, furnished by such a careful observer as Mr. Maxey. It seems that
this account, together with the song and its translation, must have been
gathered from other than Mandayan sources. Long before 1885 the town of
Caraga had become one of the strongholds of the church on the east coast
of Mindanao, and Christianized settlers from all the southern islands
had come to the vicinity.[121] It is probable that Rosell's information
was secured from Christianized or Moro emigrants, and the first spirits
named refer to Badhala--Bathala, or Batala--"the all powerful," and Dian
Mansalanta--"the patron of lovers and generation."[122]
[121] They are often referred to as _Caragas_ in the early writings.
[122] Further information regarding these spirits will be found in the
Relations of Loarca, 1582 (BLAIR and ROBERTSON, Vol. V, p. 171), and the
Relation of Juan de Plasencia, 1589 (_ibid_, Vol. VII, pp. 189-96, Vol.
XII, p. 265). It is worthy of note that the Bagobo spirit Toglat, who is
one of the pair responsible for marriages and births, is sometimes
addressed as Maniladan.