About the settlements are the fields in which rice, corn, camotes,
sugar-cane, and a small amount of tobacco, cotton and hemp are raised.
However, the crops are usually so small that even with the addition of
game and forest products there is, each year, a period closely bordering
on starvation. New clearings are frequently made near to the old, for
the primitive tools[128] with which the people work are ill-fitted to
combat the incursion into the open land of the rank cogon grass. Only
the exhaustion of suitable timber land for a new clearing, the
prevalence of an epidemic, or the near approach of a powerful enemy will
cause the people to move their homes from one district to another.
[128] These consist of a mall axe, working knife, and planting stick.
We have already referred to the important part the _limokon_ plays in
the selection and clearing of a new plot of ground,[129] and to the
offerings made to the spirits when it becomes necessary to cut down
certain trees.[130] The crops, aside from the rice, are planted and
harvested without further reference to the spirit world, but the
cultivation and care of this cereal can only be carried on according to
certain fixed conditions.
[129] See pages 173 and 177.
[130] Near Cateel the wishes of the spirits are learned by means of
cords. A number of strings are tied together in the center and the knot
is buried. The loose ends are then joined and if it happens that the two
ends of a cord have been tied together it is taken as a sign that the
spirits give their consent to the proposed clearing.
About November first, when a group of seven stars called _poyo poyo_
appears in the west, it is a signal for all who expect to clear new land
to begin their labors. By December first this constellation rises
straight above and it is then time to plant. This is further confirmed
by the appearance of a star known as _sabak_. If any have delayed their
planting until the middle of December they are given a last warning when
the stars forming _Bayatik_[131] appear.
[131] This is the same as _balatik_, page 62.
As soon as the land has been cleared a pole is placed in the center of
the field and is surrounded by a fence. This is known as _tagbinian_ and
seems to be erected in honor of the spirit Omayan, although by some it
is insisted that it is intended for his residence. The seed rice is
deposited inside the enclosure[132] and the men begin to prepare the
soil about it. This they do by thrusting sharpened sticks into the
ground, thus making holes an inch or two in depth. Taking rice from the
_tagbinian_ the women follow, dropping seeds into the holes.
[132] Maxey relates that at planting and harvest tune the Mandaya of
Cateel carry offerings to the _baliti_ trees and there offer it to
Diwata, in supplication or thanks for an abundant crop.
When the harvest time is near at hand the men repair the old granaries
or build new and then, when all is ready for the crop, an old man or
woman goes alone, in the middle of the night, to the fields and there
cuts a few stalks of the rice. Should this be neglected the crop is sure
to be small and will vanish quickly. This grain is not used as an
offering, nor are any gifts made to the spirits until the crop has been
harvested and the people are ready to eat of the new rice. At that time
a little of the recently harvested grain is placed on a dish, together
with other food and betel-nut, and is carried to the granary, where it
is presented to the spirit "in order that the granary may always be
full." When the grain is needed for use it is removed from the straw by
pounding it with wooden pestles, it is then placed in a wooden mortar
and is again pounded until the husks are loosened. This accomplished,
the grain is freed from chaff by tossing it in a winnower. If a greater
amount has been cleared than is needed it is stored in gourds or
water-proof baskets (Fig. 50). A month or two after the harvest a great
celebration is held, the principal features of which are a feast and
dance but no offerings are then made to the spirits.