academy of sc.encesj MEANS OF SUBSISTENCE 75 



or at such a point as is considered expedient. Trees are cut down high above the base because 

 the wood at the bottom of the tree is usually exceedingly tough. Standing on his perch at a dis- 

 tance of about 8 feet from the ground, the feller plies his native axe 11 until the tree yields and 

 crashes down in its fall such of its fellows as may stand in its way. It may be observed here 

 that the Manobo as a rule is an expert at tree felling and takes great pleasure in it. Practically 

 all the felling and clearing of Bisaya land in the Agiisan Valley is done by Manobos of Christian 

 or of pagan persuasion and at a merely nominal cost. 



After the trees have been cut down, all branches and parts of the tree that would be too 

 much of an obstruction in the farm are cut ia and mounted into heaps for future burning. 13 This 

 burning, of course, can not take place till after the hot weather, 14 which comes at this period and 

 lasts about a month. Unless the clearing was exceptionally free from heavy timber, the ground 

 remains encumbered with the larger trunks and branches, even after the burning, but this is 

 no impediment, for the rice and camotes can be planted between the stumps. 



THE SOWING OF THE RICE AND ITS CULTURE 



It is essential that the sowing take place between the time of the burning and the next full 

 moon. But the exact date varies according to the locality. Thus, in Umaiam district, the time 

 for sowing is said to be the ninth day after the first waning moon that follows that spell of hot 

 weather, known as guydbang, whereas in the upper Agusan 12 nights are counted from the first 

 new moon after the guydbang and the sowing takes place the following day. It is thought that 

 this procedure will insure a plentiful crop. 



The method of sowing is simple. The owner of the farm takes a handful of rice from the 

 woven-grass 16 bag in the center of the clearing and scatters it broadcast. Then the members 

 of the family complete the sowing. There seems to be a knack in so scattering the seed that 

 it may not cover the ground too closely. Once cast upon the surface, the seed is covered I6 

 immediately so as to get it under the ground and away from the ravages of vermin. This is 

 done by breaking the ground slightly with bolos. 



As a protection against weeds, camotes, sugarcane, and even maize are planted in places 

 where the rice is not so close, and especially where the weeds have sprung up. These latter 

 must be removed from time to time until the crop is sufficiently tall to shade the ground. This 

 and all subsequent work connected with the farm, except the making of wild-boar traps and the 

 caring for them, falls upon the women and children. 



The growth of the rice is carefully observed, and the owner of the farm must be ever ready to 

 counteract evil indications and to feast Taphagan upon their appearance. Thus finding a dead 

 animal, such as a large bird, lizard, or monkey, is considered of ill import and lustration of blood 

 must be resorted to. Again the appearance of certain birds in the vicinity of the farm is looked 

 upon as of evil omen, and it becomes necessary to drive away the impending evil by proper 

 ceremonial means. 



Drought, though an uncommon occurrence, is especially feared. I once witnessed a peculiar 

 method of rain making. It was performed under the auspices of Taphagan and in the following 

 manner: The rain makers 17 each secured a frond of some palm tree and went to the bank of the 

 stream near by. Here they beat their fronds upon the surface of the water until the leaves were 

 torn. Then each one stuck his frond upon the bank in a vertical position and went his way, certain 

 that rain would follow. 



There are, on the other hand, divers good omens and indications of a plenteous harvest. The 

 swarming of bees on the farm is one of these. So is the continuous cry of kuahau. There are 

 many other omens both good and evil that render the growing season one of constant question and 

 answer between nature and primitive man. As the time for the harvest approaches, means must 

 be taken to protect the crop against its enemies. Traps and fight fences are the principal defense 



» Hu-wd-aiu. »» Kam^bu-yai. 



" Oiirang. u The urocess o( covering the seed ia called hi-la-bdn. 



» StiTig-ag. v Mig-pa-4yao. 



u Qu-yd-bang. 



