academy of sosNCEsi DOMESTIC LIFE: MEDICINE, SICKNESS, AND DEATH 127 



visit to the home of their living relatives and then return to the tranquil realms of Ibu as fleetly 

 as they came. 



THE DEATH FEAST 4l 



The death feast is the most important of all Man6bo feasts, for it marks the ending of all 

 relations between the living and their departed relatives. Until its celebration the immediate 

 relatives of the deceased are said to fare poorly. In some mysterious way the departed are said 

 to harm them until they have received this final fete. Hence, the nearest relative sets himself 

 to work with all dispatch to provide the necessary pigs, beverage, and rice for the feast. It is a 

 common belief that unless this celebration is as sumptuous as possible, ill luck may still pursue 

 them. This will explain the long delay so frequently observed before the celebration of this 

 festivity. I know of several such feasts which were not held until nearly a year after the decease, 

 the delay being due to inability to secure sufficient edibles for the death revels. The importance 

 and magnitude of this feast will be readily understood when one bears in mind the fact that, 

 when given by a well-to-do Manobo, it is attended by eveiybody in the vicinity, and lasts 

 frequently for a period of seven days. It happens occasionally that, in the interim between the 

 death of one member of a family and the death feast, another member of the same family goes 

 his mortal way. In such a case only one feast is held for the two departed ones. 



The religious character of the feast deserves special mention. The dinner being prepared, 

 an ordinary winnow is set out in the middle of the floor and on it are placed cooked rice and, 

 when obtainable, bananas. Around the winnowing tray are set all the requisites for a plenteous 

 meal. Then the relatives sit around on the floor in a circle and each one lays on the tray his 

 offering of betel nut to the deceased. The family priests act as interpreters and intermediaries. 

 The deceased are then addressed, care being taken never to mention their names. They are 

 called, father, brother, etc., by relatives, and by those who are not relatives, father of so-and-so, 

 or sister of so-and-so, mentioning the name of the corresponding living relative. The near rela- 

 tives then give salutary advice to the dead one as to the future dealings between the latter and 

 the living. They are begged to have a little patience, are reminded that only a few years hence 

 all will be united in the land of Ibu, and are requested to accept this final feast as a farewell until 

 that time. " You shall go your way and molest us not. Let this feast be a token of good will and 

 a final farewell till we meet you in the realms of Ibu." Such, in brief, is the strain of discourse 

 consisting of exhortations, advice, supplication, and valediction, that lasts several hours. 



Finally a handful of rice is formed by the oldest relative into an image suggestive of a human 

 figure and the deceased are invited to approach and to partake of the viands. The relatives pass 

 the rice mannikin around, each one taking a bite or two out of it. While this is being done, the 

 dead are invited to eat heartily, the living relatives exhorting the dead ones ; one urging them to 

 take more soup, another to increase their meat, another to take more bananas, and all reminding 

 the deceased diners of the great expense incurred in connection with this banquet. The priests 

 describe the actions of the mystic diners and the hearty appetite with which they partake of the 

 fragrance of the viands, after their long journey from Ibuland. 



During the mystic meal no one dares to approach the rice winnow, but when the meal is 

 finished, those who carried the deceased to his last resting place approach the winnow and, raising 

 it up in their hands, with an upward movement conjointly toss the victuals into the air, retreating 

 instantly to avoid the food in its fall, for should a particle of it touch their persons it is considered 

 a prognostication of speedy death. The origin and significance of this peculiar custom, which I 

 witnessed on many occasions, have never been explained to me. Inquiry elicited no further 

 information than that it was the custom. 



Such is the repast of the dead and the ending of all relations between them and the living. 

 Henceforth they are not feasted, as they have no more claim on the hospitality of the living. 

 In all the greater religious celebrations, however, they are present and receive an offering of 

 betel nut, which is placed at the doorway for them but they are not invited to the feast. 



u Ka-ta-pu-saTL, mflnnlng end, termination. 



