CHAPTER XXIII 



MALEFICENT SPIRITS 

 THE ORIGIN AND NATURE OF MALIGNANT DEMONS 



Standing out in strong antithesis to the benevolent divinities is an order of maleficent 

 spirits corresponding to the proverbial devils of other cults. Throughout this paper they will 

 be called, for want of a better name, busau or demons; that is, evil agents holding an intermediate 

 place between the higher divinities and men. No uniform tradition as to the origin of these 

 spirits appears to exist. It is certain, however, from my investigation that the belief in such 

 spirits antedates the recent partial Christian conquest of the Agiisan. 1 It is said that in the old, 

 old days, these spirits were rather well disposed toward men, and that children used to be entrusted 

 to their care during the absence of the parents. Be that as it may, at the present day they 

 have acquired a degree of maleficence that causes them to be considered the implacable enemies 

 of the human race. 



As frequently described to me by priests and by others who claimed to have seen them, 

 these foul spirits are human in all other respects except that they are unusually tall, 2 fathoms 

 being the average height accorded them. Black and hideous in appearance they are said to 

 stalk around in the darkness and silence of the night. By day they retire to dark thickets, 

 somber caves, and the joyless resting places of the dead. 



They have no families nor houses, neither do they experience physical wants and so they 

 wander around in wanton malice toward men. Seizing an unwary human "soul," they make 

 it a prisoner and, sweeping away with it "on the wings of the wind," in some mysterious way 

 devour it. Or, again, simulating the shape of a wild boar, an uncommon bird, or even a fish, 

 they inflict bodily harm on their human victim. 



The story of "Apo B6hon" 2 illustrates the belief in the metamorphosis of these demons. 

 Apo Bohon was a Manobo of the Kasilaian River. One day, in the olden time, he went forth to 

 hunt but had no luck, though three times he had offered his tributes to the Lord of the Agibawa 

 marshland. Wearied with this hunt, he lay down to rest toward evening when lo! he spied a 

 monkey and taking his bow and dart arrow he shot it. But he could not cook it. He piled 

 wood upon the fire but still the flesh only blackened with soot and would not cook. In his 

 hunger he ate the flesh raw but he never returned home, for the monkey was an evil spirit and 

 Apo Bohon fell into his power. Thus it is that until this day he wanders around the woods of 

 Kasilaian and may be heard toward evening calling his dogs together for his return to his 

 home on Agibawa marshland. Woe betide the unlucky mortal who may cross his path, for 

 now his quest is human. But if, upon hearing his voice, the traveler calls upon him and offers 

 him a quid, Apo B6hon will pass on his way and do no harm. 



METHODS OF FRUSTRATING THEIR EVIL DESIGNS 



THROUGH PRIESTS 



Naturally to the priest falls the task of opposing, through his influence with men's supernal 

 friends, these malicious beings. Having got together the proper offerings he calls upon his 

 friendly gods, one or several, and beseeches them to rescue and release the missing spirit or 

 umagdd, and to punish the offending demons. Well pleased with the tokens of good will offered 

 by the priest and by his earthly friends, the friendly deities are said to hasten to their home and 

 gird themselves for the pursuit. With lance and shield and hempen coat 3 they start off on the 



> The introduction of Catholicism among the pagan tribes of eastern Mindanao was begun on a large scale by the Jesuits about the year 1877. 

 ' A-po means "grandfather" and 60-071 "ulcer." 

 ■ Lim-b64v.au. 



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