academy o. sciences] CEREMONIAL ACCESSORIES AND RELIGIOUS RITES 207 



its invisible dwellers by offering tbem this humble tribute. Again, should a storm overtake 

 him on his way, and should he dread the "stony tooth" of the thunder, he lays out his little 

 offering, quite often with the thought that he has in some unknown way annoyed Anitan, the 

 wielder of the thunderbolt, and must in this fashion appease the offended deity. 



The offering of incense. — This ceremony appears to be confined to priestesses. I have 

 never seen a Manobo priest offer incense. The resin 27 of a certain tree is used for the purpose, 

 as its fragrance is deemed to be especially pleasing to the deities. The priestess herself, or any- 

 one else at her bidding, removes from the pod 28 at her side, where it is always carried depending 

 from the waist, a little of the resin and lights it. It is then set on the altar or in any convenient 

 spot. The direction of its smoke is thought to indicate the approach and position of the deity 

 invoked. As the smoke often ascends in a slanting direction, it frequently directs itself toward 

 the suspended oblation trays. This is taken as an indication that the deity is resting or sitting 

 upon the bankdso tray, in which case he is called hankasuhan, or on the talldung, when he is said 

 to be talidungan. This ceremony is preliminary to the invocation. 



The deities are very partial to sweet fragrances like that of the betel nut frond and of the 

 incense and seem to be averse to strange or evil smells. Hence fire and smoke are usually avoided 

 during the celebration of regular sacrifices, as was stated before. On one occasion I wished to do 

 a favor by lending my acetylene lamp during a ceremonial celebration, but it was returned to me 

 with the information that the smell was not acceptable to the presiding deities. 



Invocation. — The invocation is a formal address to the deities, and on special occasions even 

 to the demons, when it is desired to make a truce with them. It is the prerogative of the priest 

 in nearly all ceremonies. As a rule it begins in a long, roundabout discourse and extends itself 

 throughout the whole performance, continuing at intervals for a whole night or longer in impor- 

 tant ceremonies. It may be participated in by one priest after another, each one addressing 

 himself to his particular set of divinities and beseeching them by every form of entreaty to be 

 propitious. 



The invocation to the good spirits is made at the discretion of the officiating priest, either in 

 the house or outside, and in a moderate voice, but the invocation to the evil ones is shouted out 

 in a loud voice usually from the opening around the walls of the house, as it is considered more 

 prudent to keep the demons at a respectful distance. 



In addressing his gods the Manobo proceeds in about the same way as he does when dealing 

 with his fellow men. He starts well back from the subject and by a series of circumlocutions 

 slowly advances to the point. The beginning of the invocation is ordinarily in a laudatory 

 strain; he reminds his divinities of his past offerings, descants on the size of the victims offered on 

 previous occasions, and the general expenses of past sacrifices. He then probably recalls to 

 their minds instances where these sacrifices had not been reciprocated by the deities. Having 

 thus intimated to the invisible visitors, for they are thought to be present during these invoca- 

 tions, that he and his people are somewhat ill pleased, he goes on to express the hope that in 

 the future and especially on this occasion they will show themselves more grateful. He next 

 proceeds to enumerate the expenses which in their honor are about to be incurred. The fatness 

 and price of the pig are set forth and every imaginable reason adduced why they should be 

 well pleased with the offerings and make a bountiful return of good will and friendship. The 

 spirits may be even bribed with the promise of a future sacrifice, or they may be threatened 

 with desertion and the cessation of all worship of them. 



After a long prologue the priest makes an offering of something, it may be a glass of brew, 

 or a plate of rice, and confidentially imparts to his spirits the object of the ceremony. In this 

 manner the invocation is continued, interrupted at intervals by the sacred dance or by periods of 

 ecstatic possession of the priest himself. 



Prophylactic fowl waving. — The fowl-waving ceremony may be performed by one not of the 

 priestly order. The performance is very simple. A fowl of no special color is taken in one hand 

 and, its legs and wings being secured to prevent fluttering, it is waved over the person or persons 



" Tiirgak to ma-gu-b&i. ,! This is the pod of a tree called ta-bi-ki. 



