academy or BcntNcisi DIVINATION AND OMENS 219 



In Figure 2d the necessary ladders are present and the inmates of the house will be reached. 

 The omen is favorable and is called hagdanan. 11 



In Figure 2e there are the necessary means of getting access to the house as may be seen 

 by the presence of the three "ladders" at right angles to the house. Moreover, the piece repre- 

 senting the inmates is shorter, an indication of great slaughter. This is a most favorable omen 

 and, as there will be great weeping as a result of the killing, it is called luha'an* 



In Figure 2/ the absence of a piece within the rectangle is symbolical of the flight of the 

 inmates of the house so that the intended attack is put off for a few days and a few scouts sent 

 forward to reconnoiter. 



There are several other combinations to which different interpretations may be given 

 according to whether the omen is employed for a war expedition or for the selection of a new site, 

 but the above figures give a general idea of this method of divination. 7 



Should the above omen prove unfavorable, the sacrifice of a pig * or of a chicken in honor 

 of the leader's war gods should be performed, and then another attempt to secure a favorable 

 omen by the use of the vine may be made. 



THE RATTAN OMEN 9 



The rattan-frond omen is taken to determine either the success of a prospective attack or 

 the suitability of a new site for a house or farm. The observation is performed in the following 

 way : A frond of rattan one fathom in length is taken and its midrib is cut into pieces each the 

 length of the middle finger, as in the preceding omen, but in such a way that each piece of the 

 midrib retains spikes, one on each side. These two spikes are then tied together, thus forming 

 a kind of a ring or leaf circle. All these leaf circles are taken in one hand and thrown up into the 

 air. Should any of these circlets be found entwined or stuck together when they reach the ground 

 the omen is considered unlucky, for it denotes that one or more of the enemy will engage in a hand- 

 to-hand fight with the attacking party. 10 Should, however, the different leaf circles reach the 

 ground without becoming entangled, the omen is excellent. There are a great variety of possible 

 interpretations arising from the number of tangles, each one of which has a special name and a 

 special import, but I am unable to give any further reliable information as to these. This rattan- 

 frond omen appears to be used very rarely. In fact, in some districts no great reliance seems 

 to be placed on it by many with whom I conversed. 11 



DIVINATION BY SUSPENSION AND OTHER METHODS 



THE SUSPENSION OMEN 



The ordinary manner of divining future events by this method is to suspend a bolo or a 

 dagger that has been consecrated to a deity and from its movement, or from the absence of 

 movement, obtain the desired information. In case of emergency such a common-place object 

 as an old smoking pipe may be used. 



The object is suspended, preferably in front of a sacrificial tray, or table, and then ques- 

 tioned just as if it were a thing of life. The answers are somewhat limited, being confined to 

 "yes" and "no," and are expressed by the faint and silent movement or by the utter quietude 

 of the object suspended. Movement denotes an affirmative response to the question, quietude 

 or lack of movement a negative answer. 



I was often struck with the childlike simplicity displayed by the taker of the oracle. In 

 the particular case wherein a pipe was employed, the party wished to discover whether it would 



• From hhgdnn, a pole ladder. 



• From liirha, a tear. 



I The interpretation of these figures can not be given in greater detail because the Manobos themselves can not always give consistent explana- 

 tions of them. 



• Di-yo to tas-busaii- 

 > Ti-ko. 



u The omen is then said to be na-ba-kd-an. The exact meaning of this term, 1 am unable to state. 

 " For other omens of a similar nature see Chapter XXVI. 



