222 THE MANOBGS OF MINDANAO— GARVAN IM,MO [vo?xxi£ 



When the undertaking is one of importance, such as the selection of a site for a new clearing, 

 or one fraught with possible danger, such as a trip into a dangerous locality, the free wild bird 

 of the woods and not the captive bird is solemnly invoked. 18 It is requested to sing out its 

 warning or its auspicious song in clear unmistakable tones. Before a war expedition an offering 

 of rice is set out on a log near the house as a further inducement to it to be propitious. 



INTERPRETATION OF THE OMEN BIRD'S CALL 



It frequently requires an expert to interpret exactly the meaning of the various positions 

 from which the bird has sung and in certain cases even several experts can not arrive at a con- 

 sensus of opinion. Hence the following interpretation is intended as a mere general outline from 

 which an idea may be gained of the intricacies and sometimes apparent contradictions involved 

 in Man6bo ornithoscopy. 



The observations may be divided into three kinds, good, bad, and indifferent, and these 

 three kinds into infinite combinations, for the interpretation of the first original observation 

 may be modified and remodified by subsequent cries proceeding from other directions. Thus 

 what was originally a good omen, may become, in conjunction with subsequent ones, most fatal. 



The directions of the calls are calculated from eight general positions of the bird with 

 reference to the person making the observation. 



(1) Directly in front. 



(2) Directly behind. 



(3) Directly at right angles on the right. 



(4) Directly at right angles on the left. 



(5) In front to the right and at an angle of 45°. 



(6) In front to the left and at an angle of 45°. 



(7) Behind to the right and at an angle of 45°. 



(8) Behind to the left and at an angle of 45°. 



The first direction is bad. It denotes the meeting of obstacles that are not necessarily 

 of a very serious character unless subsequent observations lead to such a conclusion. The trip 

 need not be discontinued but vigilance must be exerted. 



The second direction 19 is also bad. It is a sign that behind one there are obstacles or 

 impediments such as sickness in the family. The trip must not be undertaken or continued 

 until the following day. 



The third and fourth directions 20 are indeterminate. One's fate is unknown until subsequent 

 omen cries reveal the future, hence all ears are alert. 



The fifth direction 21 is good and one may proceed with full assurance of success. 



The sixth position 22 merely guarantees safety to life and limb but one must not be sanguine 

 of attaining the object of the trip. 



The seventh and eighth directions are like the second direction; that is, bad. 



Between the above directions are others that receive an intermediate interpretation. 

 There may also be combinations of calls from different directions. The omen bird heard in the 

 fifth or in the sixth direction augurs success and safety, respectively, as we saw above, but if 

 heard simultaneously from those two positions it is considered a most fatal omen; the trip or 

 enterprise must be abandoned at once. Again if the bird calls from the fifth position and then 

 after a short interval from the eighth position, success is assured but upon arriving at the 

 destination one must hurry home without delay. 



Should, however, the cry proceed from the sixth direction and then be immediately followed 

 by one from the seventh, great vigilance must be exerted, for the cry is an intimation that one 

 will have to use his shield and spear in defense. 



I have found the interpretation of the omen bird's call so varied and so difficult that I 

 refrain from entering any further into the matter. Suffice it to say that at the beginning of every 



" Tiu-ag-tiu-ag to ll-m6-kon. " Called big-to. 



" Called ga-biiig, " Also called big-to. 



w Oq tbe upper Agusan it Is called bi-ut-bi-ut, on tne central, bl-tang. 





