232 THE MANOBOS OF MINDANAO— GARVAN [MEM Tv ? xxnt 



ideas. In either case the old order of deities was relegated to an inferior position, and no further 

 worship was paid to them. The Magbabaya, whether one or more, had come, according to all 

 the statements of Meskinan, to announce the dissolution of the world or at least of that part of 

 the world inhabited by those who dressed in black — that is, pagan peoples — and to teach men 

 to save themselves from a future life of darkness and desolation. 



After his deification Meskinan acquired the power to impart himself to such as he deemed 

 worthy, if they presented themselves to him. They were said, after being thus endowed, to have 

 a Magbabaya, in much the same way as we speak of a person having got the spirit. Upon further 

 development of the movement certain, individuals acquired the power of imparting their spirit 

 to others, but a spirit bestowed personally by Meskinan was considered to be of greater potency 

 than that granted by others. 



OBSERVANCES PRESCRIBED BY THE FOUNDER 



The means prescribed by Meskinan through his priests and emissaiies for escaping from the 

 consequences of the approaching demolition were: 



(1) The construction of well-made and clean religious buildings "in each settlement. 



(2) The frequent worship of him in these buildings by dance and chant under the direction of local priests 

 or of their assistants. 



(3) The material offerings of worldly goods to these same officiants. 



That these injunctions were carried out faithfully and in the most remote regions I can 

 personally testify. All through the mountainous Mandaya coimtry (Kati'il, Manorigao, Karaga, 

 and the very sources of the Agiisan) I found the same religious structures, the same class of 

 priests and faithful congregations. As I learned in my last trip in 1911 up the Karaga, the 

 Christianized Mandayas of the coast towns in the municipalities of Karaga, Bagaiiga, and Kati'il 

 had joined the movement. From Bagaiiga to the point on the Libaganon that was the cradle 

 of the movement is a linear distance of some 120 kilometers, and it takes under very favorable 

 conditions at least seven days of continuous travel over unspeakable trails to communicate from 

 one point to the other. Yet the religious movement spread from Libaganon to Bagaiiga and 

 to more distant points in an incredibly short time. 



As a further proof of the fidelity with which the observances were carried out, let me say that 

 I frequently dropped into settlements only to find the houses practically empty and the inhabit- 

 ants all assembled in the religious house. While passing along the trails I coidd hear on all sides 

 the roll of drums from the distant almost inaccessible settlements as the settlers danced in honor 

 of their unseen gods. Upon my arrival probably the first words that greeted me would be " Tun- 

 gud, tuiigud." 12 In some places, as on the central Kati'il, I could not open my mouth to speak 

 without hearing the women and children utter at once these strange words. Perhaps it was their 

 idea that my conversation might bring about the consummation that they feared so much. 



In many places I was not allowed to enter the religious buildings, being assured that the new 

 local deity might be displeased, but in such places as I was permitted to enter I noticed the 

 f ollowing : 



(1) A small alcove I3 in one corner, frequently provided with a door, sometimes of the folding type. The pur- 

 pose of this alcove was to serve as a sanctuary solely for the priests and for their assistants. Within they were sup- 

 posed to hold closer communion with their deities, while the worshipers chanted and danced outside. As the 

 story of the movement proceeds, the real purpose of this alcove or stall will be explained. 



(2) An altar consisting of a shelf supported on two legs and having on it offerings of bolos, daggers, lances, 

 and necklaces, together with a supply of drink. 



(3) A drum and gong, a mat or two for dancing, and a hearth made out of four logs set upon the floor. 



(4) Eight or more rudely carved posts supporting the house. Along the walls small carved pieces of wood 

 intended for ornamentation. 



(5) Great cleanliness under and in the immediate vicinity of the building. In Compostela the devout wor- 

 shipers actually carried sand from the river and spread it on the ground around the building. Flowers, a variety 



it Ka-mi-lig. 



" Besides this there was another mystic word equally unintelligible, ta-gi-an. 



" Called sin-a-buHg. 



