160 Field Museum of Natural History — Anth., Vol. XII. 



parents patted and moulded with their hands until they had formed 

 the earth. Other children were born and from them have come all the 

 people who now inhabit the land. 



Two powerful spirits, Diwata and TimanEm, watched the formation 

 of the world, and when it was completed the latter spirit planted trees 

 upon it. He still takes considerable interest in the affairs of men and 

 each year sends the spirits Layag and Bangay, 1 as stars, to tell the 

 people when to prepare their land for the planting of crops. 



Other spirits, less friendly, have existed from the first time. Of 

 these one named Siling causes much trouble by confusing travelers 

 through the forest. Spirits of unborn children — mantianak 2 — wander 

 through the forest crying "ina-a-a" (mother), and often attack human 

 beings. The only way persons thus assailed can hope to escape is by 

 running to a stream and throwing water on the abdomens of their 

 pursuers. » 



The powerful spirit Tama owns the deer and wild pig, and is usually 

 kind to hunters who offer him proper gifts. Should they fail in this 

 duty he may cause them to become lost or injured. Mandalangan 

 (Mandangan) is known as a powerful spirit who loves war and blood- 

 shed, but he is so closely interwoven in the minds of the people with 

 TimanEm that it is doubtful if he should be classed as a separate spirit. 



In addition to these beings are the kawE, or shades of the dead, the 

 chiefs of whom are the people who created the earth. During life the 

 kawE live in the body, but after death they go to the sky where they 

 remain the greater part of the time. They do return to earth at certain 

 seasons, to aid or injure the living, and it is usually one of their number 

 who keeps guard over the rice-fields. Certain persons known as ballan 

 can talk to these spirits and from them have learned the ceremonies 

 which the people should perform at certain seasons, and at the critical 

 periods of life. In the main these ceremonies are so similar to those 

 just described that it is useless to repeat. The proceedings at a birth, 

 marriage, or death are practically identical with the Kulaman, as are 

 also those at planting and harvest time. A slight variation was noticed 

 after the rice planting at Padada, when all the workers placed their 

 planting sticks on an offering of rice and then poured water over them 

 "so as to cause an abundance of rain." Another difference is noticed 

 following the death of a warrior. His knife lies in its sheath beside 

 the body for seven days and during that time can only be drawn if it 

 is to be used in sacrificing a slave. If such an offering is made it is 



1 See page 154. 



2 Frequently called husau. 



