62 ANNALS NEW YORK ACADEMY OF SCIENCES 



forest demon who bewilders men and carries them away. A boy 

 is lured into the woods, and brought to his death by a fall into a 

 ravine. A dream messenger appears to his mother and tells her 

 what offerings to make for the life of her son. The S'iring listens 

 to the woman's prayers, and brings the boy to life by applying 

 chewed betel to the crushed bones of body and skull. When the 

 devotions of the mother are satisfactorily completed, her son is 

 restored to her. Here is involved, the cooperation of a friendly 

 god, of a dream messenger, of the lad's mother and of the demon 

 himself who caused the death. 



A peculiar form of sickness that terminates fatally is caused by 

 the pig-like buso called Abut/, but "a good medicine" is said to 

 bring to life those struck down by this demon. 



There is a hypothetical type of resurrection that involves no 

 outside agency, but supposes a spontaneous return to the body of 

 a soul that fails to perform the required ceremonial bathing at 

 entrance to the lower world. The story entitled "Lumabat and 

 Mebuyan" 120 says that, "This bathing (pamalugu) is for the pur- 

 pose of making the spirits feel at home, so that they will not run 

 away and go back to their own bodies. If the spirit could return 

 to its body, the body would get up and be alive again." 



Cult of the dead. Prayers and gifts to the dead are made at 

 set points during the celebration of Ginum, notably at the function 

 called aivas, 121 when areca-nuts on betel-leaves are offered in dishes 

 of hemp-leaf to all the spirits in Kilut, both "the old gimokud 

 and the new gimokud," with an intention of including those who 

 have been long dead, as well as those recently deceased. In the 

 same devotion, the gimokud are urged not to think at all about 

 the festival, for there is clearly a lurking fear that the dead spirits 

 may return and draw the living after them. 



Propitiatory rites at this same great festival are addressed to all 

 the buso who were once left-hand souls, so that they may be per- 

 suaded to do no harm to the Bagobo. As old Chief Oleng explained : 

 "All the tigbanua of the wood, and all the dead buso — we 

 prepare betel for them, to keep us from being sick.'* ,22 



1,n Jour. Am. Folk-lore, vol. 26, p. 21. 1913. 

 111 See Part II. 



1 2 2 The fathers of the Kecollect missions iu the group of islands called Visayas recorded, 

 in 1G24, an account of the memorial rites there celebrated for the dead. 



"Each year every relative punctually celebrated the ohsequies, and that was a very 



