BENEDICT, BAGOBO CEREMONIAL, MAGIC AND MYTH 41 



Of course, none of the above-mentioned demons, whatever its 

 form, can be seen by the Bagobo, 9 ' 2 unless it be, rarely, by some 

 old man. But in response to what is, perhaps, a primitive psychical 

 impulse — that of attributing to other peoples and to other forms 

 of living organisms (with whose mental processes one is unfamiliar) 

 the power of perceiving things beyond one's own sense-range 

 the Bagobo say that the Kulaman folk can see Buso; and that Buso 

 is plainly visible to the domesticated animals, whether dog or cat 

 or chick or horse or carabao. When a dog bays mournfully into 

 the air at night, he is baying at Buso ; when the carabao leave 

 their wallow and dash wildly through the lanes of the villages, 

 they are fleeing from Buso. It is always Buso that makes animals 

 behave in a strange manner after dark, and it is currently believed 

 that Buso walks in the rain, for the dogs, seeing him, at once 

 begin to bark. This is the reason why dogs bark more often in 

 shower than in sunshine. 



Charms against Buso are more numerous than any other class of 

 charms. A considerable number are described in the section entitled, 

 "Charms and Magical Rites," where they are grouped with other 

 sorts of spells, according to their several psychological aspects. For 

 convenience, however, the forms of buso magic in most common 

 use are briefly listed together at this point. To forestall the approach, 

 of a buso : 



Repeat magical formulae; 



Set up images of wood to represent living men; 

 Make a thicket of "medicinal" plants near the house; 

 Lay pieces of lemon and red peppers under the house; 

 Circumambulate the house while holding a lemon; 93 



the race of Garuda pounced on her, thinkiug she was raw flesh;" and c/., in the same 

 volume, Tawney's notes on fabulous birds of prey in other literatures: the Roc of Arabian 

 romance, etc. Ibid., p. 572. 



9 % According to Aduarte, the Filipino of Nueva Segovia (in Luzon), "sometimes asked 

 the devil that he would permit them to see him ; but he answered that his body was- 

 so subtile that they could not see it." Blair and Robertson: op. cil., vol. 30, p. 290. 

 1905. 



93 The use of lemons as an antidote to the machinations of demons is not confined to- 

 the Bagobo tribe. Mr. J. M. Garvan found that among the Manobo of Mindanao both 

 lemons and limes were thus used, as shown in "The Legend of Ango, the Petrified Ma- 

 nobo." Cf. H. 0. Bkyer: "Origin myths among the mountain peoples of the Philip- 

 pines." Philippine Jonr. Sci., vol. 8, p. 90. April, 1913. 



On one occasion, I had an opportunity of taking part in the formation of such a magic 



