28 ANNALS NEW YORK ACADEMY OF SCIENCES 



iron, 02 and the discovery of other such guardian divinities of in- 

 dustrial arts is to be expected. While the personality of the various 

 tolus is but vaguely outlined, this fact, at all events, is clear: that 

 their relationship with the people is a very intimate one, as con- 

 cerns daily work and daily needs; and it is equally true that the 

 wisdom of a tolus is considered infallible, whether the question be 

 one of a ceremonial detail, or of a wasting illness. 



The anito, so often mentioned by the early writers on the 

 Philippines, even as far back as the Saavedra voyage 03 of 1527 — 

 1528, and used with so many different connotations, in Bagobo theo- 

 logy are simply divinities under a certain aspect; that is to say, 

 they are gods coming into direct communication with the people 

 through the instrumentality of mediums who convey the divine 

 oracle. Almost any god or spirit, with the exception of the diwata 

 of the nine heavens, may assume for a brief time the character 

 of anito. My conclusion that the word anito refers to the temporary 

 functioning of any god, rather than to some well-defined class of 

 gods, is borne out by the fact that the spirit of a particular sick- 

 ness, or the spirit of a living individual, when speaking through 

 the mouth of an official intermediary in the conventional manner 

 is termed anito, equally with the divinities. This entire subject 

 will be more fully considered under the caption, "Interviews with 

 the gods called Manganito." 04 



As for guardian spirits of individual Bagobo, all that we know 

 is comprised in a few scanty allusions. The personal mandarangan 

 of brave men have been mentioned in an earlier paragraph. T<> 

 this I have only to add that, while attending the festival at Tubison, 

 I saw, in one corner of the Long House, a bamboo prayer-stand 

 which, they told me, was for the dios of Datu Imbal, our host. 

 At Yting's harvest, the god of at least one member of the family 

 was invoked at a certain point in the ceremony. This was the 

 dios of Hebe, Yting's younger wife. 



brass and copper are under the care and guidance of a spirit, Tolus ka Towangan, for 

 whom they make a yearly ceremony, Gomek towangan." Op. cil., p. 82. 



6 a For the position of the blacksmith among the natives of central Celebes, and for 

 the ceremonial paraphernalia of his smithy, see P. and P. Sarasin : Reisen in Celebes, 

 vol. 1, pp. 230—231. 1905. 



•' The chronicler of this voyage states that the natives of Cebu offered human sacrifices 

 to the anito. Cf. Blair, and Robertson: op. cit., vol. 2, p. 42. 1903. 



•'See Part. III. 



