-194 ANNALS NEW YORK ACADEMY OF SCIENCES 



toward him, while some of them are addressed as anito even in the 

 devotions at out-of-door shrines at times other than those of the 

 regular seances. I have never heard of an utterance coming from 

 a dead ancestor or from any other ghost at these night meetings, 

 though at present I would not go so far as to state definitely that 

 a ghost might not function as anito. 



Another class of spirits that speak to the people on these occas- 

 ions are the spirits of diseases, such as epidemics, malaria and 

 other forms of disease which attack large numbers of people and 

 are thought to travel from place to place. Sicknesses of individual 

 Bagobo also are appealed to and give answers at the seances. 

 These disease-spirits, often called &wso, are the only personalities of 

 the nature of demons that come to the night meetings for such 

 dreaded fiends as tigbanua never speak as anito. Furthermore, the 

 highest diwata who are remote from man's interests do not appear 

 to function as anito. 



The words and songs uttered under the influence of the anito 

 are called collectively manganito, a term which is applied also to 

 the meeting itself. The occasions for calling manganito are various: 

 the time of a religious festival; before a journey to a distant place: 

 on putting up a new house; when sickness attacks a whole com- 

 munity or an individual, and in general when anything unusual 

 occurs, like an earthquake, 312 or when some new undertaking is in 

 progress. During the nineteen days covering the preparation for 

 the Grinum at Talun and its celebration, there were at least seven 

 or eight anito meetings. These gatherings are to be distinguished 

 sharply from a spiritualistic seance, since, as we have said, there 

 seems to be no attempt to get into communication with the spirits 

 of the dead. 



In every village, there is usually one person who is said to 

 '•have anito/' and in a large rancheria 313 there may be two or 

 three individuals who are able to ad as mediums. An old woman 

 customarily takes this part, but sometimes a young man or an 

 older man officiates as medium. 



At Talun, the medium was Singan, one of Oleng's wives. Sin- 

 was a middle-aged woman ; in physique, frail and anaemic ; in manner. 

 timid and shrinking. She gave the general impression of extreme 



3,1 See p. 202. 



111 A name given bj the Spaniards to fhc small hamlets of the pagan tribes. 



