
RELIGION 179 
The Bagobo recognize nine heavens, each with its 
deity. These are, in order upward, Lumabat; Salamia- 
wan; Ubnuling; Tiun, a virgin goddess; Bia-t’odan, 
wife of Salamiawan; Bia-ka-pusud-an-langit, ‘‘ Lady of 
the Navel of Heaven’; Kadeyuna, younger sister of 
Tiun; Malaki Lunsud, husband of Kadeyuna; and 
Pangulili, son of Ubnuling. These names are native; 
the deities are of Hindu type. They are not worshipped, 
but remain purely literary or mythological concepts. 
The gods to whom the Bagobo prays and offers are 
Pamulak Manobo, Plant Person, the creator; Tigyama, 
the Protector; Malaki tOlu_K’ Waig, Hero of the Head 
of the Waters, who destroys sickness; Tarabume, for 
whom the rice ceremony is held; Paneyangen, patron of 
the brass casters; Abog, helper of hunters; Tagamaling, 
who is god and fiend in alternate months; Mandarangan, 
of the warriors, to whom human life is offered; and a 
host of others. 
Souls. Holding the settled conviction that human 
beings become anito, it is inevitable that the Filipino 
must believe in the existence of something spiritual, 
in other words, a soul, in man through his lifetime. He 
goes farther. He attributes souls to animals; and both 
in Luzon and Mindanao states expressly that everything 
in the world has a soul. This idea fits in very nicely 
with the method of sacrifice. A spirit, being immaterial, 
would have no use for the substantial portion of what- 
ever was offered to it. It accepts the soul of the sacrifice, 
leaving the flesh of the victim, or the wine in the jar, 
for the worshipper’s consumption. In the same way, 
when property is offered, it is merely exposed for a short 
time on an altar or in a spirit house with the requisite 
prayer of dedication—then taken back. To leave a 
valuable object to decay, or to deliberately destroy it, 
would do the recipient anito no good. But the native is 
