34 THE SUBANU. 
where communion is held with the spirits or diwata and where they 
may receive food. 
Every large collection of Subanu usually contains representatives 
of their balian or priestly fraternity. ‘These wizards, both men and 
women, have mysterious association with the spirits or diuata and are 
believed to possess the power of discerning the cause of all forms of 
illness and of applying the proper remedies to effect satisfactory cures. 
If restoration to health is not effected through the intervention of a 
medicine man or a medicine woman, then the sins of the patient have 
been too great for the spirits or diuata to forgive, and the offerings made 
by the family and friends of the sufferer have proved too unimportant 
to merit more powerful intervention by the balian with the diuata. 
Failure to satisfy the demands of the gods as interpreted by the 
balian may lead to extreme measures on the part of the relatives and 
friends of the patient, especially if the illness can be connected with 
some affair of general importance to the Subanu people or to any settle- 
ment. Under such conditions greater offerings must be made if pos- 
sible and resort may be had to human sacrifices. ‘That such sacrifices 
have been made in times past is acknowledged by trustworthy Subanu, ~ 
although these people are averse to talking about their religious prac- 
tices. To their minds the subject is fraught with many portentous 
consequences. By unguarded words they might incur the enmity of 
some of the gods and then untold injury would come upon them per- 
sonally or upon some of their relatives and friends. 
Human sacrifice has been resorted to by the Bagobos (hill people) 
of eastern Mindanao and probably by other hill tribes in that great 
island. ‘The last recorded case was reported on January 3, 1908, by 
the district governor of Davao (southern Mindanao), who states that 
the sacrifice was made by Bagobos at the rancheria of Talon near Digos 
on December 9, 1907. ‘The following is extracted from the report: 
The headman Datu Ansig said that a sacrifice had been held and that 
both he and his people were ready to tell all about it, as to the best of their 
belief they had committed no crime, but only followed out a religious custom 
practiced by themselves and their ancestors from time immemorial. ‘The 
Datu and his followers say that the Bagobos have several gods: Bacalad, god of 
the spirits; Agpanmole Manobo, god of good, and his wife, the goddess Dewata; 
Mandarangan, the god of evil, to whom sacrifice is made in order to appease 
his wrath, which is shown by misfortune, years of drought, or of evil befalling 
the tribe or its members. Also, it is at times necessary to offer him human 
sacrifice so that he will allow the spirits of the deceased to rest. In case a 
Bagobo of rank or great influence dies and his widow is unable to secure another 
husband, it becomes necessary for her to offer sacrifice to appease the spirit of 
her departed husband in order that she may obtain another. 
To provide that these sacrifices be not made too frequently, it is custo- 
mary for the old men of the town to gather once each year, during the time 
when a collection of seven stars, three at right angles to the other four, are 
seen in the heavens to the east at seven o'clock in the evening, which is said to © 
occur once each year, during the first part of December. ‘This collection of 
