[Superstitions.] Superstition is rife.  Besides the little church images of the Virgin, which every Filipina wears by a string round the neck, many also have heathen amulets, of which I had an opportunity of examining one that had been taken from a very daring criminal.  It consisted of a small ounce flask, stuffed full of vegetable root fibres, which appeared to have been fried in oil.  This flask, which is prepared by the heathen tribes, is accredited with the virtue of making its owner strong and courageous.  The capture of this individual was very difficult; but, as soon as the little flask was taken from him, he gave up all resistance, and allowed himself to be bound.  In almost every large village there are one or more [Ghouls.] Asuang families who are generally dreaded and avoided, and regarded as outlaws, and who can marry only amongst themselves.  They have the reputation of being cannibals. [204] Perhaps they are descended from such tribes?  At any rate, the belief is very general and firmly rooted; and intelligent old natives when questioned by me on the subject, answered that they certainly did not believe that the Asuangs ate men at the present time, but that their forefathers had assuredly done so. [205]

[Ancient Literature.] Of ancient legends, traditions, or ballads, it is stated that there are none.  It is true they have songs at their dances, but these are spiritless improvisations, and mostly in a high key.  They have not preserved any memorials of former civilization.  “The ancient Pintados possessed no temples, every one performing his anitos in his own house, without any special solemnity”—­(Morga, f. 145 v).  Pigafetta (p. 92) certainly mentions that the King of Cebu, after his conversion to Christianity, caused many temples built on the seashore to be destroyed; but these might only have been structures of a very perishable kind. [Festivals and shrines.] On certain occasions the Bisayans celebrated a great festival, called Pandot, at which they worshipped their gods in huts, which were expressly built for the purpose, covered with foliage, and adorned with flowers and lamps.  They called these huts simba or simbahan (the churches are so called to the present day), “and this is the only thing which they have similar to a church or a temple”—­(Informe, I., i., 17).  According to Gemelli Careri they prayed to some particular gods, derived from their forefathers, who are called by the Bisayans Davata (Divata), and by the Tagalogs Anito; one anito being for the sea and another for the house, to watch over the children. [206] [Ancestor worship.] In the number of these anitos they placed their grandfathers and great-grandfathers, whom they invoked in all their necessities, and in whose honor they preserved little statues of stone, wood, gold, and ivory, which they called liche or laravan.  Amongst their gods they also reckoned all who perished by the sword, or were killed by lightning, or devoured by crocodiles, believing that their souls ascended to heaven on a bow which they called balangas.  Pigafetta thus describes the idols which were seen by him:—­“They are of wood, and concave, or hollow, without any hind quarters, with their arms extended, and their legs and feet bent upwards.  They have very large faces, with four powerful teeth like boars’ tusks, and are painted all over.” [207]