A few old men, makating, are thought to be able to address the spirits with greater probability of success than the others; but they do not stand in the same relation to the spirit world as do the mabalian of the Bagobo.  The nearest approach to that class is a group of women known as lokEs[4], who act as midwives and make use of roots and herbs in curing sickness.

[4] In Santa Cruz known as bagbabolan or mananagameni.

The people are warned of disaster or impending danger by various signs.  A snake crossing the trail is an imperative order for the traveler to turn back; the call of the limokon[5] is likewise a warning, while should one of the principals to any agreement sneeze during the negotiations the project would be delayed or abandoned.

[5] See p. 63 note.

There is only slight development of beliefs and ceremonies in connection with the cultivation of field crops, due probably to the recent adoption of agriculture by the members of this tribe.  A field is seldom planted to rice for more than one season, after which the land is used for corn, camotes, and the like, until the invasion of cogon grass makes further cultivation impossible.

As a result new land must be broken for each planting.  When the constellation layag “a sail” and balangay “a boat” appear in the month of December, the people go to the desired plot, cut down the trees, and when these are dry, fire them.

Before the planting can be begun the seed rice must be carried to the center of the field where a bamboo pole, talabinian, and a stalk of sugar-cane have previously been placed, as an offering to the kalaloa who guard the land.  Again at harvest time an offering of food is taken to this spot and the spirits of the dead are besought as follows:  “Do not take our rice, but let it last for a long time, for now we give a part to you.”  A meal and dance follow the offering and then all who desire may aid in cutting the new rice.

No offerings are associated with the planting or harvesting of other field crops, but the gathering of sago flour is attended by gifts to the spirits of the dead and prayers for the health of the workers.  The method of obtaining and preparing the flour is the same as that already described.  Offerings are made before and after a hunt, and a man never goes to fish without first placing a leg ring and some betel nut on the sand close to the water, meanwhile saying, “You TimanEm must give us some food; and you shall have your part.”  Upon his return he places a small fish beside the first offering and is then free to take his catch to the village.

In addition to the pursuits already outlined, we find that some of the men are expert workers in iron (Fig. 45), copper, and brass, while the women are weavers.  Their weaving does not differ from that previously described, but a peculiar type of decoration has been developed by this tribe, and from them has spread somewhat to their neighbors.  Waxed threads are used to work designs into cloth so that when the fabric is placed in dye the liquid will not reach the portions thus covered.  Later, when the threads are removed, white patterns appear on the red background (See Plate LXIII).