[3] Maxey states exactly the opposite, for the Mandaya of Cateel, i. e., the right side is bad, the left good.

The people do not make offerings to this bird, neither do they regard it as a spirit, but rather as a messenger from the spirit world.  The old men were certain that anyone who molested one of these birds would die.

Another bird known as wak-wak “which looks like a crow but is larger and only calls at night” foretells ill-fortune.  Sneezing is also a bad omen, particularly if it occurs at the beginning of an undertaking.  Certain words, accompanied by small offerings, may be sufficient to overcome the dangers foretold by these warnings.  It is also possible to thwart the designs of ill-disposed spirits or human enemies by wearing a sash or charm which contains bits of fungus growth, peculiarly shaped stones, or the root of a plant called gam.  These charms not only ward off ill-fortune and sickness, but give positive aid in battle and keep the dogs on the trail of the game.[1]

[1] The use of these magic sashes, known as anting-anting, is widespread throughout the southern Philippines both with the pagan and Mohammedan tribes.

There is in each community one or more persons, generally women, who are known as ballyan.  These priestesses, or mediums, are versed in all the ceremonies and dances which the ancestors have found effectual in overcoming evil influences, and in retaining the favor of the spirits.  They, better than all others, understand the omens, and often through them the higher beings make known their desires.  So far as could be learned the ballyan is not at any time possessed, but when in a trance sees and converses with the most powerful spirits as well as with the shades of the departed.  This power to communicate with supernatural beings and to control the forces of nature, is not voluntarily sought by the future ballyan, but comes to the candidate either through one already occupying such a position or by her being unexpectedly seized with a fainting or trembling fit, in which condition she finds that she is able to communicate with the inhabitants of the spirit world.  Having been thus chosen she at once becomes the pupil of some experienced ballyan from whom she learns all the secrets of the profession and the details of ceremonies to be made.

At the time of planting or reaping, at a birth or death, when a great celebration is held, or when the spirits are to be invoked for the cure of the sick, one or more of these women take charge of the ceremonies and for the time being are the religious heads of the community.  At such a time the ballyan wears a blood-red waist,[1] but on other occasions her dress is the same as that of the other women, and her life does not differ from their’s in any respect.

[1] PEDRO ROSELL, writing in 1885, says that the ballyan then dressed entirely in red.  BLAIR and ROBERTSON, Vol.  XLIII, p. 217.