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Without hesitation the men gathered up their tools and left the plot, explaining that it was useless for them to plant there for the limokon had warned them that rats would eat any crop they might try to grow in that spot. Maxey states exactly the opposite, for the Mandaya of Cateel, i. e., the right side is bad, the left good.

This they do by thrusting sharpened sticks into the ground, thus making holes an inch or two in depth. Taking rice from the tagbinian the women follow, dropping seeds into the holes. Maxey relates that at planting and harvest tune the Mandaya of Cateel carry offerings to the baliti trees and there offer it to Diwata, in supplication or thanks for an abundant crop.

Finally, the body is wrapped in a mat and is buried in the forest. Maxey gives the following account of burial near Cateel: "The dead person is dressed in his best clothes, wrapped in a piece of abaca cloth, and placed in a coffin of bamboo poles, or one hewn from a solid log, if the person was one of means, and buried.

The following spirits are known to the ballyan of the Mayo district: I. DIWATA. A good spirit who is besought for aid against the machinations of evil beings. The people of Mayo claim that they do not now, nor have they at any time made images of their gods, but in the vicinity of Cateel Maxey has seen wooden images called manaog, which were said to represent Diwata on earth.

Quite in contrast with this mass of material are the excellent reports of the late Governor Bolton, and Mr. Melbourne A. Maxey, who for a number of years has been closely associated with the members of the tribe residing in the vicinity of Cateel. In the preparation of this paper frequent use has been made of the notes gathered by these two gentlemen. Published in the Mindanao Herald.

The same complicated method of overtying, dyeing, and weaving of hemp employed in the manufacture of women's skirts is in use from Cateel in the north to Sarangani Bay in the south, while in the manufacture of weapons the iron worker in Cibolan differs not at all from his fellow-craftsman among the Mandaya.

According to Mr. Maxey, the Mandaya of Cateel believe that many generations ago a great flood occurred which caused the death of all the inhabitants of the world except one pregnant woman. She prayed that her child might be a boy. Her prayer was answered and she gave birth to a son whose name was Uacatan.

The writer made persistent inquiry among the Mandaya to the south of Caraga, but could not find a trace of a belief in any one of the four spirits named; neither are these spirits mentioned in the notes of Governor Bolton, nor in the excellent description of the people about Cateel, furnished by such a careful observer as Mr. Maxey.

The crops, aside from the rice, are planted and harvested without further reference to the spirit world, but the cultivation and care of this cereal can only be carried on according to certain fixed conditions. See pages 173 and 177. Near Cateel the wishes of the spirits are learned by means of cords. A number of strings are tied together in the center and the knot is buried.

Maxey mentions the use of poisoned weapons in the neighborhood of Cateel, but the Mandaya of the south seem to be entirely ignorant of this custom, Maxey's account of the preparation of the poison is as follows: "The poison is, according to the writer's informant, prepared as follows: A long bamboo is cut and carried to a tree called camandag.