Miminsad, miminsad si Mansilátan Opod si Badla nga magadayao nang dunia. Bailan, managunsáyao, Bailan, managunlíguit. [95] This means in Spanish: "Mansilátan has come down, has come down. Later [will come] Badla, who will preserve the earth. Bailanas, dance; bailanas, turn ye round about." As soon as the invocation has concluded bailanas and non-bailanas, that is to say, all the people who have gathered, dance and cry out like disorderly persons, devour the hog, and end by getting drunk. Such is the conclusion and end of the demoniacal bucolic feast to the gods Mansilátan and Badla. And although these things are so, the Catholic apologist will not fail to comprehend the most important teachings which he could utilize as a confirmation of the most transcendental questions of our true religion. For leaving aside the action of the sacrifice and the ceremonies that accompany it, is there not some glimpse in that song, Miminsad, miminsad si Mansilátan, etc., although an imperfect one, of the dogmas of the plurality of persons in God, and of the creation and redemption of the world? Indeed, it is so, and more if one keep in mind the signification in which the Mandayas understand it, according to the ancient and constant oral tradition received from their ancestors. That tradition which gives the true meaning to those verses has been taken down by Father Pastells from the mouth of many tigúlang or old men who have been converted to Christianity. It is as follows. Mansilátan, the principal god and father of Badla, descended from the heavens where he dwells in order to create the world. Afterward his only son Badla came down also to preserve and protect the world--that is men and things--against the power and trickery of the evil spirits, Pudaúgnon and Malímbung, the latter a woman and the former a man, who are trying by continual artifices to harm and injure them. Those evil spirits did not obtain nor will they ever obtain their most evil intents to destroy the earth and mankind, for they are under the power and protection of the powerful and invisible god Badla. Consequently, and in view of so great love and mercy on the part of the latter and because of so much goodness on the part of his father Mansilátan, the bailanas who are the priestesses of the same, can never do less than be joyful, and in the transports of their joy invite one another to dance and circle about their revered images as an act of reverence to so great benefactors. Also there is not wanting among the beliefs of the Mandayas one which gives, although in a confused and corrupted manner, the idea of the Holy Spirit, thereby completing the mystery of the holy Trinity. For they say that, from Mansilátan, the father of Badla his only son, also proceeds the god Búsao, who is nothing else than the omnipotent virtue of the former. This last is communicated to some men preeminent in valor and skill for their combats, so that