The Philippine Islands, 1493-1898, Volume 43, 1670-1700: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century
History
The Philippine Islands, 1493-1898, Volume 43, 1670-1700: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
Although I do not believe those things, I have a
certain fear in passing near these trees." I urged him to cast off so
superstitious belief and to trust in God, who is the only one who can
deliver us from all sicknesses and danger of soul and body. The idol
called Tigbas figures among the Buquidnons as a very highly respected
god. They look upon him with great reverence, for they believe that he
descended from the sky. Only the chief datos among them possess that
idol. The said idol is made of stone, as is also the pedestal that
supports it. The people guard it with the greatest care among the most
esteemed objects of their ancestors, and only show it to those whom
they consider as very closely allied to themselves, either by reason
of friendship or kinship. Talián is another little idol represented
by the figure of a monkey seated on its haunches. They make it from
the root of the alder tree. Generally they carry it hanging from the
breast by means of a cord which the unhappy Talián has tied about his
neck. When they go on a journey and fear an ambush, they take that
little idol by the string and let it hang in the air free in the manner
of a plumb-line, and toward the direction where its gaze rests, they
say that the enemies are preparing an ambush for them there. In order
to free themselves from those enemies they leave the road which they
had taken and follow one entirely different. If they suffer from any
sickness, they submerge the idol in a basin of water and then drink
the water immediately, for they believe that by so doing they will
recover their lost health. Sometimes they say that it is sufficient
to touch with the idol the ailing member, or the painful part, in
order to find relief and even a total cure. Finally, they make use
of it in order to divine where the objects or jewels which they have
lost by chance are. They always try to keep the Búsao or evil spirit
well dispositioned. For that purpose they offer him food and drink,
singing and dancing, according to their custom. At the same time
they recite certain prayers, asking him to free them from such or
such a calamity which they fear. The old men are generally the ones
who offer the sacrifices, which usually consist only of the offering
of fruits of the soil, and in the sacrifice of some swine and fowls,
in order to court or make amends to one of their deities. One of their
most common altars consists of a column with a dish on the upper part
which contains some offering. The two cross timbers which are seen
in the middle part are for the purpose of holding their little idols.
Public-domain text, read in full here on John Shaqi.
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