With the ending of the period of taboo the workers go to the fields and, in the center of each, place a tambara[1] fitted with a white dish containing betel nut.  This is an offering to Eugpamolak Manobo, who is besought to drive from the field any tigbanawa or tagamaling[2] who may live there, to keep the workers in good health, to allow an abundant crop, and, finally, to make the owner rich and happy.  The weeds, brush, and trees, after being cut and allowed to dry are fired, while the logs remaining after this initial burning are piled together and again set on fire, and the field is ready for the planting.  No soil is broken and not a seed goes into the ground until the spirits again designate the time, by placing the constellation Marara in the sky.  This appears early in April, and is followed by a period of great activity in the fields.  If, for any reason, the owner of the land cannot plant at this time, he has two or more opportunities given him when the constellations Mamari and Bwaya appear, the latter toward the end of June.

[1] See p. 66, Fig. 12.

[2] Evil spirits which are classed with the buso.  See p. 107.

When the workers go to the field on the day set for the planting they enter at one corner and proceed directly across it to the far left hand corner where they erect a small house or place a tambara which is known as pEmEg’ge.  As soon as it is complete, the mabalian begin to call on the spirits.  Manama[1] is called first and after him other spirits, according to their rank and power.  They are informed that the planting is about to begin and that the people are showing them this mark of respect so that they will not allow anything to interfere with the crop.  This done, they go to the center of the field and place a second tambara, called parobanian, for the spirit Taragomi, who owns all food.  Leaves pleasing to him and presents of food or bracelets are placed in it, as well as in his tambara found in the house.[2] The owner of the field takes the malayag, a large variety of rice, and plants it around the parobanian,[3] and as the last grain is planted the mabalian again starts her prayer, this time beginning with Taragomi.  She asks for good crops, and protection for the field from all animals, blight and drought.  Finally, she begs Eugpamolak Manobo to control the sun and winds so that they will always be favorable to the growing grain.  Having thus done all in their power to secure the cooperation of the superior beings the men take their rice planters and real work begins.[4] The planter (Fig. 29) consists of a long shaft at one end of which is a metal blade while at the other is a bamboo clapper decorated with feathers.  When this instrument is struck on the ground it digs a shallow hole an inch or more in depth, the clapper meanwhile keeping up an incessant noise.  It is said by some that the rattle is intended to please the guardian spirit of the fields, but this does not seem to be the prevalent idea.  The women follow the men, dropping seeds into the holes and pushing the soil over them with their feet.