r times whose acts of prowess are still recounted by Bukidnon
warriors.

[122] A heavy padded hemp coat with a kilt which is supposed to turn
spears. Over the shoulder is worn a sash in which are a few peculiar
stones and charms which are believed to protect its wearer. Warriors
who have taken thirty human lives are permitted to wear a peculiar
crown-shaped headdress with upstanding points.

[123] See note 1, p. 23.

[124] This is a good example of the way in which people at a certain
stage try to account for their surroundings. Nearly all consider
themselves the original people. We find the Bagobo no exception
to this. In this tale, which is evidently very old, they account
for themselves and their neighbors, and then, to meet present needs,
they adapt the story to include the white people whom they have known
for not more than two hundred years.

[125] These are evil spirits who have power to injure people. They
are ugly to look at and go about eating anything, even dead persons. A
young Bagobo described his idea of a buso as follows: "He has a long
body, long feet and neck, curly hair, and black face, flat nose,
and one big red or yellow eye. He has big feet and fingers, but
small arms, and his two big teeth are long and pointed. Like a dog,
he goes about eating anything, even dead persons." Cole, _Wild Tribes
of Davao District_, Field Museum Nat. Hist., Vol. XII, No. 2, p. 107.

[126] This is evidently an old tale in which the story-teller
introduces modern ideas.

[127] Here, as is often the case, an origin story has been added to
a tale with which it has no logical connection.

[128] This story is well known among the Bilaan, who are one of
the tribes least influenced by the Spaniards, and yet it bears so
many incidents similar to biblical accounts that there is a strong
suggestion of Christian influence. It is possible that these ideas
came through the Mohammedan Moro.

[129] The most powerful of the spirits and the one to whom the people
resort in times of danger.

[130] A similar story is found in British North Borneo. See Evans,
_Journal of Royal Anthropological Institute_, 1913, p. 423.

[131] Melu, Fiuweigh, Diwata, and Saweigh.

[132] Buswit.

[133] An origin story of a very different type from those of the
Bukidnon and Bagobo. While the others show foreign influence, this
appears to be typically primitive.

[134] The omen bird of the Mandaya. It is believed to be a messenger
from the spi