regardless of the phase of the moon or the position of the stars. He
further insists that neither _Balatik_ nor any other constellation
governs the time of an offering, nor does such a ceremony insure better
crops or success in war. He describes the sacrifice following the death
of Datu Kalayan, his father, as follows:

"A Bila-an slave was purchased for one agong and preparations made for a
sacrifice. A small house without floor or sides was built in the forest
some distance from the town, and in this were two upright poles which
supported a crossbeam at a height of about seven feet. Near them and
inside the house a shallow grave was dug and then the victim was brought
in. He was tied to the horizontal pole, hands crossed one on each side
of the beam. The men filled the house, leaving a free place only near
the victim, and the women and children crowded close around in the yard.
After addressing the spirits, Lamot ta Mangayo, MElu, and Dwata, I
placed my spear to the man's side, and then all the male relatives took
hold of the shaft and at my signal forced the weapon through the body.
Other men then cut at the body with their knives, finally releasing it
from the pole. While it lay on the ground the women and boys were
allowed to enter the house and throw spears at it, after which it was
buried."

Baloey, a Kagan living at Padada, claims to have seen a Bila-an
sacrifice at Ma-al, about ten years ago, while Bagobo Datu Ansig of
Talun, and Tongkaling of Cibolan claim to have witnessed several of
these events. As their accounts agree in most particulars with the two
just recorded, it seems probable that we have here a fairly accurate
account of a rite which no white man has seen or can hope to see.

In studying the decorative art of this people a person encounters the