As another Lame Cherry exclusive in matter anti matter.......
I offer the following text from the Head Hunters of Luzon to expose your intellect to things known from the Dream Time as it is variously known in the Pacific. The Philippines from which Obama drew his natal blood has over 700 "gods" and more in worship of dead kindred.
Pay particular attention to the possession by demons which took place at this funeral. It was real and it was a regular occurrence in various rites which come from this Pacific rim. These things are not to be taken lightly as I have experience with this world and even protected as a Christian it has caused me loss and a great deal of consternation.
Obama had his Indian hanuman, bi sexual monkey demon he wished upon for luck. There were other entities before June 13 and other after June 13 when the Chin left the building.
Heed these things, as the Viking has friends who when told of the things here from June, were completely at ease and understood exactly what I was speaking of. You were not prepared for what this war was and is or what it will be.
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“On the third day after the soldier was killed, the principal funeral ceremonies took place. To these ceremonies came a great number of people from their various rancherías, the party from each ranchería being led by the relatives of the soldier, some of them very distant relatives.
“Aliguyen, the dead soldier, lived in the ranchería of Nagukaran, a ranchería until quite recently very unfriendly to Kiangan, where I live. Aliguyen, however, had some kin in Kiangan, and this kin, together with their friends, went to the funeral. Their shields, as well as the shields of all who attended, were painted with white markings, taking some the form of men, some of lizards, some were zig-zags. All men who attended had a head-dress made of the leaf petiole of the betel tree and the red leaves of the dongola plant. To these leaves were attached pendant white feathers. Everybody was dressed in his best clout, and the women in their best loin-cloths and in all their finery of gold beads and agate necklaces.
“Nagukaran is one ranchería of several in a very large valley. When I reached a point in the trail commanding this valley, there could be seen from various rancherías in the valley a procession from each of them wending their way slowly toward Aliguyen’s home. From the time that they came within sight of the house, which was sometimes when they were a mile and a half or two miles from it, each procession danced its way, beating on the striped shields with their drum-sticks and on their bangibang. This last is a kind of wooden stick, made of resonant hard wood, coated over with chicken blood. It is extremely old. It is curved slightly and is about two feet long, and is held in one hand suspended by a bejuco string so that the vibrations are not interfered with. It is beaten with a drum-stick, as is also the shield. The gansa, or brass gong, the usual musical instrument of the Ifugaos, is never used in the funeral of a beheaded man. The two men who headed each procession carried two spears each. Behind came a man carrying a spear and shield. The two in front faced the on-coming procession, stepping most of the time backward, making thrusts toward the two who bore the spears and shields. The bearers of spear and shield made thrusts at them, the whole being a dance which in some respects resembles one of the head-dances of the Bontoc Igorots. From the high place on the trail where I was, they looked, in the distance, like nothing so much as columns of centipedes or files of ants all creeping slowly along the dikes of the rice-paddies toward the central place. It usually takes an hour for such a procession to cover one mile. The beating of shield and stick could easily be heard across the wide valley on that still morning.
“Arriving at Aliguyen’s house, we found him sitting on a block facing the sun, lying against his shield, which was supported by the side of the house. The body was in a terrible state of decomposition. It was swollen to three times its living girth. Great blisters had collected under the epidermis, which broke from time to time, a brownish red fluid escaping. The spear wound in his neck was plugged by a wooden spear-head. In each hand Aliguyen held a wooden spear. No attempt whatever had been made to prevent decomposition of the body or the entrance to it of flies. From the mouth gas bubbled out continually. Two old women on each side with penholder-shaped loom-sticks about two feet long continually poked at Aliguyen’s face and the wound to wake him up. From time to time they caught the grewsome head by the hair and shook it violently, shouting, Who-oo-oo! Aliguyen, wake up! Open your eyes! Look down on Kurug. [Kurug being the ranchería from which came Aliguyen’s murderer.] Take his father and his mother, his wife and his children, and his first cousins and his second cousins, and his relatives by marriage. They wanted him to kill you. All your kin are women. [They say this in order to deceive Aliguyen into avenging himself.] They can’t avenge you. You will have to avenge yourself! There is ordén [law]; no one can kill them but you! Take them all!
“This calling on Aliguyen’s soul never ceased. When an old woman got hoarse, another took her place. As the procession came to the house it filed past Aliguyen and its leaders stopped and shouted words to the same effect. The key-note of the whole ceremony was vengeance. It is true that both persons who were involved in killing Aliguyen were themselves killed, but the people of a ranchería regard themselves as being about the only real people in the world and hold that three, four, or five men of another ranchería are not equal to one of theirs.
“Nagukaran being the ranchería that speared and nearly killed my predecessor, Mr.———, I explained my presence to the people there by saying that the soldier, being an agent of our Government, was in a way a relative of mine. The explanation was a perfectly natural one to the people, and they treated me with the greatest courtesy and helped me to see whatever was to be seen.
“Toward noon they told me that they were going to perform the feast which looked towards securing vengeance for Aliguyen’s death. They went to where the people had built a shed to protect them from the sun’s fierce rays on a little hillock some distance from any house. Two pigs were provided there, one being very small. Only the old men were permitted to gather around the pigs and the rice-wine and the other appurtenances of the feast. The feast began by a prayer to the ancestors, followed by an invocation to the various deities. The most interesting and the principal part of the feast was the invocation to the celestial bodies, who are believed to be the deities of War and Justice, Mánaháut (The Deceiver), a companion of the Sun God, was first invoked.
The people cried: Who-oo-oo! Mánaháut, look down! Come down and drink the rice-wine and take the pig! Don’t deceive us! Deceive our enemies! Take them into the remotest quarters of the sky-world; lock them up there forever so that they may not return! Vengeance for him who has gone before!’ Then an old man put his hands over his forehead and called: ‘Come down, Mánaháut.’ Mánaháut came and possessed him, causing him to call out: ‘Sa-ay! sa-ay! I come down Mánaháut; I drink the rice-wine; I will deceive your enemies, but I will not deceive you,’ The old man, possessed, jumps up and, with characteristic Ifugao dance step, dances about the rice-wine jar and about the pig.
Quickly follows him a feaster who has called Umalgo, the Spirit of the Sun, and was possessed by him. Mánaháut dances ahead of Umalgo to show him the pig. Umalgo seizes a spear, dances about the pig two or three times, when he steps over to it and with a thrust, seemingly without effort, pierces its heart. The blood spurts out of the pig’s side and there quickly follows a feaster who has been possessed by Umbulan, who throws himself on the pig and drinks its blood. He would remain there forever, say the people, drinking the pig’s blood, were it not that one of the Stars, his son, possesses a feaster, causing him to dance over to Umbulan, catch him by the hair and lead him from the pig. Following these ceremonies, there came feasters of various spirits of the Stars to cut the pig’s feet and his head off. Then comes the cutting up of the pig to cook in the pots.
The blood that has settled in its chest is carefully caught; it is used to smear the bangibang and the jipag. The jipag are interesting. They are little images of two or three of the deities that help men to take heads. The images are of wood about six or eight inches high. Sometimes there are images of dogs also. When an Ifugao goes on a head-hunting expedition, he takes the images in his head-basket, together with a stone to make the enemy’s feet heavy so that he cannot run away, and a little wooden stick in representation of a spear, to the end of which is attached a stone—this to make the enemy’s spear strike the earth so that it might not strike him.
They carry their spears point down to make the enemy spears miss.
"As the pig was being put into the pot for the old men who had performed the feast, some unmannerly young fellow started to make away with one piece of the flesh. Immediately there was a scramble which was joined by some three or four hundred Ifugaos of all the different rancherías. Then the feasters (I think there were about one thousand who attended the feast) leaped for their spears and shields. The people who had come from Kiangan rushed to where I was and took their stand in front of and around me, and told me to stay there and that they would protect me from any harm; all of which, as may well be supposed, produced no trifling amount of warmth in my feelings toward them. Fortunately nothing came of the scramble.
“I have no hesitancy in saying that two or three years ago, before Governor Gallman had performed his excellent and truly wonderful work among the Ifugaos, this scramble would have become a fight in which somebody would have lost his life. That such a thing could take place without danger was incomprehensible to the old women of Kiangan, who doubtless remembered sons or husbands, brothers or cousins, who had lost their lives in such an affair. With the memory of these old times in their minds they caught me by the arms and by the waist and said, ‘Barton, come home; we don’t know the mind of the people; they are likely to kill you.’ When I refused to miss seeing the rest of the feast, they told me to keep my revolver ready.
“Looking back on this incident, I am sure that I was in little, I believe no danger, but must give credit to my Ifugao boy who attended me in having the wisest head in the party. This boy immediately thought of my horse, which was picketed near, and ran to it, taking with him one or two responsible Kiangan men to help him watch and defend it. Had he not done so, some meat-hungry, hot-headed Ifugao might easily have stuck a bolo in his side during the scramble and its confusion; and immediately some five hundred or more Ifugaos would have been right on top of the carcase, hand-hacking at it with their long war-knives, and it would probably have been impossible ever to find out who gave the first thrust.
“The old men who had performed the feast, after things had quieted down somewhat, began scolding and cursing those who had run away with the meat. Finally they managed to prevail upon the meat-snatchers to bring back three small pieces, about the size of their hands, from which I concluded that Ifugao is a language which is admirably adapted to making people ashamed of themselves. For I knew how hungry for meat these Ifugao become.
“Three old men stuck their spears in a piece of meat and began a long story whose text was the confusion of enemies in some past time. At the conclusion of each story, they said: ‘Not there, but here; not then, but now.’ By a sort of simple witchcraft, the mere telling of these stories is believed to secure a like confusion and destruction of the enemies of the present. When this ceremony had been completed, each old man raised his spear quickly and so was enabled to secure for himself the meat impaled. In one case, one of the old men just missed ripping open the abdomen of the man who stood in front.
“The feast being finished, the people made an attempt to assemble by rancherías. Then they filed along the trail to bury Aliguyen. Nagukaran ranchería took the lead. As the procession came near the grave the men took off their head-dresses and strung them on a long pole, which was laid across the trail. A Nagukaran ranchero went to where Aliguyen was sitting and picked him up, carried him to the grave, and placed him in a sitting posture facing Kurug, the ranchería that killed him, Aliguyen was not wrapped in a death-blanket, as corpses usually are. His body was neglected in order to make him angry, so to incite him to vengeance.
“The grave was a kind of sepulchre dug out of a bank. It was walled up with stones after Aliguyen was placed in it, and an egg thrown against the tomb, whereupon the people yelled: ’Batna kana okukulan di bujolmi ud Kurug! (‘So may it happen to our enemies at Kurug!’) The poles on which were strung the head-dresses were taken and hung over the door of Aliguyen’s house. After this the people dispersed to their homes. On the way home they stopped at a stream and washed themselves, praying somewhat as follows: ‘Wash, Water, but do not wash away our lives, our pigs, our chickens, our rice, our children. Wash away death by violence, death by the spear, death by sickness. Wash away pests, hunger, and crop-failure, and our enemies. Wash away the visits of the Spear-bearing Nightcomer, the Mountain Haunters, the Ghosts, the Westcomers. Wash away our enemies. Wash as vengeance for him who has gone before.’”
*****
You should note in this a great deal of sympathetic magic and other earth as well as demonic forces brought into play, including the altering of other people's thoughts to another's will.
"Anitos" not mentioned in this passage are house idols or ghost ancestors, in form like voodoo dolls, and offer protection to the peoples and are so honored.
Pay attention to this, as God warns not to dabble in it, as it does work in the consumptive forces.
agtG
