Spiritual Curing, Prevention of Harm, and Blessings

The person most often consulted in such cases was a female spirit medium (mansib-ok ). Mediums differed in their diagnostic methods, but most would dangle a bit of iron near the afflicted person's face, and by observing the metal's movement discern the supernatural agent and then recommend the appropriate ceremony (see Sacla 1987). The few male practitioners usually divined by scrutinizing patterns in the dregs of a cup of rice beer.

Having diagnosed her client, the medium would usually refer the individual to a priest (manbunung). Only a priest could perform the requisite sacrifice and chant the correct prayer to the responsible entity. Every supernaturally induced affliction required a different ceremony; one current-day manbunung has recorded the procedures of fifty-nine separate rituals.

Other rituals functioned to secure general blessings from benevolent nonhuman agents. Laymen chanted many simple prayers in the course of daily activities. Drinking sessions formed the most common occasions; before imbibing any alcohol, a person would toss a small amount to the ground, giving its vapors to the gods and ancestors, who would then be beseeched for general assistance. Rituals to secure good harvests, however, were few. Most

were concerned with rice culture; the all-important sweet potato was essentially ignored in ritual life.

Not all supernatural signs were negative. An oddly behaving animal, or especially the presence of a specific animal at a specific place and time (sangbo ), could presage good fortune. A dream too could bode well, depending, of course, on the medium's reading. The ancestors would also convey requests through specific signals. A deceased grandfather, for example, might appear in a dream requesting blankets. The dutiful grandchild would then accord him honor in a blanket-bestowing ritual. Major ceremonies for the ancestors, however, were not usually initiated through such specific requests. Most occurred at intervals dictated largely by the life-stage and social position of the celebrant. Such prestige feasts (pedit ) formed the heart of religious belief and practice. Before analyzing them, however, it is necessary to link the religious beliefs discussed above with the environmental patterns outlined in chapter 2.