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Q: Sa salitng filipino anong ibg sabihin ng bagol?
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What are the tradition of the ifugao?

Ifugao religious beliefs are expressed in the numerous rites and prayers (baki) that comprise the main body of Ifugao myths. The myths and folktales tell of their gods and goddesses, related supernatural beings, their ancestors and the forces of nature. The Ifugaos, aside from being deity worshipers, are nature worshipers and ancestor worshipers. A horde of major and minor deities are invoked at every ritual, the major gods being appealed to first. Barton listed as many as 1,500 deities in various ranks from gods, to demons, monsters, imps and spirits dwelling in trees, stones, mountains, and rivers aside from the omnipresent ancestor spirits. The Ifugaos believe that the cosmos is composed of six regions, four regions being above the earth, one being the earth itself, and the sixth lying under the earth. The people do not consider any of their deities as supreme but generally refer to Mah-nongan as the honorary dead and creator of all things. He is their chief god. The major gods Liddum, Punholdayan, Hinumbian, Ampual, Wigan and Yogyog are invoked to intercede with Mah-nongan or any of the particular major gods who might have caused sickness or other suffering. These invocations, which are always accompanied by animal offering and drinking of wine, are meant to "bribe" the gods and win their favor. The people believe that since certain gods cause sickness, the malady can only be cured by having other deities intercede for the invalid, thus making it necessary to offer sacrifices to the several gods concerned. Liddum is regarded as the chief mediator between the people and the other gods. The exact prayers to be recited by the mombaki and the number of chickens or pigs to be sacrificed (and later eaten, of course, by those present) are clearly specified in Ifugao tradition. If the first series of rituals brings no improvement in the patient's condition, another more elaborate series is resorted to, provided the family can afford the expense. The alim is chanted by a chief mombaki (mombagol) and eight to twelve other priests. The bagol ceremony lasts from early evening till late morning. Should it be deemed necessary, the ali, another ritual to gain the god's favor, is performed on an elevation overlooking rice fields or rivers. Mobaki call loudly upon all deities of rivers, mountains, forests, and all places where the sick person has set foot to return to the latter's soul in exchange with gifts of rice, wine, meat, and any other offering. In Ifugao mythology, there are many principal gods in the First, Second and Third Skyworld regions. Twenty-three different deities preside over the art of weaving, such as Monlolot, the winder of thread on the spindle, and the Mamiyo, stretcher of skeins. Eleven beings are importuned to stamp out rice pests; e.g. Bumigi, in charge of worms; and Lumadab, who has the power to dry up the rice leaves. Ampual, of the Fourth Skyworld, is the god who bestowed animals and plants on the people and who controls the transplanting of rice. He is one of those gods who expects gifts in return for his blessings. Wigan is the god of good harvest while Puwok controls the dread typhoons. In the underworld dwell Yogyog and Alyog, who cause the earth to quake. Aside from the prayers which are made to the gods, myths are recited as invocations to further one's good health, cure sickness, insure a successful marriage or headhunting raid, and eve to assist in performing sorcery. At times, when intoning the myths and prayers (baki), the mobaki or the priestesses seem to be possessed by the spirits that their voices change. Priestesses (mamah-o) are allowed to recite myths for curing sickness, but this is the only ritual they may perform. The religious significance of myths sets them apart from the folktales or the hudhud and uyya-uy, which can be sung or recited at any time, anywhere and by anybody, for they are meant to entertain, and not to invoke god's favor. We see from the foregoing that the Ifugaos believed that their failure or success depended entirely upon the will of their gods; for these immortal, invincible, omnipresent beings, with power even to change form, controlled man's life from birth to death. The people's only hope was to seek these spirits' favor through sacrificing pigs, chickens. carabaos, and wine. As explained earlier, the Ifugaos for centuries were pagans. They offered sacrifices to, and worshipped hundreds of major and minor gods and other spirits including those of their forefathers. At present, only the non-Christian Ifugaos still put themselves in the mercy of these deities. Most Ifugaos, especially the educated, have been freed from this bondage. They have embraced the Christian faith, with large numbers being converted during the early 1960's as a result of the patient work begun by the Belgian CICM missionaries in 1907. Notable among these missionaries are Fathers Jerome Moerman, Gerard de Boeck, and Francis Lmabrecht. The Spanish Dominican Fathers had been much less successful in their attempts to Christianize the Ifugaos.