Chapter IX: Sooloo (4)

The Bagobos are another race of heathens, who, occupying the folds of the volcano of Apo, [106] extend along the southwest part of Davao between the Taomo and Bolotucan rivers. They number approximately ten or twelve thousand souls. About eight hundred have as yet been reduced, and only about four hundred have been baptized in the new reductions of Santa Cruz, Astorga, Daliao, Bago, and Taomo. The Bagobos differ scarcely from the Guiangas, except in the language that is peculiar to the latter. They are reported, nevertheless, to be great sacrificers [of human flesh], and are very much set in the customs of their ancestors. They have two feasts annually: one before the sowing of the rice, and the other after its harvest. This last is of an innocent enough character and is called the feast of women. At that feast all the people gather at the house of their chief or the master of the feast, at the decline of the afternoon. That day they feast like nobles, and drink until it is finished the sugarcane wine which has been prepared for that purpose. There is music, singing, and dancing almost all the night, and the party breaks up at dawn of the following day. The feast which they hold before the sowing is a criminal and repugnant trago-comedy. The tragical part is the first thing that is done. When they have assembled in the middle of the woods, after taking all the precautions necessary, so that the matter may not reach the ears of the authority of the district or of the father missionary, they tightly bind the slave whom they are going to sacrifice. When once assured that they will not be discovered, all armed with sharp knives, they leap and jump about the victim striking him one after the other, or several at one time amid infernal cries and shouts, until the body of the victim sacrificed has been cut into bits. From the place of the sacrifice they then go to the house of their chief or the master of the feast, holding branches in their hands which they place in a large bamboo, which is not only the chief adornment but the altar of the house in which they meet. Here comes the comical part, for like one who has done nothing, they all eat and drink, and some of the most joyful play on musical instruments, and dance. The principal part is reserved for the old man or master of the feast. He standing near the bamboo which I have mentioned above, holding the vessel of wine in his hand, and talking with his comrades, addresses the great demon called Darago, whose feast they are celebrating, in the following words: "Darago, we are making you this feast, with great good will and gladness, offering you the blood of the sacrifice which we have made and this wine which we drink so that you may be our friend, accompany us, and be propitious in our wars." Afterward and as a continuation of what I have said, he begins a kind of litany in which all the most celebrated Daragos whom they know or believe that they know, and whose names are repeated by all at the same time, enter.

The Bagobos recognize two beginnings: and say that they have each two souls. God, or Tiquiama is very good they say and has created all things, although he has been aided by other small gods who are under his orders: such as Mamale, who made the earth; Macacoret, the air; Domacolen, the mountains; and Macaponguis, the water. Of the two souls, one goes to heaven and the other to hell. For they believe that both in this life and in the other, they belong to the devil, to whom they concede the same rights and almost the same power as to God, only with the difference that the devil is very bad, and fond of blood, and the beginning of all evil and confusion. On that account, quite neglectful of God, the being whom they serve and adore in all things is the devil. When they marry, if the lovers think that it will be of any use, they make a human sacrifice so that they may have a good marriage, so that the weather may be good, so that they may have no storm, sickness, etc.: all, things which they attribute to the devil. In the same way also when they learn that there is any contagious disease, or fear death, several of them assemble and make a human sacrifice, asking the devil to let them live, since they generously offer him that victim. They also believe that the disease can be conjured. But the time that it appears that it is necessary to make a sacrifice according to the law of the Bagobos is at the death of any one of the family, before they can remove the lalaoan or mourning. In that case the sacrifice announced among them as a feria or a pilgrimage is usually announced among the Christians. At the point and on the day assigned, all the sacrificers assemble, or possibly one member of each of the families who are in mourning, at times fifty or more. The value of the slave sacrificed is paid among them all, and he who pays most has the right to sacrifice first. The victims cry out at such times as long as they can and ask pity of all; but instead of pitying them, they drown the pitiful cries with the most horrible and terrifying shouts that can be imagined. If they perform the sacrifice near the Christians, then they strike without any shouts, and even gag the mouth of the victim.

But let us leave for another letter the relation of not less horrible barbarities. O Fathers and Brothers of my soul, pray for the conversion of these wretched beings, and do not be forgetful of me in your holy sacrifices and prayers.

The servant in Christ of you all,

Mateo Gisbert, S. J.

Davao, February 8, 1886.

My dearly beloved Fathers and Brothers in Christ:

On reading the horrible sacrifices that I described in my last letter, you will have asked: "How has the father been able to learn so minutely the inhuman customs which the savages conceal so carefully in the midst of their forests?" Your Reverences will understand indeed that I have not been able to be present at those sacrifices, but they have been explained to me by the Bagobos, who, having been baptized, recount those and other barbarities of heathenism. I have learned it also from the mouth of some victims who, being at the very point of being sacrificed, managed to escape by the aid and management of the father missionary.

I am going to mention some of the customs of the Bagobos to you which must, I believe, arrest the attention because of their ridiculousness and superstition. When the Bagobos have an evil presentiment, for which it is enough for them to see a snake in the house, or that the jar breaks in the fire, etc., they hasten to their matanom, in order to have him conjure the misfortune by means of his great wisdom. The matanom, who preserves the customs and religions of their ancestors, makes a doll with his knife, giving it the face of a man, and then addressing God, says the following words: "O God, Thou Who hast created men and trees, and all things, do not deprive us of life, and receive in exchange this bit of wood, which has our face." After that ceremony with or without the doll, they set in the water a small bag containing a little morisqueta or rice, to which they at times add a cock. By this means they think that they have rid themselves of the disease. When they are sick, they perform the diuata in their tambaro. That consists in a dish on top of a bamboo which is fixed in the ground, on which they place buyo, bonga, lime, and tobacco, while they say to their god: "We offer thee this. Give us health." When they visit a sick person, they have the custom of placing copper rings on their wrists or on their legs, in order that the soul which they call limocod may not leave. When anyone dies, they never bury him without placing for him his share of rice to be eaten on the journey. When they harvest their rice or maize, they give the first fruits to the diuata, and do not eat them, or sell a grain without first having made their hatchets, bolos, and other tools which they use in clearing their fields eat first. The song of the limocon is for them the message from God. It is of good or evil augury according to circumstances. Accordingly, when the limocon sings, every Bagobo stops and looks about him. If he sees for instance, a fallen tree, the limocon advises him not to advance farther for the fate of that tree awaits him, and he turns back. If he sees no particular thing which indicates or prognosticates any ill, he continues, for then the song of the limocon is good. Sneezing is always a bad omen for them, and accordingly if anyone sneezes by chance when they are about to set out on a journey, the departure is deferred until next day.

There are not as a rule many thefts among the Bagobos, for they believe that the thief can be discovered easily by means of their famous bongat. That consists of two small joints of bamboo, which contain certain mysterious powders. He who has been robbed and wishes to determine the robber, takes a hen's egg, makes a hole in it, puts a pinch of the abovesaid powder in it, and leaves it in the fire. If he wish the robber to die he has nothing else to do than to break the egg; but since the thief may sometimes be a relative or a beloved person the egg is not usually broken, so that there may be or may be able to be a remedy. For under all circumstances, when this operation is performed, if the robber lives, wherever he may be, he himself must inform on himself by crying out, "I am the thief; I am the thief;" as he is compelled to do (they say) by the sharp pain which he feels all through his body. When he is discovered, he may be cured by putting powder from the other joint into the water and bathing his body with it. This practice is very common here among heathens and Moros. A Bagobo, named Anas, who was converted, gave me the bongat, with which he had frightened many people when a heathen.

This would be the place to write you some very interesting Bagobo stories and legends; but in order to be understood, I should have to precede it by a long preamble, for which I have no time at present; and hence I shall leave it for another time. I should like to tell you something about the other races of heathens whom we have in this mission. The Bilanes, [107] are beyond doubt, the most industrious of all the heathens that inhabit these mountains. This race numbers approximately about twenty thousand souls, who are divided among a considerable number of rancherias between the Bulatucan River and the bay of Sarangani, and occupying the beautiful plains of the interior where they grow considerable rice. They have some of the customs of the Bagobos their neighbors, but their language which is very different separates them as does also the natural hostility that always arms the heathen savage against the savage, and one race against the other. The Bilanes are very intelligent, and some who have been baptized, give good proof of themselves. But although it causes me the greatest pain to say it, as they are a race which deserves that we all interest ourselves in them, as they are very numerous, and capable of receiving the evangelical light and civilization, I must tell you that there is no reduction as yet among that race of heathens.

Enough for today. Another time I shall speak of the Tagacaolos, Manobos, and Atas. Meanwhile, will you pray the sacred heart of Jesus for them all and for your most affectionate brother and servant in Christ.

Mateo Gisbert, S. J.

Davao, February 20, 1886.

My dearly beloved Fathers and Brothers in Christ:

In order that you may all be encouraged more and more to aid us with your prayers in the great undertaking that we are engaged upon, I am going to mention, as I promised, a few of the customs of several races of this mission. The Tagacaolos belong to a numerous race of heathens, who inhabit the mountains of Culaman from Sarangani to Malalag. The whole mission contains approximately about twelve or fourteen thousand. Their language is easy to understand to him who knows Visayan. They are much divided among themselves and are continually at war, the weak being the slave of the stronger, and being frequently sold to the Moros. The Bagobos almost always supply themselves from this race for their human sacrifices. Do not believe, however, that they are a people inferior to those of other races. The Tagacaolos are lighter complexioned and more docile than the other known heathens. They also have human sacrifices at times, but they easily abandon their barbarous customs.

The Manobos [108] are another numerous and savage race of heathens, who live along various points of the coast, from Malalag to Sarangani. These Manobos have little liking for work, and are warlike and valiant, being usually on the hunt for slaves. They possess firearms, which the Moros sell them in exchange for slaves. This is a misfortune which we regret, but which has no remedy, until with the progress of the reduction the action of authority may be more effectual. The Moros hereabout are a race of thieves, the most shameful that are known. They do not work and live ordinarily on the slave trade which they are always able to procure. I know some Moros in this mission who pass themselves off as friends, but are very evil. There is a pandita named Gubat, who asserts that he likes me and respects me more than he does his own father, and comes into my presence as if he were the most friendly and obedient person in all the reductions of the coast, telling me always that he is going to collect what they owe him. As it will not take long, I shall recount one of his evil deeds. Two years ago he went to Tubalan, where, uniting with Basino, Alivao, Minquil, Batuga, Joac, and Agbay, he went to a rancheria of Tagacaolos and enslaved them to the number of seven, namely, Bayo, Eloy, Salio, Arac, Agueda, Caoy, and Dila, and brought them to the coast. There they were apportioned as slaves, after the one called Eloy had been knifed, because they feared that they would be exposed by him if opportunity offered. Along the Culaman coast, when they knife one or many, they generally set the head on a pole and keep them for days and months. With that object in view they cut off the head of Eloy, which Batuga carried, while the pandita Gubat, my friend, carried an arm. But a short time ago, I have been able to rescue and baptize Bayo and Dila, and the latter's wife and two daughters. From the last named, I learned the history which I have briefly recounted. It is a sample of many others which I could relate to you. Consequently, they are wont to make slaves here treacherously and by violence. Although these Manobos, as I have said, are savage and warlike, there are some rancherias of them, which, having been reduced by the father missionary, have abandoned their evil customs. In Piapi we have already one hundred and ninety baptized persons, almost all Manobos. Their language is somewhat difficult to understand, but one can conquer that difficulty by living among them for a short time. The number of Manobos in this mission is not less than one thousand two hundred.

The Atas are another race of wild and savage heathens who live in the interior. Only the rancheria of Dato Lasia, which is the nearest, has been visited as yet. It is the least known race, but it is believed with foundation, to be the most numerous, aggregating not less than twenty-five thousand souls. They speak their own tongue. I have baptized a few Atas, by making myself understood in Visayan or Bagobo. On that day that the Atas hear a father missionary speak their language, I have no doubt of their conversion. The difficulty, even supposing that there were father missionaries who could give their work to the mission, will always be very great, because it is in the interior, through mountains, rivers, and woods remote from the coast, where there are no roads or any human aid. Nevertheless, one must pray for them, confident that God will open the way through His infinite mercy.

In the island of Samal I have also a Christian village, where the heathen Samals are gradually becoming reduced and baptized. There are now some hundred and thirty-seven baptized.

The other reductions in my care are all on the southern part of this coast, extending from Davao to Malalag, inclusive. They are Malalag, Piapi, Digos, Santa Cruz, Astorga, Daliao, Bago, and Taumo. Among them all there are nine hundred who have been baptized. In general they follow the instructions of the father missionary docilely. Almost all of them possess their little homes on the suitable street, and many of them are beginning to cultivate cacao and other plants which are given to them here, and are highly esteemed. The majority of those baptized as yet in these reductions belong to the Tagacaolo and Bagobo races. Then follow successively the Manobos, Samals, and Calagars. I shall also endeavor to open the door quite soon to the Guiangas, Bilanes, and Atas. In order to begin, nevertheless, as is fitting, and to carry on this work, some father missionaries are needed, not only because of the great number of the heathens to be administered, but also because they talk several languages, and have habits and customs that differ considerably among themselves.

I conclude this letter by commending myself to the holy prayers and sacrifices of all the Fathers and Brothers of that holy house. From your most affectionate servant in Christ,

Mateo Gisbert, S. J.

Davao, July 26, 1886.

Pax Christi.
My dearly beloved Father Superior in Christ: [109]

I have just received your favor of the fourteenth inst. I am very glad that you have returned from your long journey without having experienced any misfortune. Welcome to the Fathers and Brothers of the new mission! A fraternal embrace to them all!

I desired to write your Reverence a long letter, but since the post has found me alone, in Davao, for Fathers Perello and More have not returned from their excursion to Libuac, I shall not be able to write at great length, as I must attend to the other duties necessary here during the days for the steamboat. May God repay your Reverence for the charity which you extend me in the good news that you give me. What shall I tell you on this occasion? The circumstances of this mission offer me some material, especially the consideration of the condition of the various races of heathens who inhabit it, and especially the race of the Bagobos. To what extremities do their ignorance and the malice of the common enemy reduce them! This latter, being the prince of darkness, rules them thoroughly, no longer by insinuating himself and presenting himself under the forms of apparent goodness, in order to take possession of their hearts and souls without intimidating them, acting as a seductive deceiver, but in the midst of the shadows of this heathenism, he does not fear to appear so frightfully horrible and cruel as he is in reality.

I have considered, at times, as did our holy Father, Ignacio, Satan on his throne of smoke and fire, with horrible and frightful face, in the great field of Babilonia, and this formula, which is feigned by means of the imagination to aid the understanding in consideration of the truth that it claims, is here a reality. What is it but that large field inhabited by so many heathen races, whose confusion of tongues forms the labyrinth of the mission in which we work! What signifies this volcanic mountain Apo, in which the great Mandarangan lives as in his throne of smoke and fire, as is believed and related by the Bagobos, who bathe themselves in the blood of thousands upon thousands of human victims! Is not this truly the field of Babilonia, where the prince of darkness reigns? And who can tell the years of his dominion here? The Bagobos of Sibulan usually show their antiquity by the following genealogies. Manip, the present dato, had for father Panguilan; Panguilan was the son of Taopan; Taopan, son of Maliadi; Maliadi, son of Banga; Banga, son of Lumbay; Lumbay, son of Basian; Basian, son of Boas; Boas, son of Bato; Bato, son of Salingolop. They say that of all their ancestors, Salingolop was the most powerful, and his name was always preserved among all his descendants. Before him there were already Bagobos with the same customs as those of today, that is, they were heathens and slaves of the great Mandarangan or Satan, to whom it appears that they always sacrificed human victims. The father of Manip was the dato of Sibulan, who died a few months ago at a very old age (perhaps he was as much as a hundred), and whom they say had already attained to the condition of immortality, which was due to the matuga guinaua, or good heart of Mandarangan, because of the many victims that he had offered that being. It is said that when he was yet a youth, he sought a wife, but did not obtain her until he had cut off fifty human heads, as was attested by the hundred ears which he carried in a sack from the river Libaganon to Sibulan. How many victims must that single Bagobo have offered up! Even after his death it was necessary to seal his sepulcher with the blood of human victims. For his son Manip and his other relatives did not remove the mourning or lalaoan, as they call it, until after they had barbarously sacrificed seven slaves, according to the relation of Itang. That man fearing to be one of the victims, presented himself to the father missionary in order to place his temporal and eternal life in safety, and that was quickly done for he was baptized a while ago under the name of Juan.

Quite patent is the barbarity of these people and the complete dominion of the prince of darkness in the field of the Bagobo heathenism. But perhaps one will ask: "How can so paradoxical a barbarity exist, since by sacrificing their slaves, [110] those people lose slave and money? Leaving to one side even the inhumanity revealed by so barbarous a custom, only by not attacking so directly their own interests by depriving themselves of arms for their work, etc., it appears that they would have to refrain from sacrificing their slaves; but necessarily they are very much given to human sacrifices, not only in order to preserve a custom of their ancestors, but also in order not to lose a kind of trade that is sufficiently lucrative, and of which I made mention in one of my former letters.

Nevertheless, it will not be too much to relate the following case in support of my assertion. Maglandao, a good lad, and yet single, was the name of the victim. His master was not a Bagobo, but he was married to a Bagobo woman, and far from following the customs of his country which are more humane and civilized, he immediately committed so evil a deed that he could well have been graduated as master from the Bagobo school. Maglandao was the son of Apat, a Bagobo, and from childhood had never been the slave of any person. But in order to obtain some pamaran or pendents of ivory which were worth eight or ten pesos, he gave his word to work for a certain length of time for the owner of the pamaran. The latter, considering him as his slave, or rather, as if he were a wild boar of the woods, having grown angry at him one day because he did not do as he was ordered, fired his gun point blank at him so that the ball entered his back and came out in front just below the right breast, also going through his arm. The wound was mortal, especially as he was left, just as his master left him, totally abandoned. But, since in spite of all, two days had passed, and Maglandao had not died, his master bethought him that he could make use of him for the sacrifice which the Bagobos of Cauit were about to make on the occasion of the death of the old Balolo. The sacrificers, in number about twenty heathens, agreed to kill or sacrifice the wounded youth, giving his master seventy paves, [111] or about fourteen cavans of palay. That was a stroke of business that was considered as profitable by both parties to the contract. The sacrifices believed that they were the gainers in it, for since the victim was nearly dead when he came into their hands, they obtained him ipso facto at a lower price, and thus saved money and stabbing. He who sold the victim also thought himself the gainer, because by handing him over for the sacrifice, he saved the labor and expenses of burial, and had enough palay to eat throughout the year.

I have been able to ascertain the facts about this and other horrible sacrifices through the sacrificers themselves who have been converted to the Catholic faith, who have not hesitated to relate them to me with the above details and others which I omit. The above will suffice for your Reverence to understand that human sacrifices are a real business here, and are maintained not only by Bagobos, but also by Moros and other heathen races. It is an infamous traffic which can only be wiped out by means of the civilizing action which Espana is exercising over Mindanao. Some heathens having been reprimanded on a certain occasion by the governor of this district in regard to so barbarous a custom, had the audacity to reply to him in the following manner: "Sir, is not every one allowed to spend his money as he pleases? Slaves answer the purposes of money among us, and we spend that money according to our pleasure and custom."

Much more barbarous are they than the Ammonites, who sacrificed their sons to Moloch, and those other idolaters who sacrificed to Saturn, for both of them did it only several times a year, for the Bagobos sacrifice very frequently. There is no rancheria in which they do not annually make their feasts to the demon--Busao, Mandarangan, or Darago, for they are wont to give him these and many other names. On the day of the great assembly at the house of the dato or chief of the rancheria, they only eat and drink, sing and dance with joy, and there is no appearance of anything evil, except the scandals which reveling and the worship of Darago generally occasion. There with cup of wine in hand, they mutually pledge one another, and yielding the word to the old man or chief of the feast, they drink toasts with him in honor of the great Darago, whom they promise to follow and honor forever, offering to him, as did their ancestors, the blood of many human victims, so that he may be their friend and aid them in their wars. Curious persons who are present at those feasts, do not understand the language of the old men nor see anything that hints of a human sacrifice, but those who are fully initiated in the Bagabo customs, will note immediately the token of the human sacrifice which was made in the woods on the preceding day among the branches placed in the bamboo or drum, before which the old men above mentioned make their invocation to Darago.

When any contagious disease appears, or whenever any of their relatives die, the Bagobos believe that the demon is asking them for victims, and they immediately hasten to offer them to him so that he may not kill them. They are accustomed generally to show their goodwill in the act of sacrifice in the following words: Aoaton no ian dipanoc ini manobo, timbac dipanoc co, so canac man sapi, [that is] "Receive the blood of this slave, as if it were my blood, for I have paid for it to offer it to thee." These words which they address to Busao, when they wound and slash the victim, show clearly that they believe in and expect to have the demon as their friend by killing people for him. For they hope to assure their life in proportion to the number of their neighbors they deliver to death, which they believe is always inflicted by Busao or the demon who is devoured continually by hunger for human victims.

Now it is seen, your Reverence, my Father, whether I said with reason that this place appears the kingdom of the prince of darkness as horrible and cruel as it is in reality. His subjects, or better, his slaves, although they easily comprehend the existence of a god, creator and omnipotent, since they believe as they do, that sickness and death come from Busao, and that the latter is only fond of blood and revolution, dedicate their altars and sacrifices to him, consenting to the impious and iniquitous pact of eternal servitude, which their ancestors, deceived and reduced by the great Mandarangan, made at the foot of the Apo Volcano. Let us beseech the intercession of the angels and the saints, and especially that of the Queen and Lady, our Mother, the most holy Virgin, before God our Lord, so that by His grace, He may unite the hearts of all those who can aid us in the material and spiritual conquest of these peoples.

Here I take leave of your Reverence, saluting all the Fathers and Brothers of those colleges, to whose holy prayers and sacrifices I commend myself.

Your Reverence's servant in Christ,

Mateo Gisbert, S. J.

Davao, December 24, 1886.

Pax Christi.
My dearly beloved Father Superior in Christ:

[Once] since the seven months in which I have been able to visit San Jose of Samal, I went there lately to say mass and preach to those poor people, at that time solemnizing eight baptisms and one marriage. It is fitting for the Samals who were always visited and cared for by the father missionaries of Davao, to be specially visited and cared for now when some of those who formerly showed most opposition, offer themselves for baptism. During this last visit I baptized Mal-luyan, the headman, a son-in-law of Captain Baguisan. The latter has become a fury, and refuses to allow any of those whom he calls his sacopes to be baptized, and he threatens with his gun the one who does not conform to him, and commits real outrages. He is a madman of a bad kind, worse than Busao himself. For if the demon looses the chains of heathenism on anyone and that person becomes baptized through the mercy of God, Baguisan hastens to fasten them on again. That happened lately to Cabais, who, one day going to get his wife in order that they two might be baptized and live in San Jose with two daughters already Christians, has been detained and rigorously forbidden to present himself before the father.

On account of this war against baptism by Baguisan, which is both obligatory and of long standing in Samal, it is advisable to pay heed to that field of Christendom, so that it may increase, although that increase be but gradual, and so that the entire island may finally be converted. The appointment, by the governor, of the Christians of San Jose as captain, lieutenant, etc., has produced an excellent result. It might be said that those Christians are the real datos of the island, and the only ones who obey the orders that they receive, who cultivate cacao, and form a true village.

The village which your Reverence saw in the old Casalucan has remained talis qualis. [112] These people if they are not baptized, live in the manner of Baguisan. "A village--and on the beach--in order to live under guard and subject--bah!" they say. "We don't want it! We don't want it!" There is a race, however, or to speak more accurately, the remnant of what was the Moro race, which was formerly predominant on these coasts, whose datos and captains, for fear of being abandoned by the few sacopes whom they still have, are the first ones to present themselves and beg for a village. And since they know that that petition is generally heeded by all the governors who succeed to the district, they easily obtain the support that they ask, and form something that resembles a village, if it be looked at especially from the sea. Thus do they oblige the scattered sacopes to reunite under their datos and panditas, and that is the very thing that they desire, in order that they might maintain their customs and mode of living.

Since the Moros do not agree in any part, and much less here, where we have so many other good and numerous races, it would be very politic, in my opinion, to encourage the spirit of the Moros who are attempting to separate from their datos and panditas, so that the latter may become isolated and without any authority. If it is thought advisable to assemble them into a settlement, since, counting all the Moros of the gulf, their number does not reach five thousand, it would be an excellent thing to assemble them in one village, at a point where they can be better watched and governed. But if they were ordered to assemble in one single village, it would always be necessary to permit those Moros who wished, to separate from their datos and panditas in order that they might take root in the villages and reductions as do the other heathens. Being baptized like them, if they wish, they may do it freely without the obstacle of datos and panditas. As they are now, although there are but few here, they fill and dirty the whole thing; for scarcely is there a river or a valley whose mouth has not its dato and pandita, who, together with their sacopes, the latter of whom do not number ten at times, say that they are making a village by order of the governor. But what they are really doing is to prevent other heathens from being reduced and making a village, which would actually be of real advantage for the future.

I will close by asking your Reverence to commend me to God in your holy prayers and sacrifices.

Mateo Gisbert, S. J.

LETTER FROM FATHER PABLO CAVALLERIA TO FATHER FRANCISCO SANCHEZ

Isabela de Basilan, December 31, 1886.

Pax Christi.

My very dearly beloved in Christ, Father Sanchez:

Replying to your favor, in which your Reverence asks for information concerning the inhabitants of this island of Basilan, I have deemed it best to write the following.

Races

The races of this island are the indigenous race and the Moros. The indigenous is Christian and there is little or nothing to say of them, since they are well known to your Reverence.

The Moro [113] race is infidel, and lives on the coast and in the interior.

The indigenous race forms the settlement of Isabela de Basilan, consisting of some eight hundred souls.

Further sixteen families of Christian Indians reside in the visita called San Pedro de Guibauan distant six leguas from Isabela. Their absolute lieutenant in chief is Pedro Cuevas.

The Moro race is now greatly degenerated, for many are coming down from the Bisayas who were formerly captives.

The Moros of the interior of the island are called Yacanes, [114] and are employed, although but little, in the cultivation of palay, sweet-potatoes, cacao, etc.

The Moros of the coast are called Samales Laut. They are employed, although little, in fishing. They are pirates, and whenever they can do so with impunity, they capture the Christians, or the Moros of the interior themselves, or those of distant Samal rancherias, or those of other islands. On that account there is a certain hostility between the Samales and the Yacanes. At present, Pedro Cuevas, so far as he is able, executes justice upon those who exercise such boldness, and applies the law to them.

Among the Samales Laut, there are Joloan Moros, and Malays.

The total number of the Moros of this island is ten or twelve thousand. [115] Their skin is of a deep bronze color, and they have black eyes, rather meager eyebrows, thin beard and their cranium is flattened on the occipital part.

Religion

They are not very observant in their ceremonies.

They omit many of the rules of their false prophet Mahomet, add others which are not prescribed, and observe some, but in the time and manner that appears best to them. For example, they do not pray even at least once a day, almost never observe Friday, and it is never seen that any of them has gone to Meca. [116]

They practice baptism or gunting, which they have learned, although badly, from the Christian captives.

For the administration of baptism, they prepare cocoanut oil, rice flour, water from the cocoanut and natural water. When the child is four or six months old, on that day that they think best, the imam takes a little of each of those ingredients abovesaid, and places them on the forehead of the child, at the same time uttering certain words from the Koran. At the end of the ceremony the feast follows, and the imam is the first to whom the large tray of food must be presented.

Marriage

The fathers or owners of the young girls rather sell than give them for wives. Fees are assigned for the petitions made by the young men to the fathers or masters of their sweethearts. Consequently, it is seldom that the young woman is given to the suitor at his first or second petition. The young woman is granted to the suitor, who pays greater or less fees, according as the family is more or less principal and as the young woman is more or less good-looking. Consequently, thirty, fifty, or more pesos are demanded for her delivery, besides the marriage feast.

The ceremonies observed by them, as I have seen them, are as follows. The groom chews his buyo as he is required, then goes into the midst of the guests, makes some wry faces, and passes his hands along his face. By that means they say that he is asking pardon of God by confessing his sins. This is called magtanbat. Then if the groom has not paid because of poverty, for a suitable banquet, some of the chiefs present strike him several blows on the back with a rattan formed like a hand, more or less numerous, according to what he has neglected to prepare for the banquet.

Then the groom goes to wash his feet and clothe himself in white garments. On coming out he seats himself on a mat, and places his right hand between the two hands of one chief, and his left upon the right hands of the other chiefs. Then the imam covers his right hand and that of the groom with a white handkerchief, and thus being united, they utter some words from the Koran. The imam lifts his hands, and extends them so that his palms are turned outwards and at a distance of two cuartas, [117] and lifts them to his head. The groom does the same, but the palms of his hands are turned toward his face. They clasp hands again with the chiefs in the manner abovesaid, and then the feast immediately follows. At the end of the feast, they go to the home of the bride, and the same ceremonies are there repeated with her as with the groom.

At intervals they play the culintingan, and if the groom is an influential person, there is a discharge of musketry, and a cow or carabao is killed, and innumerable Moros invited in. The richer one is the more guests there are; and at intervals there is generally a war dance.

Burial

When the sickness is severe, the imam performs the magtaual, by sprinkling a little water on the sick person, and reciting some prayers to their false prophet. They clothe the deceased in a white garment which covers them from top to toe. Those who are present or who visit the deceased, are invited to a feast. The grave that is made is deep or shallow according to the rank of the person who is to be buried, but it is always one and one-half or two varas deep, and in the shape of a crescent. In one side of it they open a kind of cave, where the body is to be buried. Once the body is deposited there, they set upright stakes in the cave and then make a platform over the hole while two persons scare away the flies with a white cloth so that they may not come near. At the ends of the grave they place a tabo [118] of water and food. The imam comes, recites some Mahometan prayers, approaches the dish of food which they have placed there for him, and there at the very grave, he stuffs himself with dexterity, and retires. At the termination of that gastronomic operation, the death-guards (or tunguquibul) who watch the dead for the space of a few days and nights, enter. This is done by various families in turn, according to the wealth or property of the family of the deceased, for they are paid in food and cloth whenever they stand guard. When the deceased, or rather his relatives have nothing more with which to recompense them, the guards cease to watch the dead.

If any of the family of the deceased do not wish that guard to be made, the imams and some others circulate the rumor that the dead person has escaped and is running through the hills terrifying the passers-by. That ghost they call panata, and until the guard has been made, that rumor does not cease to be circulated.

Religious feasts

When they unite for public worship, which is when it pleases them, the people are summoned by loud sounds produced by the blows of a stick upon a sort of drum. The imam begins an invocation in a sad tone to their impostor and reads a bit of the Koran. In the meantime the people chew buyo, talk, lie down, laugh, scream, and then they retire without either the imam or the people having understood what has been read.

The principal feast, and almost the only one that they celebrate is the maulut or birth of Mahomet. Each rancheria, and at times each family even, celebrates it on whatever day they choose. They ought to hold it on the tenth night of the month called Rabie aual, which corresponds to the month of September. But they generally celebrate it after the harvest. This year the Moros of this place have celebrated it in December. I asked them once why they did not celebrate it on a fixed day. They replied that they celebrated it when they had food for a good feast. On the said occasions several chiefs are accustomed to meet with the imam and sing in so doleful a voice that the song appears to come from a cavern, the while the women prepare the feast. This year I have noted that the imam of Panigayan has gone on separate days to celebrate the feast at different rancherias.

They are very superstitious, and greatly fear Saitan (the devil) whom they endeavor to placate. When the epidemic of 1882 was here, the Moros of Panigayan, among whom the cholera made especially severe ravages (for one-half of them died), threw boatloads of food into the sea, so that on encountering them, the devil might be satisfied with the food and leave them in peace. They also hung food to the trees with the same end in view.

On that occasion, the sherif reaped a fine harvest by selling clear water, which had curative properties, as he asserted. In return for the cure they had to recite some Moro prayers. If they were cured, it was by the water; but if they were not cured, it was because they had not recited well the prayers of Mahomet. The affair did not result ill for him.

In January 1883, I had occasion to observe another superstition in Lucbutun, a Moro rancheria one legua distant from this place by sea. A sailing fragata, which they called an enchantress, because they did not descry at a distance more than its sails passed not far from the said rancheria. Then because they did not salute it, they believed that they had irritated the devil, and in order to repair the fault they made two closets, and placed in the midst of them burning brasiers and lamps.

Some Moros believe also that the sherif can by his mere will send a sickness on whom he pleases. All is for the purpose of terrifying them and so that the sherif can get whatever he wishes from them. Whenever I have opposed this error, I have asked them why, if the sherif had this power, he did not send diseases upon the Christian village, since he is hostile to the Christians, but they do not reply to the question, but remain in their obstinacy.

Once when there was an eclipse of the moon, the Moros of Pasanjan began to make a great racket with their culintingans and other things. When they were asked why they made so much noise, they answered that it was in order to scare the serpent which was eating the moon. [119]

For their long voyages they look at the cuticaan, which is a book containing certain figures. By means of that they try to discover whether they have fortunate voyages or not.

Follies

He who knows most among them is the sherif yet his learning does not go beyond the ability to write a few words in Arabian characters. In regard to heaven and hell they know nothing more than their existence. In regard to the soul they know almost nothing.

The following is what a sherif asserted regarding heaven and hell. There are seven heavens and seven hells to express the various rewards or punishments:

1. A heaven called Yattu Atuan. Here there is only rest.

2. A heaven, [called] Firdeos. Here there are good things to eat.

3. A heaven [called] Naim. If one wishes to eat, there is plenty of food [here].

4. A heaven [called] Naua. The water [here] has the taste that one desires.

5. Ainum naim. Here [there is] great wealth.

6. Salsabila. Here [there are] golden vessels from which to drink.

7. Jatard al Cots. Here [there are] pearls and diamonds.

Hells

1. Naruk Yahanna. Here [there is] confusion.

2. Naruk Sacar. [Here there are] contrivances and animals for inflicting torture.

3. Naruk Sigmilti. [Here there are] tortures in language.

4. Naruk abus. [Here there are] most ugly things.

5. Naruk Jauya. Here one is run through with spears.

6. Naruk Zaalt. Here one suffers thirst.

7. Naruk Jamia. Here one is tortured with fire.

So did one Tuan Sarib describe heaven and hell. On a certain occasion several chiefs and imams gathered together; and when speaking of Adam and Eve, they did not succeed in telling who were their parents, and they had recourse to the missionary in order that he might instruct them on that point. They do not know either, the day on which their Mahomet was born, or much less any of his history.

They scarcely know their era, nor do they know how old they are. Once a man asked me to tell him how old he was. They count by moons, saying "Only two moons have passed;" "Three moons from now we shall do this;" etc., etc.

Much more might be said of their errors and foolishness, but I consider this sufficient, and it would be a prolixity to adduce more facts to prove those errors and follies.

Dress

The dress consists of pantaloons narrow at the bottom and wide at the top and a tight shirt. The women dress like the men except that they cover themselves with a loosely sewed mantle (jabul) which covers them from top to toe and is fastened under the armpit thus forming folds.

They cut their hair to a little fringe on the forehead, and shave themselves. Their teeth are dyed black in order to distinguish them from the Christians.

The Samal Moros dress in pantaloons that are tight from top to bottom.

The Moro will not eat flesh, [120] unless the imam sacrifices the animal, and performs the Sumbalig.

The Moros are dirty, lazy, fickle, importunate, stingy in giving, and fond of conversation and amusements.

They fight without giving quarter, and in the attack, advance, stop, give ground, leap, creep among the cogon, [121] cover themselves with their shields, etc.

In their wars against the Spaniards or Christians, they build forts defended by ditches, and invested with thick earthen walls. They are fierce and bold, and when dripping with blood they fight until death on the field of battle, impelled by their hatred toward the Christian or Spaniard.

Below are some verses of a song of theirs which was dictated to me by a Moro chief, so that your Reverence may better see the hatred with which they fight. [122]

Pagcalanta aco isa Un canto entonare
Saliban Sauan da sa Que es del Saliban Sauan
Sabab aun sucut dasa. Para tener suerte
Tumulak aco salasa. Al embarcarme el martes.

Maluag can sanchata Busca las lantacas
Bacucus in sacay in sa Las armas en la embarcacion
Bisan uay bantata Y aunque no haya enemigos
Marayao panab quita. Bueno es estar prevenidos.

Yari Saliban Sauan Este Saliban Sauan
Mallo pa Zamboangan Va para Zamboanga
Bisan uay dangat Aunque no haya comercio
Midda pa subangan. Volvera pronto.

Castila piangayu Al castila pidio
Simacat na tinuyo Subio con traicion
Catacus niangayu Sus armas pidio
Ynacujan sa nag buno. Se las cogio con la muerte.

Aco catcal magbuno na Yo siempre peleare
Ampa lasa aun co na Y hasta gusto tendre si caigo
Bauk aco dumungu na Arrostrare el peligro
Sagui na Bismil-la. En nombre de Dios.

Jida manung lasap Tengo gusto en hablar
Magcalis samsil dasak Esgrimire con valor el cris afilado
Minsan co dugu nasak Y aunque mi sangre corra por el suelo
Limagut parran lisak. Tajeare al oir tocar.

A song I will chant,
Which is that of the Saliban [123] Sauan,
In order that I may have luck
At my sailing on Tuesday.

Look after the lantacas,
The weapons at embarking;
And though there are no enemies
It is wise to be prepared.

This Saliban Sauan
Is going to Zamboanga;
Although there is no trade,
He will return quickly.

He begged from the Castilian;
He mounted treacherously;
The Castilian demanded his arms;
He got them with his death.

Ever will I fight,
And even glad will I be if I fall;
I will encounter danger
In the name of God.

I take pleasure in talking;
I will fight valiantly with my keen kris;
And although my blood is poured on the ground,
I will slash on hearing it fall.

The language that they speak consists of Tagalog, Visayan, and Malayan words. But they make no difficulty about changing, omitting, and adding letters and syllables.

This is as much as I have to tell your Reverence. Pray excuse me for not having written before, for I have already stated the reason. I beg you to overlook the faults of this document.

I have no time to copy it, for I have to go to Jolo.

Your Reverence's most affectionate servant in Christ,

Pablo Cavalleria, S. J.

EXTRACT FROM A LETTER WRITTEN BY FATHER PABLO PASTELLS TO THE FATHER PROVINCIAL, JUAN CAPELL, S. J. [124]

Manila, April 20, 1887.