Chapter IX: Sooloo (7)

[78] Cagayan Sulu has an area of 27 square miles. It is located in a group of 31 islands. See Census of Philippines, i, p. 286.

[79] According to Census of Philippines (i, p. 28, ii, p. 123), the area of the Davao district is 9,707 square miles, and the total population 65,496, of whom 45,272 are uncivilized.

[80] Jose Oyanguren was a native of Guipuzcoa who went to the Philippines in 1825, leaving Spain for political reasons. He passed several years in the province of Caraga (now Surigao), engaged in business, and in the Calamianes. For a number of years also he occupied the judicial post in Tondo. In 1846 he was deprived of that post because such officials were thereafter appointed in Madrid. On hearing of the cession of the gulf of Davao by the sultan to the Spaniards, he visited that region. On his return he proposed to Governor Claveria to conquer and subdue the entire gulf district, expel or pacify the Moros there, and establish the Christian religion, if he were given supplies and equipment, the command of the district, and exclusive rights of trade therein. A decree issued by Claveria February 27, 1847, gave him the command for ten years and exclusive rights of trade for the first six years. He was also given artillery, muskets, and ammunition, and permission to raise a company. By the beginning of 1849 he was in peaceful possession of the entire coast-line of the gulf and then turned his attention into the interior. The government, however, did not live up to its promises, and Oyanguren after the death of Claveria was removed from his command. The last years of his life (1852-1859) were spent in the fruitless endeavor to obtain what had been promised him. See Montero y Vidal's Hist. pirateria, i, pp. 382-403.

[81] A vessel for the coasting trade in the Philippines. See New Velazquez Dictionary.

[82] The island of Samal is located in the Gulf of Davao, and has an area of 147 square miles. See Census of Philippines, i, p. 282.

[83] This is the Tagalog word for the upper part of a village. It seems here to mean the eastern mountainous district of Surigao.

[84] Of the tribes of Mindanao, Census of Philippines, i, p. 462, says: "Going eastward in Mindanao and passing by the central lake region, which is inhabited entirely by Lanao Moros, we come to other tribes, which, so far as I have seen, differ in no essential from the Subanon.... Around the headwaters of the Rio Grande de Mindanao they are called Manobo. South of the Rio Grande they are called Tiruray, Bilan, Manobo, and other names. The reason for the use of these different terms is not satisfactorily explained. There are doubtless changes of dialect between them comparable to the changes we find among the Igorots in northern Luzon, but I believe it is hardly justifiable to break up into separate tribes or divisions a population so thoroughly homogeneous as these pagans of Mindanao appear to be."

[85] Sangil is a local term apparently derived from the volcano of the same name. It is sometimes applied as a collective title for pagan tribes of that region and sometimes to the Maguindanao Moros, who have settled between Craan and Makar. See Census of Philippines, i, p. 476.

[86] The Tagacaolos are closely related to the Bagobos. The word is probably derived from "olo," meaning "head," and thus "source" (of a river), the particle ka, "toward," and the prefix taga. The entire word thus means "people who go up toward the source of the river," to distinguish them from the "Tagabawa," people who live in the lowlands, bawa meaning "down," the "region low down." See Census of Philippines, i, pp. 462, 476.

[87] This promise was fulfilled June 21 of the same year, and the letter is given in the Cartas, pp. 93-111.

[88] i. e., The district ruled over by a dato.

[89] The pagatpat (Sonneratia), called also palapad and palatpat, is frequently found along the beaches. It grows to the height of twenty feet or so. Its wood is strong and is used in ordinary construction. The fruit is very sour and a vinegar is made from it. See Blanco, pp. 296, 297.

[90] Pedro Rosell, S. J., was born at Lerida September 4, 1849, and entered his novitiate in the Society of Jesus, October 2, 1878, being already a priest. He went to the Philippines in 1880, and died in Caraga, January 4, 1888. See Sommervogel's Bibliotheque.

[91] This mission belongs to the district of Misamis.

[92] i.e., From my inmost heart.

[93] i.e., We have labored in vain.

[94] The bayog (Pterospermum hastatum) is often found along the Batangas beach and in other places. Oars are made of the wood which is soft and light. See Blanco, pp. 367, 368.

[95] See citation of these verses and brief description of the sacrifice by Pablo Pastells, in VOL. XII, p. 270, note 83.

[96] It is difficult to believe that this eloquent passage was written so recently as 1885. It furnishes a striking proof of the medievalism of thought that persevered even among the Jesuits--a medievalism that is not yet, unfortunately, entirely eliminated from the Christian sects, both Catholic and Protestant. This same thought prevails throughout the document.

[97] The coffee of the Philippines has a fine aroma and excellent flavor, and will compare favorably with either Java or Mocha coffee. It is said to have been brought to the islands by Spanish missionaries during the latter part of the eighteenth century and its systematic cultivation to have commenced early in the nineteenth century, although it was neglected considerably and did not in consequence attain the advanced state to which it should have attained. It was first cultivated in the province of Laguna, and subsequently in other provinces, notably Batangas and Cavite, coffee becoming quite an extensive industry. Most of the coffee was produced in the provinces named and in Tayabas, in Luzon and in Misamis and the district of Cottabatto, in Mindanao, though appreciable quantities were grown in other provinces. The highest grades of the berry were grown in Batangas Province and the most inferior in Mindanao. In 1890 and for several preceding years coffee ranked fourth in exports, falling not far short of tobacco. See Census of Philippines, iv, pp. 76-78; and Official Handbook, pp. 106, 107.

[98] i.e., The end of the earth.

[99] Beleno: Birth, in the sense of representing that of our Lord Jesus Christ (Echegaray's Diccionario etimologico). Hence it was the representation of a manger.

[100] Literally the "mass of the cock;" the mass that is said at midnight on Christmas Eve, and hence equivalent to midnight mass.

[101] This mass is also called media. It is a mass sung, but without deacon and sub-deacon and the ceremonies proper to High Mass. In some American dioceses the use of incense is permitted at such masses. See Addis and Arnold's Catholic Dictionary, p. 565.

[102] Or Missa solemnis, the high mass. See Addis and Arnold's Catholic Dictionary, p. 565.

[103] Possibly a "house with festal decorations."

[104] i.e., And beyond.

[105] The Carolinas were discovered first by the Portuguese navigator, Diogo da Rocha, in 1525, and different groups of them were seen by early Spanish navigators. In 1686, one of them was discovered by the Spanish admiral, Francisco Lezcano, who named it Carolina, in honor of Carlos II, and the whole archipelago finally took its name from it. They number about 525 islands counting reefs and uninhabited rocks, and contain about 525 square miles. In the beginning of the eighteenth century they were entirely abandoned by Spain, and were only brought back to public notice in the beginning of the nineteenth century through several scientific expeditions. Gradually German commercial interests became paramount, and in 1885 the German flag was hoisted in the island of Yap in the presence of two Spanish gunboats. The pope arbitrating on the matter declared that the islands belonged to Spain, but gave special privileges to Germany. In 1899, the Carolinas, Palaos, and all of the Ladrones except Guam were ceded to Germany in payment of 16,750,000 marks. See Montero y Vidal's Archipielago, pp. 483-505 (who gives the propositions submitted by the pope); Gregorio Miguel's Estudio sobre las islas Carolinas; and New International Encyclopaedia.

[106] The volcano of Apo is located on the highest summit of the Philippines, which is 10,311 ft. high. The first to attempt its ascent was Jose Oyanguren in 1859, but he failed. It was first ascended in 1880 by Montano, Joaquin Rajal, and Mateo Gisbert, S. J. See Census of Philippines, i, pp. 202-204.

[107] The Bilans are an exceedingly timid and wild people, fleeing, it is said, even from Moros with whom they are unacquainted. They inhabit the mountains south and west of Lake Buluan, in South Mindanao, their range being southeast of that of the Tirurayes. Their religion is a sort of demon worship and they are very superstitious. They do not live in communities but each family by itself in a house at least one-half mile from any other house. The brief examination of those houses by Lieutenant H. Rodgers of the Philippine scouts, leads to the belief that the Bilans are a race superior to the Moro, being more cleanly, industrious, and more wealthy. The Moros do not allow them to trade direct with the Chinese merchants. See Census of Philippines, i, pp. 560, 561.

[108] Dr. Barrows says (Census of Philippines, i, p. 461): "Manobo is a native word which, in the Bagobo language on the Gulf of Davao, means 'man.' It is so given in Padre Gisbert's vocabulary and also in a special vocabulary taken for the ethnological survey. Blumentritt, however, suggests--and I believe with merit--that Manobo here in Northern Mindanao is a derivation of Manubo, which is itself derived from Masuba, meaning 'people of the river.' This term Manobo should be retained for all of this great group living along the affluents and tributary streams of the river Agusan, and the term might, with propriety, I believe, be extended to the Montes farther west and back of Misamis. If there are objections to applying the term Manobo to these pagans of Misamis, I would suggest the application of our general term Bukidnon."

[109] This letter is addressed directly to the superior of the mission.

[110] On the prevailing custom of making slaves among the peoples in Mindanao, Father Gisbert says in a letter written May 20, 1886 (Cartas, Manila, 1887): "The slavehunt is not always easy. By availing themselves of tricks and surprises, they can generally capture the old people, women, and the children easily. They first kill those who can make any resistance."

[111] Literally "shields." That is, the rice was measured into the shield.

[112] i.e., So so, or, just as it was.

[113] On the Moros, see Census of Philippines, i, pp. 465-467, 561-585.

[114] The Yakan are a primitive Malayan tribe of the same type and general culture as the Subanon of the Mindanao mainland, who live in Basilan, and who, some generations ago, accepted the Mahometan faith and are fanatical adherents thereof. They live scattered over the island cultivating a little maize, rice, and tapioca, bringing out some jungle product, but living as a whole miserably and in poverty. Some of them have migrated to the peninsula of Zamboanga and the islands adjacent to this coast. See Census of Philippines, i, pp. 465, 466.

[115] According to Census of Philippines, the population of the comandancia of Basilan is 30,179, of whom 28,848 are uncivilized.

[116] Among the Samal Laut boys are trained for the priesthood by making their homes with priests, where they remain for several years in the capacity of servant and pupil. Occasionally, when grown they are sent to Singapore for continuous study, but such cases are rare. If a man goes to Mekka he is given the honorable title of pilgrim and is held in high consideration. See Census of Philippines, i, p. 571.

[117] i.e., A distance of two palm-lengths.

[118] A dish made in the Philippines from the inner and harder shell of the cocoanut.--See Echegaray's Diccionario etimologico, and Noceda and Sanlucar's Vocabulario de la lengua tagala.

[119] See beliefs and superstitions of the North American Indians in regard to eclipses in Jesuit Relations (Cleveland reissue), vi, p. 223, xii, pp. 31, 73, xxii, p. 295.

[120] The principal articles of food are rice, for which corn is sometimes substituted, fish, chickens, vegetables, wild fruits, and cocoanut oil. The natives are fond of chickens and eggs, and most families raise poultry for the table. Pork is forbidden by their faith, and the use of venison, or the flesh of the carabao, ox, sheep, or goat, is limited, the Moros being apparently not fond of meat. See Census of Philippines, i, p. 564.

[121] Cogon (Imperata koenigii) is a species of grass of general natural growth, the young shoots of which afford excellent food for cattle. The grass is used in some localities as a substitute for nipa, where the latter does not grow, in thatching roofs. The name "cogon" is applied to many coarse, rank-growing grasses. See Census of Philippines, iv, p. 118.

[122] We give the verses in the original language with the Spanish translation of Father Pablo Cavalleria, and add the English translation of the latter, which is necessarily crude.

[123] An authority among the Moros, after the panglima, and as well a name denoting nobility of race and blood. See Cartas de ... la mision de Filipinas (Manila, 1887), p. 34, note.

[124] The letter occupies pp. 326-349, and is accompanied by an ethnographical map (which we do not reproduce) made by the fathers of the Society of Jesuits. Our extract relates to the ethnology of Mindanao, and occupies pp. 336-349.

[125] Dr. Barrows (Census of Philippines, i, pp. 462, 463), says in speaking of the tribes of Mindanao that the term Indonesian has been applied to some of them to explain their higher stature and finer physique, which means that they are connected with people of mixed Caucasian blood, who were in primitive times distributed across the Malay Archipelago, and who find their purest living type in the Polynesians. He does not accept the evidence, as the perceptible gain in height among such peoples is not apparently accompanied by the other distinguishing marks of the Caucasian or Polynesian, and consequently regards them as Malayan. See also Le Roy's Philippine Life (New York, 1905), p. 20.

[126] See laws of the Samal Laut in regard to family and social life in Census of Philippines, i, p. 569.

[127] The root of the plant gabe (Colocasia antiquorum variety) is highly prized and extensively cultivated, the leaves also being used as food. Of the resins and oils mentioned, piayo, also called conferal and galagala (Agathis orantifolia--Salisb.) is used for burning and lighting, and the manufacture of varnish; and balao or malapaho (Dipterocarpus velulinno--Bl.) is used for calking. See Census of Philippines, iv, pp. 121, 202, 221; and Philippine Gazetteer, p. 78.

[128] Cabo Negro (Caryota urens) is a palm from which a kind of starch or sago is extracted. The camagon (Diospyros discolor) is a native persimmon tree 30 to 45 ft. high growing in Luzon and some of the other islands. See Census of Philippines, iv, pp. 139, 143.

[129] Salt is produced by evaporation, from a method taught prior to the coming of the Spaniards by the Chinese. Sea-water, enclosed in a depression surrounded by dykes, is evaporated by the sun's rays; when the water has disappeared, the salt deposited on the floor of the basin is gathered up and cleaned by filtration. See Census of Philippines, iv, p. 469.

[130] This is the Musa sapientum, which is a variety of banana. This fiber is inferior to abaca. See Census of Philippines, iv, p. 167.

[131] See Census of Philippines, i, pp. 566, 567, for the industrial life of the Moros. The occupation of smith is especially honorable.

[132] The Coripha minor. Its trunk is black and very straight, and the wood is very hard. It is also used for making stockades and for conducting water. See Blanco, p. 161.

[133] Blanco describes a shrub called tubli, the fruit of which is very small, and which he does not believe to belong to the species Galactia under which he describes it. The lagtan or lactang (Anamirta cocculus) is a coarse woody plant whose stems are used for tying and binding. The wood is of a yellow color. It like the preceding plant makes the fish that eat mixtures containing it exhibit the appearance of intoxication so that they can be caught by the hand. The fruit is called bayati by the natives. See Census of Philippines, iv, p. 155; Blanco, pp. 411, 557, 558.

[134] The claims often put forward by many writers that some of the peoples of the Philippines arise from a mixture of Chinese and Japanese blood with the Malay have no foundation. The Chinese have, it is true, mingled with almost every tribe in the archipelago, but they have not given rise to a new tribe or race.

[135] i.e., They are a Negrito tribe.

[136] This is the Calamus maximus, a very large species of rattan. See Blanco, pp. 185, 186; and Census of Philippines, iv, p. 159.

[137] See ante, p. 241, note 106.

[138] Throughout the friar chronicles and accounts the words "reduce" and "reduction" are frequently employed. As used the words have a rather wide application. The primary meaning is of course "conversion" to the Christian faith, but along with this idea must be understood the settlement of the converts in villages in a civilized manner, where they could be under the immediate eye of their spiritual directors. Hence the words bear in a sense a two-fold meaning--the one religious, and the other civil.

[139] An allusion to Joseph Montano's Rapport a M. le ministre de l'instruction publique sur une Mission aux Iles Philippines et en Malaise (Paris, 1885). Of him Pardo de Tavera says (Biblioteca filipino, p. 270): "Doctor Montano is a French anthropologist and physician.... This book is very important and the author divides it into five parts, namely, geology, meteorology, anthropology, pathology, and dialects and political geography, with a few notices regarding agriculture and commerce. The most important chapters are those relating to anthropology and linguistics."

[140] Census of Philippines, i, p. 473, calls these people a branch of the Mandayas.

[141] Dr. Barrows (Census of Philippines, i, p. 460) restricts the term "Buquidnon" to mountain-dwellers in Luzon and the Visayas, who escaped reduction when those islands were christianized. The term "Buquidnon" means "people of the mountain forest."

[142] These are the Negritos. Aetas is the oldest known name for that people. It is probably derived from the Tagalog word itim, "black." In many places the Negrito seems to have disappeared by absorption into the conquering Malay race. There are about 23,000 of them still in the islands. See Census of Philippines, i, pp. 468, 478, 532, 533.

[143] Dr. Barrows (Census, i, p. 471) calls this people a division of the Bagobos.

[144] The Bagobos, together with the Moros and Mandayas, are migratory in habit, though they do not leave the province. They are said to be fire worshipers. The blood feud prevails. The Ocacola Bagobos have discontinued their annual sacrifice which they would eat. See Census of Philippines, i, pp. 462, 463, 531.

[145] Called by Barrows (Census, i, p. 470) a Bagobo tribe.

[146] See ante, p. 199, note 84.

[147] A more complete title of this book by Jose Gumilla, S. J., is, El Orinoco ilustrado, historia natural, civil, y geographica, de este gran rio ... govierno, usos y costumbres de los Indios sus habitadores (Madrid, 1741).

[148] See ante, p. 197, note 82. Pardo de Tavera derives Tiruray from atew rooter, "people living above," that is, "up the river." This branch of the Manobos are described by First Lieut. G. S. Turner, Tenth U. S. Infantry, who collected information for the Census among them, "as ignorant, shiftless savages ruled by superstitions and fear, with little moral or legal restraint upon their desires or passions. They were formerly much preyed upon by Moros and Manobos, but they are troubled no longer in this respect." See Census of Philippines, i, pp. 462, 549-552.

[149] The Samal are an exceedingly important element in the Sulu Archipelago. Their former locus, where the pure Samal dialect was spoken, is in the islands between Basilan and Jolo, especially Tonguil and Balanguingui. These were the very latest pirate haunts to be broken up by the Spaniards. The Samal are now scattered along the coast of Zamboanga and nearly everywhere in the archipelago of Sulu. See Census of Philippines, i, p. 475.

[150] It is the custom among the heathen to change, suppress, and add vowels. For example: binag for bunag, "baptism;" bidi for budi, "girl;" isug for usug, "man;" buhay for bahay, "woman;" guianga for guanga, "forest;" inay for ina, "mother;" budiay for budi; di for dili, "no;" etc.--Pablo Pastells, S. J.

[151] An important pagan tribe whose habitat is about the bay of Sibuguey and the bay of Dumanquilas. See Census of Philippines, i, pp. 461, 462, 476.

[152] "The campaign of General Terrero in 1887 against the Sultanates of Buhayen, Bacat, and Kuduranga in the 'cuenca' of the Pulangui resulted in the occupation of Liong, Bacat, and Kuduranga, taking possession likewise at this time of the cove of Pujaga (east coast) of the bay of Sarangani, the port of Lebak, and that of Santa Maria, commencing work on the trocha of Tukuran." Memoria de Mindanao by Julian Gonzales Parrado.

In 1902 two military roads were planned by General George W. Davis through Mindanao, one passing from the south and one from the north coast of Mindanao into the very heart of the Moro country, and meeting on the waters of Lake Lanao. See the story of the building of the roads by Major R. L. Bullard of the 28th U.S. Infantry, who is stationed at Iligan, Mindanao, in the Atlantic Monthly for December, 1903.

[153] Governor Narciso Claveria personally conducted an expedition against the Moros in 1848. The three vessels were under command of Jose Ruiz de Apodaca, of the royal navy. He administered heavy defeats on the Moros at several points. The expedition of Antonio de Urbistondo against Jolo was made in 1850-1851. The expedition of Jose Malcampo y Monje was made in 1875. By these three expeditions the Moro power was badly crippled. See Montero y Vidal, Historia de la pirateria, and Historia general, iii.

[154] Speaking of the efforts of the Jesuits in Mindanao in his Memoria de Mindanao, Julian Gonzales Parrado says: "This proper zeal causes them, nevertheless, not to see this question clearly and leads them to an excusable optimism, but which gives them credit for the success obtained in so many years of preaching and teaching as to what relates to the Moros. In spite of their efforts, sacrifices, and infinite constancy, neither in Jolo nor in Mindanao have they succeeded during the three centuries in causing to be admitted into the labarum of the Evangelist more than an insignificant number of Mahometans, and even of this small contingent of converts and baptized, nearly all have been observed to have abjured their new religion and returned to their former practices as soon as possible; or the interest or the danger that impelled them at receiving the baptism more than anything else, has ceased." He concludes by saying that this is not to the discredit of the Jesuits, but due to the peculiarities of the Moros, and to their fanatic religion. It is advised that no forcible attempt be made to convert them, but that they adopt Christianity only if they so desire.

[155] This volume of the Cartas is accompanied by a large map of Mindanao.

[156] Taclobo is the Tagalog name of a large snail; here used for the shell.

[157] Masalicampo, or Maestre de campo is a title which was formerly given to the Monteses, who had distinguished themselves in any service for Spain or its government, by the superior authorities; for instance, by fighting against the Moros in favor of our banner, as is seen by the title despatched at the petition of Father Ducos, S. J. (note to this letter, p. 176).

[158] The Xanthostemon verdugonianus--Naves, of the family of Myrtaceae, allied to the Iron wood of Java. It is found in Luzon and Mindanao, and is a hard, heavy wood, exceedingly difficult to work. See Important Philippine Woods (Manila, 1901), pp. 65, 66.

[159] There is a species of tree called baticulin, which is the Litsea obtusata of Villar, and the Olax baticulin of Blanco, belonging to the family Laurineae. It is extensively used for cabinet making and carving, and is not readily attacked by the white ant. Blanco (pp. 351, 352) describes a wood Millingtonia quadripinnata, which he also calls baticulin, and which is easily worked and extensively used for carving. It is called Ansohan in the Visayas Islands. The latter is probably the wood meant in the text. See Blanco, and Important Philippine Woods, pp. 31-33.

[160] Vicente Fragante, one of the Philippine government students in the University of Wisconsin (1906), an Ilocano, says that the term mangkukulam is used in Ilocos to signify an invisible being. Whenever anything is lost or disappears, it is supposed that the mangkukulam has stolen it. The term pogot is used to signify a big black man. It is the bugaboo of the Filipino mothers with which they threaten refractory children. In some families an image to represent the pogot is shown to the children to cause them to be good. The pogot is said to inhabit unfinished or deserted houses, and to sit on the window-sill at night where he smokes a large pipe. In sparsely-settled districts the pogot also inhabits santol, tamarind, and lomboy trees. It is the custom of the small Ilocano boys, who partly live the belief, and who also wish to frighten their more timid playmates of the other sex, to make a great racket about the supposed abodes of the pogot, with tin cans and other instruments in order to scare him away. At night when the pogot is frightened or angered, he throws stones at the houses. These stones have the power of passing completely through the walls of the house, and strike against the dishes in the place where they are kept. The dishes are, however, unharmed, as neither are the people who may be struck by those stones. Ansisit is an Ilocan term for a sort of scarecrow, which is used to scare the children into goodness. It consists of an old coat through the arms of which is thrust a stick, while another stick is placed at right angles to it, thus enabling the coat to be set up or moved.

The Manila newspaper La Democracia, of August 29, 1903, contains an item in regard to some men who were hanged for killing a "witch."

[161] Noceda and Sanlucar's Vocabulario de la lengua tagala defines abobot, the same word as abubut, as a basket woven from rattan, which has a lid.

[162] Native of the Philippines, with medical experience, but no title. See Appleton's New Velazquez Dictionary. Mediquillo is literally "little, or petty physician."

[163] Probably the Dissertation sur les maladies convulso-clenico-toniques en general ([Montpellier], 1806), by Joseph Boy y Santa Maria.

End of Project Gutenberg's The Philippine Islands, 1493-1898, by Various

<pre id="pg-footer">