Chapter I: The Bagobo (3)

For about six months before and after the birth of a child the mother is relieved from hard labor; she is not allowed to taste of any thing sour, neither may she eat dried fish or flesh, lest her child be thin and weak. The father is under no restrictions other than that he is expected to remain near to his home for a few days following the birth of a child. Other action on his part would be considered by the spirits as an admission that he does not care for the child, and they would cause the umbilical cord to decay so that the child would die. The mother is delivered in the regular dwelling, where she is attended by two or more midwives or _mabalian_.[34] She is placed with her back against an inclined board, while in her hands she holds a rope which is attached to the roof. With the initial pains, one of the midwives massages the abdomen, while another prepares a drink made from leaves, roots, and bark, and gives it to the expectant woman. The preparation of this concoction was taught by friendly spirits, and it is supposed to insure an easy delivery. Still another _mabalian_ spreads a mat in the middle of the room, and on it places valuable cloths, weapons, and gongs, which she offers to the spirits; praying that they will make the birth easy and give good health to the infant. The articles offered at this time can be used by their former owners but as they are now the property of the spirits they must not be sold or traded. The writer was very anxious to secure an excellent weapon which had been thus offered. The user finally agreed to part with it but first he placed it beside another of equal value, and taking a piece of betel nut he rubbed each weapon with it a number of times, then dipping his fingers in the water he touched both the old and the new blades, all the time asking the spirit to accept and enter the new weapon. The child is removed by the _mabalian_ who, in cutting the umbilical cord, makes use of the kind of knife used by the members of the child's sex, otherwise the wound would never heal. The child is placed on a piece of soft betel bark, "for its bones are soft and our hands are hard and are apt to break the soft bones," then water is poured over it and its body is rubbed with _pogonok_.[35] The afterbirth is placed in a bamboo tube, is covered with ashes and a leaf, and the whole is hung against the side of the dwelling where it remains until it falls of its own accord or the house is destroyed. In Cibolan the midwife applies a mixture of clay and herbs called _karamir_ to the eyes of all who have witnessed the birth "so that they will not become blind." Having done this she gives the child its name, usually that of a relative, and her duties are over. As payment she will receive a large and a small knife, a plate, some cloth, and a needle.[36]

[34] In Cibolan the midwife is called _taratEk-Ekn_, and need not be a _mabalian_.

[35] A medicine made of bark and rattan.

[36] The payment given at the birth of a boy is somewhat greater than that for a girl.

In Malilla the naming does not take place until three clays after the birth, and the eyes are not always anointed, although the old people agree that it is an ancient custom and "a good thing to do." At that time the mat containing the gifts is spread on the floor and the offerings are again called to the attention of the spirits, who are urged to look to the welfare of the child. Should the infant be ailing, or cry a great deal, it is a sign that the spirits are displeased with the name given to it and another will be substituted; however, this does not seem to be done with an idea of fooling the spirits, as is the case with some other tribes. The child is nursed until two or three years of age, or until another takes its place. There is no superstition concerning twins, but triplets are at once put to death by filling their mouths with ashes, otherwise "the parents would die, for they are like dogs."

When questioned concerning abortion, Datu Tongkaling asserted that he considered it "very bad," and that he would prohibit any _mabalian_ who assisted in such a practice from continuing her profession, but he said that despite his orders secret medicines which produce that result are sometimes administered. Such a practice is not common, however, as children are greatly desired and no worse slur can be applied to a woman than to speak of her as barren.

So far as could be learned there is no ceremony or celebration of any kind when a child reaches the age of puberty but soon thereafter its teeth will be filed and blackened. In some villages the boys are circumcised, but the practice is not compulsory, neither is it general throughout the territory.

MARRIAGE.

Marriage among the Bagobo takes place much later than is common among most Philippine tribes, the couple often being eighteen or twenty years of age. As a rule the parents of the boy select the girl and negotiate the match. Going to the house of the girl they casually broach the subject and if her parents are favorable, a day is set to discuss the details. This meeting is attended by the friends and relatives of both families, and two head-men or _datu_ must also be present to represent the contracting parties. The price the girl should bring varies according to the wealth of the interested parties and the accomplishments of the bride. Whatever the sum paid, the father of the girl must make a return present equal to one-half the value of the marriage gift "so that he does not sell his daughter like a slave." Usually marriage does not take place until a year or more after this settlement, and during the interval the boy must serve his father-in-law to be. When the time for the final ceremony arrives the relatives and friends assemble and for two or three days they feast and make merry. A _mabalian_ spreads a mat on the floor, places on it many valuable articles and then offers all to the spirits, in order that they may be pleased to give the couple a long and prosperous life together. Finally, she puts a dish of rice on the mat and, after offering it to the spirits, places it between the boy and the girl as they sit on the floor. The girl takes a handful of the rice and feeds it to the boy who, in turn, feeds her, and the ceremony is complete. The couple may then go to their new home, but for several years the girl's family will exact a certain amount of service from the groom.

A slight variation of the usual order occurred recently at the marriage of one of Datu Tongkaling's sons. At that time all the details were arranged by the _datu_, who, accompanied by his son and a number of relatives, went to the girl's house and proposed the union. After the girl had brought wine, betel nut, and food, and had placed them before the visitors, she was directed by her mother to make a carrying bag for her lover. Had she objected to the union and refused to make this gift, her decision would probably have been accepted as final and all negotiations abandoned. However, it is not customary for the young people to refuse to carry out the wishes of their elders. As the girl offered no objections, the party fell to discussing the price the groom should pay, and finally, after several hours of bargaining, decided that he should furnish her father with one _agong_,[37] one horse, and a double betel box.[38] Five days later, when he paid this sum, he received a return gift of one _agong_ and ten skirts from the bride's mother. About one-half the value of the groom's gift was distributed among the girl's relatives, who were at the same time admonished that, in case a separation should occur, they would be expected to return an equal amount. In the presence of about a hundred friends, the pair drank wine from the same dish, then submitted to having a little hair cut from their heads, and were pronounced man and wife. Before they retired for the night the _mabalian_ combed their hair, then, having directed the groom to precede his bride to their sleeping place, she secured a child and placed it on the mat between the pair. This, she explained, was an old custom, and was done so that the girl might not be ashamed, for she was not the first to sleep there. Having finished this duty, she returned to the center of the room and placed a number of plates and a knife on the _tambara_, where they were allowed to remain for four days as offerings to the _anito_, Manama, Toglai and the _tigyama_.[39] At the end of that period the plates were attached to the outside walls of the house, and the knife returned to its former owner. This completed the duties of the _mabalian_ who returned home carrying an _agong_, the payment for her services.

[37] Large copper gong.

[38] Much more is often given. One girl in Cibolan brought six horses, five agongs, and several spears and knives.

[39] See p. 107. [Transcriber's note: 5 pages after this.]

A man may have as many wives as he desires and can afford, but he may not take a second mate until a child has been born to the first union, or the wife has been proved beyond doubt to be barren. The groom renders no services to the father of the second wife, but instead of this pays a double price for the girl, for he not only pays her parents but is forced also to give a like sum to his first wife, who, in turn, presents it to her father. Should a third wife be added to the family a sum equal to her cost is divided among the earlier wives. The first wife is generally the lady of the house and does not particularly object to having other girls added to the family, provided they are willing to obey her. Datu Tongkaling has had four wives, three of whom are still living.

If a couple cannot agree, a separation can be arranged by applying to the local head-man, who, after listening to their troubles, decides which one is at fault, and whether or no the marriage gifts must be returned. When a couple parts, plates, bowls, and jars are sometimes broken as a sign that they will never live together again and the spirits are thus called to witness. A divorced woman may remarry, but unless the sum originally paid for her has been returned, the new groom must pay such an amount to the first husband.

SICKNESS AND DEATH.

In case of illness a _mabalian_ administers some simple remedy without any call on the spirits. If, however, the sickness does not yield readily to this treatment, it is evident that the trouble is caused by some spirit who can only be appeased by a gift, Betel nuts, leaves, food, clothing, and some article in daily use by the patient are placed in a dish of palm bark and on top of all is laid a roughly carved figure of a man. This offering is passed over the body of the patient while the _mabalian_ addresses the spirits as follows. "Now, you can have the man on this dish, for we have changed him for the sick man. Pardon anything this man may have done, and let him be well again." Immediately after this the dish is carried away and hidden so that the sick person may never see it again, for should he do so the illness would return.

According to Father GISBERT a doll is carved from a piece of wood and the spirit is addressed: "O God, Thou who has 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."

In obstinate cases the invalid may be removed from his own house to another, in order that he may be under the care of the good spirits residing there. The _mabalian_ appplies[sic] certain medicines and then decrees a period of taboo, during which no outsiders may enter the house. Those within at the time the medicine was given may go out if they desire, but must return there to sleep. Should it become evident that the patient will die he is taken back to his own place, otherwise his family would be called upon to reimburse the owner of the house in which the death occurs, for bringing evil or unfriendly spirits into their dwelling.

Governor Bolton describes a somewhat different procedure among the members of the Guianga branch of this tribe. Having learned that Datu Angalan was ill he went to see him, but found his house deserted. The _datu_ was finally located in a small hut about a hundred yards away from his own dwelling, with no attendants. The governor writes, "When I went in the tribesmen entered. I soon found that I had broken a charm which prevented anyone seeing him for a certain time; that he had been placed in the hut for that reason, and to insure his not dying in the large house. It is likely that they had a human sacrifice at that time."[40]

[40] Extract from letters of Gov. Bolton, in files of the Governor at Davao.

Following a death the body is covered with good clothing and is placed in the middle of the house. Wailers sit by the corpse, fanning it to keep away flies, or making an occasional offering of food; while the friends gather to talk of the virtues of the deceased, to console the family, and to partake of the food and drink which has been provided for the gathering. The body is kept over one night, and in the case of great personages, for three days, or until the coffin--a large log split in halves and hollowed out--is prepared. When this is ready the body is placed in it, together with some prized articles of the deceased. After the top has been fitted to the lower portion, they are lashed together and the cracks are filled with lime.[41] The body is buried beneath the house, and the grave is protected by a bamboo fence, within which is placed food, small offerings, or perhaps a shield and spear. In some instances the coffin is allowed to remain in the house, which is then abandoned. It is said that when Datu Taopan died his funeral lasted ten days, and on the last day the house was decked, inside and out, with flowers and valuable gifts, and was then deserted.

[41] When the deceased has been a person of note the coffin is sometimes decorated or colored. The coffin of a _magani_ should be red, yellow, and black; while that of a _mabalian_ should be yellow, black, and brown.

Following the burial the family lives in the house where the death occurred until a human sacrifice has been made. During this period they live very quietly, eat poor food, wear old clothing, and abstain from all amusements. If their wealth permits, they may shorten the period of mourning by making a special sacrifice, but in most cases the bereaved will wait until the yearly sacrifice when they will purchase a share in the victim and thus remove the taboo. Following the offering, the old house is abandoned and is allowed to fall to pieces for "the man has gone and his house must go also." The procedure is the same for women, and for children who have survived infancy.

BELIEFS CONCERNING THE SOUL, SPIRITS, ORACLES, AND MAGIC.

There is some variance, in different parts of the Bagobo area, in the beliefs concerning the spirits or souls of a man. In Cibolan each man and woman is supposed to have eight spirits or _gimokod_, which dwell in the head, the right and left hands and feet, and other parts not specified. At death these _gimokod_ part, four from the right side of the body, going up to a place called _palakalangit_, and four descending to a region known as _karonaronawan_.These places differ in no respects from the present home of the Bagobo, except that in the region above it is always day, and all useful plants grow in abundance. In these places the _gimokod_ are met by the spirits, Toglai and Tigyama, and by them are assigned to their future homes. If a man has been a _datu_ on earth, his spirits have like rank in the other life, but go to the same place as those of common people. The _gimokod_ of evil men are punished by being crowded into poor houses. These spirits may return to their old home for short periods, and talk with the _gimokod_ of the living through dreams, but they never return to dwell again on earth.

In the districts to the west of Cibolan the general belief is that there are but two _gimokod_, one inhabiting the right side of the body, the other the left. That of the right side is good, while all evil deeds and inclinations come from the one dwelling on the left. It is a common thing when a child is ill to attach a chain bracelet to its right arm and to bid the good spirit not to depart, but to remain and restore the child to health. In Malilla it is believed that after death the spirit of the right side goes to a good place, while the one on the left remains to wander about on earth as a _buso_,[42] but this latter belief does not seem to be shared by the people of other districts.

[42] See p. 107.

Aside from the _gimokod_ the Bagobo believe that there exists a great company of powerful spirits who make their homes in the sky above, in the space beneath the world, or in the sea, in streams, cliffs, mountains, or trees. The following is the list related by Datu Tongkaling, a number of _mabalian_, and others supposed to have special knowledge concerning these superior beings.

I. Eugpamolak Manobo, also called Manama and Kalayagan. The first and greatest of the spirits, and the creator of all that is. His home is in the sky from whence he can observe the doings of men. Gifts for him should be white, and should be placed above and in the center of offerings intended for other spirits. He may be addressed by the _mabalian_, the _datu_, and wise old men.

II. Tolus ka balakat, "dweller in the _balakat_[43]." A male spirit who loves the blood, but not the flesh of human beings, and one of the three for whom the yearly sacrifice is made. Only the _magani_ may offer petitions to him. He is not recognized by the people of Digos and vicinity.

[43] A hanger in which offerings are placed.

III and IV. Mandarangan and his wife Darago. This couple look after the fortunes of the warriors, and in return demand the yearly sacrifice of a slave. They are supposed to dwell in the great fissure of Mt. Apo, from which clouds of sulphur fumes are constantly rising. The intentions of this pair are evil, and only the utmost care on the part of the _magani_ can prevent them from causing quarrels and dissentions[sic] among the people, or even actually devouring some of them.

V. Taragomi. A male spirit who owns all food. He is the guardian of the crops and it is for him that the shrine known as _parobanian_ is erected in the center of the rice field.

VI. Tolus ka towangan. The patron of the workers in brass and copper.

VII. Tolus ka gomanan. Patron of the smiths.

VIII. Baitpandi. A female spirit who taught the women to weave, and who now presides over the looms and the weavers.

IX. and X. Toglai, also called Si Niladan and Maniladan, and his wife Toglibon. The first man and woman to live on the earth. They gave to the people their language and customs. After their death they became spirits, and are now responsible for all marriages and births. By some people Toglai is believed to be one of the judges over the shades of the dead, while in Bansalan he is identified with Eugpamolak Manobo.

XI. Tigyama. A class of spirits, one of whom looks after each family. When children marry, the _tigyama_ of the two families unite to form one who thereafter guards the couple. While usually well disposed they are capable of killing those who fail to show them respect, or who violate the rules governing family life.

XII. Diwata. A class of numerous spirits who serve Eugpamolak Manobo.

XIII. Anito. A name applied to a great body of spirits, some of whom are said formerly to have been people. They know all medicines and cures for illness, and it is from them that the _mabalian_ secures her knowledge and her power. They also assist the _tigyama_ in caring for the families.

XIV. Buso. Mean, evil spirits who eat dead people and have some power to injure the living. A young Bagobo described his idea of a _buso_ as follows: "He has a long body, long feet and neck, curly hair, and black face, flat nose, and one big red or yellow eye. He has big feet and fingers, but small arms, and his two big teeth are long and pointed. Like a dog he goes about eating anything, even dead persons." As already noted, the people of Malilla are inclined to identify the _gimokod_ of the left side with this evil class.

XV. Tagamaling. Evil spirits who dwell in big trees.

XVI. Tigbanua. Ill disposed beings inhabiting rocks and cliffs in the mountains. These last two classes are frequently confused with the _buso_.

In addition to these, the old men of Malilla gave the following:

1. Tagareso. Low spirits who cause people to become angry and to do little evil deeds. In some cases they cause insanity.

2. Sarinago. Spirits who steal rice. It is best to appease them, otherwise the supply of rice will vanish rapidly.

3. Tagasoro. Beings who cause sudden anger which results in quarrels and death. They are the ones who furnish other spirits with human flesh.

4 and 5. Balinonok and his wife Balinsogo. This couple love blood and for this reason cause men and women to fight or to run amuck.

6. Siring. Mischievous spirits who inhabit caves, cliffs, and dangerous places. They have long nails and can be distinguished by that characteristic. They sometimes impersonate members of the family and thus succeed in stealing women and children, whom they carry to their mountain homes. The captives are not eaten but are fed on snakes and worms, and should they try to escape the _siring_ will scratch them with their long nails.

Other spirits were named and described by individuals, but as they are not generally accepted by the people of the tribe they are not mentioned here.

The stars, thunder and lightning, and similar phenomena are generally considered as "lights or signs" belonging to the spirits, yet one frequently hears hazy tales such as that "the constellation Marara is a one-legged and one-armed man who sometimes causes cloudy weather at planting time so that people may not see his deformities," or we are told that "the sun was placed in the sky by the creator, and on it lives an evil spirit who sometimes kills people. The sun is moved about by the wind;" again, "the sun and moon were once married and all the stars are their children."

Despite repeated assertions by previous writers that the Bagobo are fire-worshippers no evidence was obtained during our visit to support the statement. The older people insisted that it was not a spirit and that no offerings were ever made to it. One _mabalian_ stated that fire was injurious to a woman in her periods and hence it was best for her not to cook at such times; she was also of the opinion that fire was of two kinds, good and bad, and hence might belong to both good and bad spirits.

A common method used by the spirits to communicate with mortals is through the call of the _limokon_[44] All the people know the meaning of its calls and all respect its warnings. If a man is starting to buy or trade for an article and this bird gives its warning the sale is stopped. Should the _limokon_ call when a person is on the trail he at ones doubles his fist and thrusts it in the direction from which the warning comes. If it becomes necessary to point backwards, it is a signal to return, or should the arm point directly in front it is certain that danger is there, and it is best to turn back and avoid it. When it is not clear from whence the note came, the traveler looks toward the right side. If he sees there strong, sturdy trees, he knows that all is well, but if they are cut or weaklings, he should use great care to avoid impending danger. When questioned as to why one should look only to the right, an old man quickly replied: "The right side belongs to you; the left side is bad and belongs to someone else."

[44] See p. 63, note. [Transcriber's note: footnote above beginning, "A dove."]

Sneezing is a bad omen, and should a person sneeze when about to undertake a journey, he knows that it is a warning of danger, and will delay until another time.

Certain charms, or actions, are of value either in warding off evil spirits, in causing trouble or death to an enemy, or in gaining an advantage over another in trading and in games. One type of charm is a narrow cloth belt in which "medicines" are tied. These medicines may be peculiarly shaped stones, bits of fungus growth, a tooth, shell, or similar object. Such belts are known as _pamadan_, or _lambos_, and are worn soldier-fashion over one shoulder. They are supposed to protect their owners in battle or to make it easy for them to get the best of other parties in a trade, A little dust gathered from the footprint of an enemy and placed in one of these belts will immediately cause the foe to become ill.

It is a simple matter to cause a person to become insane. All that is needed is to secure a piece of his hair, or clothing, place it in a dish of water and stir in one direction for several hours.

Father GISBERT relates the following method of detecting theft:

"There are not, as a rule, many thefts among the Bagobo, for they believe that a 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 above said powder in it, and leaves it in the fire. If he wishes 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 the heathens and Moros. A Bagobo, named Anas, who was converted, gave me the _bongat_ with which he had frightened many people when a heathen."

In Bansalan crab shells are hung over the doors of houses, for these shells are distasteful to the _buso_ who will thus be kept at a distance.

I was frequently told of persons who could foretell the future by means of palmistry, but was never able to see a palmist at work, or to verify the information.

MUSIC, DANCES AND CEREMONIES.

The music for the dances is generally furnished by one or more persons beating on several _agongs_ of different sizes and notes, which are suspended in regular order from the house rafters (Plate XXXa). The player stands in front of the line and begins to beat the instruments with a padded stick. Oftentimes he is accompanied by a man who strikes a wooden drum with the palm of one hand and a stick held in the other. The music grows faster, emphasizing certain beats, until it becomes a compelling rhythm that starts the feet of the onlookers, and suddenly a man or woman begins to dance. At first she keeps time to the music by raising on her toes and heels, bending the knees and twisting the body from side to side, but soon she becomes more animated, the feet are raised high above the floor and brought down with a sort of shuffle which reminds one of the sound made by the feet of a clog dancer. Still swaying her body, she begins to circle, contra-clockwise, around the gongs, and soon she is joined by others until all the dancing space is filled. The scene is most picturesque, for these dances usually occur at night, in rooms illuminated only by the flickering light of torches. The rich clothing of the participants loses nothing of its beauty in this dim light, while the bells and rattles with which each dancer surrounds arms, legs and ankles, add to the din and weirdness of the occasion. Before the dance has progressed far the musicians begin to keep time with their feet and frequently dance away from their instruments, circle, and then return to continue the music.

With slight variation, this is the dance used on all occasions. At certain ceremonies small gongs, or the _bolang bolang_,[45] replace the _agongs_, and at times also a single dancer will accompany himself on the _kodlon_--a long wooden guitar with rattan strings (Plate XXXb).

[45] An instrument made by placing a small board on a rice mortar. This is pounded or beaten with short sticks, or with the wooden pestles.

In this description we have named a large share of the musical instruments used by the Bagobo. The women frequently play on a sort of guitar made of a section of bamboo from the outside of which narrow strings are cut. These are raised and made taut with small wooden bridges and are then picked with a stick or the fingers (Fig. 33). Bamboo Jew's-harps and mouth flutes are played by the men, but the nose flute, so common in most parts of the Philippines, was not seen in use here.

FIG. 33. TAW-GAU OR BAMBOO GUITAR.

The ceremonies and dances are so closely associated with every day affairs that in the description of the life of the people up to this point we have left only a few still to be discussed. These are, in the main, very similar throughout the Bagobo belt, but to avoid confusion the description here given of the two greatest events of the year--the _GinEm_ ceremony and the human sacrifice--deals with Cibolan, unless expressly stated to the contrary.

The greatest of all Bagobo ceremonies--the _GinEm_--may be given by the _datu_ within three or four months after the appearance of the constellation _Balatik_, when the moon is new or full. Its object is to thank the spirits for success in war or domestic affairs, to ward off sickness and other dangers, to drive away the _buso_, and finally to so gratify the spirits that they will be pleased to increase the wealth of all the people. Datu Tongkaling expressed a belief that this ceremony is in a way related to the rice harvest, "for it is always made when there is plenty of rice in the granaries." It appears to the writer, however, that this ceremony probably originated in connection with warfare.

According to the tales of the old men, it was formerly the custom to go on a raid before this ceremony was to take place, and successful warriors would bring home with them the skulls of their victims which they tied to the _patan'nan_.[46] It seems also to have been closely associated with the yearly sacrifice, for it was never made until after the appearance of the constellation _Balatik_, and without doubt a sacrifice frequently did take place during the first day of the ceremony, at the time the decorated poles were raised. However, such an offering at this time did not relieve the _datu_ from the obligation of making the regular sacrifice.

[46] Ceremonial poles dedicated to Mandarangan and Darago. In Digos and Bansalan the skulls were not taken but hair cut from the heads of enemies was placed in the swinging altar _balakat_, and were left there until the conclusion of the ceremony.

Datu Ansig of Talun informed me that, unless the death of some great person made a special sacrifice necessary, there was only one such offering made during the year, and that at the time the decorated poles were placed in the dwelling.

The time for the festival having been agreed upon, messengers are sent to other _datu_ and head-men, inviting them and their people to attend. Sufficient food is prepared for the guests and when all is ready the _mabalian_ takes one chicken from among those to be used for food and frees it as an offering to the _gimokod_. It is bidden to wander about in the forest, and no one will molest the fowl, for should he do so he is certain to become ill.[47] The _mabalian_ has previously placed festoons of leaves and vines at various points in the house and now she spreads a mat on the floor. A jar of _balaba_, wine, stands at each corner, while at one end is an _agong_, and a plate containing betel nut, leaf, and two varieties of rattan; at the other end are several _tambara_. When all is thus prepared the people place offerings of beautiful clothing, knives, and other costly gifts on the mat. Two _mabalian_, a man and a woman call upon the spirits,[48] urging them to look with favor on the offering made by the people, to grant them a good year with health and plentiful harvests, to let their journeys be without mishap, and to keep them all under their constant care. The _tambara_ are fastened in various parts of the house, and the gifts are hung on or laid beside them. Later these offerings may be removed by their former owners who now regard them as being loaned to them by the spirits.

[47] This offering is not made at Bansalan, neither has the _mabalian_ any part in the ceremonies of the first day.

[48] Those called at this time are Toglai, Toglibon, _tigyma_, and Kalayagan--Eugpamolak Manobo.

[Transcriber's note: The word _tigyma_ in the above footnote should be spelled _tigyama_.]

Following the offering the _magani_ go to a bamboo thicket and cut two large poles, one nine sections long, the other eight. With each stroke of the knife the men give their battle cry, then when the poles are felled, all seize hold and carry them to the house of the _datu_. Here they are decorated, first by being cut down for short distances, thus leaving the lower part attached so that the shavings make a sort of fringe, and then by attaching strips of palm or bamboo leaves and cloth or palm leaf streamers. When complete these poles are known as _patan'nan_ and are then the property of the spirits Mandanagan and Darago. The longer one is for the male spirit, while the one of eight sections is for his wife. Under no circumstances may anyone not a _magani_ touch these poles. They are carried into the house and are fastened near to the elevated platform at the end of the room where the _datu_ or leading _magani_ stands ready to sacrifice a chicken. He allows some of the blood from the offering to drip onto the poles, at the same time begging the spirits not to let the people fight or quarrel during the _GinEm_, "for blood is now being offered." In at least two recent offerings the _datu_ urged the spirits to be content with this offering of a fowl, since it was impossible for them to kill a man. At this time, it is said, the skulls of enemies should be attached to the _patan'nan_. As the leader finishes his offering, the men and boys gather about the poles and yell lustily, then sit quietly down and amuse themselves by chewing betel nut until the chicken, just killed, and the other food has been prepared for eating. Old dishes are placed in the center of the floor and in them food is offered for all the spirits, but in the exact center of all is a large plate of white food for the supreme being. A second large dish of food is placed in a _tambara_ at the corner of the room as an offering to the warrior deities "so that they will not eat anyone during the fiesta." Again the spirits are besought to give them a good year, with abundant crops, health, and success in war. Going to the _patan'nan_ each _magani_, beginning with the _datu_ or his son, takes hold of the poles, and in a loud voice, begins to confess all his warlike deeds. He relates how and when he killed his victims, the number of sacrifices he has participated in, the towns he has sacked and the slaves he has captured. In short, he tells of all the manly deeds he has performed in order to gain the right to wear his red suit and be known as _magani_. When all have confessed, the men and boys eat the chicken which was sacrificed before the poles, and from then until near midnight, all the people may dance to the music of the _agongs_ or may indulge in feasting and drinking. From the middle of the night until daybreak they chant songs or poems, many words of which are now obsolete so that they are not fully understood.[49]

[49] Mr. Gohn informs me that at midnight during the last _GinEm_ made by Datu Ali in Santa Cruz, a gun was fired, and the _datu_ said that a sacrifice should have taken place at that time.

The festival may last one or more days. The last held in Cibolan (1909) extended through two days and nights. At that time no offerings were made to the spirits on the second day, but the people feasted and drank while the _datu_ gathered a little apart and held a council.

In Malilla the second day of this ceremony is called _EgbikbEgaybe_ and is given over almost entirely to the women. Two _tambara_ are erected in the house, and young betel nut buds and women's skirts are hung on them. The women and some men form a line and dance in a circle around the offerings, keeping time to music furnished by beating small gongs, or by pounding on a board resting on a rice mortar.[50] Before each dance the _mabalian_ informs a spirit that this dance is for him and it is customary to add a gift of some kind to those already on the _tambara_. Sixteen spirits are thus honored. Throughout the day there is much feasting and drinking, and at some time before sunset the women are baptized. Having filled an old agong with water, the _mabalian_ dips certain leaves into it and sprinkles the heads of the women present eight times, meanwhile bidding the spirits to grant to them a good mind and habit.

[50] See p. 110, note. [Transcriber's note: back 3 pages, the footnote beginning, "An instrument made by placing...."]

Mr. Gohn, a planter of Santa Cruz who has witnessed a number of these ceremonies, says that with the Bagobo of that place it was customary for the _datu_ to baptize the women prior to the day of _GinEm_. On the second day, a _mabalian_ provided a long palm leaf, and a number of betel nut buds which, she said, represented streams, rivers, tribes, and individuals. Taking up a bud she swung the palm leaf above it, chanting meanwhile, and, as she finished, handed it to the _datu_ who opened it and read the signs sent by the spirits. At the conclusion of this act, all the women went to the river to bathe.

In the writings of the early missionary fathers stationed among the Bagobo are found many references to human sacrifices. Since American occupation several articles have appeared describing this custom, and following the sacrifice held in Talun in 1907, this practice became the subject of official communication between the Governor of the District and his superiors. While these descriptions agree, in the main, there are so many minor variations that it seems best to first relate the account given to the writer by Datu Tongkaling and ten of his _magani_, after which we shall take up some of the earlier accounts, and the official correspondence of 1907.

Datu Tongkaling is a _magani_. He claims to have killed more than thirty of his enemies in fair fight and to have assisted in, or to have witnessed, an even greater number of sacrifices. Prior to his elevation to the office of _datu_ he had aided in several of the yearly offerings. At the time he became _datu_ he entertained all his people for seven days and on the morning of the last day, in the presence of his subjects, he alone sacrificed a decrepit Bila-an slave for whom he had paid three _agongs_. Hence, probably, no man in the tribe is better fitted to describe this event than he.

According to him, a sacrifice should be held each year following the appearance in the sky of a constellation of seven stars known as _Balatik_ ("pig trap").[51] The stars are placed there by the spirits for two purposes:--first, to inform the people that it is time to prepare for the clearing of new fields; second, to remind them that they should offer a slave to Mandarangan, Darago, and Balakat as payment for the good year they have enjoyed, and to secure their good will for the coming season. A great epidemic or continued calamaties[sic] might also be signs that the spirits were in need of another offering, and this could take place at any time. Upon the death of an adult it becomes the duty of the family to make a sacrifice, but, unless the deceased is of very great importance, they may wait until the yearly sacrifice[52] when they can purchase a share in it. The one other occasion for which this offering is obligatory is the installation of a new _datu_ in office. For the yearly event the ruler should provide a decrepit slave, and then invite all those who have had death or trouble in the family and who wish a part in the sacrifice to help bear the expense of the ceremony. Guests gather from near and far and for two or three days, feast, dance, and make merry in the house of the _datu_. On the morning of the last day they accompany their leader to a great tree in the forest and there witness or take part in the sacrifice. The victim is tied with his back to the tree, his arms stretched high above his head. Meanwhile a little table or altar is constructed near by, and on it the principals place their offerings of betel nut, clothes, or weapons, and on top of all is a dish of white food for Eugpamolak Manobo. When all is ready one of the _magani_ begins a prayer, begging the spirits to look and see that the people are following the old custom, to give them success in battle, and to protect their homes from sickness and enemies. The prayer being completed, the _datu_ places his spear below and just in front of the right armpit; then all those who have purchased a share in the victim take hold of the weapon, and at a signal given by the _datu_, thrust it through the body. As soon as it is withdrawn, the _magani_ who has offered the greatest price for the privilege attempts to cut the body in two with one blow of his fighting knife. If he fails in the attempt, another tries, and so on until someone succeeds. The two portions are then released from the tree and cast into a shallow grave near by. Before the body is covered with earth any person who wishes may cut off a portion of the flesh or hair and carry it to the grave of some relative whom he may have reason to believe is being troubled by evil spirits. In such a case the evil spirit will be content to eat of the slave, and cease disturbing the other body. Returning to the house of the _datu_, the people continue the dancing and merry-making throughout another night.

[51] This is the constellation Orion which appears early in December.

[52] We have already seen that this offering sometimes occurs during the _GinEm_ ceremony.

The following accounts are extracts from the official correspondence forwarded by the Governor of Davao to the Governor of the Moro Province:

"I have the honor to submit herewith a full report of an investigation made by myself and the Senior Inspector of Constabulary of Davao, regarding a human sacrifice made by the Bagobos at Talun near Digos on Dec. 9th, 1907.

"We left Davao on the morning of the 27th of December and arrived at Digos in the afternoon of the same day. An order was immediately sent out to the Bagobos of Talun to come down to Digos to meet us.

"On the morning of the 30th, the entire population of Talun--men, women and children, to the number of almost one hundred and fifty--arrived at Digos. They were informed that it was reported that a human sacrifice had been made at their town and that the authorities desired to know if this was so.

"Datto[sic] Ansig replied that it was true that a sacrifice had been held as stated and that both he and his people were ready to tell all about it as to the best of their belief they had committed no crime, but only followed out a religious custom practiced by themselves and their ancestors from time immemorial.

"From the statements made by Ansig and his followers, it appears as follows:

"That the Bagobos have several gods, 'Bacalad,' God of the spirits, Agpanmole[sic] Monobo[sic], God of good and his wife the goddess Dewata; Mandarangan, the God of evil (corresponding perhaps to our devil) and to whom sacrifice is made to appease his wrath which is shown by misfortune, years of drought, or evil befalling the tribe or its members, also it is at times necessary to offer him human sacrifice so that he will allow the spirits of the deceased to rest, etc. They say that in case a Bagobo of rank or influence dies, and his widow be unable to secure another husband, it is necessary for her to offer sacrifice to appease the spirit of her departed husband in order that she may secure another. In order that these sacrifices be not made too often, it is customary for the old men of the town to gather together once each year during a time when a collection of seven stars, three at right angle to the other four, are seen in the heavens at seven o'clock in the evening, which is said to occur once each year during the first part of the month of December.

"This collection of stars is called by the Bagobos 'Balatic,' and is the sign of the sacrifice, that is, if a sacrifice is to occur, it must take place during the time that the stars are in this position.

"The old men meet and decide if enough misfortune has overtaken the tribe or village during the period since the last sacrifice to render necessary another tribute to the god of evil. It is not necessary to offer a sacrifice for each evil, but when the misfortunes amount to a considerable, a sacrifice is held to cover the entire lot.

"In this case it appears that two widows, Addy and Obby, went to Datto[sic] Ansig and requested that he arrange a sacrifice to appease the spirits of their departed husbands which were bothering them. Ansig called a meeting of the old men at which were present besides himself Bagobos Oling, Pandaya, and Ansig, and these four decided that as they had not had a sacrifice since the great drought (about three years ago) and that since that time many evils had befallen them, it would be well to offer a sacrifice. These four men sent out to find a slave for sacrifice, the finder becoming the chief of the sacrifice.

"Ongon, a henchman of Datto Ansig, purchased from Bagobo Ido, a Bilan slave boy named Sacum about eight years old and who was deaf and cross-eyed, and had other defects of vision, making him of little or no value as a laborer. Ido originally received this slave from Duon, a Bilan, as a wedding present when he married Duon's daughter about a year ago.

"Ongon agreed to pay Ido five agongs for the boy and took him to the house of Ansig where arrangements were made for the sacrifice by calling on all who for any reason had need to appease the evil spirits to come and take part. Three days after the slave was brought to the house of Ansig, the people met at Talun near the river Inolia, a short distance from Ansig's house, this being the regular place of sacrifice.

"Leaving the house of Ansig the boy Sacum was seated upon the ground near the place of sacrifice. He was naked but no other preparation was made with regard to the person. Upon a platform or bench of bamboo about two feet high and a foot or two square was placed a small basket or receptacle made of the bark of the bunga tree; in this each person present and taking part in the sacrifice placed a piece of betel-nut, over this the men placed their head handkerchiefs and the women strips of the bark of the palma tree. Upon this the men laid their bolos, and spears were then stuck in the ground in a circle around the platform. Next Datto Ansig as chief of the sacrifice made an oration which was about as follows: 'Oh, Mandarangan, chief of evil spirits and all the other spirits, come to our feast and accept our sacrifice. Let this sacrifice appease your wrath and take from us our misfortunes, granting us better times.'

"After this, the boy Sacum was brought forward by Ongon, placed against a small tree about six feet high, his hands tied above his head, and his body tied to the tree with bejuco strips at the waist and knees. Ansig then placed a spear at the child's right side at a point below the right arm and above the margin of the ribs. This lance was grasped by the widows Addy and Obby, who at a signal from Ansig forced it through the child's body, it coming out at the other side. It was immediately withdrawn and the body cut in two at the waist by bolos in the hands of Moesta Barraro and Ola, after which the body was cut down and chopped into bits by the people present, each of whom was allowed to take a small portion as a momento[sic] of the occasion, the remainder of the body being buried in a hole prepared for it.

"It is said the child was deaf and almost blind and that it did not realize what was to happen to it until the moment it was tied up when it began to cry; further, that death was almost instantaneous, the only cry being one uttered when the spear first entered the child's body.

"Datto Ansig, a man about sixty years of age, says that in his life he has attended or officiated at fifty human sacrifices, more or less, both among the Bagobos and the Bilanes, and that human sacrifice is also practiced among the Tagacolos, although he has never been present at one held by that tribe.

"The Bagobos do not sacrifice any but old and decrepit or useless slaves captured from other tribes, but the Bilanes sacrifice even their own people.