The Philippine Islands, 1493-1898 Part 15

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 gnting, 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 a.s.signed for the pet.i.tions 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 pet.i.tion. The young woman is granted to the suitor, who pays greater or less fees, according as the family is more or less princ.i.p.al 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 pa.s.ses his hands along his face. By that means they say that he is asking pardon of G.o.d 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 culintngan, 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 s.p.a.ce 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 pa.s.sers-by. That ghost they call paata, 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 princ.i.p.al feast, and almost the only one that they celebrate is the malut or birth of Mahomet. Each ranchera, 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 Rabi 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 Panigyan has gone on separate days to celebrate the feast at different rancheras.

They are very superst.i.tious, and greatly fear Satan (the devil) whom they endeavor to placate. When the epidemic of 1882 was here, the Moros of Panigyan, 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 a.s.serted. 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 superst.i.tion in Lucbtun, a Moro ranchera 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 pa.s.sed not far from the said ranchera. 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 culintngans 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 cutican, 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 h.e.l.l they know nothing more than their existence. In regard to the soul they know almost nothing.

The following is what a sherif a.s.serted regarding heaven and h.e.l.l. There are seven heavens and seven h.e.l.ls to express the various rewards or punishments:

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

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

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

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

5. Anum nam. 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.

h.e.l.ls

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 h.e.l.l. 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 pa.s.sed;" "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 (jbul) which covers them from top to toe and is fastened under the armpit thus forming folds.