The Wild Tribes of Davao District, Mindanao Part 7

[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 circ.u.mstances 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 l.u.s.tily, 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 partic.i.p.ated 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 a.s.sisted 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 princ.i.p.als place their offerings of betel nut, clothes, or weapons, and on top of all is a dish of white food for Eugpamolak Man.o.bo. 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 G.o.ds, 'Bacalad,' G.o.d of the spirits, Agpanmole[sic] Mon.o.bo[sic], G.o.d of good and his wife the G.o.ddess Dewata; Mandarangan, the G.o.d 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 G.o.d 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 Sac.u.m 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 Sac.u.m 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 Sac.u.m 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.

"Being asked if it was customary to eat any portion of the body sacrificed, Ansig replied that it was not customary nor did he know of any case where such had occurred.

"The last sacrifice before this was held at Talun during the year of the drought (about 1905) when a Bilan slave, an old man who was paralyzed in one arm, was sacrificed by Datto Oling, his master.

"Asked if the sacrifice of an animal would not do as well as that of a human being, they said, 'No, better to have no sacrifice at all.'

"They appeared utterly unconscious of having committed any crime, told their story with frankness, said it was a matter not talked about among their own people but that if we wanted to know the facts they would give them to the authorities. They claimed the offering of human sacrifices by their tribe to be an old custom and, as far as they knew the only way to appease the wrath of the evil spirits, but said if they were ordered to give the custom up they would do so even if the devil got them all."

Then follows the statement of an eye-witness to the ceremony:

"My name is Modesta Barrera; I live in the town of Santa Cruz, my father being a Visayan, my mother a Bagobo. I cannot read or write, and I think that I am about twenty-three years old, although I am not certain on that point.

"On the 8th instant myself, Baon, Otoy, and Oton left Santa Cruz early in the morning to go to Talun, a day's march from Santa Cruz, for the purpose of trading with the natives of Talun, and also to collect some debts which they owed Baon. We remained that night at Saculampula, near Talun, where Ungon and Ido, two Bagobos, live with their families. There we found two children the only persons at the house who informed us that we should go to the house of Ambing, at Talun, where we could sell our merchandise. On the morning of the 9th we got up about 7 or 8 o'clock and started for Ambing's house. When within about an hour's walk of the house, we found a great many people congregated together. We were told that a human sacrifice had just taken place and on approaching to discover what had happened, we saw a little boy about eight or nine years old, the upper half of whose body was suspended by the wrists to a tree, the lower half lying on the ground. The child had been thus tied up while alive and had been cut into two parts at the waist; this was about the position of the body when we saw it.

"Immediately about twenty persons began to chop the body into small pieces; and Ansig, the datto of Talun, came over to us and gave Baon two pieces of the victim's hair attached to the scalp, which is a sign of the sacrifice. The victim was a slave owned and sacrificed by Datto Ansig. The first bolo cut which severs the body at the waist and which in this case we were told was done by Ansig is always performed by the person making the sacrifice. The people present were guests of Ansig and were not responsible for the killing, though it is the custom for the more favored ones to a.s.sist in chopping the victim into small pieces after death."

In the letters written by Father GISBERT in 1886, are many references to the religious practices of the Bagobo, from which the following are extracts:

"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 a.s.sembled in the middle of the woods * * * they tightly bind the slave whom they are going to sacrifice. All armed with sharp knives, leap and jump about their 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 to 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 * * * The princ.i.p.al 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.' * * * * * * * * * * *

"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 a.s.semble 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 is necessary to make a sacrifice, according to the law of the Bagobos, is at the death of anyone of the family, before they can remove the _lalaoan_ or mourning * * * At the point and on the day a.s.signed, all the sacrificers a.s.semble, 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."[**]

[**] In BLAIR and ROBERTSON, Vol. XLIII. pp. 244-51, will be found a very interesting letter from FATHER GISBERT, in which he describes the sacrifice of a Bagabo[sic] half-blood who had fallen in debt.

The official files in the Governor's office at Davao contain an account, written by Gov. Bolton, of the sacrifice at Cataloonan, July 1, 1904.

This was held to secure the return to health of Chief Obo, who later died.

[Transcriber's note: The two paragraphs immediately above both comprise a single footnote.]

By the side of the trail, or in the forests, little shrines or platforms about 3 ft. high and a foot square at the top, are frequently seen.

These are known as _buis_ and are erected for the _buso_, in order to avert their displeasure and to keep them at a distance from the dwellings. When the family has been subjected to petty annoyances, or when for any other reason, the _mabalian_ thinks an offering should be made, she orders the family to provide her with betel nut, a piece of iron, and bits of broken dishes, or castoff clothing. These are placed on the platform and the _buso_ are exhorted to come and accept them.

Good offerings are never made to this cla.s.s of spirits, for "they do not expect to be treated like the more powerful." A shrub known as _dalingding_ is planted by the side of the shrine so that its location may be known even after the platform has fallen, and all pa.s.sersby will make some small offering, hoping thus to keep these evil beings in good humor.

Rain can be stopped by placing an offering of a leg ring, or prepared betel nut beside the trail and presenting them to the _Gimokod_, at the same time asking them to stop the downpour.