Part 7
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.