559 the skin. These lumbia trees grow in the lowland, and look not unlike the coconut palm from a distance, although they do not grow nearly as tall, while the trunk is many times larger in diameter. To get the sago, the trees are felled with small iron axes held in the split of a stick after the manner of the American Indian's tomahawk; they are then cut into sections and split into halves. These trees have an outer growth of one or two inches of very hard wood, made up of fibers irregularly bound together, but not in concentric rings, after the manner of the palm family, and an inner pith of a creamy white appearance, soft to the touch, also irregularly traversed with longitudinal fibers at a great distance, however, one from another. These split sections are hauled to the bank of some stream where a platform is built over the water; on this platform a mat is placed on which the pith is laid after it has been gouged out. This pith is tramped by the naked feet, water being poured on it from time to time and received below in a receptacle, generally a small boat; thus the fiber stays above on the mat, while the sago flour passes through the meshes of the mat along with the trickling water. The water is then drawn from the boat and the flour is spread in the sun to dry. Sago flour is cooked in a pot over a slow fire, being stirred rapidly so it will not burn. It gradually runs together in soft masses about the size of an egg, and in taste is much like a tough candy gum drop without the sweetness. Sometimes the flour is cooked with coconut oil or hog's fat, and often the juice from the sugar cane is squeezed in during the cooking, or even afterwards. The Subanos have no regular time of day or night for cooking or eating. Whichever one of the family chances to be hungry sets about preparing a meal; others may or may not join in the preparation, but all join in the eating at any time of the day or night. They do little fighting and less hunting. They catch some fish with the ordinary hook bought from the Moros, and spear an occasional wild hog, which are very plentiful. A favorite way of fishing with them is to find a shallow pool that has been left after the flood of some big river has subsided, muddy this pool thoroughly, and pass from point to point, thrusting to the bottom a funnel-shaped basket with a hole at the top, into which the hand and arm are inserted to draw out the fish when he is felt to strike the side. In this way they catch many bushels of mudfish (dalat) in a day. In the course of his census journeys Mr. Cristie heard, from Mohammedans and Subanos alike, persistent tales of human sacrifices in honor of dead timuayes. He was skeptical at first, but was finally convinced that these sacrifices actually have taken place within the past few years, outside of the district assigned to him, and, possibly, at one place within it. To facilitate further investigation, should the government ever wish to institute one, the names of two of his informants are given below, with the gist of what they said: 1. Timbuay Pogud, of the region of Gúibauan (on Sibuguey bay), said that a little more than two years ago he was present at a human sacrifice (balu-balu) celebrated at Siay in honor of the father of Timbuay Bantas. Several Subanos who were present at this interview confirmed in every respect Pogud's statement, saying that they had been present at the ceremony. 2. Dato Nunung, of Siookun, said that about eight years ago he was in the Sindangan region, acting as representative of his relative, the Dato Molana (title) of Siookun, who in turn was the descendant of a younger branch of the family of the sultans of Mindanao, which had been placed at Siookun to hold the country for the said sultans. During this stay in the Sindangan country, Timbuay Lajahgunun died, and when the usual mourning period of a hundred days had come to an end, a human sacrifice was decided upon. Dato Nunung, as the overlord of the region, was invited to be present, and, as is customary, was given the privilege of dealing the first blow. He found, on arriving at the place designated, that all the Subanos for many miles around had gotten together, dressed in flaring gala clothes, and the faces of the former subjects of the dead timbuay were shining from the ceremonial bath which they had taken in preparation for the ceremony before them. The dato penetrated the crowd, which opened respectfully before him, and found himself under a large open shed erected for the occasion. It is my impression that the dato told me that all this took place by night, the commonest time for Subano religious ceremonies, but I am not certain on this point. Under the shed, which was surrounded by the crowd of Subanos armed with knives and spears, the dato saw the victim, a slave; contrary to expectation, the victim was not bound. He was sitting cross-legged on the ground, and two armed Subanos were sitting on his knees to make sure he would not escape. As every one but the slave was armed there could be no hope of running away, and he sat stolidly, without weeping or saying a word. The dato, as the overlord, was asked to start the ceremony by giving the first blow. The dato, according to his statement to me, had no liking for the business, but thought he had no right to break with custom, and gave the victim a very slight blow with his barong. As the first widening red line followed the stroke, all the feelings which had been repressed during the period of mourning burst forth in the beating of gongs, brandishing of spears, and frantic yells of joy. Everybody now gave the victim a blow, even the women and children taking a hand, with sticks or sharpened bamboo, or anything else that they could lay hold of. The dato does not know whether the slave shrieked or not; it was impossible to hear anything in the din. With the sacrifice of the slave, the culminating act of the period of mourning, the Subanos felt that they had passed out of the shadow, and gave themselves up to beating of gongs and drinking of rice beer, until, at the exhaustion of the liquor, they gradually passed out of the exhilaration into a lazy stupor. BILANS. This timid wild people inhabits the mountains south and west of Lake Bulúan, in south Mindanao, their range being southeast of that of the Tirurayes. The scanty information we have here concerning them is furnished by Lieut. H. Rodgers, of the Philippine Scouts, supervisor, Makar census district. He writes as follows: Little can be said about these people. They flee at the approach of Americans, or even Moros, with whom they are not acquainted. Religion is a species of devilworship, or propitiation of evil spirits, and they are excessively superstitious in regard to signs, omens, etc. They do not live in municipalities, but each family in its own house, usually at least half a mile from any other house. They are "hill people" in the full sense of the term. So far as I am able to judge from examination of their houses, from which the inhabitants had fled at my first approach, I should say they were a superior race to the Moro-more cleanly, more industrious, and very much wealthier. I believe, if a way could be found to overcome the natural timidity of the Bilans, they could be raised from their present state and made comparatively useful members. They would, however, need a strong military force for their protection, as the Moros will not permit their trading direct with the Chinese firms, even if they 1. TEACHER OF MUSIC AND DANCE OF THE BAGOBOS. 2. BAGOBO WARRIORS, SHOWING ELABORATE COSTUMES. 3. BAGOBO MUSICIANS OF DAVAO. were so disposed. This trading process is at present a strong source of revenue to the Moro datos, who would resent any attempt to open the highway to the Bilans. I have attempted to open this trade in a feeble manner, but am convinced that it can not be done without a strong military force. BAGOBOS AND MANDAYAS. These people are found in the province of Dávao, and were enumerated under the supervision of Maj. M. W. Day, of the Ninth U. S. Cavalry, who had been among them for two years or more. In his report of the operations of the census he refers to them as follows: The natives of the province of Dávao may be divided into two general classes: First, the Visayans, who are Christians, wearing the ordinary native clothing, and nonmigratory. Second, the non-Christian tribes, like the Moros, Bagobos, and Mandayas, who are migratory, although they do not leave the province and wear picturesque clothing adorned with beads and bells, or with embroidery. Many of these have been baptized by the friars and are known as "Nuevos Cristianos," but they have little idea of the Christian religion. The Moros have a crude form of the Mohammedan faith, while the Bagobos are said to be fire worshippers. All of the second class have the blood feud, and watch for years for an opportunity to bolo or spear an enemy or a member of his family. It is considered that if a man pays the death price (which will average one horse and two or three colintos, as the gongs are called) he can not be punished for murder. The Ocacola Bagobos have ceased their annual human sacrifice, which they would eat, but the Mandayas continue theirs. The Mandayas are, however, not cannibals, but only cut off the hands, feet, or ears of the man they kill-to show in their barrio as a proof of the killing. All of them have slaves, obtained by capture or purchase. Frequently parents sell their children, and assist the owner to recapture one who escapes. Slavery has been forbidden, but it will be necessary to furnish asylums or houses for the children and old people to make it effective. Excepting the Moros the people are generally clean in person and habitation, a small number having their houses in trees out of reach of spears. Most of the people use intoxicating liquor, but are temperate, and rarely show its effects. They drink tuba just as it comes from the tree, before it has fermented much. The betel nut (bunga) with the buyo leaf and tobacco is used by all non-Christian tribes, and by many Visayans; even children four or five years old, both boys and girls, chew constantly. It does not seem to have any deleterious effect. MOROS. The Moros are the most numerous of the peoples of the Philippines commonly regarded as wild, and embrace all who accept the Mohammedan religion, even though they differ in language, customs, and degree of civilization. They are classified primarily as Moros, Sámals, and Bajaus. The former may be still further classified as Ilano, Joló, Kalibugan, Maguindanao, Malanao, and Yakan Moros. Owing to the fact that these subdivisions of the Moro people have not been in all cases distinguished from each other by the enumerators, it has been found impracticable to separate them in the tables giving 26162-VOL 1-05—36 |