Part 2

No wild tribe in the Islands gives more attention to dress than does the Bagobo. By an intricate process hemp is colored and woven into excellent garments, which, in turn, are decorated with embroidery, applique, or designs in shell disks and beads. The men wear their hair long and after twisting it around the head hold it in place with kerchiefs, the edges of which are decorated with beads and tassels.

A close fitting undershirt is often worn, and above this is an elaborately beaded or embroidered coat which generally opens in front. The hemp cloth trousers scarcely reach to the knee, and the bottom of each leg is decorated with a beaded or embroidered band. Two belts are worn, one to hold the trousers, the other to support the fighting or working knives which each man carries. In lieu of pockets he has on his back an elaborately beaded hemp cloth bag bordered with tassels and bells of native casting. Highly prized shell bracelets, worn as cuffs by some men, are made of a large, conical sea-shell (Fig. 1) the base and interior spirals of which have been cut away. Necklaces made of rattan strips decorated or overlaid with alternating layers of fern and orchid cuticle (Fig. 2) are frequently seen, while many strands of beads and carved seeds surround the necks of both men and women. Both sexes also wear, above the calf of the leg, plaited or beaded leglets to some of which magical properties are ascribed.

FIG. 1. SHELL BRACELET.

FIG. 2. NECKLACE OF RATTAN OVERLAID WITH FERN AND ORCHID CUTICLE.

The woman wears a jacket which is close fitting about the neck and reaches to the skirt, so that no portion of the upper part of the body is exposed. The cloth now used in this garment is generally secured in trade, and in recent years decoration in applique has begun to succeed the excellent embroidery seen on older garments. Frequently the two types of decoration are seen on the same jacket, and to these are added complicated designs in shell or metal disks, or beads. The narrow tube skirt is of hemp cloth and is made like a sack with both ends open. At the waist it is held in place by means of a cloth or beaded belt.

In addition to the many strands of beads which encircle the neck and fall over the chest, a broad bead band is often worn over one shoulder, passing under the opposite arm near the waist. Scarfs of colored cloth are also worn in this manner when the ladies are on dress parade. Leglets and brass anklets, made like tubes so as to enclose metal balls (Fig. 3) or with bells and rattles attached, are commonly worn. The women are fond of loading their arms with ornaments of shell or brass (Fig. 4) and one forearm is covered with separate rings of incised brass wire which increase in size from the centre towards the ends, forming an ornament in the shape of an hour-glass. Their hair is generally cut so as to leave a narrow band in front; this is brushed back, but often falls forward on the face or in front of the ears. Back of this the hair is kept well oiled and is combed straight to the back of the head, where it is tied in a knot. Into this knot is pushed a wooden comb decorated with incised lines filled with lime, or inlaid with beads. On festive occasions more elaborate combs, with plumes or other decorations attached, are worn. Aside from these ornaments the head is uncovered.

FIG. 3. BRASS ANKLETS WORN BY THE WOMEN.

FIG. 4. TYPES OF BRASS BRACELETS.

Men and women are seen who have their eyebrows shaved to thin lines. This is a matter of individual taste and is done only for beauty.

Neither sex makes use of tattooing, nor do they mutilate the lips or nose, but what they lack in these respects they make up for in ear ornaments.

When a child is very young a small hole is pierced in the ear lobes, and into this opening a piece of twisted banana or hemp leaf is placed. (Fig. 5a). This leaf acts as a spring, continually enlarging the opening until the ear plugs can be inserted. Another method, sometimes employed, is to fill the opening with small round sticks (Fig. 5b), adding more from time to time, until the desired result is obtained. The plugs worn by the women are of wood, the fronts of which are inlaid with silver or brass in artistic designs, and are connected by strands of beads passing under the chin (Fig. 6). Large wooden ornaments are also worn by the men, but more prized are large ivory ear plugs made like enormous collar buttons (Plates II-IV). These are very rare, since the ivory for their manufacture must be secured from Borneo, and by the time it has passed through the hands of many traders it has assumed a value which limits the possession of articles made from it to a few wealthy men. A further method of ear adornment, frequently seen among the women, consists of beads sewed into a number of holes which have been pierced through the helices of the ears.

FIG. 5. EAR STRETCHERS.

FIG. 6. WOMAN'S EAR PLUGS.

Both men and women file and blacken the teeth. When a boy or girl has reached the age of puberty, it is time that this beautifying should be done. There is, however, no prohibition to having it performed earlier if desired. The candidate places his head against the operator and grips a stick of wood between his teeth while each tooth is filed so as to leave only the stump, or is cut or broken to a point (Plate XIIa and b). When this has been successfully accomplished, what is left of the teeth is blackened.

The color is obtained in two ways. The more common method is to place a piece of metal on one end of a bamboo[8] tube, the other extremity of which rests on glowing coals. The smoke from the charring bamboo is conducted through the tube to the cold metal on which it leaves a deposit or "sweat." This deposit is rubbed on the teeth, at intervals, for several days until they become a shiny black. A second method is to use a powder known as _tapEl_ which is secured from the _lamod_ tree. The writer did not see this tree but, from the description given of it, believes it to be the tamarindus. This powder is put on leaves and is chewed. During the period of treatment the patient is under certain restrictions. He may neither drink water, cook or eat anything sour, nor may he attend a funeral. Should he do so his teeth will have a poor color or be "sick." When the teeth have been properly beautified the young man or woman is considered ready to enter society.

[8] A variety known as _balakayo_ is used for this purpose.

Boys run about quite nude until they are three or four years of age. Until about the same age the girls' sole garment is a little pubic shield, cut from a coconut shell and decorated with incised lines filled with lime (Fig. 7). Not infrequently bells are attached to the sides of this "garment." When children do begin to wear clothing their dress differs in no respects from that of their elders.

FIG. 7. LITTLE GIRLS' PUBIC SHIELDS.

SKETCH OF FUNDAMENTAL RELIGIOUS BELIEFS.

Although we shall treat religion more fully in a later paragraph, it is desirable that we now gain an idea of those beliefs which enter intimately into every activity of the daily life of this people.

The Bagobo believes in a mighty company of superior beings who exercise great control over the lives of men. Above all is Eugpamolak Manobo, also called Manama, who was the first cause and creator of all. Serving him is a vast number of spirits not malevolently inclined but capable of exacting punishment unless proper offerings and other tokens of respect are accorded them. Below them is a horde of low, mean spirits who delight to annoy mankind with mischievous pranks, or even to bring sickness and disaster to them. To this class generally belong the spirits who inhabit mountains, cliffs, rooks, trees, rivers, and springs. Standing between these two types are the shades of the dead who, after they have departed from this life, continue to exercise considerable influence, for good or bad, over the living.

We have still to mention a powerful class of supernatural beings who, in strength and importance, are removed only a little from the Creator. These are the patron spirits.

Guarding the warriors are two powerful beings, Mandarangan and his wife, Darago, who are popularly supposed to make their home in the crater of the volcano. They bring success in battle and give to the victors loot and slaves. In return for these favors they demand, at certain times, the sacrifice of a slave. Dissentions[sic], disasters, and death will be sure to visit the people should they fail to make the offering. Each year in the month of December the people are reminded of their obligation by the appearance in the sky of a constellation known as _Balatik_,[9] and soon thereafter a human sacrifice doubtless takes place in some one or more of the Bagobo settlements.

[9] Orion.

A man to come under the protection of these two deities must first have taken at least two human lives. He is then entitled to wear a peculiar chocolate-colored kerchief with white patterns in it. When he has killed four he may wear blood-red trousers, and when his score has reached six he may don a full blood-red suit and carry a sack of the same color. Such a man is known as _magani_ and his clothing marks him as a person of distinction and power in his village. He is one of the leaders in a war party; he is chosen by the _datu_ to inflict the death penalty when it has been decreed; and he is one of the assistants in the yearly sacrifice. It is not necessary that those he kills, in order to gain the right to wear a red suit, be warriors. On the contrary he may kill women and children from ambush and still receive credit for the achievement, provided his victims are from a hostile village. He may count those of his townspeople whom he has killed in fair fight, and the murder of an unfaithful wife and her admirer is credited to him as a meritorious deed.

The workers in iron and brass, the weavers of hemp cloth, and the mediums or shamans--known as _mabalian_--are under the protection of special deities for whom they make ceremonies at certain times of the year.

The _mabalian_ just mentioned are people--generally women past middle life--who, through sufficient knowledge of the spirits and their desires, are able to converse with them, and to make ceremonies and offerings which will attract their attention, secure their good will, or appease their wrath. They may have a crude knowledge of medicine plants, and, in some cases, act as exorcists. The ceremonies which art performed at the critical periods of life are conducted by these _mabalian_, and they also direct the offerings associated with planting and harvesting. They are generally the ones who erect the little shrines seen along the trails or in the forests, and it is they who put offerings in the "spirit boxes" in the houses. Although they, better than all others, know how to read the signs and warnings sent by the spirits, yet, all of the people know the meaning of certain omens sent through the medium of birds and the like. The call of the _limokon_[10] is recognized as an encouragement or a warning and its message will be heeded without fail. In brief, every natural phenomenon and every living thing is caused by or is subject to the will of unseen beings, who in turn can be influenced by the acts of individuals. As a result everything of importance is undertaken with reference to these superior powers.

[10] A dove (_Calcophops indica_). Similar beliefs held by the Tagalog were mentioned by Juan de Plasencia in 1589. See BLAIR and ROBERTSON, Vol. VII, p. 189.

DWELLINGS--HOUSEHOLD UTENSILS.

The houses found in the coast villages line well marked streets and differ in few respects from those built by the Christianized natives throughout the Islands. Even in the more isolated districts the effect of this outside influence is marked. However, we can state with confidence that village life is a new idea to the Bagobo. He has, from time immemorial, built his home near to his fields, and there he and his family reside, except during festivals or when extreme danger threatens. At such times all go to the house of the local ruler and there unite in the festivities or the common defense.

The smaller dwellings have but one room, the floor of which is raised several feet above the ground and supported by many piles. A part of the latter extend five of[sic] six feet above the floor and form supports for the side and cross-beams. From the center of the room lighter poles project eight or ten feet above the cross-beams and form the main supports for the ridge timber. From beams at the end and sides of the room similar pieces run to this central ridge; below this they are joined together, at intervals, by means of horizontal poles and cross-beams. To this framework are lashed strips of _palma brava_, supports for a covering of closely laid _runo_, on which rests the final topping of flattened bamboo. The ridge pole is always at a sufficient height above the floor to give the roof a steep peak, and is of such length that, at the top, the side roof overhangs the ends. The roof generally rises in two pitches and always extends past the sides of the room.

In house building, the roof, which is made first, is raised to the desired height, thus serving as a shelter for the workers until the structure is complete (Plate XIII). Resting on the cross-beams, just below the rafters, a number of loose boards are laid to form a sort of attic or storage room where all unused articles, and odds and ends are allowed to accumulate.

The sides of the room, which are of flattened bamboo, are about six feet in height, and extend only to within a foot of the roof. In the walls small peep holes are cut so that the inhabitants can look outside without being seen (Plate XIV).

The flooring, which is generally made of strips of _palma brava_, is in two levels, forming a narrow elevated platform at one end of the room on which a part of the family sleep.

The furniture of this house is very scanty. Near to the door is the "stove" (Fig. 8)--a bed of ashes in which three stones are sunk to form a support for the pots and jars and nearby stand a few native jars and sections of bamboo filled with water. On a hanger above the fire may be found articles of food, seeds, and the like, which need protection from flies and insects. Against the wall is a bamboo rack (Fig. 9), filled with Chinese plates, or half cocoanut shells which serve as dishes. Near to the stove is a rice mortar standing on its own wooden pedestal which reaches to the ground (Fig. 10).

FIG. 8. THE "STOVE."

FIG. 9. BAMBOO PLATE RACK.

FIG. 10A. RICE MORTAR.

FIG. 10B. PEDESTAL WHICH REACHES TO THE GROUND.

FIG. 10C. CIRCLE OF CORN HUSKS PLACED SO AS TO PREVENT GRAIN FROM FALLING OUT.

FIG. 10D. WOODEN PESTLE.

A child's cradle, made of a blanket suspended hammock-like between the wall and a beam support, will probably be found. A few boxes and jars, usually of Chinese make, and always a copper gong or two are regular furnishings, while to these can be added a miscellany of clothing, looms, spears, shields, meat blocks, spoons (Fig. 11), and the like. Akin to furniture, since they are found in every house, are little basket-like receptacles made by splitting one end of a bamboo pole into several vertical strips and then weaving in other shorter horizontal strips (Fig. 12). These are attached to walls and supporting poles, and in them offerings are made to the various spirits.

FIG. 11. COCOANUT SHELL SPOONS WITH WOODEN HANDLES.

FIG. 12. TAMBARA OR BASKET-LIKE RECEPTACLE IN WHICH OFFERINGS ARE MADE TO THE SPIRITS.

This is our picture of a typical home. It is not a cheery place by day, for the lack of windows, as well as a fog of smoke from the open stove, makes it dark and gloomy. Nevertheless, since the house offers a cool retreat from the blazing sun, and the smoke-laden air is free from flies and mosquitoes, it is a popular resort for all members of the family during the hottest part of the day. The little light, which filters in through the many cracks in the floors and walls, is sufficient to allow the women to spin, dye, weave, and decorate their clothing, or to engage in other activities. After dark the resinous nuts of the _bitaog_ tree, or leaf covered resin torches are burned, and by their uncertain light the women and men carry on their labors until far into the night. Entrance to the dwelling is gained by means of a notched log, bamboo pole, or by a ladder of the same material. As a protection against strong winds many props are placed against the sides of the house, and when large trees are available the dwellings are further secured by being anchored to them with rattan lines.

In each settlement or district will be found one large house built on the same general plan as the smaller dwellings, but capable of housing several hundred people (Plate XV). This is the home of the local _datu_ or ruler. All great ceremonies are held here, and it is the place to which all hasten when danger threatens. It is the social center of the community, and all who desire go there at any time and remain as long as they wish, accepting meanwhile the food and hospitality of the ruler.

A brief description of the house of Datu Tongkaling will give a good idea of this type of structure. Except for size--the dimensions being 44 x 20 ft.--the exterior does not differ greatly from the houses already described. A long, partially covered porch leading to the doorway is provided with benches which are always occupied by men and boys, loitering or engaged in the absorbing task of lousing one another. At the far end of the room is the elevated platform, but this one is much wider than is customary, and is intended as the sleeping place for the warriors, or illustrious guests. As the writer and his wife were considered, by the _datu_, as belonging to the latter class, they were favored with this vantage spot, from which they could view and be viewed by the whole household. Along the sides of the room are elevated box-like enclosures in which the _datu_ and some of his wives and daughters sleep and keep their belongings. At night the balance of the family, including men, women, children, and dogs, occupy the floor. Midway between the side walls and near to the elevated platform are two decorated bamboo poles, which are raised in honor of the patron spirits of the warriors; while in other parts of the room are baskets, hanging altars, and other devices in which are placed offerings intended for the spirits. In addition to the customary furnishings are hundreds of objects testifying to the wealth of the _datu_. Clothes, boxes, dozens of huge copper gongs, drums, ancient Chinese jars and plates, spears and shields, beaded clothing, baskets, and last but not least--in the estimation of the _datu_--a huge enameled advertisement of an American brewery.

In the western part of the Bagobo district is a village known as Bansalan. Recently its people have been induced to leave the old settlement and build in a new location, midway between the mountains and the sea. Here the writer found a very different type of house (Plate XVIa). Small trees formed the uprights to which cross-beams were tied to make the roof supports, and on these rested a final covering of _nipa_ palm. A few feet above the ground other supports were lashed and on them strips of _palma brava_ were laid as flooring. In the few cases where the houses were fitted with sides, strips of _nipa_ palm fastened together with rattan were used. There seemed to be no uniform type of dwelling, each house differing from its neighbor in number of rooms, floor levels, or in other respects. Only one feature, the elevated sleeping platform at one end of the house, was always found. A few miles further inland, in the old settlement, the houses are of the type already described in detail. The people have been practically forced to their new location by governmental action. The new careless type of structures seen in Bansalan probably represents, to them, temporary structures in which they expect to remain only until a change of governors will furnish an excuse for returning to the old location.

OTHER BUILDINGS.

Near to each farm house or settlement will be seen one or more granaries, in which rice is stored (Plate XIV). Four poles form the support for a rectangular base from which the sides of the structure slope out at an angle of about 25 degrees from the perpendicular until they meet the roof. The sides and roof are of bamboo beaten flat, the latter covered with a topping of straw.

In the hemp fields is an occasional shed where the fiber is sometimes stripped, but more often these buildings, thus hidden from the public gaze, house the forges on which the smiths fashion knives and spears, or cast the bells and betel nut boxes so dear to the heart of each Bagobo.

Aside from the shrines or altars, which we shall describe later, the Bagobo erects no other buildings. He sometimes encloses a rice or cornfield with a fence, but this requires no special skill in building, since it consists of two parallel lines of uprights, between which bamboo tubes are laid to the desired height (Plate XVIb).

FOOD AND ITS PREPARATION.

It is impossible, without including about everything edible in a vegetable line to be found in the district, to give a full list of foods; hence no such attempt will be made. Chief of all is the rice, many varieties of which are grown in the mountain-side clearings.[11]

[11] Back of the coast there are no irrigated fields to be found in the Davao District.

Next in importance is the _camote_, or sweet potato, and then follow in the order of their importance: corn, banana, sago and cocoanut.

Fish, eels, crabs, grasshoppers, monkeys,[12] deer, pigs, and chickens form a part of the food supply; in fact, the people seem to draw the line at nothing but crows, snakes, mice, rats, goats, horses, dogs, and cats. Despite the assertion of a number of worthy informants that the last three are on the prohibited list, it is the opinion of the writer that it is the scarcity of the supply rather than any feeling of prejudice which causes them to be included.

[12] Some people refuse to eat monkey meat.

Salt and pepper are used as condiments. The former is secured in trade with the coast natives and Chinese, while the latter is produced by mashing the fruit of a small wild pepper, locally known as _katombal_.

Rice, after being allowed to dry, is stored without being separated from the straw. When a supply is needed a bundle is laid on a piece of hide and is beaten with a wooden pestle, wielded by a woman or a slave. This separates the grain, which is gathered up and placed in a wooden mortar, where it is again beaten with the pestle until the outer husk has been loosened. To remove the chaff the rice is taken from the mortar, placed on a flat winnowing tray (Fig. 13), and tossed and caught, until the wind has carried away the lighter husks, thus leaving the grain free. This is placed in a pot, a small quantity of water is added, and the vessel is placed over the fire. Here it is allowed to remain only until it begins to boil, when it is placed on the ashes, near enough to the fire to keep it hot. From time to time the woman turns the jar until the contents is cooked through, wren each grain stands out free from its fellows.[13]

[13] This is the usual way of preparing rice throughout the archipelago.

FIG. 13. RICE WINNOWER.

Other vegetable foods are eaten raw, or are cooked with water and salt, with perhaps the addition of a little meat broth or a sour[sic].

[Transcriber's note: "sour" should read "soup."]