Chapter XXXVII.The Tribes of Mindanao—continued.Calaganes (10).A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.Tagacaolos (11).The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.Their faces are long, the nose thin, and the extremity of it slightly curved.They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.A detachment of infantry was stationed there.The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.Dulanganes (12).The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.Tirurayes (13).The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.Tagabelies (14).The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.Samales (15).These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.The Samales surpass both the Moros and Nisayas in muscular development and stature.Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.They are less ferocious than their neighbours, and do not, like them, go about armed.They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.They cultivate the usual crops, fish, and make salt. The women weavedagmays.They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.Vilanes (16).These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.They are short and thickset, with little agility.Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.Although living so near the Moros, they have not adopted any of their religious ideas.The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.Subanos (17).The word Subanos means dwellers by the rivers, from suba—a river.This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.They are of a darker colour and inferior in physique to the Mandayas and Montéses.Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.In religion, they are polytheists, and worship the following deities amongst others:Tagma-sa-dugat, or Lord of the Sea.Tagma-sa-yuta, or Lord of the Earth.Tagma-sa-manga bugund, or Lord of the Woods.Tagma-sa-manga Suba, or Lord of the Rivers.Tagma-sa-Saquit, or Lord Protector of the sick.But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.Their agriculture and industries are very primitive, and on a small scale.They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.
Chapter XXXVII.The Tribes of Mindanao—continued.Calaganes (10).A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.Tagacaolos (11).The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.Their faces are long, the nose thin, and the extremity of it slightly curved.They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.A detachment of infantry was stationed there.The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.Dulanganes (12).The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.Tirurayes (13).The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.Tagabelies (14).The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.Samales (15).These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.The Samales surpass both the Moros and Nisayas in muscular development and stature.Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.They are less ferocious than their neighbours, and do not, like them, go about armed.They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.They cultivate the usual crops, fish, and make salt. The women weavedagmays.They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.Vilanes (16).These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.They are short and thickset, with little agility.Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.Although living so near the Moros, they have not adopted any of their religious ideas.The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.Subanos (17).The word Subanos means dwellers by the rivers, from suba—a river.This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.They are of a darker colour and inferior in physique to the Mandayas and Montéses.Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.In religion, they are polytheists, and worship the following deities amongst others:Tagma-sa-dugat, or Lord of the Sea.Tagma-sa-yuta, or Lord of the Earth.Tagma-sa-manga bugund, or Lord of the Woods.Tagma-sa-manga Suba, or Lord of the Rivers.Tagma-sa-Saquit, or Lord Protector of the sick.But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.Their agriculture and industries are very primitive, and on a small scale.They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.
Chapter XXXVII.The Tribes of Mindanao—continued.Calaganes (10).A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.Tagacaolos (11).The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.Their faces are long, the nose thin, and the extremity of it slightly curved.They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.A detachment of infantry was stationed there.The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.Dulanganes (12).The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.Tirurayes (13).The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.Tagabelies (14).The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.Samales (15).These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.The Samales surpass both the Moros and Nisayas in muscular development and stature.Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.They are less ferocious than their neighbours, and do not, like them, go about armed.They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.They cultivate the usual crops, fish, and make salt. The women weavedagmays.They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.Vilanes (16).These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.They are short and thickset, with little agility.Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.Although living so near the Moros, they have not adopted any of their religious ideas.The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.Subanos (17).The word Subanos means dwellers by the rivers, from suba—a river.This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.They are of a darker colour and inferior in physique to the Mandayas and Montéses.Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.In religion, they are polytheists, and worship the following deities amongst others:Tagma-sa-dugat, or Lord of the Sea.Tagma-sa-yuta, or Lord of the Earth.Tagma-sa-manga bugund, or Lord of the Woods.Tagma-sa-manga Suba, or Lord of the Rivers.Tagma-sa-Saquit, or Lord Protector of the sick.But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.Their agriculture and industries are very primitive, and on a small scale.They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.
Chapter XXXVII.The Tribes of Mindanao—continued.Calaganes (10).A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.Tagacaolos (11).The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.Their faces are long, the nose thin, and the extremity of it slightly curved.They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.A detachment of infantry was stationed there.The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.Dulanganes (12).The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.Tirurayes (13).The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.Tagabelies (14).The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.Samales (15).These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.The Samales surpass both the Moros and Nisayas in muscular development and stature.Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.They are less ferocious than their neighbours, and do not, like them, go about armed.They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.They cultivate the usual crops, fish, and make salt. The women weavedagmays.They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.Vilanes (16).These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.They are short and thickset, with little agility.Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.Although living so near the Moros, they have not adopted any of their religious ideas.The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.Subanos (17).The word Subanos means dwellers by the rivers, from suba—a river.This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.They are of a darker colour and inferior in physique to the Mandayas and Montéses.Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.In religion, they are polytheists, and worship the following deities amongst others:Tagma-sa-dugat, or Lord of the Sea.Tagma-sa-yuta, or Lord of the Earth.Tagma-sa-manga bugund, or Lord of the Woods.Tagma-sa-manga Suba, or Lord of the Rivers.Tagma-sa-Saquit, or Lord Protector of the sick.But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.Their agriculture and industries are very primitive, and on a small scale.They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.
Calaganes (10).A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.
Calaganes (10).
A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.
A small tribe living on the south-eastern slopes of Mount Apo, about the head-waters of the River Digos, which runs into the Gulf of Davao, a little north of the Ensenada de Casilaran.
They are reported to be of good stature, and of a dark colour, to understand the language of the Vilanes, but to speak their own tongue, which is similar to the Manobo. They are industrious cultivators of the soil, and store provisions for their use, never suffering from famine, but rather assisting others less careful. Their country is very broken, consisting of deep valleys, divided from each other by lofty crests. These valleys are full of people, so that the tribe must be numerous.
Father Urios visited them in January of 1894, and was well treated. Thereduccionesof Aviles and Melitta have been recently formed amongst them, and their conversion was proceeding till the war began. Their territory forms part of the parish and missions of Davao.
Tagacaolos (11).The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.Their faces are long, the nose thin, and the extremity of it slightly curved.They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.A detachment of infantry was stationed there.The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.
Tagacaolos (11).
The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.Their faces are long, the nose thin, and the extremity of it slightly curved.They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.A detachment of infantry was stationed there.The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.
The Tagacaolos live in the district of Davao, on the west coast of the gulf from Malalao as far south as Lais. There are also some living on the peninsula of San Agustin, between Cuabo and Macambol. Physically, they are inferior to the neighbouring tribes, not so much in stature as in muscular development. They are timid, and those who are still heathen select places for their hamlets that cannot easily be surprised, such as rocks, or crags without forest round them, although this obliges them to carry water from a great distance.
A considerable number of them have been converted, and settled in hamlets near the coast, but the mass of them are still heathen.
Their faces are long, the nose thin, and the extremity of it slightly curved.
They are the victims of the Bagobos and Guiangas, who attack them for the purpose of carrying them off into slavery. They themselves prey on the Vilanes, who are less capable of defence, and make slaves of them. They also fight amongst themselves. They make human sacrifices to their god Mandarangan, who lives in the crater of the Apo volcano, to avert his wrath, and when any noise is heard from the volcano, they consider that he is demanding a victim.
In 1896, more than 300 Tagacaolos had been baptized, and were living in a civilised manner in the town of Malalag, now called Las Mercedes. The conversion of this tribe was being actively carried on by the assistants of the veteran missionary, Father Urios, who resided in Davao until the Spanish-American war. Las Mercedes was improving, and promised to become a town of some importance.
A detachment of infantry was stationed there.
The influence of the missionaries extended beyond thereducciones, and had some effect amongst the heathen in discouraging human sacrifices and tribal wars. It may be expected that, before long, these dreadful rites will be put an end to, if the missionaries are enabled to return.
Dulanganes (12).The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.
Dulanganes (12).
The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.
The Dulanganes hold a territory about twenty miles square to the south of the Tirurayes, which extends from the crests of the mountains to the coast. On the east they have the Vilanes. I have not been able to learn anything whatever about this people, nor, so far as I know, are there anyreduccionesin their territory.
Tirurayes (13).The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.
Tirurayes (13).
The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.
The Tirurayes occupy the hills to the south of the delta of the Rio Grande, the coast being occupied by Moros.
They are reported to be of low type, physically, and to hold the chastity of their wives and daughters as of no account.
The proximity of the Moros probably accounts for this looseness of morals. The missionaries have been working amongst them for years, and in 1891 they had baptized 109. However, the converts were not settled in towns, but wandered about the hills as they liked. Since then, more of them have been baptized, and were settled in Tamontaca, and severalreduccioneshave been founded in their territory. In Tamontaca, during 1896, between heathen and Moros, there were 152 conversions and baptisms during the year, besides 197 baptisms of infants born of Christian parents. The Tagacaolos used to apply to the missionaries for everything they required—medicine for the sick, Spanish red wine for women after child-birth, or boards to make coffins. So the missionaries not only had to bury them for nothing, but had to find them the coffin into the bargain.
On the other hand, the Tirurayes declined to cut timber for the chapels at theirreducciones, or to haul it to place, or to do any kind of work unless paid for it. Their zeal does not lead them to do anything for the Church as a free offering. They find it very hard to break themselves of their nomadic customs, and are particularly apt toremontar. However, they treated the missionaries with great respect, and these could go anywhere amongst them without danger.
Since the war, the missionaries have abandoned Tamontaca, and the whole neighbourhood is in disorder.
Tagabelies (14).The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.
Tagabelies (14).
The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.
The Tagabelies inhabit the hilly country between Lake Buluan and the Gulf of Sarangani, to the west of the volcanoes Magolo and Maluturin. They are reported to be very ferocious, and have not been visited by the missionaries.
Samales (15).These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.The Samales surpass both the Moros and Nisayas in muscular development and stature.Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.They are less ferocious than their neighbours, and do not, like them, go about armed.They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.They cultivate the usual crops, fish, and make salt. The women weavedagmays.They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.
Samales (15).
These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.The Samales surpass both the Moros and Nisayas in muscular development and stature.Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.They are less ferocious than their neighbours, and do not, like them, go about armed.They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.They cultivate the usual crops, fish, and make salt. The women weavedagmays.They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.
These people inhabit the islands of Samal and Talicud, in the Gulf of Davao, and are not to be confounded with the Moros Samales of Tawi-tawi and Jolo.
The Samales surpass both the Moros and Nisayas in muscular development and stature.
Their feet and hands are large; they have high and projecting cheek-bones, and a stiff beard standing outround the face gives it, according to Montano, something of a cat-like appearance. Both sexes dress like the Moros.
They are less ferocious than their neighbours, and do not, like them, go about armed.
They do not commit any aggressions, and are industrious. In character, they are superior to the Moros, and are not like them—cunning and deceitful.
They have been on good terms with the Spaniards for a long time, but until quite lately they were very obstinate, and could not be persuaded to be baptized.
They cultivate the usual crops, fish, and make salt. The women weavedagmays.
They used to have slaves, whom they purchased from the Moros or Manobos, and treated them well.
Formerly, they enclosed their dead in wooden coffins, made in two parts, the shallower part serving as a lid. Each piece was hollowed out of a solid log. They placed the coffins on a rude platform in a cave or niche in the rocks, or else built a thatched roof over it to keep off the rain.
They placed near the coffin buyo and bonga for chewing, and vases containing rice and maize. Each year after the harvest they went to visit the dead, and renewed the offerings.
Little is known of their former religion, but they worshipped the serpent, and believed in the immortality of the soul, and in a place of punishment by fire, which they called Quilut.
The patience and zeal of the missionaries has, however, been richly rewarded, and in June, 1894, a number of Samales were baptized, including most of their dattos. By the autumn of that year there was not a heathen left in the islands, and the Samales are now settled in seven villages—San José, San Ramon, Alcira, Tarifa, Carmona, Cervera, and Peña Plata. This last was the residence of the missionary, who was accompanied by a lay brother. The population at the beginning of 1897 was 1625.
Vilanes (16).These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.They are short and thickset, with little agility.Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.Although living so near the Moros, they have not adopted any of their religious ideas.The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.
Vilanes (16).
These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.They are short and thickset, with little agility.Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.Although living so near the Moros, they have not adopted any of their religious ideas.The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.
These people, the prey of every warlike tribe, and even of the Tagacaolos, live on the summit of the mountains of Buhian, to the east and west of the lake of that name.
Some of them extend as far south as the eastern shoreof the Gulf of Sarangani, and they people the two islands of Sarangani and Balut.
They are short and thickset, with little agility.
Montano describes them as having flat, broad noses, underhung jaws, and receding foreheads, giving them an appearance of stupidity.
Father Urios, however, writing about the Vilanes of Sarangani and Balut, gives a more favourable description of them. He says they are docile and industrious, and more active and intelligent than the Moros Sanguiles, who live on these same islands.
He thought them easy to convert, for they have no religious system of their own; but they believe in God, and in the immortality of the soul.
Although living so near the Moros, they have not adopted any of their religious ideas.
The Sarangani Vilanes dress like the Bagobos, and handle the lance and the bow, and are good shots in hunting game.
Subanos (17).The word Subanos means dwellers by the rivers, from suba—a river.This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.They are of a darker colour and inferior in physique to the Mandayas and Montéses.Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.In religion, they are polytheists, and worship the following deities amongst others:Tagma-sa-dugat, or Lord of the Sea.Tagma-sa-yuta, or Lord of the Earth.Tagma-sa-manga bugund, or Lord of the Woods.Tagma-sa-manga Suba, or Lord of the Rivers.Tagma-sa-Saquit, or Lord Protector of the sick.But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.Their agriculture and industries are very primitive, and on a small scale.They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.
Subanos (17).
The word Subanos means dwellers by the rivers, from suba—a river.This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.They are of a darker colour and inferior in physique to the Mandayas and Montéses.Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.In religion, they are polytheists, and worship the following deities amongst others:Tagma-sa-dugat, or Lord of the Sea.Tagma-sa-yuta, or Lord of the Earth.Tagma-sa-manga bugund, or Lord of the Woods.Tagma-sa-manga Suba, or Lord of the Rivers.Tagma-sa-Saquit, or Lord Protector of the sick.But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.Their agriculture and industries are very primitive, and on a small scale.They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.
The word Subanos means dwellers by the rivers, from suba—a river.
This numerous tribe inhabits the western peninsula of Mindanao from Misamis to Zamboanga, except the coasts which are mostly occupied by Visayas or Moros.
They are of a darker colour and inferior in physique to the Mandayas and Montéses.
Like other races in Mindanao the Subanos are organised under dattos or baganis in a feudal system. It is said that he who has killed one enemy may wear a red head-cloth, whilst other tribes only concede this distinction to a warrior who has killed five.
In religion, they are polytheists, and worship the following deities amongst others:
But they are said not to possess wooden idols like the Manobos, Mandayas and Montéses. They raise roughaltars of sticks, on which they lay out offerings to their deities. They call these altars Paga-paga. The offerings consist of rice, chickens, eggs, buyo and tobacco, also a large jar ofpangasi, a beer brewed from rice. When making their offerings, they sing, dance, and pray round the altar to the sound of thesucaran, a rough kind of cymbal or gong. Amongst the Subanos only the dattos or rich men have more than one wife. The marriage ceremonies are very elaborate, and conclude with two great feasts or drinking bouts, one in the house of the bride’s father, the other in the house of the bridegroom. Divorce can be obtained if the couple cannot agree, or if either quarrels with the father- or mother-in-law. It is not readily conceded, and the case is sometimes argued for days before the council of elders of the village. Children are only given names when four or five years old. The Subanos have no money in circulation, and any trading is effected by barter.
They bury their dead the day after their decease, wrapping the body in a mat. The grave is dug about a yard deep, and near the house. TheBalianor priest accompanies the bearers, and sprinkles water on the house and ground as he goes. Women do not accompany the funeral party. The body is laid on a bed of leaves, resting on a framework of sticks or canes at the bottom of the grave. The sides are protected in the same way, and over it another framework is constructed, carrying an earthen jar containing food and clothing. The weapons of the defunct are laid over him, and the grave is filled in with earth, great care being taken not to let a particle of it touch the body. Sacrifices are made to the god Diuata; these constitute the funeral feast, which is consumed in silence. When it is concluded, the dishes and pots which contained it are turned upside down.
On the eighth day another feast is held, when they talk and dance, intoxicating themselves with copious libations of pangasi. The priest then goes through a ceremony the purport of which is to hand over the soul of the defunct to Diuata-sa-langit, the god of heaven. Hebegs the soul to go away with the god, and to trouble them no more. They then renew the dancing and drinking, and thus conclude the period of mourning.
The houses of the Subanos are similarly constructed to those of the Manobos, Montéses, and other tribes, but arenot always raised so high from the ground, and are more roughly built. Their food is similar to that of the other heathen tribes. The men wear their hair long, but coiled up on the head, and covered with a kerchief worn like a turban. They dress in a tight jacket and trousers, either white, blue, or red. Sometimes they wear a sash. The men do not wear ear-ornaments of any kind. The women wear large combs made by themselves from bamboos, but no head-covering. Their ornaments are ear-rings, strings of beads round the neck, and many bangles or bracelets of brass or silver. They are clothed in a short shirt, either of homespun or Manchester cotton, and a skirt worn tight round the body, and reaching below the knees.
The weapons of the Subanos are the lance, which they calltalanan, a round shield they calltaming, a scimitar they callcampilan, the Malay kris they callcaliz, the machete orpes.
Their agriculture and industries are very primitive, and on a small scale.
They have scarcely any other musical instrument than brass gongs calledAgum, which are played as dance music to their two dances, theSaldiringanand theSinigay. In the first of these dances the men stand up in a row, opposite a row of women. All hold a palm-branch in each hand with which to beat time. They jump up and down with eyes fixed on the ground.
For theSinigay, however, the partners touch each other’s hands, but only with the points of the fingers. The Subano, equivalent to our Mrs. Grundy, would feel shocked to see gentlemen dancing with their arms round their partners’ waists.
The principal feast is called Birclog, and it lasts eight days. A large shed is built, the priests offer prayers to the before-mentioned gods, and sacrifice swine and poultry. The pigs are strangled by a rope held or jerked by all the priests, and are placed on the altar one at a time. Above the carcass is placed a live cock, which they kill by wounding it through the mouth and letting it bleed to death. They also offer tobacco, rice, andpangasi.
The offerings are taken away to be cut up and cooked. They are then served, and thepangasigoes round, the priests being always served first and getting the best of everything, as seems to be the case all the world over.
When the first lot of people have been fed, they vacatethe shed, which is instantly filled by a fresh lot. Sometimes in one of these feasts they consume twenty pigs and forty ten-gallon jars of the strong rice-beer. When intoxicated, their conduct, according to Father Sanchez, S.J., is apt to overstep the bounds of propriety, but in this they are very much like more civilised people in the same condition.
The only vessels possessed by the Subanos are some canoes, or dug-outs, on the rivers. These are sometimes of great length, and are called by themSacayan. They propel them with great skill, using a long double-ended paddle which they use standing up, and alternately on either side. Like many other races of the Far East, they consider a lunar eclipse as the precursor of great calamities, and make a deafening noise to frighten away the serpent or dragon which is swallowing the moon. They consider the turtle-dove, orlimocon, as an omen-bird, and will halt or perhaps return if they hear its cry when starting on a journey. Also if they hear any one sneeze whilst going down the ladder of the house, they return, and remain within doors.
Some of the Subanos bear Moro titles, such as Timuay, which is equivalent to third class judge. Father Vilaclara, S.J., a bold and enterprising missionary, visited, in 1890, the house of a Subano named Audos, who had recently succeeded his father as Timuay of the Sindangan River.
He counted twenty-nine persons, great and small, in the house, but this did not include the whole family, as several were absent at their occupations. The house was built on piles, according to the universal custom, and the floor could not be reached from the ground by the longest lance. It measured eighteen yards long by ten yards wide, and formed one vast apartment, there being no partitions of any kind. The floor was made of strips of bamboo, and on this account it must be out of reach, for as the inhabitants sleep on grass mats laid on the floor, they could easily be speared in the night through the interstices of the canes.
Five married couples and their children occupied this apartment, each having its own part of the floor, its own store of rice, its own pigs and poultry. Each family cooked and ate independently, but all showed the greatest respect to the aged grandparents, and consulted them about their affairs. Father Vilaclara appears to have ultimately converted the whole family, beginning with the boys, whom hetook under his charge, dressed and fed them, and taught them to speak Visaya.
Gold-washing and gold-mining is practised by the Subanos between Dapitan and Misamis, where there is a vast extension of gold-bearing sand and earth. Near Pigtao auriferous iron pyrites occurs. The native name for this ore is Inga.
Horses are very abundant in the district of Misamis, and in common use for riding and as pack carriers.
The Subanos have the reputation of being war-like, yet until lately they were entirely dominated by the Moros wherever they came in contact. Since 1893 the Spaniards have isolated them from the Ilanao Moros by establishing a chain of forts, and making a Trocha, or military road, across the narrow neck of land from Tucuran on the Bahia Illana to Balatacan on Bahia Panquil. The width of the isthmus here is about sixteen miles, and the forts are called Alfonso XIII, Infanta Isabel, Sta. Paz, and Sta. Eulalia, and Maria Cristina.
The Subanos appear to be much more refractory to civilisation and Christianity than the Montéses, the Manobos or the Mandayas. This no doubt comes from the strong influence that vile nests of pirates and slave-traders around Lake Lanao has for centuries exercised over them, but in time the Trocha, if kept as it should be, in the interests of civilisation, will destroy that.
The Jesuit missionaries were actively at work round about the Bay of Dapitan in the extreme north of the Subano territory, and to some extent round about Zamboanga in the extreme south, until the war between Spain and America broke out.
In the Dapitan district there were at the end of 1896 nearly 15,000 Christians residing in the towns and villages under the spiritual, and temporal guidance of the Jesuits. During that year 208 heathen were baptized in the Dapitan district, but only 21 in the Zamboanga district.
It is safe to assume that in the Dapitan district alone there are 10,000 Christian Subanos.
The number of heathen Subanos, amongst whom there are a few semi-Mahometans, may be about 90,000. From these figures it is quite evident that the missionary enterprise should be extended, but in order to do this the insolence of the Moros must be chastised.