1For description of Borneo, seeVol. XXXIII, p. 353, note 419. Malayo refers to a portion of the Malay Peninsula. For the origin, settlement, and distribution of the native peoples in the Philippines, see Barrows’s account inCensus of Philippine Islands, i, pp. 411–417, 447–477; cf. Crawfurd’sDictionary of Indian Islands, pp. 249–253.2João de Barros, the great Portuguese historian, was born at Vizeu in 1496 and became page to the crown prince (afterward João III), for whose amusement he wrote his three-volumeromance,Cronica de Emperador Clarimundo(Coimbra, 1520). João III appointed him captain of the fortress of San Jorge de Mina, governor of the Portuguese possessions in Guinea, and (1533) treasurer and general agent for Portuguese India. An attempt to colonize a grant of land in Brazil (received 1539) failed, and was abandoned. Barros died in 1570. The book referred to in the text was hisDecados, a history of Portuguese India, written in fulfilment of a royal commission. The first “decade” was completed in nine years (1552), the second soon after, and the third ten years later. The fourth was left unfinished at his death, but was completed later by Diogo do Conto, who added eight more volumes. A complete edition was printed at Lisbon in twenty-four volumes (1778–88). Barros was a conscientious writer and a good stylist. (New International Encyclopædia.)3An apparent error for the word “kasis,” and here wrongly used (seeVol. XVI, p. 134, note 161).4Thus (sur) in text; but, as a matter of fact, Paragua stretches northeast from the north point of Borneo, and the Sulu archipelago in the same direction from its northeast side.5Sumatra is on the whole deficient in lakes. The largest is Lake Singkara, about twenty miles in length by about twelve to fifteen in breadth, with a depth of twenty-four fathoms, and is the source of the Indragiri River. Another lies near the foot of the mountain Mârapi, and is called Danau Sapuluh kota, or “Lake of the ten forts.” There are two others in the country of the Korinchi Malays; and still another in the country of the Lampungs, toward Java, and called the Ranu (Javanese synonym for “water”). It is about sixteen miles long and eight miles wide. Colin evidently refers to either the first or the last of these. See Crawfurd’sDictionary, p. 416.6Indiacitra Gangem(if we accept Marco Polo’s division) would correspond to Greater India, or the country extending from the Ganges to the Indus. Indiaextra Gangem, or Lesser India, included the territory between the eastern coast of the peninsula of India, and that of Cochinchina or Champa. See Wright’s edition ofTravels of Marco Polo(London and New York, 1892), p. 435, note. Colin says (p. 1), that Indiaextra Gangemor Farther India included the coasts of the rich kingdoms of Malacca, Sian, Camboja, Champa, Cochinchina, Tunquin, and China, as far as the confines of Oriental Tartary. The allusion to an Asiatic Ethiopia is hopelessly confused, and may have arisen from Marco Polo’s second division of India, which includes Abyssinia.7Of the Manguianes, or more properly the Mangyan, Pardo de Tavera says inEtimologia de las nombres de razas de Filipinas(Manila, 1901): “In Tagálog, Bícol, and Visaya,manguiansignifies ‘savage,’ ‘mountaineer,’ ‘pagan negroes.’ It may be that the use of this word is applicable to a great number of Filipinos, but nevertheless it has been applied only to certain inhabitants of Mindoro. In primitive times, without doubt, the name was even then given to those of that island who to-day bear it, but its employment in three Filipino languages shows that the radicalngianhad in all these languages a sense to-day forgotten. In Pampango this radical ending still exists and signifies ‘ancient,’ from which we can deduce that the namewasapplied to men considered to be the ancient inhabitants, andthatthese men were pushed back into the interior by the modern invaders in whose languages they are called the ‘ancients.’” They live in the mountains of Mindoro and are probably a mixture of the Negritos with other Filipinos, and possibly in some localities there may be a small infusion of white blood. They are non-Christian, and are very timid. Their dress consists of the “gee” string, with the addition, in the case of the younger girls, of some forty or eighty yards of bejuco (rattan) wrapped around the waist. They are divided into several tribes, chief among which are the “Buquit,” “Bangon,” and “Batanganes,” who roam in bunches or by families, the oldest acting as chief. They are willing workers, and make nearly all the bancasusedin the province. They have no knowledge whatever of agriculture, and do not know the value of money. The census of 1903 shows a population of 7,269. SeeCensus of the Philippines, i, pp. 472, 473, 547, and 548; and ii, p. 15.8The Chinese carried on a fairly active trade in the Philippines three centuries before Magellan’s discovery of the archipelago. The articles traded by them for the products of the country consisted of pottery, lead, glass beads, iron cooking-pans, and iron needles. Some of them may have gone north above Manila. SeeCensus of Philippines, i, p. 482.9See David P. Barrows “History of the Population of the Philippines,” published in vol. 1, ofCensus of Philippines, for valuable material in regard to the peopling of the Philippines. See also Crawfurd’sDictionary.10Diodorus, surnamed Siculus, or “the Sicilian,” was a Greek historian, a native of Agyrion, Sicily, who lived in the time of Cæsar and Augustus. After long travels in Asia and Europe he wrote hisBibliotheca, a universal history in 40 books, covering a period from the oldest time to 60 B. C. Books 1–5 and 11–20, besides other fragments, are still extant. The early portion of the work is ethnological, but the later is in the annalist style. (Seyffert’sDictionary of Classical Antiquities.)11Either Iamblichus the Syrian Greek romance writer, who lived in the second century A. D., or Iamblichus the Greek philosopher from Chalcis in Syria, who was a pupil of Porphyrius, and the founder of the Syrian school of Neo-Platonic philosophy,and who died about 330 A. D. The latter justified Oriental superstition and had the reputation of working miracles. (Seyffert’sDictionary of Classical Antiquities.)12SeeVol. XVI, p. 117, note 135.13Señor Don Antonio Graiño, a bookman in Madrid, Spain,has an unpublished MS. history by Pedro Chirino, probably a copy of the one mentioned by Colin.14SeeVol. XII, p. 237.15This should be compared with the Ave Maria as given by Chirino (seeVol. XII, p. 237). Colin also gives the same in the Visayan tongue, but as it differs so slightly from the version as given by Chirino (“ginoon” in place of “guinoon,” line 2, second word; “sancta,” in place of “santa,” line 5, first word; “Ynahan” in place of “inahan,” line 5, third word; “macasala” in place of “macasasala” line 6, fourth word; and “camatay” in place of “camatai,” last line, fourth word), it is omitted here (seeut supra, p. 239). The version in the Harayan tongue that is given (ut supra, p. 238) by Chirino, is omitted by Colin. In his text we retain also his Spanish translation of the prayer.16Cf. personal names and the ceremonies attendant on bestowing them among the Bornean Malays, in Furness’sHome-life of Borneo Head-hunters(Philadelphia, 1902), pp. 16–53; and Ling Roth’sNatives of Sarawak, ii, pp. 273–277.17Light thin stuff made of silk or thread; crape. See Velázquez’sNew Dictionary.18“Such is the wine from nipa, calledTanduay. The famous chemist (a Chinese mestizo) Anacleto del Rosario, discovered a process by which the disagreeable taste of this brandy disappears; and it becomes equal to that of Spain in color, smell, taste, and strength.” (Father Pastells, in his edition ofColin, i, p. 62, note 2.)19Gachas: A certain food composed of flour, milk, and water, to which is added honey or sugar, and the consistency of which is midway between starch and flour paste. (Dominguez’sDiccionario.)20“Their most popular traditional songs are theCundimán, theComintán, theBalitao, theSaloma, and theTalindao. Some are only sung; in others, they sing and dance at the same time.” (Pastells, in hisColin, i. p. 63, note 1.)21“The dance here described by the author is that which is called in FilipinasMoro-Moro.” (Pastells,ut supra, p. 63, note 3.)22Pastells (ut supra, p. 64, note 1) discusses the meaning of the word Bathala; he thinks that it is ascertained “by resolving the word into its primary elements,BataandAla= ‘Son God, or Son of God.’ This is why the first missionaries did not deprive the natives of this name when they instructed them about the existence of God and the mysteries of the Trinity, the incarnation, and redemption, as states an anonymous but very circumstantial relation written at Manila, on April 20, 1572. This is more evident in the song which the Mandayan baylanas use in their sacrifices, when they chant theMiminsad, saying: [Here follow the words of this song, for which consult ourVol. XII, p. 270, note.] ... The Mandayas believe that Mansilatan is the father of Batla (manbeing a prefix which indicates paternity,being, or dominion), and theBúsaowho takes possession of the baylanas when they tremble, and of the Baganis when they become furious; it is a power which is derived from Mansilatan.... This interpretation of the word Bathala is confirmed by that word of the Visayans,Diuata; we always find here the same idea signified in the wordsDiwaanduata, differing only in their transposition.... In closing, we may note thatDewain Malay,Déwain Javanese, Sunda, Makasar, and Day[ak?],Devain Maguindanao, andDjebatain Bornean, signify ‘the supreme God,’ or ‘Divinity.’”23The caverns were, in especial, formerly the usual sepulchres of the Indians. The anthropologists have profited by this circumstance for their studies, and for furnishing the museums of their respective nations with skeletons of those natives. (Pastells,ut supra, p. 66, note 1.)24The Mahometans [Moros] had their mosque, orlañgà.” (Pastells,ut supra, p. 66, note 3.) Legazpi says (Vol. III, p. 60): “The heathens have no [religious] law at all; they have neither temples nor idols, nor do they offer any sacrifices.”25A reference to the common little house or chirping lizard, which is often seen and heard on the walls of the houses. SeeCensus of Philippines, i, p. 74.Arthur Stanley Riggs says in a note in a forthcoming volume,The Filipino Drama: “The common or house lizard in the Philippines has a pretty, chirping note. When one hears a lizard‘sing,’ as the Spaniards call the cry, it means, among the Ilocanos, an important visit of some kind. If hunting at the time one hears several lizards sing, he must turn back immediately, as disaster will inevitably follow further progress. Other curious and interesting superstitions obtain in like manner in other parts of the islands.”26i.e., “over and above the dowry.”27i.e., “Property which was given to women over and above the dowry, and remained at their own disposition.”
1For description of Borneo, seeVol. XXXIII, p. 353, note 419. Malayo refers to a portion of the Malay Peninsula. For the origin, settlement, and distribution of the native peoples in the Philippines, see Barrows’s account inCensus of Philippine Islands, i, pp. 411–417, 447–477; cf. Crawfurd’sDictionary of Indian Islands, pp. 249–253.2João de Barros, the great Portuguese historian, was born at Vizeu in 1496 and became page to the crown prince (afterward João III), for whose amusement he wrote his three-volumeromance,Cronica de Emperador Clarimundo(Coimbra, 1520). João III appointed him captain of the fortress of San Jorge de Mina, governor of the Portuguese possessions in Guinea, and (1533) treasurer and general agent for Portuguese India. An attempt to colonize a grant of land in Brazil (received 1539) failed, and was abandoned. Barros died in 1570. The book referred to in the text was hisDecados, a history of Portuguese India, written in fulfilment of a royal commission. The first “decade” was completed in nine years (1552), the second soon after, and the third ten years later. The fourth was left unfinished at his death, but was completed later by Diogo do Conto, who added eight more volumes. A complete edition was printed at Lisbon in twenty-four volumes (1778–88). Barros was a conscientious writer and a good stylist. (New International Encyclopædia.)3An apparent error for the word “kasis,” and here wrongly used (seeVol. XVI, p. 134, note 161).4Thus (sur) in text; but, as a matter of fact, Paragua stretches northeast from the north point of Borneo, and the Sulu archipelago in the same direction from its northeast side.5Sumatra is on the whole deficient in lakes. The largest is Lake Singkara, about twenty miles in length by about twelve to fifteen in breadth, with a depth of twenty-four fathoms, and is the source of the Indragiri River. Another lies near the foot of the mountain Mârapi, and is called Danau Sapuluh kota, or “Lake of the ten forts.” There are two others in the country of the Korinchi Malays; and still another in the country of the Lampungs, toward Java, and called the Ranu (Javanese synonym for “water”). It is about sixteen miles long and eight miles wide. Colin evidently refers to either the first or the last of these. See Crawfurd’sDictionary, p. 416.6Indiacitra Gangem(if we accept Marco Polo’s division) would correspond to Greater India, or the country extending from the Ganges to the Indus. Indiaextra Gangem, or Lesser India, included the territory between the eastern coast of the peninsula of India, and that of Cochinchina or Champa. See Wright’s edition ofTravels of Marco Polo(London and New York, 1892), p. 435, note. Colin says (p. 1), that Indiaextra Gangemor Farther India included the coasts of the rich kingdoms of Malacca, Sian, Camboja, Champa, Cochinchina, Tunquin, and China, as far as the confines of Oriental Tartary. The allusion to an Asiatic Ethiopia is hopelessly confused, and may have arisen from Marco Polo’s second division of India, which includes Abyssinia.7Of the Manguianes, or more properly the Mangyan, Pardo de Tavera says inEtimologia de las nombres de razas de Filipinas(Manila, 1901): “In Tagálog, Bícol, and Visaya,manguiansignifies ‘savage,’ ‘mountaineer,’ ‘pagan negroes.’ It may be that the use of this word is applicable to a great number of Filipinos, but nevertheless it has been applied only to certain inhabitants of Mindoro. In primitive times, without doubt, the name was even then given to those of that island who to-day bear it, but its employment in three Filipino languages shows that the radicalngianhad in all these languages a sense to-day forgotten. In Pampango this radical ending still exists and signifies ‘ancient,’ from which we can deduce that the namewasapplied to men considered to be the ancient inhabitants, andthatthese men were pushed back into the interior by the modern invaders in whose languages they are called the ‘ancients.’” They live in the mountains of Mindoro and are probably a mixture of the Negritos with other Filipinos, and possibly in some localities there may be a small infusion of white blood. They are non-Christian, and are very timid. Their dress consists of the “gee” string, with the addition, in the case of the younger girls, of some forty or eighty yards of bejuco (rattan) wrapped around the waist. They are divided into several tribes, chief among which are the “Buquit,” “Bangon,” and “Batanganes,” who roam in bunches or by families, the oldest acting as chief. They are willing workers, and make nearly all the bancasusedin the province. They have no knowledge whatever of agriculture, and do not know the value of money. The census of 1903 shows a population of 7,269. SeeCensus of the Philippines, i, pp. 472, 473, 547, and 548; and ii, p. 15.8The Chinese carried on a fairly active trade in the Philippines three centuries before Magellan’s discovery of the archipelago. The articles traded by them for the products of the country consisted of pottery, lead, glass beads, iron cooking-pans, and iron needles. Some of them may have gone north above Manila. SeeCensus of Philippines, i, p. 482.9See David P. Barrows “History of the Population of the Philippines,” published in vol. 1, ofCensus of Philippines, for valuable material in regard to the peopling of the Philippines. See also Crawfurd’sDictionary.10Diodorus, surnamed Siculus, or “the Sicilian,” was a Greek historian, a native of Agyrion, Sicily, who lived in the time of Cæsar and Augustus. After long travels in Asia and Europe he wrote hisBibliotheca, a universal history in 40 books, covering a period from the oldest time to 60 B. C. Books 1–5 and 11–20, besides other fragments, are still extant. The early portion of the work is ethnological, but the later is in the annalist style. (Seyffert’sDictionary of Classical Antiquities.)11Either Iamblichus the Syrian Greek romance writer, who lived in the second century A. D., or Iamblichus the Greek philosopher from Chalcis in Syria, who was a pupil of Porphyrius, and the founder of the Syrian school of Neo-Platonic philosophy,and who died about 330 A. D. The latter justified Oriental superstition and had the reputation of working miracles. (Seyffert’sDictionary of Classical Antiquities.)12SeeVol. XVI, p. 117, note 135.13Señor Don Antonio Graiño, a bookman in Madrid, Spain,has an unpublished MS. history by Pedro Chirino, probably a copy of the one mentioned by Colin.14SeeVol. XII, p. 237.15This should be compared with the Ave Maria as given by Chirino (seeVol. XII, p. 237). Colin also gives the same in the Visayan tongue, but as it differs so slightly from the version as given by Chirino (“ginoon” in place of “guinoon,” line 2, second word; “sancta,” in place of “santa,” line 5, first word; “Ynahan” in place of “inahan,” line 5, third word; “macasala” in place of “macasasala” line 6, fourth word; and “camatay” in place of “camatai,” last line, fourth word), it is omitted here (seeut supra, p. 239). The version in the Harayan tongue that is given (ut supra, p. 238) by Chirino, is omitted by Colin. In his text we retain also his Spanish translation of the prayer.16Cf. personal names and the ceremonies attendant on bestowing them among the Bornean Malays, in Furness’sHome-life of Borneo Head-hunters(Philadelphia, 1902), pp. 16–53; and Ling Roth’sNatives of Sarawak, ii, pp. 273–277.17Light thin stuff made of silk or thread; crape. See Velázquez’sNew Dictionary.18“Such is the wine from nipa, calledTanduay. The famous chemist (a Chinese mestizo) Anacleto del Rosario, discovered a process by which the disagreeable taste of this brandy disappears; and it becomes equal to that of Spain in color, smell, taste, and strength.” (Father Pastells, in his edition ofColin, i, p. 62, note 2.)19Gachas: A certain food composed of flour, milk, and water, to which is added honey or sugar, and the consistency of which is midway between starch and flour paste. (Dominguez’sDiccionario.)20“Their most popular traditional songs are theCundimán, theComintán, theBalitao, theSaloma, and theTalindao. Some are only sung; in others, they sing and dance at the same time.” (Pastells, in hisColin, i. p. 63, note 1.)21“The dance here described by the author is that which is called in FilipinasMoro-Moro.” (Pastells,ut supra, p. 63, note 3.)22Pastells (ut supra, p. 64, note 1) discusses the meaning of the word Bathala; he thinks that it is ascertained “by resolving the word into its primary elements,BataandAla= ‘Son God, or Son of God.’ This is why the first missionaries did not deprive the natives of this name when they instructed them about the existence of God and the mysteries of the Trinity, the incarnation, and redemption, as states an anonymous but very circumstantial relation written at Manila, on April 20, 1572. This is more evident in the song which the Mandayan baylanas use in their sacrifices, when they chant theMiminsad, saying: [Here follow the words of this song, for which consult ourVol. XII, p. 270, note.] ... The Mandayas believe that Mansilatan is the father of Batla (manbeing a prefix which indicates paternity,being, or dominion), and theBúsaowho takes possession of the baylanas when they tremble, and of the Baganis when they become furious; it is a power which is derived from Mansilatan.... This interpretation of the word Bathala is confirmed by that word of the Visayans,Diuata; we always find here the same idea signified in the wordsDiwaanduata, differing only in their transposition.... In closing, we may note thatDewain Malay,Déwain Javanese, Sunda, Makasar, and Day[ak?],Devain Maguindanao, andDjebatain Bornean, signify ‘the supreme God,’ or ‘Divinity.’”23The caverns were, in especial, formerly the usual sepulchres of the Indians. The anthropologists have profited by this circumstance for their studies, and for furnishing the museums of their respective nations with skeletons of those natives. (Pastells,ut supra, p. 66, note 1.)24The Mahometans [Moros] had their mosque, orlañgà.” (Pastells,ut supra, p. 66, note 3.) Legazpi says (Vol. III, p. 60): “The heathens have no [religious] law at all; they have neither temples nor idols, nor do they offer any sacrifices.”25A reference to the common little house or chirping lizard, which is often seen and heard on the walls of the houses. SeeCensus of Philippines, i, p. 74.Arthur Stanley Riggs says in a note in a forthcoming volume,The Filipino Drama: “The common or house lizard in the Philippines has a pretty, chirping note. When one hears a lizard‘sing,’ as the Spaniards call the cry, it means, among the Ilocanos, an important visit of some kind. If hunting at the time one hears several lizards sing, he must turn back immediately, as disaster will inevitably follow further progress. Other curious and interesting superstitions obtain in like manner in other parts of the islands.”26i.e., “over and above the dowry.”27i.e., “Property which was given to women over and above the dowry, and remained at their own disposition.”
1For description of Borneo, seeVol. XXXIII, p. 353, note 419. Malayo refers to a portion of the Malay Peninsula. For the origin, settlement, and distribution of the native peoples in the Philippines, see Barrows’s account inCensus of Philippine Islands, i, pp. 411–417, 447–477; cf. Crawfurd’sDictionary of Indian Islands, pp. 249–253.2João de Barros, the great Portuguese historian, was born at Vizeu in 1496 and became page to the crown prince (afterward João III), for whose amusement he wrote his three-volumeromance,Cronica de Emperador Clarimundo(Coimbra, 1520). João III appointed him captain of the fortress of San Jorge de Mina, governor of the Portuguese possessions in Guinea, and (1533) treasurer and general agent for Portuguese India. An attempt to colonize a grant of land in Brazil (received 1539) failed, and was abandoned. Barros died in 1570. The book referred to in the text was hisDecados, a history of Portuguese India, written in fulfilment of a royal commission. The first “decade” was completed in nine years (1552), the second soon after, and the third ten years later. The fourth was left unfinished at his death, but was completed later by Diogo do Conto, who added eight more volumes. A complete edition was printed at Lisbon in twenty-four volumes (1778–88). Barros was a conscientious writer and a good stylist. (New International Encyclopædia.)3An apparent error for the word “kasis,” and here wrongly used (seeVol. XVI, p. 134, note 161).4Thus (sur) in text; but, as a matter of fact, Paragua stretches northeast from the north point of Borneo, and the Sulu archipelago in the same direction from its northeast side.5Sumatra is on the whole deficient in lakes. The largest is Lake Singkara, about twenty miles in length by about twelve to fifteen in breadth, with a depth of twenty-four fathoms, and is the source of the Indragiri River. Another lies near the foot of the mountain Mârapi, and is called Danau Sapuluh kota, or “Lake of the ten forts.” There are two others in the country of the Korinchi Malays; and still another in the country of the Lampungs, toward Java, and called the Ranu (Javanese synonym for “water”). It is about sixteen miles long and eight miles wide. Colin evidently refers to either the first or the last of these. See Crawfurd’sDictionary, p. 416.6Indiacitra Gangem(if we accept Marco Polo’s division) would correspond to Greater India, or the country extending from the Ganges to the Indus. Indiaextra Gangem, or Lesser India, included the territory between the eastern coast of the peninsula of India, and that of Cochinchina or Champa. See Wright’s edition ofTravels of Marco Polo(London and New York, 1892), p. 435, note. Colin says (p. 1), that Indiaextra Gangemor Farther India included the coasts of the rich kingdoms of Malacca, Sian, Camboja, Champa, Cochinchina, Tunquin, and China, as far as the confines of Oriental Tartary. The allusion to an Asiatic Ethiopia is hopelessly confused, and may have arisen from Marco Polo’s second division of India, which includes Abyssinia.7Of the Manguianes, or more properly the Mangyan, Pardo de Tavera says inEtimologia de las nombres de razas de Filipinas(Manila, 1901): “In Tagálog, Bícol, and Visaya,manguiansignifies ‘savage,’ ‘mountaineer,’ ‘pagan negroes.’ It may be that the use of this word is applicable to a great number of Filipinos, but nevertheless it has been applied only to certain inhabitants of Mindoro. In primitive times, without doubt, the name was even then given to those of that island who to-day bear it, but its employment in three Filipino languages shows that the radicalngianhad in all these languages a sense to-day forgotten. In Pampango this radical ending still exists and signifies ‘ancient,’ from which we can deduce that the namewasapplied to men considered to be the ancient inhabitants, andthatthese men were pushed back into the interior by the modern invaders in whose languages they are called the ‘ancients.’” They live in the mountains of Mindoro and are probably a mixture of the Negritos with other Filipinos, and possibly in some localities there may be a small infusion of white blood. They are non-Christian, and are very timid. Their dress consists of the “gee” string, with the addition, in the case of the younger girls, of some forty or eighty yards of bejuco (rattan) wrapped around the waist. They are divided into several tribes, chief among which are the “Buquit,” “Bangon,” and “Batanganes,” who roam in bunches or by families, the oldest acting as chief. They are willing workers, and make nearly all the bancasusedin the province. They have no knowledge whatever of agriculture, and do not know the value of money. The census of 1903 shows a population of 7,269. SeeCensus of the Philippines, i, pp. 472, 473, 547, and 548; and ii, p. 15.8The Chinese carried on a fairly active trade in the Philippines three centuries before Magellan’s discovery of the archipelago. The articles traded by them for the products of the country consisted of pottery, lead, glass beads, iron cooking-pans, and iron needles. Some of them may have gone north above Manila. SeeCensus of Philippines, i, p. 482.9See David P. Barrows “History of the Population of the Philippines,” published in vol. 1, ofCensus of Philippines, for valuable material in regard to the peopling of the Philippines. See also Crawfurd’sDictionary.10Diodorus, surnamed Siculus, or “the Sicilian,” was a Greek historian, a native of Agyrion, Sicily, who lived in the time of Cæsar and Augustus. After long travels in Asia and Europe he wrote hisBibliotheca, a universal history in 40 books, covering a period from the oldest time to 60 B. C. Books 1–5 and 11–20, besides other fragments, are still extant. The early portion of the work is ethnological, but the later is in the annalist style. (Seyffert’sDictionary of Classical Antiquities.)11Either Iamblichus the Syrian Greek romance writer, who lived in the second century A. D., or Iamblichus the Greek philosopher from Chalcis in Syria, who was a pupil of Porphyrius, and the founder of the Syrian school of Neo-Platonic philosophy,and who died about 330 A. D. The latter justified Oriental superstition and had the reputation of working miracles. (Seyffert’sDictionary of Classical Antiquities.)12SeeVol. XVI, p. 117, note 135.13Señor Don Antonio Graiño, a bookman in Madrid, Spain,has an unpublished MS. history by Pedro Chirino, probably a copy of the one mentioned by Colin.14SeeVol. XII, p. 237.15This should be compared with the Ave Maria as given by Chirino (seeVol. XII, p. 237). Colin also gives the same in the Visayan tongue, but as it differs so slightly from the version as given by Chirino (“ginoon” in place of “guinoon,” line 2, second word; “sancta,” in place of “santa,” line 5, first word; “Ynahan” in place of “inahan,” line 5, third word; “macasala” in place of “macasasala” line 6, fourth word; and “camatay” in place of “camatai,” last line, fourth word), it is omitted here (seeut supra, p. 239). The version in the Harayan tongue that is given (ut supra, p. 238) by Chirino, is omitted by Colin. In his text we retain also his Spanish translation of the prayer.16Cf. personal names and the ceremonies attendant on bestowing them among the Bornean Malays, in Furness’sHome-life of Borneo Head-hunters(Philadelphia, 1902), pp. 16–53; and Ling Roth’sNatives of Sarawak, ii, pp. 273–277.17Light thin stuff made of silk or thread; crape. See Velázquez’sNew Dictionary.18“Such is the wine from nipa, calledTanduay. The famous chemist (a Chinese mestizo) Anacleto del Rosario, discovered a process by which the disagreeable taste of this brandy disappears; and it becomes equal to that of Spain in color, smell, taste, and strength.” (Father Pastells, in his edition ofColin, i, p. 62, note 2.)19Gachas: A certain food composed of flour, milk, and water, to which is added honey or sugar, and the consistency of which is midway between starch and flour paste. (Dominguez’sDiccionario.)20“Their most popular traditional songs are theCundimán, theComintán, theBalitao, theSaloma, and theTalindao. Some are only sung; in others, they sing and dance at the same time.” (Pastells, in hisColin, i. p. 63, note 1.)21“The dance here described by the author is that which is called in FilipinasMoro-Moro.” (Pastells,ut supra, p. 63, note 3.)22Pastells (ut supra, p. 64, note 1) discusses the meaning of the word Bathala; he thinks that it is ascertained “by resolving the word into its primary elements,BataandAla= ‘Son God, or Son of God.’ This is why the first missionaries did not deprive the natives of this name when they instructed them about the existence of God and the mysteries of the Trinity, the incarnation, and redemption, as states an anonymous but very circumstantial relation written at Manila, on April 20, 1572. This is more evident in the song which the Mandayan baylanas use in their sacrifices, when they chant theMiminsad, saying: [Here follow the words of this song, for which consult ourVol. XII, p. 270, note.] ... The Mandayas believe that Mansilatan is the father of Batla (manbeing a prefix which indicates paternity,being, or dominion), and theBúsaowho takes possession of the baylanas when they tremble, and of the Baganis when they become furious; it is a power which is derived from Mansilatan.... This interpretation of the word Bathala is confirmed by that word of the Visayans,Diuata; we always find here the same idea signified in the wordsDiwaanduata, differing only in their transposition.... In closing, we may note thatDewain Malay,Déwain Javanese, Sunda, Makasar, and Day[ak?],Devain Maguindanao, andDjebatain Bornean, signify ‘the supreme God,’ or ‘Divinity.’”23The caverns were, in especial, formerly the usual sepulchres of the Indians. The anthropologists have profited by this circumstance for their studies, and for furnishing the museums of their respective nations with skeletons of those natives. (Pastells,ut supra, p. 66, note 1.)24The Mahometans [Moros] had their mosque, orlañgà.” (Pastells,ut supra, p. 66, note 3.) Legazpi says (Vol. III, p. 60): “The heathens have no [religious] law at all; they have neither temples nor idols, nor do they offer any sacrifices.”25A reference to the common little house or chirping lizard, which is often seen and heard on the walls of the houses. SeeCensus of Philippines, i, p. 74.Arthur Stanley Riggs says in a note in a forthcoming volume,The Filipino Drama: “The common or house lizard in the Philippines has a pretty, chirping note. When one hears a lizard‘sing,’ as the Spaniards call the cry, it means, among the Ilocanos, an important visit of some kind. If hunting at the time one hears several lizards sing, he must turn back immediately, as disaster will inevitably follow further progress. Other curious and interesting superstitions obtain in like manner in other parts of the islands.”26i.e., “over and above the dowry.”27i.e., “Property which was given to women over and above the dowry, and remained at their own disposition.”
1For description of Borneo, seeVol. XXXIII, p. 353, note 419. Malayo refers to a portion of the Malay Peninsula. For the origin, settlement, and distribution of the native peoples in the Philippines, see Barrows’s account inCensus of Philippine Islands, i, pp. 411–417, 447–477; cf. Crawfurd’sDictionary of Indian Islands, pp. 249–253.
2João de Barros, the great Portuguese historian, was born at Vizeu in 1496 and became page to the crown prince (afterward João III), for whose amusement he wrote his three-volumeromance,Cronica de Emperador Clarimundo(Coimbra, 1520). João III appointed him captain of the fortress of San Jorge de Mina, governor of the Portuguese possessions in Guinea, and (1533) treasurer and general agent for Portuguese India. An attempt to colonize a grant of land in Brazil (received 1539) failed, and was abandoned. Barros died in 1570. The book referred to in the text was hisDecados, a history of Portuguese India, written in fulfilment of a royal commission. The first “decade” was completed in nine years (1552), the second soon after, and the third ten years later. The fourth was left unfinished at his death, but was completed later by Diogo do Conto, who added eight more volumes. A complete edition was printed at Lisbon in twenty-four volumes (1778–88). Barros was a conscientious writer and a good stylist. (New International Encyclopædia.)
3An apparent error for the word “kasis,” and here wrongly used (seeVol. XVI, p. 134, note 161).
4Thus (sur) in text; but, as a matter of fact, Paragua stretches northeast from the north point of Borneo, and the Sulu archipelago in the same direction from its northeast side.
5Sumatra is on the whole deficient in lakes. The largest is Lake Singkara, about twenty miles in length by about twelve to fifteen in breadth, with a depth of twenty-four fathoms, and is the source of the Indragiri River. Another lies near the foot of the mountain Mârapi, and is called Danau Sapuluh kota, or “Lake of the ten forts.” There are two others in the country of the Korinchi Malays; and still another in the country of the Lampungs, toward Java, and called the Ranu (Javanese synonym for “water”). It is about sixteen miles long and eight miles wide. Colin evidently refers to either the first or the last of these. See Crawfurd’sDictionary, p. 416.
6Indiacitra Gangem(if we accept Marco Polo’s division) would correspond to Greater India, or the country extending from the Ganges to the Indus. Indiaextra Gangem, or Lesser India, included the territory between the eastern coast of the peninsula of India, and that of Cochinchina or Champa. See Wright’s edition ofTravels of Marco Polo(London and New York, 1892), p. 435, note. Colin says (p. 1), that Indiaextra Gangemor Farther India included the coasts of the rich kingdoms of Malacca, Sian, Camboja, Champa, Cochinchina, Tunquin, and China, as far as the confines of Oriental Tartary. The allusion to an Asiatic Ethiopia is hopelessly confused, and may have arisen from Marco Polo’s second division of India, which includes Abyssinia.
7Of the Manguianes, or more properly the Mangyan, Pardo de Tavera says inEtimologia de las nombres de razas de Filipinas(Manila, 1901): “In Tagálog, Bícol, and Visaya,manguiansignifies ‘savage,’ ‘mountaineer,’ ‘pagan negroes.’ It may be that the use of this word is applicable to a great number of Filipinos, but nevertheless it has been applied only to certain inhabitants of Mindoro. In primitive times, without doubt, the name was even then given to those of that island who to-day bear it, but its employment in three Filipino languages shows that the radicalngianhad in all these languages a sense to-day forgotten. In Pampango this radical ending still exists and signifies ‘ancient,’ from which we can deduce that the namewasapplied to men considered to be the ancient inhabitants, andthatthese men were pushed back into the interior by the modern invaders in whose languages they are called the ‘ancients.’” They live in the mountains of Mindoro and are probably a mixture of the Negritos with other Filipinos, and possibly in some localities there may be a small infusion of white blood. They are non-Christian, and are very timid. Their dress consists of the “gee” string, with the addition, in the case of the younger girls, of some forty or eighty yards of bejuco (rattan) wrapped around the waist. They are divided into several tribes, chief among which are the “Buquit,” “Bangon,” and “Batanganes,” who roam in bunches or by families, the oldest acting as chief. They are willing workers, and make nearly all the bancasusedin the province. They have no knowledge whatever of agriculture, and do not know the value of money. The census of 1903 shows a population of 7,269. SeeCensus of the Philippines, i, pp. 472, 473, 547, and 548; and ii, p. 15.
8The Chinese carried on a fairly active trade in the Philippines three centuries before Magellan’s discovery of the archipelago. The articles traded by them for the products of the country consisted of pottery, lead, glass beads, iron cooking-pans, and iron needles. Some of them may have gone north above Manila. SeeCensus of Philippines, i, p. 482.
9See David P. Barrows “History of the Population of the Philippines,” published in vol. 1, ofCensus of Philippines, for valuable material in regard to the peopling of the Philippines. See also Crawfurd’sDictionary.
10Diodorus, surnamed Siculus, or “the Sicilian,” was a Greek historian, a native of Agyrion, Sicily, who lived in the time of Cæsar and Augustus. After long travels in Asia and Europe he wrote hisBibliotheca, a universal history in 40 books, covering a period from the oldest time to 60 B. C. Books 1–5 and 11–20, besides other fragments, are still extant. The early portion of the work is ethnological, but the later is in the annalist style. (Seyffert’sDictionary of Classical Antiquities.)
11Either Iamblichus the Syrian Greek romance writer, who lived in the second century A. D., or Iamblichus the Greek philosopher from Chalcis in Syria, who was a pupil of Porphyrius, and the founder of the Syrian school of Neo-Platonic philosophy,and who died about 330 A. D. The latter justified Oriental superstition and had the reputation of working miracles. (Seyffert’sDictionary of Classical Antiquities.)
12SeeVol. XVI, p. 117, note 135.
13Señor Don Antonio Graiño, a bookman in Madrid, Spain,has an unpublished MS. history by Pedro Chirino, probably a copy of the one mentioned by Colin.
14SeeVol. XII, p. 237.
15This should be compared with the Ave Maria as given by Chirino (seeVol. XII, p. 237). Colin also gives the same in the Visayan tongue, but as it differs so slightly from the version as given by Chirino (“ginoon” in place of “guinoon,” line 2, second word; “sancta,” in place of “santa,” line 5, first word; “Ynahan” in place of “inahan,” line 5, third word; “macasala” in place of “macasasala” line 6, fourth word; and “camatay” in place of “camatai,” last line, fourth word), it is omitted here (seeut supra, p. 239). The version in the Harayan tongue that is given (ut supra, p. 238) by Chirino, is omitted by Colin. In his text we retain also his Spanish translation of the prayer.
16Cf. personal names and the ceremonies attendant on bestowing them among the Bornean Malays, in Furness’sHome-life of Borneo Head-hunters(Philadelphia, 1902), pp. 16–53; and Ling Roth’sNatives of Sarawak, ii, pp. 273–277.
17Light thin stuff made of silk or thread; crape. See Velázquez’sNew Dictionary.
18“Such is the wine from nipa, calledTanduay. The famous chemist (a Chinese mestizo) Anacleto del Rosario, discovered a process by which the disagreeable taste of this brandy disappears; and it becomes equal to that of Spain in color, smell, taste, and strength.” (Father Pastells, in his edition ofColin, i, p. 62, note 2.)
19Gachas: A certain food composed of flour, milk, and water, to which is added honey or sugar, and the consistency of which is midway between starch and flour paste. (Dominguez’sDiccionario.)
20“Their most popular traditional songs are theCundimán, theComintán, theBalitao, theSaloma, and theTalindao. Some are only sung; in others, they sing and dance at the same time.” (Pastells, in hisColin, i. p. 63, note 1.)
21“The dance here described by the author is that which is called in FilipinasMoro-Moro.” (Pastells,ut supra, p. 63, note 3.)
22Pastells (ut supra, p. 64, note 1) discusses the meaning of the word Bathala; he thinks that it is ascertained “by resolving the word into its primary elements,BataandAla= ‘Son God, or Son of God.’ This is why the first missionaries did not deprive the natives of this name when they instructed them about the existence of God and the mysteries of the Trinity, the incarnation, and redemption, as states an anonymous but very circumstantial relation written at Manila, on April 20, 1572. This is more evident in the song which the Mandayan baylanas use in their sacrifices, when they chant theMiminsad, saying: [Here follow the words of this song, for which consult ourVol. XII, p. 270, note.] ... The Mandayas believe that Mansilatan is the father of Batla (manbeing a prefix which indicates paternity,being, or dominion), and theBúsaowho takes possession of the baylanas when they tremble, and of the Baganis when they become furious; it is a power which is derived from Mansilatan.... This interpretation of the word Bathala is confirmed by that word of the Visayans,Diuata; we always find here the same idea signified in the wordsDiwaanduata, differing only in their transposition.... In closing, we may note thatDewain Malay,Déwain Javanese, Sunda, Makasar, and Day[ak?],Devain Maguindanao, andDjebatain Bornean, signify ‘the supreme God,’ or ‘Divinity.’”
23The caverns were, in especial, formerly the usual sepulchres of the Indians. The anthropologists have profited by this circumstance for their studies, and for furnishing the museums of their respective nations with skeletons of those natives. (Pastells,ut supra, p. 66, note 1.)
24The Mahometans [Moros] had their mosque, orlañgà.” (Pastells,ut supra, p. 66, note 3.) Legazpi says (Vol. III, p. 60): “The heathens have no [religious] law at all; they have neither temples nor idols, nor do they offer any sacrifices.”
25A reference to the common little house or chirping lizard, which is often seen and heard on the walls of the houses. SeeCensus of Philippines, i, p. 74.
Arthur Stanley Riggs says in a note in a forthcoming volume,The Filipino Drama: “The common or house lizard in the Philippines has a pretty, chirping note. When one hears a lizard‘sing,’ as the Spaniards call the cry, it means, among the Ilocanos, an important visit of some kind. If hunting at the time one hears several lizards sing, he must turn back immediately, as disaster will inevitably follow further progress. Other curious and interesting superstitions obtain in like manner in other parts of the islands.”
26i.e., “over and above the dowry.”
27i.e., “Property which was given to women over and above the dowry, and remained at their own disposition.”