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The first class, the true Negritos, never mixed freely with the later immigrants, but fled into the deep forests. Some of their ancient customs have therefore survived to the present day. For example a little group about in Northern Palawan practice polyandry and use blow-guns.
William Allen Reed2 has made a study of the pygmies of Zambales which are chiefly of class I. They are polygamous if they can afford the luxury, but only the wealthier men can support more than one wife.
Among the pygmies in the mountains of Bataan "sexual relations outside of marriage are exceedingly rare. A young girl suspected of it must forever renounce hope of finding a husband.
The Negrito rarely lies. Everybody accepts without question the word of his neighbors. Alcoholism is unknown, excepting where it has been introduced by other races. Murder almost never occurs, the Negrito being exceptionally peaceable in disposition. Theft may be punished by death, but the usual punishment is enslavement of the guilty party until the debt is paid.
We may conjecture that the Negritos always had these customs. When we turn to their religion, we find that most of it seems to have been borrowed from their more advanced neighbors, and that it does not today give us any hint of their religion prior to the arrival of the immigrant peoples.
Were they originally animists? The following customs may have existed from time immemorial. So far as I could learn, the belief is that the spirits of all who die enter this one spirit or anito, who has its abiding place in this rock.
When a deer has been captured and brought home, the head man of the party, or the most important man present, takes a small part of the entrails or heart, cuts it into fine bits and scatters the pieces in all directions, at the same time chanting in a monotone a few words which mean, "Spirits, we thank you for this successful hunt. Here is your share. Their mentality is so low that they apparently have no contribution to make to the modern world. The class 2 pygmies, on the other hand, have many fine qualities and have contributed a valuable strain to the Filipino nation, as we shall soon see.
These are:. During a period of unknown length a few tall black Papuans kept wandering across from New Guinea and other islands. They wore septum sticks in their noses, and often wore no clothing save a few ornaments. The few Papuans who may still be found on the eastern and southern coasts of the archipelago, are entirely negligible.
Class A. This and the next class present marked affinities to the tall races of Southern Asia. They are the tallest people that ever came to the Islands before the whites, running from five feet four inches to six feet two inches in height. They have rather light skins, slender bodies, sharp thin faces, high aquiline noses, thin lips, high broad foreheads, and deep-set eyes. The Caucasian strain in this type is unmistakable.
Class B. The Class B Indonesians are later arrivals, and have a higher form of civilization. They have relatively darker skins, thick-set bodies, large rectangular faces, thick large noses with round nostrils, large mouths with somewhat thick lips, and large round eyes.
Perhaps the Indonesians brought no women with them. At any rate they took their wives largely from the more promising of the pygmies. The dog was their only domestic animal. They made fire by rubbing together two pieces of bamboo; their food they had to cook in pieces of bark or bamboo, as they knew nothing of pottery.
They could not make baskets or weave. Their bodies they tattooed, and ornamented with sweet-smelling flowers, grasses and shells. Being very sensitive to pleasant odors, they gathered many natural perfumes. The Indonesians intermingled with the later comers who are yet to be mentioned, and are not found today in a pure state. We have discussed three of the four types which invaded the Philippines the Papuans, and type "A" and type "B" of the Indonesians.
The fourth group of invaders are called Malays. Professor Otley Beyer5 believes that the Malay is not a separate race but is a blending of Mongoloid and Indonesian types. When even today Chinese and Indonesians intermarry, their children often present marked Malayan characteristics. Be that as it may, the so-called Malays were totally different in language and customs from the Indonesians who had come before them. One difference was especially striking.
All the earlier inhabitants, Indonesians and pygmies, had lived in thinly populated forest regions. The Malays, on the contrary, deforested the land, and were thickly populated. Most of the Malays are now either Christian or Moslem. There are four groups of Malays which are even today largely pagan, the Tinggians, Bontoks, Igorots and Ifugaos.
The Igorots and Ifugaos are almost pure Mongoloid, which is to say their ancestors came from Northern Asia. The Ifugaos, by constructing terraces and irrigation ditches, were able to cultivate the precipitous mountain sides in a manner which has commanded the admiration of the world. We may assume, then, that probably I or years ago, the Malays already partially civilized, gradually occupied and largely dominated the portions of the Philippines which are now most Type "B" among the Ibanags, Gaddangs, people of Eastern Kalinga, of Ilocos Norte, of Southern Ifugao, and among Central and Eastern Ilongots.
The Visayan Islands: The people of the interior of the larger islands show marked Indonesian features, type "A" being most common in the western part, while type "B" is more common in the eastern section.
Nearly all the Indonesians of the Visayas have been Christianized and intermingled with the later Malayan cultures. Eastern and Central Mindanao: Ten groups, containing an important or predominant Indonesian element are found here. Type "A" seems to be in the interior, while type "B" is found chiefly on the east coast and around Davao gulf. But on Davao gulf the basic types are pygmy number 2, mixed with type "B," and occasionally type "A" of the Indonesians.
The Bagobos, Bilaans and Manobos are of this mixture. The Bukidnons are of type "A. The coast contains chiefly type "B" with later Malay mixture.
II, p. The above rather complex analysis of the ancient Filipino people was necessary before we could answer the question, "What was the religion of the Filipinos prior to the Moslem and Christian eras? After all is said it will remain to a large extent conjecture. We will therefore content ourselves with attempting to answer this question: "What is a typical example of the religion of the early Indonesians, and what is a typical example of the religion of the early Malays, prior to the year Iooo A.
They were influenced to some extent by their contact with the Mohammedan Moros who are to be discussed in a later chapter. The Jesuits tried to convert the Bagobos, and in I reported eight hundred converts. After the Spaniards were expelled from the Philippines these early converts returned to the hills, carrying some new ideas with them. Despite these civilizing influences it has been possible to reconstruct the Bagobo culture and religion better than that of any other pagan tribe in Mindanao.
Anthropological Series, Vol. XII, No. One day these two ancestors of the Bagobos told their children that they were going on a long journey across the water. They were never seen again until their descendants, the white race, came back to Davao.
Later a drought drove nearly all the Bagobos to migrate in search of food, and from these sprang all the known races of man. How typical this ego-centric tendency is of all peoples of all lands! The creator of this first pair of human beings had previously created the world, and is the head of all superior beings. His name is Eugpamolak Manobo, or Nanama for short. He is served by a tremendous number of well-meaning but easily offended spirits who must be propitiated by numerous offerings.
Another lower group of mean spirits dwells in trees, cliffs, rocks, rivers and springs, from which they often emerge to torment people with their mischievous pranks; and it is these spirits that cause sickness among the people. Still a third group consists of the spirits of the deceased Bagobos, some of whom are good and others bad in their influence over the living.
There is a fourth group, the patron spirits, which are almost as powerful as the creator himself. Two of these deserve special mention.
They are the god Mandarangan and his wife Darago, who live in the crater of Mount Apo, and from there watch over the Bagobo warriors. In return for their aid in winning battles they were formerly supposed to demand, at certain seasons, a human sacrifice. To be favored by the protection of the two spirits in Mount Apo, the warrior must first have killed at least two human beings. He may then wear a chocolate-colored handkerchief with white patterns on it.
When he has killed four he may wear blood-red trousers, and when he has killed six he may wear a full red suit and carry a red sack over his shoulder. Henceforth he is a person of distinction and power-and. While the killing custom has been abolished by law, many men who are called maganis are still living.
A special class of Bagobos, called mabaleean, are exorcists, mediums or shamans, and are able to converse with some of the spirits and secure their good will by ceremonies and offerings. It is these mabaleeans who perform all the priestly offices of the tribe. Usually they are women past middle life, though men may be mabaleeans also.
Any woman may be warned by dreams, visions or other mabaleeans that she is called to the profession. Then she is given several months' training, for she must know the use of medicinal herbs, she she must be expert in midwifery, she must know the correct building of shrines and the proper conduct of ceremonies. It is she who weaves the red garments worn by the magani, and she may herself wear garments of red cloth. The regulations to be observed at childbirth are quite as voluminous as a treatise on obstetrics, but they are all connected with placating the spirits which lurk about, ready to take advantage of one violation of the correct procedure.
Marriage, sickness and death, are also occasions for special intervention by the mabaleeans. In case of stubborn illness, betel nuts, leaves, food, clothing, and some other articles are placed on a palm bark, and on top of it is placed the figure of a man. This is passed over the body of the patient, while the mabaleean says to the spirits: "You may have the 'man' in this dish, in exchange for the sick man. Now please pardon anything this sick man may have done, and let him be well again.
The Bagobos believe that two kinds of spirits or gimikod are in every man, one on his right side, the other on his left. Upon death, the gimikod on the right side goes to a place where it is always day, an ideal Bagobo village. The gimikod. The chastity of the Bagobos is no more remarkable than their freedom from theft. This is a double joint of bamboo containing a mysterious powder.
He who has been robbed takes a hen's egg, makes a hole in it, puts a pinch of the potent powder in the hole and puts the egg in the fire. If the robber does not cry out, "I am a thief; I am a thief," he will surely die. A little dust gathered from the footprint of an enemy will immediately cause him to fall ill. To cause any person to become insane, secure a piece of his hair or clothing, and stir it in a dish of water in one direction for several hours.
Magic of this nature, the reader will recall, is very general among pagan peoples. While each of the tribes of Mindanao differs in its characteristics from every other, they all have the following marked similarities in their religious beliefs: i In each tribe warriors have the protection of certain spirits, and have the privilege of wearing red garments after they have killed a certain number of persons.
T Altogether Cole found the Bagobos accepting twenty different kinds of spirits, some of which anito, for example are known in almost all parts of the islands. Some of the more interesting, in addition to those already named, are: Taragomi, a male spirit who owns all food. He is the guardian of the crops and it is for him that a shrine is erected in the middle of the rice field. Anito, a great body of spirits, some of whom were formerly people. They know all medicines and cures for illness, and it is with them that the mabaleean deals.
Buso, a group of mean evil spirits who eat dead people and can injure the living. A buso "has a long body, long feet and neck, curly hair, a black face, flat nose, and one big red or yellow eye. As before noted, they are of almost pure Mongoloid stock. As they have been less subject to outside influences than the Bagobos, they give us an even better idea of the religion and customs of a remote period.
An excellent study has been made by Mr. Moss,9 of the Kankanay and Naboloi Igorots. Moss has collected a remarkable list of one hundred and twelve Naboloi laws covering marriage, divorce, parenthood, property, witchcraft, slander, theft, gambling, house-breaking, methods of trial, and punishments. In case of violation of these laws, the pronouncement of judgment was frequently left to the gods.
For example in the trial by kilat, the men who had quarreled sat together, while an old man put an iron bar sharpened at one end on the head of each, striking it a sharp blow. The men being tried said, "You sun, cause the blood to come from the head of the one who is at fault. Wrestling was often used to decide the truth of an alleged debt, each man calling upon the sun to aid him because his side was right. Or the two disputing parties might sit back to back about forty feet apart. An old man gave one camote sweet potato to each.
Then both prayed, "You sun, if it is my fault, may I be hit with the camote. Ignacio Villamior, Manila, '. The priests pray to the sun, moon, and some of the constellations, as well as to the stars as a whole. They also worship earthquakes, typhoons, thunder and clouds. The old men teach that the sky is another world, inhabited by people similar to the people on earth. There is, they say, still another world underneath, inhabited by people who have tails.
The sun shines on the earth in the daytime, and on the under-world at night. The following vivid tale well illustrates the belief regarding the under-world which is held in varying forms by all Igorots: When a man dies his soul "first plunges into the depths of the sea for the space of ten days, after which he returns to his cabin, where he finds the bench before his door overturned, by which sign he knows that he is dead.
Thereupon he departs to dwell in the land of the dead, where he rejoins his ancestors and fellow countrymen who died before him. From time to time, however, he returns to his native village wandering about his domestic hearth, walking through the rice fields and working good or ill to the living according as they are friends or enemies.
Four trunks of trees to support the roof of dried grasses, and a few bamboos or reeds to serve as walls, are all the materials he requires for his dwelling. But one cannot live without cattle, for even in the spirit world there must be buffaloes to plow the fields, and he must have pigs and chickens for eating, and dogs for hunting. So the Igorots make a hecatomb of all kinds of animals on the day of the funeral, so that their sacrificed animals, having been r lasted and eaten by the assembled friends, may go to serve their old master in the region beyond.
The richer the dead rlan the greater is the massacre of animals. A funeral is ruinous to the sorrowing family, but it is better than being t,rmented for the remainder of one's days by the anito of a displeased ancestor. For when these huge beasts arrive in the other world they are tied, according to the custom of the Igorots, in their master's hut for they have no stables.
There are mosquitoes in that land of the dead, and parasites that suck the blood, and vermin that devour the skin of these poor buffaloes tied to the door posts of the hut. And the unfortunate beasts, tortured without respite and unable to stand it, bellow pitifully and rub their hides against the posts.
So furious do they become that the posts shake, the huts shake, the rocks tremble, and 'is it astounding, Father,' adds my old Igorot friend, 'that the crust of the earth springs and cracks?
It now seems clear that Lumawig was one of their great heroes. The Naboloi word kabunian is used to express the idea of a supreme being, but the idea seems to have been borrowed from the Christian Filipinos.
In Kibungan a remote Kankanay Igorot town , the word kabunian is a collective term meaning all the deities. During sleep, one's soul, say the Naboloi they call the soul "adia" , may wander about or it may be captured by a malevolent spirit.
If it does not get back, the body will become emaciated and finally die. So it is never safe to awaken a man too suddenly, for his adia may be away from home. The soul, after death called kalaching by the Naboloi, kakading by the Kankanay, and anito by the Bontoks and many other tribes may consort with one's adia in dreams, or may appear to people at almost any time.
The whole world is simply alive with spirits, a great majority of them to be feared. They dwell in the wind, timber, water, fields, mountains, and sky. Dances canyaos and special songs are employed in certain rites but not in all. Fully half the gross income of the Naboloi is spent on their feasts and dances. One dance, ceremony canyao must suffice to illustrate this most interesting 0 "The Igorrote Religion," by Rev.
Rene Michielsons, B. The bindayan canyao is a survival of the days when the Naboloi were head-hunters. A camp is chosen outside the village. Headgear of bamboo and feathers is worn. A cock is killed and eaten and then this song is sung: "Who was it did this first? Maodi a head taker, who fought with the Ifugao. Who was it did this next?
The song proceeds for hours. About four o'clock in the morning the root of a fern tree is carved into a rough semblance of a man. Around this, men, boys and women dance, giving their war cries at intervals.
The bindayan canyao survives only in the town of Kabayan, the interesting reminder of the days of head hunting, which practice has been abolished for many years. They are more Indonesian than Malay in blood, but more Malay than Indonesian in cduture. Indeed three cultures are easily distinguishable. The oldest culture is Indonesian, resembling the Apayaos and Kalingas. The second seems to correspond to the pre-Spanish culture of Ilocanos. The third is that of the modern Christian Malay.
The Tinggians have a supreme being whom they call Kadaklan. Next to him is Kabonijan probably borrowed from the Christian Malays , a friendly spirit who taught people how to sow, to reap, and to cure diseases. In addition to these there are more than one hundred and fifty superior beings who are well known, and many who are not so generally known.
After the medium has studied for several months what gifts and prayers please each spirit a quite complicated study , she applies to the spirits for their approval.
A pig is sacrificed and the marks found on the pig's liver, when read by other mediums, tell whether the new applicant is acceptable or not. When finally she passes the "pig-liver-examination" she must summon the spirits into her body.
The attention of the spirits is attracted by striking shells against a plate. Then the candidate covers her face with her hands and begins to chant.
Suddenly some spirit takes possession of her and she speaks for it. It is a critical moment when the woman first becomes possessed, for nobody can tell in advance whether she will be possessed by a mean spirit or a good one. Birth and death, being of such supreme importance, are hedged about with religious ceremony. Before a child is expected, two or three mediums are summoned to the house.
Upon a mat they place gifts for all the spirits they expect at the ceremony. While the men play on bamboo instruments, the mediums squat beside a bound pig, and, dipping their fingers in oil, stroke its side, all the while chanting prayers, which summon the spirits into the bodies of the mediums. Water is poured into the pig's ear so that "as it shakes out the water, so may the evil spirits be thrown out of the place.
With this heart the medium strokes the side of the expectant mother, and then touches the other members of the family to protect them from harm. After several hours of similar ceremonies the chief medium, now possessed of a powerful spirit, covers her shoulder with a sacred blanket, and with the assistance of the eldest relative of the woman in labor, lifts the dead pig from the floor by its legs, and cuts it in two.
Thus the medium pays the spirits for their share in the child. The Tinggians believe that every time a child. When a man dies, his corpse is washed and placed in a death chair.
About and above him are many valuable gifts which he is to take with him to his ancestors in "Maglawa. Meanwhile a grave is prepared beneath the house where bodies of ancestors have already been buried. When the diggers reach the large stones which cover the skeletons, they thrust in a burning pine stick, saying to the dead, "You must light your pipes with this. Suddenly she falls back in a faint until fire and water are brought, which have the peculiar power of frightening away the spirit.
After the dead man's spirit has left the medium's body and she has recovered, she gives the last messages of the dead man to his family.
The corpse is now buried, a small pig is killed, and its blood sprinkled on the loose soil. The evil spirit named seld-ey is besought to accept this offering and not to touch the grave. For nine nights a fire is kept burning at the grave as protection against evil spirits. For ten days none of the relatives of the deceased are allowed to work, play, or leave the village.
If any one violates this taboo, the spirit of the dead will kill him. At the end of ten days the medium releases the relatives from the taboo with more oil and pig's blood. After that ceremony the spirit of the dead departs to "Maglawa," a place midway between earth and sky, where conditions are the same as they are on earth. A year later he returns for a brief visit, and a great celebration is held "to take away the sorrow from the family. The Bagobos, the Tinggians and the Igorots may be considered fair samples of the types of Animism which existed in the Philippines prior to the year Iooo A.
A belief in the survival of the soul after death, and in the possibility of. The spirit world was also supposed to be inhabited by untold multitudes of other malign and benevolent spirits. The unseen world was a more vivid and ever-present reality to these primitive people than it is to the average civilized man.
That this belief was a powerful restraining influence, holding individuals up to the ethical standards of their tribes, is the outstanding impression with which one turns away from the study of these tribes.
The drunkenness, vice, theft, and quarreling which result when the Bagobos, for example, lose faith in their animistic gods, clearly indicate that the destruction of a religion is a perilous thing unless it is replaced immediately by another equally good or better. What was the religion of the more advanced Filipinos during the five hundred years preceding the Moslem and Christian eras?
Recently anthropologists have thrown light upon this exceedingly interesting question. It is not even yet time to write a complete book on the subject, for the investigation is still going on, but enough has been discovered to make possible some astonishing revelations. The early Spanish friars, sharing the opinion of their day that all pagan faiths were purely works of the devil, energetically destroyed all relics and writings which could remind the people of their former faiths.
There must have been a very considerable literature, since one Spanish friar in Southern Luzon reported with pride that he had destroyed more than three hundred scrolls written in the native character. In Southern Mindoro and in Central Palawan an ancient form of syllabic writing is still in use. Semper, writing in I, says: "On the East coast of Mindanao, in one of the oldest and most settled provinces, the native dialect was exclusively used until forty or fifty years ago, and the priests used the old Malayan alphabet until the beginning of the century, even in their official business.
Some of the 1 "There are cases enough where it was necessary to practice all the zeal and valor of the P. Ministers to demolish tombs, cut trees and burn idols. III, p. The writing is done on joints of bamboo, or sometimes on sheets of bark or on leaves. The pagans of Mindoro and Negros write from left to right as we do, but the Palawan pagans write in vertical columns, beginning on the righthand side, as the Chinese do.
If only the early missionaries had translated some of this syllabic writing we should probably know a great deal about the customs and religion of the early peoples -and should probably learn that they were semi-civilized, and not savages, as the Spaniards pictured them. The nine tribes which later became Christians Visayans, Tagalogs, Ilocanos, Bicols, Pampangans, Pangasinans, Cagayans and Zambals , and the four which later became Mohammedans the Samal, Lanao, Magindanao, and Sulu Moros all show evidences of having made greater strides toward civilization than had the present pagan tribes at the same period.
All, or nearly all, of the above tribes, used syllabic writing. Where did they get this culture? From two sources, India and China. That from India was passed on indirectly. At that time there were two important towns in Borneo-Bruni, on the north coast, and Bandjarmasin on the south coast. Both were under the Sri-Vishaya emperor. Expeditions from both towns paid many visits to the rich pearl beds of Sulu and no doubt went further north.
Sulu became so important that it was visited by ships from China, Cambodia, Sumatra, Java, and perhaps from India and Arabia. Immigrants from the town of Bruni pushed up by the more westerly route into Palawan, Panay and other islands.
To this day the people of all the central H. Otley Beyer in Asia, Oct. His conclusions have been questioned by other historians, but are better than anything else which has yet appeared about this obscure age. It is probable that this was the time when the syllabic writing came into the Philippines.
It had been invented in the reign of Asoka, Emperor of India B. Among the non-Moslem inhabitants of Sumatra we still find syllabaries resembling those of Mindoro. The Sumatra Sri-Vishaya empire fell before another Hindu empire centering in Majapahit, Java; and this Java empire lasted from the twelfth century until when it was overthrown by Mohammedans. Writers of this period make mention of Sulu, Lanao and Manila Bay. There are also proofs that Hindu influence existed in Palawan, Mindoro, and in the Pulangi and Agusan river valleys of Mindanao.
There was recently discovered in the Agusan valley a remarkable gold image of Javanese type. Perhaps the Javanese were developing some of the gold mines which are still worked inthat region. Another small image of the Hindu god Siva and a copper image of the god Ganesha, were found in a deep excavation in Cebu. These also were in Javanese workmanship. Indeed the only part which does not is the mountainous region of Northern Luzon.
In A. Chau Ju Kua, in , wrote an interesting book in which he described the people of Mindoro at some length. Both men and women do up their hair in a knot behind, and they wear long dresses. There are bronze images of gods of unknown origin, scattered about the grassy jungle The barbarian traders will after this carry these goods on to other islands for barter, and as a rule it takes them as much as eight or nine months till they return, when they repay those on shipboard with what they have obtained for the goods.
When a husband dies, his wife shaves her head and fasts for seven days, lying beside the body. Most of them nearly die, but if, after seven days, they are not dead, their relatives urge them to eat. Should they get quite well they may not remarry during their whole lives. There are some even who, to make manifest their wifely devotion, on the day when the body of their dead husband is burned, throw themselves into the fire and die.
Sulu is also mentioned repeatedly throughout Chinese writings on the Philippines. Their price is very high. There are some over an inch in diameter. Whatever religious influence they may have had was completely obliterated by the Spanish friars. Otley Beyer thinks that the Philippines derived from the Chinese iron, lead, gold and silver, while the other metals brass, bronze, copper and tin were of Indian origin.
In clothing the inhabitants of Sulu derived their sarong, turban, bronze bells, anklets, armlets and skin tight trousers from the Indians; while the jacket with sleeves, the loose trousers worn by the women, glass beads, and many types of. From the Chinese also comes the restriction of yellow garb to the aristocracy and the prevalence of blue among the common people.
In recent times, however, the Celestials have been penetrating more thoroughly into the island life, and while the Indian influence has long been waning, the Chinese has been slowly but very surely increasing its hold. Beyer's conclusions, we may regard it as certain that from the tenth century onward, the coast inhabitants of the Philippines were in close touch with two of the greatest civilizations of Asia. Hinduism has left its trace in nearly all parts of the islands.
It yet remains for scholars to work out this influencg in detail. Much that is unscientific and purely imaginary has been asserted and widely believed regarding this period. What is known as Bathalism is of special historical interest, since efforts have been made by Filipino patriots at various times, especially in the early days of American occupation, to restore this supposed "ancient Tagalog faith.
He regarded the Tagalogs as highly civilized and purely monotheistic. Paterno's thesis may be summarized as follows: The Tagalog word for God was Bathala. Otley Beyer, Asia, Oct. Madrid All things exist in single simplicity, and there is unity in the multiplicity of all things. Nothing exists outside of it. As the rain, emanation of the sea, rises and returns to the sea, divine emanations are born and return to the infinite substance, where they go to be destroyed as drops of dew in the immensity of the ocean.
For the evil to whom Bathala gives existence, as to the stones;-life, as to the beasts;-intelligence, as to man , Bathala is the destructive tempest, the devouring flame, the cataclysm with death. Principle of all law, of all order, of all beauty, he absorbs in his breast all spirit, but repels far from himself all evil. Nothing is more perfect on the earth which he treads. Yet man is an atom in space, an instant in time, his body a grain of dust, his life a sleep, his spirit a spark which reels in the glory of the sun.
High above the beautiful sun is heaven, an eternal habitation. The just enter it through the rainbow; here they are reunited with the anito; here they are lost in the immensity of Bathala. Anito is he who honors his father and venerates his mother, and loves them devotedly; he shall live for ages. Anito is he who guards and honors the dUnless one wishes to call the anito or departed spirits gods. The Tagalogs themselves considered the anito to be in the class of saints in the Roman Church.
Paterno offers for the existence of this ancient religion is the survival to this day of numerous "temples" in all parts of the Islands, in honor of Bathala. Those who did not comprehend the doctrine of Bathalism called its temples caves, although they were filled with admiration at their cost and magnificent labor, and were assaulted with inexplicable doubts to see these rocks which could not be the work of accident and which almost seemed to speak to them.
Sinibaldo de Mas described the ruins of one of these "temples" northwest of the town of San Mateo, in Rizal Province. The interior road of the cave is smooth and more than four rods in width, with an average height of six rods, although in some places it is very high and very wide.
The roof forms a thousand beautiful figures, like grand pendants, which were formed by the constant infiltration of the water. Some are so large that they measure two rods in straight form, others are like pyramids with their bases on the roof and in other places are arcs, between and beneath which it was possible to pass.
Not far distant from the portal, and toward the right, is a sort of natural stairway; ascending on this one reaches a large room, at the right of which is another road; and following it to the room ahead, one finds another stairway, by which one returns to the principal road This cave is one of the most singular things known in the Philippines in material, form and circumstances, since the mountains on either side of it are of marble.
Paterno makes full use of poetic license when he says that the ancient Tagalogs actually excavated them. Juan Francisco de San Antonio, who thus describes a Tagalog sacrifice: "To cure a sick person, the priest commanded that a new house be built in which to lay the patient; when that was done Rizal and Mabini referred to it in their writings. It has influenced the Aglipay movement, has been accepted by the sect of Rizalistas and with modifications has constituted the foundation of some of the Colorum sects.
It is of scientific interest also as an illustration of the creation, out of almost whole cloth, of a golden age supposed to have existed a few centuries previously. Paterno deserves not the slightest censure-he has excellent precedent in more widely known religious literature. The Catalona priest began with his usual dances, cut the animal, and with his blood anointed the sick and all others in the company. Afterwards they divided and washed the animal for eating; and the priest, taking good care to get his fee, and making great grimaces and waving hands and feet, seemed like one who had lost his senses, emitting froth from his mouth, either because he was possessed of the devil, or because he feigned the thing for which he was given credit; and thus he prophesied what was about to happen to the infirm, whether prosperity or adversity If the patient died, all were consoled by saying that the gods had elected the sick one to be one of their anitos Briefly, the Tagalogs, and the other tribes which later became Christian, may be thought of as having added and adapted certain Hindu conceptions to those earlier animistic beliefs and practices which had spread with variations over all the Islands.
It is unnecessary to note the religious characteristics of the eight tribes which later became Christian, in detail. Much has been conjectured, but little of really scientific value has been written about them. Much that has been said of the Tagalogs would be true of all these other tribes Visayans, Ilocanos, Bicols, Pangasinans, Pampangans, Cagayans and Zambals in varying degrees. All of them were animists with a veneer of Hinduism. Everywhere existed the belief in the sacredness of the baliti tree.
There is a fable to the effect that two lovers took refuge in a large baliti tree, to escape the wrath of their relatives. The lady planted all kinds of plants, while her lover cared for the breeding of animals. They lived here in the tree many years until a flood covered the whole earth.
All men, save these two, perished. After the waters receded they populated the earth once more with their descendants. It was these genii called nonos who were supposed to have given 9 Paterno, "Ancient Tagalog Civilization," p. We may summarize this brief sketch of the ancient religions as follows: I. The tribes living in the Philippines prior to the Spanish occupation differed widely in their religious practices and beliefs.
They had the following characteristics in common: a All the tribes were intensely religious, no detail of life being free from religion and magic. The tribes of the Northern Islands used the term to cover gods and spirits, but the tribes of the Visayas and Mindanao used anito to mean souls of dead human beings, the word diwata being used to denote gods and spirits.
They were thought of as having the moral frailties of human beings and were feared and bargained with because of their mysterious powers.
The prayers were formulas relating myths about gods and heroes. They ought therefore to be called mediums rather than priests. This magic was supposed to induce or compel the gods to do the will of the practicer of the magic.
Page [unnumbered] i,, -. The ancient Filipinos saw the footprints of their gods everywhere. The Occidental, in looking back upon his own ancestry, need go back only to the sixteenth century to hear Montaigne assert that "the day will never come when the common run of men will cease to believe in witchcraft"; and he need only go back to the fourth century to read from Jerome, the great Christian scholar, that "when I was a boy living in Gaul, I saw the Scottish people in Britain eating human flesh, and though they had plenty of cattle and sheep at their disposal, yet they would prefer a ham of herdsman, or a slice of the female breast as a luxury.
Page Christianity swept northwestward through Europe and across the Atlantic. Islam spread from Mecca across northern Africa in one direction, and across southern Asia in the other. The two religions were racing toward the Philippines though they did not know it , one westward across the Atlantic, America, and the Pacific; the other eastward through southern Asia. Christianity had a start of six hundred years Mohammedanism began in A. But the Crescent had only six thousand miles to go, nearly all of it in sight of land, while the westward path of the Cross was nearly four times that distance, largely on the unknown wastes of stupendous oceans.
Islam won the race by a hundred years. Her path across Afghanistan, Baluchistan, and India dripped with blood. By the year I the Moslem hold on India was secure. From India eastward, force was seldom necessary. Mohammedan traders Steamboat Raffles Place 01 picked up the language of the Malays, purchased slaves, married native women, and soon became the foremost chiefs of the state. Makdum, an Arabian scholar, reached Malacca on the Malay peninsula about the middle of the fourteenth century.
By his practice of magic and medicine he exerted a powerful influence over the people, converted the ruler to Islam, and Makdum made his way northward to Mindanao and Sulu, making some converts in these Islands, about the year I It is reported that the town of Bwansa, formerly the capital of Sulu, built a mosque for him and that some of the chiefs accepted his faith. He hailed from Manengkabaw in central Sumatra, the home of many Malayan dynasties.
Beginda brought with him an army of invasion, which soon overcame all resistance. Their offspring became the terror of Jolo. The chief who killed the last wild elephant was given the hand of the sultan's daughter in marriage.
Elephant skeletons are still found in Sulu. The greatest man in Sulu history, a man who bore the stamp of exceptional talents, was Abu Bakr. His origin is uncertain. One tradition says that he himself came from Mecca; another that his father Baynul Abidin came from Hadramut, Arabia, settled in Malacca, married the daughter of the Sultan of Juhur, and became the father of three very great sons of whom Abu Bakr was the second.
The oldest of the three, says this story, founded the sultanate of Brunei, in Borneo, while the youngest, Kabungsuwan, became the illustrious conqueror of Mindanao. The tradition that these three men were brothers is probably false.
As for Abu Bakr, the Moros say that he was a very famous authority in law and religion in the city of Malacca. He traveled eastward and finally settled in the Island of Basilan. IV, Part II. He persuaded both people and chiefs to become real Mohammedans and to abandon their former gods. Upon Baginda's death, Bakr inherited all of his father-in-law's power over Bwansa and the Island of Sulu and a great deal more, for he claimed direct descent from Mohammed, and declared himself Sultan.
Today the Sulus reverently refer to him as "Sultanash-sharif-al-Hashim. He even induced the natives to give him all the territory within the sound of the royal gong, and all the shores of the island as his personal property. He had a code of laws made, which reconciled the local customs with Mohammedan laws and the precepts of the Koran.
He reigned for thirty years until his death about I Beyond a doubt, the ease with which Bakr transformed the Sulus and became their head is in part due to the fact that he brought exactly the doctrines that they wanted to believe. Islam gave their practice of piracy a religious sanction. For the Sulus were the terrors of their neighbors when the curtain of history rolled up. In one of the earliest accounts of them they had repulsed an expedition from Champa with heavy loss.
Bandjarmasin, Borneo, finding the Joloanos dangerous enemies, sent one of its choicest princesses to marry the chief of Sulu and thus purchase his friendship.
In , a Chinese writer reported that the Sulu pirates had just returned from the city of Brunei with large booty. While, therefore, Islam confirmed the piratical habits of the Moros, furnishing them with a philosophy which legitimatized murder and pillage, it did not start them in this evil way.
The influence of Islam in Sulu was profound. It introduced a new form of government, a new alphabet, new science, new art, and new methods of warfare. It introduced a new religion, but as an addition to the old, not as a substitute. For to this day Mohammedanism in Moroland is a veneer.
Pagan beliefs are held and pagan ceremonies practiced, which. In spite of the panditas priests , multitudes of songs are preserved by memory, and are sung on journeys, at dances, and during all festivities, about the mythological heroes and pagan gods which the Moros derived from India. The greatest of their heroes, Bantugun, is probably identical with Indra. Around Lake Lanao these songs are best known, because that region has been most secluded from foreign communication.
Moreover, the Moros venerate their departed ancestors, whose bones they preserve as possessing peculiar power to keep away harm. They think that the entire world is alive with dewas and hantus, and they make offerings to these spirits in much the same manner as the pagan tribes do. Saleeby, "in a position of pressing danger, where he stands face to face with disease or death, then he may forget 'Allah' and Mohammed, and call for Bantugun, his hero god and the god of his forefathers.
In the Mindanao campaign of I the panditas invoked 'Allah' and Mohammed, but the masses looked for help from Bantugun and trusted in his power. They actually believed that he appeared to Datu Ali in human form, strengthened Ih'm, and gave him a belt to wear for his protection. At their head was the famous Kabungsuwan, who came from Jahur Malacca , somewhere around the year and converted and dominated the Cottabato valley. That this great leader was a brother of Abu Bakr, "is neither true," says Saleeby, "nor based on any written record whatsoever," but the Moros insist upon it nevertheless.
Perhaps Kabungsuwan used the Samals who came with him as fighters in conquering the tribes of the Coltabato valley. Having swords and perhaps gunpowder, he wis more than a match for the natives, who were armed only with bows and wooden arrows.
The pagans who confessed "'Origin of the Malayan Filipinos," N. Saleeby, The Spaniards were slowly creeping across the immense expanse of the Pacific, under the command of Magellan. Why were these men coming three quarters of the way round the world?
Huge Islam, stretching from Mindanao to the Atlantic like a great green worm, is the answer. For seven hundred and sixty years the Spaniards had pushed the Moors Spanish "Moros" back and back, out of Spain foot by foot, until in I, in the battle of Granada, she had hurled them across Gibraltar into Africa.
At the other end of the Mediterranean, however, the Moslems had been victors, pushing across to Constantinople, which they captured in I, cutting off the last caravan route to the Far East. Europe had needed to find another way to India, and this necessity had given men undreamt courage.
Columbus, venturing on an old theory that the earth is round, had sought for India by going westward, instead of eastward, across the mysterious and terrible Atlantic. He had bumped into America, and had never found his way around it. The Portuguese discovered the Philippines. One daring Portuguese navigator named Magellan, who was in India when He therefore went to the rival King of Spain and had himself appointed to command a Spanish fleet, which set forth in quest of the passage to the East Indies which Columbus had failed to find.
In a voyage seven times longer and far more arduous than that of Columbus, Magellan rounded South America and somehow found his way across the Pacific. Month after month his five little ships sailed on and on and on-for a year and eight months before they reached the Philippines.
Magellan took them for the King of Spain, then began the struggle with the Moros which never ceased as long as Spain retained control of the Islands. It was the unhappy fate of the Spaniards to have borne the brunt of the impact with Islam at her two farthest extremities. Christendom owes an incalculable debt to Spain-perhaps the day may come when we shall recognize that her service in stemming the tide in the Philippines was as important for world history as was her service in Europe-some day when Asia looms as large in world affairs as Europe does today.
Magellan razed one Cebu town because it refused to give up Islam and become Christian; and then himself perished fighting the chief of Mactan. Many of his men were massacred at a feast in Cebu. Only one of his five ships ever returned to Spain with the glory of having first circumnavigated the globe. The Spaniards made no attempt to settle the Philippines until While he tried to convert the Moros, his fellow Portuguese employed them to capture Filipinos as slaves. When the Spaniards did arrive in Moroland in it was not with missionaries but with a large fleet under Captain Esteban Rodriguez de Figueroa.
It was to be conquest first and conversion or annihilation afterwards. Figueroa claims to have been victorious, but he left immediately after his "victory" without converting, annihilating, or even occupying Jolo. Thrilling pages might be written of expeditions, one after. The net result of these expeditions was to stir up a hornets' nest and to unite the forces of the Moros as they had never been combined before. In , for example, fifty vessels caracaos containing three thousand Moro soldiers invaded Panay, burning houses, and murdering all the inhabitants they did not wish for slaves; and finally returned, loaded with gold, foodstuffs, and eight hundred captives.
So lucrative did this expedition prove that the next year more than seventy ships with over four thousand fighting men, from all parts of Mindanao and Sulu, attacked the town of Arevalo. This time they were repulsed without capturing much plunder, but they immediately began preparations for further expeditions. Then Cebu, Leyte, Negros, and Samar fell victims to annual raids of Moro pirates sailing northward with the southwest monsoons.
It seems as if God has preserved them for vengeance on the Spaniards, since we have not been able to subject them in two hundred years, in spite of the expeditions sent against them, the armaments sent almost every year to pursue them.
In a very little while we conquered nearly all the Islands of the Philippines; but the little island of Sulu, a part of Mindanao, and the other islands nearby, we have not been able to subjugate to this day. First they thought they would give the hornets a rest and allow them to settle down. The effect was redoubled activity on the part "Sucesos de las Islas Filipinas," Dr.
Laissez faire has always been bad policy in Sulu. In answer to an urgent appeal from the Jesuits, who wished to prosecute missionary work among the Moros, Captain Juan de Chavez was sent by Governor Salamanca in to build a stone fort at Zamboanga.
A study of the map will reveal what a strategic position this fort occupied. The very first year it was able to deal a death blow to a returning fleet of pirates, killing three hundred Moros and releasing one hundred and twenty Christian captives. The delighted Spaniards went to Sulu two years later with a large force and after a three months' siege captured Jolo.
They marched over the Island of Jolo, burning homes and killing every Moro they could find. The Spanish Government quickly came to terms with the Moros, promising to withdraw providing the Sultan of Sulu would send to Zamboanga three boats full of rice each year, and would permit the Jesuits to visit Jolo unmolested.
The Moros promised. But the next year they invaded the Visayas, and the treaty became "a scrap of paper. A century later I occurred one of the most remarkable incidents in the history of the Philippines. The Sultan of Sulu Alimud Din I, five of his principal followers, and two datos chieftains or feudal lords were baptized as Christians. His first act upon taking the throne was to conclude a treaty with the Spanish Governor-General.
From that day until almost the end of his reign, piracy was stopped. Alimud Din I revised the Sulu code of laws. He caused to be translated into Sulu, parts of the Koran and several Arabic texts on law and religion. He strongly urged the people to observe faithfully. Desiring all the panditas Moslem priests to learn Arabic, he prepared ArabicSulu vocabularies as a preliminary step to making Arabic the official language of the State. King Philip V sent to Alimud Din a letter, requesting him to admit the Jesuit missionaries to Sulu with permission to preach the Christian religion to the Sulus.
The Sultan not only granted the request of the Spanish monarch, but authorized the building of a church and recommended the building of a fort for the safe protection of the missionaries. In return for this favor he requested six thousand pesos with which to build a navy.
The request of the Sultan was granted; and the Jesuit missionaries entered Jolo, translated the catechism into Sulu, and distributed it freely among the people. The friendship of the Sultan for the Jesuits created widespread dissatisfaction. Bantilan, prince of a rival line, sought to assassinate Alimud Din. The Jesuits, scenting danger, escaped in a boat to Zamboanga, and the Sultan followed them to seek aid from Spain in overcoming the rebels.
Failing to get help in Zamboanga, he went on to Manila, where he was received "with all the pomp and honor due to a prince of high rank.. A public entrance was arranged which took place some fifteen days after he reached the city. Triumphal arches were erected across the streets, which were lined with more than two thousand native militia under arms The Sultan was showered with presents, which included chains of gold, fine garments, precious gems, and gold canes, while the government sustained the expense of his household.
His spiritual advisers cited to him the example of the Emperor Constantine, whose conversion enabled him to effect triumphant conquests over his enemies. Under these representations Alimud Din expressed his desire for baptism. Saleeby in his "History of Sulu," p. In his honor were held games, theatrical representations, fireworks, and bull fights. Governor Zacharias of Zamboanga had known of so much treachery on the part of the Moros that he was suspicious of the Sultan's conversion.
He intercepted a letter which the Sultan had written to Jolo, pronounced it treasonable, and threw the Sultan into prison, together with his sons and daughters, several datus, dignitaries, and panditas-two hundred and seventeen persons in all. These were held for exchange at the rate of five hundred Christian slaves for each chief or noble. The brightest hour in all Sulu-Spanish relations suddenly became the blackest.
The Sulus were incited to terrible fury by the humiliation of their Sultan and nobles. Bantilan, now in command, made pitiless raids in the Visayas. The Spanish Government, in revenge, issued a proclamation declaring an unmerciful campaign of extermination, to be conducted with the utmost cruelty. The soldiers were to keep or sell all female captives and all males under twelve or over thirty years of age.
Old men and crippled persons were to be killed. Male captives between thirteen and thirty years of age were to be turned in to the government at from four to six pesos a head. Nursing children were ordered to be baptized!
This vicious-sounding order came to naught, for the reason that the Spanish fleet was utterly defeated. The hornets' nest was at its worst. No part of the Visayas escaped ravaging in this year, while the Camarines, Batangas, and Albay suffered equally with the rest. The conduct of the pirates was more than ordinarily cruel.
Priests were slain, towns wholly destroyed, and thousands of captives carried south into Moro slavery. The condition of the islands at the end of this year was probably the most deplorable in their history.
An interview was arranged with Bantilan, and there the bungling Spaniards discovered that "the Sultan was not a traitor at all, but a man of good intentions, who was simply unable to carry out some of his plans and promises, because of the determined resistance of many of the principal datus.
It was an impossible request, and was not carried out; so the innocent Sultan lay in prison eight years more, living as a Christian, having put away all but one wife. He never would have gotten home at all, had not the English captured Manila in and reinstated Alimud Din as Sultan of Sulu.
Thus ended an episode which might have led to the Christianizing of the entire Sulu archipelago, if the Spanish officers had themselves been Christians. History must place the chief, but by no means the only, blame for their failure upon the blind racial prejudice of Governor Zacharias of Zamboanga.
It was Spain's first and last opportunity in Moroland. The irony of the situation, from a religious point of view, is that the name of Alimud Din I now stands above that of all others in Sulu history, partly because of his ability as an administrator, and partly because he is the ancestor of the principal datus of the Sulus.
The Moros became so bold that they carried captives from the wharves of Manila, and once even appeared at the Plaza de Palacio of the Governor-General before they were detected and repulsed. Piracy grew worse until, for ten or more years, "traffic between Luzon and the southern islands was paralyzed. About five hundred Spanish and native Christians were every year carried into captivity. In I the Captain-General Mariquina reported to the king that 'war with the Moros was an evil without remedy.
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