We struck a faint trail leading to the foot-hills where the barren ridges3 overlooked the sparkling sea—a vast cerulian expanse without a single fleck4 of a white sail. The trail led through the great fields of buffalo-grass, out of which gigantic solitary5 trees shot up a hundred feet into the air. There were no signs of life, only the vultures [81]in the topmost branches of the trees. Wild horses, taking flight at our approach, stampeded for the forest. Nothing could be seen in the tall grass. Even in our saddles it was higher than our heads. The trail became more rugged6 as we entered the big belt of forest on the foot-hills. A wild hog7 bolted for the jungle with distressed8 grunts9. It was a world of white vines falling from the lofty branches of the trees. The animal life in some of the great trees was wonderful. The branches were divided into zones, wherein each class of bird or reptile10 had its habitat. Around the base were galleries of white ants. Flying lizards11 from the gnarled trunk skated through the air. Green reptiles12 crawled along the horizontal branches. Parrakeets, a colony of saucy13 green and red balls, screamed and protested from the lower zones. An agile14 monkey swung from one of the long sweeping15 vines, and scolded at us from another tree. Bats, owls16, and crows inhabited the upper regions, while the buzzards perched like evil omens17 in the topmost boughs18.
Just when our throats were parched19 from lack of water, we discovered a small mountain torrent20 [82]gushing over the rocks and bowlders of the rugged slope. Leaning across one of the large bowlders, from a dark pool where the sunlight never penetrated21, we scooped22 up refreshing23 hatfuls of the ice-cold water. Here was the world as God first found it, when he said that it was good. It was impressive and mysterious. It seemed to wrap us in a mystic spell. What wonder that the pagan tribes that roamed through the interior had peopled it with gods and spirits of the chase, and that the trees and rivers seemed to them the spirits of the good or evil deities24? The note of the wood-pigeon sounded on the right. The padre smiled as he looked up. “That is a favorable omen,” he declared. “In the religion of the river-dwellers, the Bagobos, when the wood-dove calls, it is the voice of God. Hark! It is coming from the right. It is a favorable sign, and we can go upon our journey undisturbed. But had we heard it on the left, it would have been to us a warning to turn back. Our journey then would have been unpropitious, and we would have been afraid to go on farther.”
“Does it not seem like a grand cathedral,” [83]said the padre, “this vast forest? In the days when Northern Europe was a wilderness25 and savage26 people hunted in the forests; in the days when the undaunted Norsemen braved the stormy ocean in their daring craft,—here, in these woods, the petty chiefs and head men held their courts of justice after the traditions of their tribes, just as they do to-day. Here they have set their traps—the arrows loosened from a bamboo spring—and while they waited, they have left the offering of eggs and rice for the good deity27. Here they have hunted their blood enemies, lying in ambush28, or digging pitfalls29 where the sharpened stakes were planted. Tama, the god of venery, has lured30 the deer into their traps; Tumanghob, god of harvest, whom they have invited to their feasts, has made the corn and the camotes prosper31; Mansilitan, the great spirit, has descended32 from the mountain-tops and aided them against their enemies.”
We knew that it was growing late by the deep shadows of the woods. So, taking our bearings with a pocket compass, we turned east in the direction of the coast. There was no trail to follow, [84]and we blundered on as best we could. We had now been in the saddle for ten hours. The ponies33 stumbled frequently, for they were almost spent. The moon rose, and the hoary34 mountain loomed35 up just ahead of us. “We seem to be lost,” said the padre; “that is a strange peak to me.” But nevertheless we kept on toward the east. Soon we had passed beyond the forest, which appeared behind us a great dusky belt. The numerous rocks and crags made progress difficult, almost impossible.
“Look!” said the padre, “do you see that light?” We tethered the ponies at a distance, crept up stealthily behind the rocks, and reconnoitered. And what we looked on was the strangest sight that ever mortal eyes beheld36. It was like living again in the Dark Ages—in the days before the sages37 and the sun-myth. It was like turning back the leaves of history—back to the legendary38, prehistoric39 times.
A lofty grove40 encircled a chaotic41 mass of rock. The clearing was illuminated42 by the flaring43 torches carried by a dusky band of men. Weird44 shadows leaped and played in the dense45 foliage46, [85]where, high above the ground, rude shelters had been made in the thick branches of the trees. The form of a woman, flashing with silver trinkets when the rays of light fell on her, was descending47 from a tree by means of a long parasitic48 vine. Around the palm-leaf huts that occupied the center of the amphitheater, an altar of bamboo had been erected49. We could see, in the dim light, rude images of idols50 standing52 in front of every hut and near the altar.
As our eyes became accustomed to the gloom, we could make out the forms of men and women, dressed in brilliant colors and with silver bracelets53 on their arms. In silence we crept closer. The crowd was visibly excited. It was evident that something of a solemn and extraordinary nature was about to be performed. There were the chief assassins, so the padre whispered to me, who were decorated savagely54, according to the number of victims each had slain55. The ordinary men wore open vests or jackets and loose pantaloons. The women, evidently decked out with a complement56 of finery in honor of the celebration, wore short aprons57 reaching to the knee. Some [86]wore gold collars around their necks and silver-embroidered slippers58 on their feet. Their bare arms sparkled with the coils of silver bands and bracelets that encircled them, while silver anklets jingled59 with the movement of their feet. They had red tassels60 in their hair, and earrings61 made of pieces of carved bone. A number of dancing-girls, as they appeared to be, had strings62 of red and yellow beads63 or animals’ teeth fastened around their necks. Their breasts were covered with short bodices that fell so as to leave a portion of the waist exposed.
The chief assassins were completely clad in scarlet64, indicating that the wearer had disposed of more than twenty enemies. The lesser65 assassins wore yellow handkerchiefs around their heads, and some were dignified66 with scarlet vests. A miserable67 naked slave was pinioned68 where he had been thrown upon the ground near by. Although of the inferior race of the Bilanes from Lake Buluan, his eyes flashed as he regarded the assembled people scornfully. They were to offer up a human sacrifice to Mansilitan, the all-powerful god. [87]
The head men seemed to be engaged in a dispute. A wild hog, also lying near the altar, was the object of their serious attention. After they had chattered69 for a while, and having evidently decided70 on the pig, the drums and tambourines71 struck up a doleful melody, and those assembled joined in a solemn chant. The pig was carefully lifted to the altar, and the chant grew more intensified72. A number of dancing-girls, describing mystic circles with their jeweled arms, were trembling violently, bending rhythmically73, gracefully74 from side to side. The music seemed to hypnotize the people, who kept shuffling75 with their feet monotonously76 on the ground. The leader of the dance then stuck the living pig with a sharp dagger77. As the red blood spurted78 out, she caught a mouthful of it, and applying her mouth quickly to the wound, she sucked the fluid till she reeled and fell away. Another followed her example, and another, till the pig was drained.
It was not difficult to fancy a like orgy with the quivering slave upon the altar in the place of the wild hog. The spirit of Mansilitan [88]then came down—the spirit was, of course, invisible—and talked with the head men about their enemies, the crops, and game. The chiefs were chewing cinnamon and betel till their mouths were red. The master of ceremonies then brought out enormous quantities of tuba, and his guests completed the religious ceremony with a wholesale79 drunk.
Under the cover of the darkness, Padre Cipriano and I slipped away. We shuddered80 at what we had just seen, and were silent. Leading the ponies a short distance into the brush, we slept upon the blankets which the ponies had completely saturated81 with their perspiration82. All night we dreamed of human sacrifices and the warm blood spurting83 from the victim’s breast.... They had the padre now upon the altar, and the chief had bidden me to take the knife and draw his blood. But the great god—a creature with the horns of a bull carabao—descended, crying that the enemy was now upon us and the crops had failed. From our uneasy sleep the crowing of the jungle-fowl awakened84 us, and for the first time we expressed ourselves in words. “Padre,” [89]I said, “it’s just like being in a book of Du Chaillu’s or Rider Haggard’s;” and the padre smiled.
After the ponies, who were very stiff, were limbered up a bit, we traveled on in the direction of the sea. We stopped beside a mountain stream to bathe and eat a breakfast of canned sausages. That afternoon we rode into a small Mandaya settlement where the head man showed Padre Cipriano every courtesy at his command. They listened eagerly to Padre Cipriano, who could speak their language well, as he explained to them about another Mansilitan, greatest God of all. A number of them even consented to be baptized; but I am very much afraid that the conversion85 was at best a transient one. The head man ordered that his runners bring into the village of Davao for the padre gifts of game, wild hog, deer, and jungle-fowl, and, after the padre had presented him with several strings of green and yellow beads—for the Mandayas have no use for black beads as their neighbors, the Manobos have—we took our departure, guided to the trail by a distinguished86 warrior87. [90]
During our sojourn88 in the settlement we picked up many curious and interesting facts. Like most of the wild tribes of Mindanao, that of the Mandayas is athletic89 and robust90. The faces of the men are somewhat girlish and effeminate, while the expressions of the warriors91 are unique. Upon their countenances92 cunning, cruelty, and diabolical93 resource are stamped indelibly. In front of every house a wooden idol51 stands, while inside, on a little table, is a smaller image overwhelmed by gifts of fruit and rice, which members of the family continually leave upon the shrine94. A tiny sack of rice hangs from the idol’s neck, and betel-nuts for him to chew are placed where they are easily accessible. During the preparation of the evening meal, one of the family will play upon a native instrument, dancing meanwhile around the room, and lifting up his voice in supplication95 to the deity.
The petty ruler or head man is chosen by a natural process of selection. He is invariably one who, by his prowess and intelligence, commands the respect and the obedience96 of all. Assisted by a local justice of the peace, a bailiff, and a secretary, [91]he conducts affairs according to the old traditions handed down almost from the beginning of the world. The families live together, thus preserving clans97, while blood feuds98 with the neighboring clans or tribes lead to a system of perpetual extermination99, which will be continued till the tribe becomes extinct. And if the enemy himself can not be killed, the nearest relative or friend will satisfy the aggressor’s hatred100 just as well. Cannibalism101 has been practiced in this tribe with fearful and disgusting rites102. The human sacrifices that they make appease103 not only the great spirit, but the lesser ones, the man and wife, or evil spirits, and the father and son, good spirits. When they go to war, the lighting104 men use lances, swords, and bows and arrows. On their wooden shields, daubed over with red paint, arranged around the edges like a fringe, are tufts of hair—the souvenirs of men whom they have killed. Their coats of mail are made of carabao horn cut into small plates, or of pieces of rattan105.
The only use they have for money is to make it into decorations and embellishments for their most valued weapons, anklets and rings and collars, [92]which they wear without discrimination. They are a very imaginative and a superstitious106 people. From their infancy107 they are familiar with the dwarfs108, the giants, and the witches, which, according to the tales of the old women, haunt the woods. A crocodile that lives down in the center of the earth causes the earthquakes, and, to put a stop to these, the crocodiles must be persuaded by religious incantations to go back to bed. A solar eclipse threatens a great calamity109 to them, and they are sure that if they do not frighten away the serpent who is trying to devour110 the sun, their land will never see the morning light again. To this end they unite in beating drums and making a loud noise with sticks.
They bury their dead in coffins111 made of hollowed logs. A pot of rice and the familiar weapons will be placed within the grave, so that the soul will have protection and a food supply for the long journey. And, like Jacob, the prospective112 bridegroom has to serve the parents of the bride for five or seven years before the marriage ceremony can take place. The marriage-ties are sacred even with this savage race. The groom-to-be, [93]making from time to time, gifts of wild hogs113, rice, and weapons to the parents of the bride-elect, is finally rewarded with the bride, and with a dowry as well; perhaps a slave, a bucket of tuba, or a silver-mounted bolo. The average value of a bride is five or six slaves, which the bridegroom pays if he is able. At the marriage ceremony the contracting parties generally present each other with small cups of rice, to signify that they must now endeavor mutually to support each other.
Among other tribes of the interior of Mindanao, in the river basins of the Salug and the Agusan, along the east coast, and Davao Bay, and on the mountain slopes, are the Manobos, possibly of Indonesian origin, kings of the wilderness, inhabiting the river valleys; the intrepid114 Attas, from the slopes of the volcano Apo; the Bagobos, with their interesting faces and bright clothes, living to the east of Apo; the fierce Dulaganes of the forests, whom the Moros fear; Samales, from the island in Davao Bay, strong, bearded people, with big hands and feet; Bilanes, from Lake Buluan, a wandering, nomadic115 [94]race; and the Monteses of the north, sun-worshipers and petty traders.
All of these tribes are probably of Indonesian origin, an independent origin from that of the Visayans, the Tagalogs, the Negritos, or the Moros, but of the same social level with the Malay-Chinese pagans of the northern isles116.
I used to see the Montese traders in the market-place of Cagayan (Misamis), their mobile mouths swimming with betel-juice, with rings and bracelets on their toes and arms, the girls with hair banged saucily117, adorned118 with bells and tassels, and with bodices inadequately119 covering the breasts; and as they squatted120 down on the woven mats, around the honey or the wax they had for sale, they looked like gypsies from Roumania or Hungary. The men wore bright, tight-fitting pantaloons and dirty turbans. They resemble the Moros somewhat in appearance, and have either intermingled with this tribe or else can trace their origin to Borneo. While they are not so wild or so exclusive as their fellow-tribes, they quickly resent intrusion into their towns or their society. [95]
They carry on a slave trade with their neighbors, stealing or kidnaping from the other tribes, and being stolen from in turn. The women of some tribes brand their children, filling in the wound with a blue dye, that serves as an identification if they happen to be snatched away. The various religious ideas of these pagans are intangible and indeterminate. The forest seems to be the abiding-place of gods. Some tribes will offer feasts to these divinities, either leaving the flesh and rice out in the woods to find that it has disappeared next morning, or, in many cases, eating it themselves, provided that the god, who has been earnestly invited, fails to come. The god of disease is also recognized, and natives living on the coast have been known, in the time of cholera121, to fill canoes with rice and fruit in order to appease this deity, and leave the boats to drift out with the tide.
Among the Bagobos, curious traditions and religious rites exist. Every Bagobo thinks he has two souls or spirits; one a good one, and the other altogether to the bad. To them the summit of Mount Apo is the throne of the great Devil [96]King, who watches over the crater122 with his wife. The crater is the entry-way to hell, and no one can ascend123 the mountain if he has not previously124 offered up a human sacrifice, so that the Devil King may have a taste of human flesh and blood, and being satiated, will desire no more. Cannibalism has existed in these regions more as a religious orgy than a means of sustenance125. A dish was made consisting of the quivering vitals of the victim, mixed with sweet potatoes, rice, or fruit.
Upon the death of any member of the tribe the house in which he lived is burned. The body is placed within a hollow tree, and stands for several days, while a barbaric feast is held around it. The Samales bury their dead upon a coral island, placing them in grottoes, which they visit annually126 with harvest offerings.
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1
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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ridges
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| n.脊( ridge的名词复数 )；山脊；脊状突起；大气层的)高压脊 | |
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fleck
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| n.斑点，微粒 vt.使有斑点，使成斑驳 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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hog
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| n.猪；馋嘴贪吃的人；vt.把…占为己有，独占 | |
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distressed
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| 痛苦的 | |
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grunts
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| （猪等）作呼噜声( grunt的第三人称单数 )； （指人）发出类似的哼声； 咕哝着说； 石鲈 | |
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reptile
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| n.爬行动物；两栖动物 | |
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lizards
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| n.蜥蜴( lizard的名词复数 ) | |
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reptiles
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| n.爬行动物，爬虫( reptile的名词复数 ) | |
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13
saucy
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| adj.无礼的；俊俏的；活泼的 | |
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agile
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| adj.敏捷的，灵活的 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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16
owls
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| n.猫头鹰( owl的名词复数 ) | |
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omens
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| n.前兆，预兆( omen的名词复数 ) | |
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boughs
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| 大树枝( bough的名词复数 ) | |
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parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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scooped
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| v.抢先报道( scoop的过去式和过去分词 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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pitfalls
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| （捕猎野兽用的）陷阱( pitfall的名词复数 )； 意想不到的困难，易犯的错误 | |
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lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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descended
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| a.为...后裔的，出身于...的 | |
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ponies
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| 矮种马，小型马( pony的名词复数 )； ￡25 25 英镑 | |
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hoary
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| adj.古老的；鬓发斑白的 | |
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loomed
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| v.隐约出现，阴森地逼近( loom的过去式和过去分词 )；隐约出现，阴森地逼近 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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37
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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prehistoric
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| adj.（有记载的）历史以前的，史前的，古老的 | |
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40
grove
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| n.林子，小树林，园林 | |
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41
chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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42
illuminated
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| adj.被照明的；受启迪的 | |
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43
flaring
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| a.火焰摇曳的，过份艳丽的 | |
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weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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45
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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46
foliage
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| n.叶子，树叶，簇叶 | |
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47
descending
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| n. 下行 adj. 下降的 | |
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48
parasitic
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| adj.寄生的 | |
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49
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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50
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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51
idol
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| n.偶像，红人，宠儿 | |
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52
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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53
bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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54
savagely
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| adv. 野蛮地，残酷地 | |
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55
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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56
complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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57
aprons
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| 围裙( apron的名词复数 )； 停机坪，台口（舞台幕前的部份） | |
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58
slippers
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| n. 拖鞋 | |
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jingled
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| 喝醉的 | |
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tassels
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| n.穗( tassel的名词复数 )；流苏状物；（植物的）穗；玉蜀黍的穗状雄花v.抽穗， （玉米）长穗须( tassel的第三人称单数 )；使抽穗， （为了使作物茁壮生长）摘去穗状雄花；用流苏装饰 | |
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earrings
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| n.耳环( earring的名词复数 )；耳坠子 | |
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strings
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| n.弦 | |
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beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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dignified
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| a.可敬的，高贵的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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pinioned
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| v.抓住[捆住]（双臂）( pinion的过去式和过去分词 ) | |
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chattered
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| （人）喋喋不休( chatter的过去式 )； 唠叨； （牙齿）打战； （机器）震颤 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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71
tambourines
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| n.铃鼓，手鼓( tambourine的名词复数 )；（鸣声似铃鼓的）白胸森鸠 | |
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72
intensified
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| v.（使）增强， （使）加剧( intensify的过去式和过去分词 ) | |
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rhythmically
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| adv.有节奏地 | |
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gracefully
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| ad.大大方方地；优美地 | |
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75
shuffling
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| adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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monotonously
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| adv.单调地，无变化地 | |
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dagger
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| n.匕首，短剑，剑号 | |
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spurted
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| （液体，火焰等）喷出，（使）涌出( spurt的过去式和过去分词 )； （短暂地）加速前进，冲刺 | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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shuddered
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| v.战栗( shudder的过去式和过去分词 )；发抖；（机器、车辆等）突然震动；颤动 | |
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saturated
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| a.饱和的，充满的 | |
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perspiration
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| n.汗水；出汗 | |
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83
spurting
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| （液体，火焰等）喷出，（使）涌出( spurt的现在分词 )； （短暂地）加速前进，冲刺； 溅射 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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conversion
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| n.转化，转换，转变 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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warrior
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| n.勇士，武士，斗士 | |
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sojourn
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| v./n.旅居，寄居；逗留 | |
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athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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92
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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diabolical
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| adj.恶魔似的，凶暴的 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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supplication
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| n.恳求，祈愿，哀求 | |
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obedience
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| n.服从，顺从 | |
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clans
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| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
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feuds
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| n.长期不和，世仇( feud的名词复数 ) | |
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extermination
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| n.消灭，根绝 | |
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100
hatred
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| n.憎恶，憎恨，仇恨 | |
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101
cannibalism
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| n.同类相食；吃人肉 | |
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102
rites
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| 仪式，典礼( rite的名词复数 ) | |
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103
appease
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| v.安抚，缓和，平息，满足 | |
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104
lighting
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| n.照明，光线的明暗，舞台灯光 | |
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105
rattan
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| n.藤条，藤杖 | |
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106
superstitious
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| adj.迷信的 | |
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107
infancy
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| n.婴儿期；幼年期；初期 | |
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108
dwarfs
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| n.侏儒，矮子（dwarf的复数形式）vt.（使）显得矮小（dwarf的第三人称单数形式） | |
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109
calamity
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| n.灾害，祸患，不幸事件 | |
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110
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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111
coffins
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| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
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112
prospective
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| adj.预期的，未来的，前瞻性的 | |
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113
hogs
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| n.（尤指喂肥供食用的）猪( hog的名词复数 )；（供食用的）阉公猪；彻底地做某事；自私的或贪婪的人 | |
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114
intrepid
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| adj.无畏的，刚毅的 | |
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115
nomadic
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| adj.流浪的；游牧的 | |
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116
isles
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| 岛( isle的名词复数 ) | |
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117
saucily
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| adv.傲慢地，莽撞地 | |
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118
adorned
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| [计]被修饰的 | |
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119
inadequately
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| ad.不够地；不够好地 | |
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120
squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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121
cholera
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| n.霍乱 | |
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122
crater
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| n.火山口，弹坑 | |
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123
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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124
previously
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| adv.以前，先前（地） | |
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125
sustenance
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| n.食物，粮食；生活资料；生计 | |
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126
annually
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| adv.一年一次，每年 | |
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