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Datu Ayo was a great man among the Bagobo, well known throughout the mountain-country for his bravery and his riches. He had gathered in his house many products of Bagobo workmanship in textiles and brass and fine weapons. At his death, human sacrifices of slaves were offered up for him.
Aside from the gimokod the Bagobo believe that there exists a great company of powerful spirits who make their homes in the sky above, in the space beneath the world, or in the sea, in streams, cliffs, mountains, or trees. The following is the list related by Datu Tongkaling, a number of mabalian, and others supposed to have special knowledge concerning these superior beings.
Clothes, boxes, dozens of huge copper gongs, drums, ancient Chinese jars and plates, spears and shields, beaded clothing, baskets, and last but not least in the estimation of the datu a huge enameled advertisement of an American brewery. In the western part of the Bagobo district is a village known as Bansalan.
If these figures are compared with those of the Bagobo it will be seen that there is little difference in the averages; however, this similarity is less real than the figures indicate, for with the Kulaman there are more individuals at both extremes.
From these measurements it appears that the Bila-an are somewhat shorter than the Bagobo; are more short headed, the majority being brachycephalic; while the height from tragus to vertex is about the same in both groups, and both have the crown and back of the head strongly arched. The face is absolutely shorter and relatively broader than in the Bagobo.
Each year in the month of December the people are reminded of their obligation by the appearance in the sky of a constellation known as Balatik, and soon thereafter a human sacrifice doubtless takes place in some one or more of the Bagobo settlements. Orion. A man to come under the protection of these two deities must first have taken at least two human lives.
Datu Baklay who now lives near the Padada river, but was formerly a resident of the Malalag cogon plains, claims that the ceremony is not a yearly event, as is the case with the Bagobo, neither does it follow each death; but if the deceased has been a person of great importance or a member of the ruler's family it should take place in eight days, regardless of the phase of the moon or the position of the stars.
That made her fur stand up on end, so that the Buso kept losing count, and never knew where he left off. And while the Buso was still trying to count the cat's hairs, daylight came. This is one reason why we must not kill the cat. If a Bagobo should kill a cat, it would make him very sick. He would get skinny, and die.
A term regularly used of the great Malaki, and combining the sense of "all-wise" and "invincible." Matulus is often used with a connotation of having magical power. See footnote 3, p. 15, also 3, p. 16. The number sacred in ceremonial and song. See footnote 2, p. 16. Visayan word for rice growing in the field; Bagobo, 'ume. The long sword of the Moro, with a wavy, two-edged blade.
He looks after the welfare of the bagani, or warriors, and is in many respects similar to Mandarangan of the Bagobo. He is described as a gigantic man who always shows his teeth and is otherwise of ferocious aspect. A warrior seeing him is at once filled with a desire to kill.
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