wandering, always wandering through the mountains and forests since the years began,—destined to wander till the forests fall.

throughout the archipelago, in the dense mountain woods, sleeping in trees or on the ground, straying away in search of game, without a fixed place of abode, live the negritos, aborigines, the pigmy vagrants of the philippines. these little men, molesting no one, yet considering the rest of mankind as their enemy, and wishing only to be left alone, have hidden in the unexplored interior. where they have come from is a mystery. it might have been that, in the ages past, the chain of islands from luzon to borneo was a part of asia, an extensive mountain system populated by the tiny men found there to-day. if so, then they were driven to the highlands by the cataclysm that in prehistoric ages might have broken [98]up the mainland into islands, leaving only the summits of the mountains visible.

or otherwise, might not these wanderers, who have their prototypes among the pigmies of dark africa, or in the dwarfs inhabiting new guinea—might they not have set sail from caffraria, new guinea, or the country of the papuans, long years before the christian era, like the “jumblies,” in their frail canoes, perhaps escaping persecution, driven by the winds and currents, to land at last on the unpeopled shores of filipinia?

negrito pigmy vagrants

negrito pigmy vagrants

in time came the malayans of low culture, now the pagan tribes of the interior, and a conflict—primitive men fighting with rude weapons, clubs, and stones—ensued for the possession of the coast. in that event the smaller men were driven back into the territory that they occupy to-day. the races intermingled, and a medley of strange, mongrel tribes resulted. they have wandered, scattering themselves abroad about the islands. influenced by various environment, each tribe adopted different customs and built up from common roots the different dialects. these tribes have always been, and always will be, mere barbarians [99]and savages. in the pure type of negritos, spindle legs, large turned-in feet, weak bodies, and large heads are noticeable. shifting eyes, flat noses, kinky hair, and teeth irregularly set,—these are negrito characteristics, though they frequently occur in the mestizo types. the igorrotes of luzon, whose ancestors were possibly the aborigines and the worst element of the invaders, are to-day the cannibals and the head-hunters of the north. in abra, province of luzon, the burics and their neighbors, the busaos, both of a negrito-malay origin, use poisoned darts, tattoo their bodies, and adorn themselves with copper rings and caps of rattan decorated with bright feathers. the manguianes, of the mountains of mindoro, dress in rattan coils, supplemented with a scanty apron.

these malayan races were, in their turn, driven back by later malays, who became the nucleus of the tagalog, bicol, ilocano, and visayan races, taking possession of the coast and mouths of rivers, and governing themselves, or being governed by hereditary rajas, just as when, three centuries ago, magellan and legaspi found [100]them. the moros, or mohammedan invaders, were first heard from when, in 1597, spain first tried to organize them into a dependent government. these treacherous pirates, the descendants of the fierce dyacs of borneo, had begun still earlier to terrorize the southern coasts, raiding the villages and carrying off the children into slavery. in 1599 a moro fleet descended on the coast of negros and panay, and would, no doubt, have occupied this territory permanently had not the arms of spain been there to interfere. hereafter spanish galleons were to oppose the progress of these pirate fleets, while troops of infantry were to defeat the savages on land. the spaniards early in the seventeenth century succeeded in establishing a foothold on the island of jolo and at zamboanga. it was father malchior de vera who designed the fort at zamboanga, which was destined to become the scene of many an attack by moro warriors, and to be the base of military operations against the surrounding tribes. a jesuit mission was established in the sultan’s territory after the defeat of the mohammedans by corcuera. in the interior, around the shores of [101]lake lanao, the fighting padre, friar pedro de san augustin, backing the cross with spanish infantry, carried the christian war into the country of the infidels, continuing the conflict that for many years had made a battleground of spain. it was in memory of their old enemies, the moors, that when the spaniards met the infidels in eastern lands, they named them moros (moors).

the war between spain and the moros was relentless. time and again the pirates had been punished by the spanish admirals, until, in 1725, the sultan sent a chinese envoy to manila to negotiate a truce. a treaty was ratified, but broken, and again the sulu moros learned what spanish hell was like. in spite of this continual warfare the mohammedans grew stronger, and in 1754 the ocean was infested with the moro vintas, till another friar, father ducos, in a sea-fight off the coast of northern mindanao, sunk one hundred and fifty of their boats and killed three thousand men. bantilan, the usurper of the sulu throne, was one of the foremost of the mischief-makers who, in 1767, sent a pirate fleet as far north as [102]manila bay. although the spaniards had repeatedly won victories in jolo, zamboanga, and davao, and by treaties had made all this country vassal to the crown of spain, up to the time of the evacuation of the philippines, when, as a last act, they had sent their own tiny gunboats to the bottom of lanao, they never had become the undisputed masters of the territory.

one of the pleasantest friends i had while i was in the islands was herr altman, an orchid collector, who had risked his life a hundred times among the savages of the interior in the pursuance of the passion of his life. “one afternoon,” he said, “when we were in the forests of luzon, my native guides approached me with broad grins. i thought, perhaps, they had discovered some new orchid; so i followed them. but i was unprepared for what they were about to show me. since then i have had much experience among the wild tribes, but at this time everything was new to me. they motioned silence as, with broadening grins, they now approached what seemed to be a clearing in the woods. i could not think why they should be amused; but they are very [103]easily delighted, just like children, and i thought that it would do no harm to humor them. then i was startled by the howling of a dog and a strange sound coming through the woods.

still following my guides, i brought up in a growth of underbrush on a small precipice that overlooked an open space among the trees. looking in the direction in which they pointed, i beheld a group of tiny black men dancing in a circle around what seemed to be a section of a fallen tree. off to the side, the women, slightly smaller than the men, were cooking a wild hog on a spit, over a smoking fire. their hair was thick and woolly and uncombed. their arms and ankles were adorned with copper bracelets. some of the men wore leather thongs that dangled from their legs. there were a few rude shelters in the clearing, merely improvised affairs of branches. as the men danced they sent up a song in a high, piping voice, and several hungry dogs, who had been watching enviously the roasting meat, howled sympathetically and in unison. it finally occurred to me that we were the spectators of a funeral ceremony; that the section of a tree was nothing [104]less than the rough coffin of the dead negrito. we continued to watch them for a time, while, having finished dancing, they began their feast. the only dishes that they had were cocoanut-shells, out of which they drank immoderate amounts of tuba. the funeral ceremony, as i understand it, lasts for several days—as long as the supply of meat and tuba lasts. the coffin, which appeared to me a hollowed log, is but a section of a certain bark sealed up at either end with wax. the burial is made under the house in the case of those tribes living near the coast; or in a stockade, which protects the body against desecration from the enemy.”

it was with feelings such as one might entertain when looking at a mermaid or an inhabitant of mars, that i first saw a genuine negrito in a prison at manila. the wretched pigmy had been brought in to the city from his inaccessible retreat in the great forest; he was dazed and frightened at the white men and the things they did. he was a miserable little fellow, with distrustful eyes, and twisted legs, and pigeon toes. he died after a few days of captivity, during which time he had [105]not spoken. a dumb obedience marked his relations with the guard. the white man’s civilization was as disagreeable and unnatural to him as his nomadic life would be to us. a fish could just as well live out of water as this pigmy in the white man’s land.

a few of the negritos near the coast, however, have been touched by civilizing influences. they inhabit towns of small huts built on poles, which they abandon on the death of any one within. the house wherein a death occurs is generally burned. they plant a little corn and rice, but often move away before the crop is harvested. they are too lazy to raise anything; too weak to capture slaves. during the heavy rains, when the great woods are saturated, they protect themselves against the cold by wrapping blankets around their bodies. at night they often share the tree with birds and monkeys, sheltered from rain and dampness by the canopy of foliage. they have a head man for their villages—sometimes a member of another tribe, who, on account of his superior attainments, holds the respect of all. they hunt [106]with bows and arrows; weapons which, by means of constant use, they handle with dexterity. at night their villages are located through the incessant barking of the hungry dogs, which always follow them around. sleeping in huts, in order to prevent mosquitoes from annoying them, they often build a fire beneath them, toasting themselves until their flesh becomes a crust of scales.

in the south camarines, and in negros, they will often come down to the coast towns, trading the wax and sweet potatoes of the mountains for sufficient rice to last them several days. they sometimes work a day or two in the adjacent hemp or rice fields, receiving for their labor a small measure of the rice. when they have eaten this, they fast until their hunger drives them down to work again. their marriage relations are peculiar. while the father of the family has but one true wife, a number of women are dependent on him, widows or relatives who have attached themselves to him. the children receive their names from rivers, animals, or trees. if they were taken out of their environment when very young they might be educated, as experiments have shown that the [107]negrito children have the same impulses of generosity, the same attachment to their friends, the same joys, sorrows, and sensations, that belong to children everywhere. only their little souls are lost forever in the wilderness.

neither the pagan tribes nor the negritos read or write. the moros, too, are very ignorant, only the priests and students being able to read passages from the koran and make the arabic characters. the latest malay immigrants, who had been influenced by indian culture, introduced a style of writing that is very queer. three vowels were used,—a, e, and u. the consonants were represented by as many signs that look a good deal like our shorthand. although there were three characters to represent the vowels when used alone, whenever a consonant would be pronounced with “a,” only the sign of the consonant was used. in order to express a final consonant, or one without the vowel, a tiny cross was made below the character. if “e” was wanted, a dot would be placed over the letter that expressed the consonant, or if the vowel was to be “u,” the dot was placed below. [108]

some rainy day, when you have nothing else to do, you can invent some characters to represent our consonants, and with the aid of dots and crosses, write a letter to yourself, and see how you would get along if you were forced to use that kind of alphabet at school. the natives use the spanish alphabet to-day, which is much like our own. their language, being full of particles, sounds very funny when they talk. all you would understand would be perhaps, pag, naga, naca, mag, tag, paga; and all this would probably convey but little meaning to you. it is a curious fact that while the dialects of all the tribes are different, many of the ordinary words are common, being slightly changed in the transition. the language is of a malayan origin, but has a number of sanskrit words as well as arabic. from studying these dialects, comparing the construction of the sentence as expressed by different tribes, and by comparing the inflections of homogeneous verbs and nouns, one might arrive at the conclusion that these tribes and races, differing so strikingly among each other, mutually antagonistic, all belong to one great family and [109]have a common origin. but that is a question for the anthropologists to settle; one that will give even the professors all the trouble that they want, and make them wrinkle up their learned foreheads, while among them they arrive at widely-varying decisions, which will be as mutually exclusive as the tribes themselves.

it was a rainy day in the dense woods along the iligan-marahui road. the soft ground oozed beneath the feet, and a continual dripping was kept up from the low-hanging, saturated foliage. the moro interpreter, in a red-striped suit and prominent gilt buttons, had come into camp with the report that one of the dattos at malumbung wanted the military doctor to come up and treat his child, who was afflicted with a fever. the datto had offered protection for the “medico,” and, as a fee, a bottle of pure gold. the guides and soldiers, who were waiting in the forest, would conduct the doctor to malumbung if he cared to go.

“this sounds like a pretty good adventure,” said the commanding officer to me. “how would [110]you like to go along?” the doctor had accepted the offer of the moros, and he now reiterated the commanding officer’s invitation. “it’s going to be a rather long, stiff hike,” he said. “we’ll have to sleep to-night out in the woods, and there’s no telling whether the moros mean good faith or not. remember that, in case the child should die while i am there, the moros will believe that i have killed it, and will probably make matters more or less unpleasant for us both. i operated once upon a fellow over in tagaloan who died under the knife. as soon as the spectators saw that he was hardly due to come to life again, they crowded around me with their bolos drawn, and if a friend of mine among them had not interfered, i would have followed my subject very speedily.”

it was arranged that we take with us a small squad of regulars to carry the provisions and go armed, “in case there should be any game upon the way.” as this arrangement seemed to satisfy the moros, though it did not please them much, we started, covering the first half mile along the clayey road through driving rain, and turning [111]off into the moro trail around the summit of the hill. the moros led the way with their peculiar lurching stride that covered a surprising distance in a very short time. soon we were in the heart of the vast wilderness. we passed by colonies of monkeys, who severely reprimanded us from their secure retreat among the tree-tops. one of the soldiers killed a python with his krag—a swollen creature, that could hardly be distinguished from the overhanging vines—that measured twenty feet from head to tail. the moros silently unslipped their knives, and dextrously removed the skin. we camped that night in shelter tents, although the ground was soaked, and a cold breath penetrated the damp woods. all night the jungle-fowl and monkeys kept up an incessant obligato, and the forest seemed to re-echo with mysterious and far-off sounds. at daylight we pushed on, and late in the afternoon arrived at the small moro settlement. the tiny nipa houses, set up on bamboo poles, were rather a poor substitute for shelter; but on reaching them after our two days in the forest, it was like arriving in a civilized community. the doctor [112]went immediately to the datto’s house, a large one with a steep roof, where he dosed the infant with a little quinine.

there were about five hundred moros in the village under the datto, who ruled absolutely as by hereditary right. while he, of course, was feudal to the nearest sultan, in his own community he was a lord and prince. most of the people were his slaves and fighting men. his private warriors, or his bodyguard, were armed with krisses, campalans, and spears, with shields of carabao hide, and coats of mail of buffalo-horn, as defensive armor. the favorite weapons of the datto were elaborately inlaid with the ivory cut from the tusks of the wild boar. his dress was also distinctive, and when new must have been very brilliant. it was fastened with pearl buttons, while along the outside seams of his tight pantaloons a row of smaller buttons ran. a dirty silk handkerchief wound around his head, the corner overlapping on the side, made an appropriate and fitting headgear. he had several wives, for whom he had paid in all a sum amounting to a hundred sacks of rice and twenty cattle. [113]he had lost considerably on his speculations, having divorced three wives and being unable to secure a rebate on the price that he had paid for them.

as soon as the doctor had completed his attentions to the patient, the pandita (priest) appeared, and asked him to account for the strange happenings that had occurred in the community. the village was in a state of panic, and unless a stop were put to the proceedings soon, there was no telling what the end might be. it seemed that during the night a number of children had been murdered secretly. their mutilated bodies had been left at morning at the gates of their respective dwellings. these murders had been going on for several days, and though the houses had been guarded by a man armed with a campilan at night, the children would be mysteriously missing in the morning. it was evidently, said the priest, the work of devils. a big hand had been seen to snatch one of the children from its parent’s arms; and under the houses of those afflicted could be seen a weird fire glowing in the dead of night.

the people claimed the murderer was none else [114]than the big man of the woods, whose footprints, like the impressions of a cocoanut-shell, had been discovered in the soft ground near the border of the forest. there was a crazy prophet living in a tree, and he had seen the wife of the big man, half black, half white, wandering near the territory of the lake. the prophet had also seen a star fall from the sky, and he had followed it to see where it had struck the earth. he found there a huge stone, which, as he looked upon it, changed to a wild hog. then the wild hog had vanished, and a flock of birds had risen from the ground. in place of the rock, a stone hand now appeared, and breaking off a finger of it, the prophet had discovered that, when burnt, its fumes had power to put the whole community to sleep. in this way had the big man of the woods been able to defy the guards and to assassinate the children at his will.

the doctor, thinking that these deeds had been performed by somebody impelled by lust—the lust of seeing blood and quivering flesh—determined to investigate. suspicion pointed to the crazy prophet, and the guards directed us to his impossible [115]abode. the prophet was accused directly of the crime, and, being convinced that he was found out by the white man’s magic, he confessed. the datto sentenced him to be beheaded, and seemed disappointed when we would not stay to see this operation. he even offered to turn the victim loose among the crowd, and let them strike him down with krisses. had we desired, we could have had the places of honor in the line, and used the datto’s finest weapons. the people, he said, were puzzled at our lack of interest, for the occasion would have been a sort of festival for them. but seeing that we were obdurate, the datto served our farewell meal—baked jungle-fowl and rice—and, after offering to purchase our krag-jorgesens at an attractive price, he bade us all good-bye.

on the way back, our guides surprised us by their climbing and swimming. there was one place where the agus river had been spanned by jointed bamboo poles; while we crossed like funambulists, depending for our balance on a slender rail, the moros leaped into the rushing torrent, near the rapids, swimming like rats [116]against the stream, and reaching the other side ahead of us. one of the guides went up a tall macao-tree, pulling himself up by the long parasitic vines, and bracing himself against the tree-trunk with his feet, to get an orchid that was growing high among the foliage. though we expressed our admiration at these feats, the guides preserved their customary proud demeanor, and refused to be moved by applause.

their active life in the vast wilderness has given them athletic, supple bodies, which they handle to a nicety when fighting. although the moros build stone forts and mount them with old-fashioned cannon; although their arsenals are fairly well supplied with remingtons and mausers, their warriors generally prefer to fight with bolos. these weapons never leave their side. they sleep with them, and they are buried with them. their heavy campalans are fastened to their hands by thongs, so that, in case the hand should slip, the warrior would not fall without his knife. the moros in a hand-to-hand fight are extremely agile. holding the shield on the left arm, they flourish the bolo with their right, dodging, [117]leaping, and jeering at the antagonist in order to disconcert or frighten him.

while their religion and fanaticism render them almost foolhardy in a battle, if a moro sees that he is beaten and that escape is possible, he will avail himself of opportunities to fight another day. if brought to bay, however, he is desperate, and in his more religious moments he will throw himself on a superior enemy, expecting a sure death, but confident of riding the white horse to paradise if he succeeds in spilling the blood of infidels.

although distrustful, lazy, and malignant, the moro is consistent in his hatred for the unbeliever, and untiring on the war-path. scorning all manner of work, he leads an active forest life, killing the wild pig, which religious scruples prevent his eating, and waging war against the neighboring tribes. he is a born slave-catcher and a pirate. he will drink sea-water when no other is available. he shows a diabolical cunning in the manufacture of his weapons. nothing can be more terrible than the long, snaky blade of a malay kriss. the harpoons, with which he [118]spears the hogs, come apart at a slight pull. the point of the spear on catching in the flesh holds fast. the handle, however, becoming detached, though held to the barbed point by a thong, catches and holds the hog fast in the underbrush. the head-ax is a long blade turned at just the proper angle to decapitate the victim scientifically.

ignorant and perfectly indifferent to the observations that their creed prescribes, the moros gather at the rude mosque to the beating of a monstrous drum. seated around upon straw mats, they chatter and chew betel-nut while the pandita reads a passage from a manuscript copy of the koran. these copies are guarded sacredly, and only the young men who are studying for the priesthood are instructed from them. the priests of the first class are able to read and write, and it is better to have made the pilgrimage to mecca. the birth of mohammed is celebrated by a feast at harvest-time. another occasion for a feast is given by the marriage ceremony. bridegrooms are encouraged to provide these banquets by the administration of a beating if delinquent, or in case the food provided fails to meet the expectations [119]of the guests. on the completion of this function, the bridegroom bathes his feet; then chewing buya, seated on a mat beside the bride, his hand and hers are covered by a napkin while the priest goes through the proper gestures and recites a verse from the koran. the wedding celebration then degenerates into a drunken dance.

the bodies of the dead are wrapped in a white shroud, and buried in a crescent trench, together with enough meat, fruit, and water to sustain the spirit on its trip to paradise. the priest, before departing, eats a meal of buffalo-meat or other game above the grave. the grave is then turned over to a guard of soldiers, who remain there for a few days, or as long as they are paid.

though the americans have tried to deal in good faith with these fanatics, little has been accomplished either in the way of civilizing them or pacifying them. the moro schools at jolo and at zamboanga have been failures. teachers of manual training have been introduced to no avail. the moro could be no more treacherous if his ancestors had sprung from tigers’ wombs. a moro boy, employed for years by one of my [120]american acquaintances at iligan, rewarded his master recently by cutting his throat at night. as superstitious as he is fanatic and uncivilized, the moro is a failure as a member of the human race. even the children are the incarnation of the fiend. there was that boy at iligan who worked at the officer’s club, and who hung over the roulette-wheel like a perfect devil, crowing with demoniac glee when he was lucky. these are our latest citizens—this batch of serpents’ eggs hatched out in human form; and those who have seen the moro in his native home will tell you that, whatever his latent possibilities may be, he can not yet be dealt with as a man.