108 THE MANOBOS OF MINDANAO— GARVAN [ME "™xut 



wife was reported to have received a heavy punishment in the form of a good beating, she was 

 not divorced. 



ENDOGAMY AND CONSANGUINEOUS MARRIAGES 



I found no vestige of endogamy nor of the totem system that is such a remarkable and wide- 

 spread feature of Polynesian, Melanesian, and cognate peoples in Oceania. Neither is there 

 any theoretical endogamic institution which obliges a Manobo to marry within his tribe, but, 

 in practice, such is his custom. 



The only impediment to marriage is consanguinity. Consanguineous marriages are every- 

 where regarded as baneful. It is a universal belief that unless such marriages are consummated 

 under the special auspices of the goddesses Inayao and Tagabayao, they result in physical evil 

 to both the parents and the children. 



The following are the persons between whom marriage is forbidden : 



(1) All carnal relatives closer than first cousin. 



(2) First, second, and third cousins, unless the proper ceremonies to Tagabayao and Indyao have been 

 performed, various omens very carefully taken, and, after marriage, the yearly offering of a pig or chicken made 

 in order to avoid the ill effects that might follow the marriage. 



(3) Stepmothers and stepfathers. 



(4) Mothers-in-law and fathers-in-law. 



(5) Daughters-in-law and sons-in-law. 



(6) Captives and their captors. This marriage is believed to bar the way to warriorship and to otherwise 

 result in evil. 22 Captives may, however, be married by others than those who captured them. 



(7) Slaves; marriages among them are not tabooed absolutely, but they are regarded as something unbe- 

 coming, and the person who marries a slave girl is spoken of as dyo-Ayo (no good) . 



Marriage with a sister-in-law is fairly common, and may take place during the wife's lifetime, 

 usually at her instigation, but never without her consent. 



INTERTRIBAL AND OTHER MARRIAGES 



It may be remarked that in the case of marriages between cousins within the forbidden de- 

 grees, the actual marriage payment is much less, as the matter is considered a family affair, but 

 on the whole such a marriage is a most expensive affair. In the first place, before the marriage, 

 the priest instructs the prospective husband to dedicate a number of objects to Tagabayao, the 

 goddess of consanguineous love. This presupposes a sacrificial ceremony in which, as in one 

 case which I witnessed, a white pig was killed, and a lance valued at 5*15, a bolo valued at 1*10, 

 a dagger valued at 1*10, and sundry other objects were formally consecrated to Tagabayao. 

 The consecration was followed by a sacrifice to Tagabayao, after which the marriage payment 

 was made. Then came a similar series of offerings to Inayao, goddess of the thunderbolt, that 

 she might not harm the newly married. I was told that year after year the newly married 

 cousins had to repeat this ceremony, and thereby keep in Inayao's good graces. 



Intermarriage with a member of another tribe occurs occasionally but is not looked upon 

 with favor owing to the differences of religious belief as also to the fact that it might not be possi- 

 ble for the husband to take away his wife. In the cases that have come under my notice of 

 marriages between Manobos and Mafigguafigans, Mafigguafigans and Mandayas, and Manda- 

 yas and Manobos, the man almost invariably married a girl belonging to what was considered 

 a higher tribe; for instance, Manobo man to a Mandaya girl, or a Mafigguifigan man to a 

 Mand&ya girl. The reason assigned was in nearly every case the assurance that the girl would 

 not be taken from the paternal roof, and that a bigger marriage price would be forthcoming. 



Gratuitous marriages occur rarely. In the few cases that passed under my observation, 

 all the expenses of the wedding feast were borne by the bride's relatives, and the bridegroom 

 took up his residence with his father-in-law, and virtually entered a state of slavery. His 

 children also become the property of the father-in-law. 



It is not intended to give the impression that the recipient of a gratuitous wife has to perform 

 the duties of an ordinary slave. On the contrary, he is treated as one of his wife's family and is 



» Ma-li-M. 



