CHAPTER XXIX 



THE GREAT RELIGIOUS MOVEMENT OF 1908-1910 

 THE EXTENT OF THE MOVEMENT 



The religious revival of 1908 to 1910 began, according to universal report, among the Mano- 

 bos of the Libaganon River. 1 It was thence propagated eastward till it extended over the whole 

 region that lies south of the eighth parallel of north latitude and east of the Libaganon and Tagum 

 Rivers. If the rumors that it spread among the Manobos of the upper Palangi, among the 

 Subanuns, and among the Atas be true (and the probability is that it is so), then this great move- 

 ment affected one-third of the island of Mindanao, exclusive of that part occupied by Moros 2 

 and Bisayas. I am acquainted with some Bisayas who, moved by the extent and intensity of 

 the movement on the upper Agsuan, became adherents. 



Among the Christianized and non-Christianized Manobos, Mandayas, Mafigguangans, and 

 Debabaons I know of only a few men and of not a single woman or child old enough to walk who 

 did not take part in it. 



Upon my arrival in Compostela I was told about this religious revival, but to make myself 

 better informed I went to the settlement of the one who had introduced the movement into the 

 Agusan Valley. The following is his story, corroborated since that time in every detail by 

 unimpeachable evidence. 



REPORTED ORIGIN AND CHARACTER OF THE REVIVAL 



One Meskinan, 3 a Manobo of the Libaganon River, was taken sick with what appeared to be 

 cholera. He was abandoned by his relatives. On the third day, however, he recovered and 

 went in search of his fugitive people. Naturally his appearance caused consternation, but he 

 allayed the fears of his fellow tribesmen by assuring them that his return was not due to the influ- 

 ence of any evil spirit but to that of a beneficent spirit, who, he asserted, had presented him with a 

 medicine which he showed them. They readily gave credence to his story in view of his marvel- 

 ous recovery, and also because of the extraordinary state of trembling and of apparent divine 

 possession into which he fell after recounting his story. Accounts of this event spread far and 

 wide, until it reached the Mawab River, 4 but in so altered a form that it not only attributed to 

 Meskinan an ordinary priesthood but declared that he had actually been transformed into a deity, 

 and that as such he could impart himself to all whom he might desire to honor. The chief of the 

 Mansaka group of Mandayas on the Mawab sent an urgent message to relatives of his near Com- 

 postela. My informant was one of these, and he described to me the midnight exodus of the 

 whole settlement on its way to Mawab. The following is substantially his account. 



Upon their arrival at Mawab the most powerful chief on the river laid before them the mes- 

 sages that had been received from Libaganon; how Meskinan had been changed into a deity and 

 had ceased to perform the natural functions of eating and drinking. On the following day a mes- 

 senger arrived at Mawab settlement, purporting to come directly from Meskinan. He stated 

 that Meskinan had announced the destruction of the world after one moon. The old tribal 

 deities would cease to lend their assistance to those that garbed themselves in black. 5 In the 

 intervening time he (Meskinan) would direct men how to save themselves from destruction. 



i The Libaganon River is the western influent of the Tagum River, which empties into the northern part of the gulf of Davao. 

 >I am informed by Capt. L.E. Case, P. C, deputy-governor of Davao, that the Moros of Mati took a zealous part in the movement. It is then 

 not improbable that the Moros of the gulf of Davao participated in it likewise. 



■ Meskinan is the religious pseudonym of Mapakla, a Manobo of the Libaganon River. 

 * A tributary of the Hfjo River which empties into the gulf of Davao. 



■ My informant interpreted this as meaning non-Christianized people. This reference to dark-colored dress is not clear. 



