ACAMMT OE SCIENCES] APPENDIX 251 



No. 1] 



How far such action is due to irresponsible and overzealous officers leading these expeditions I am unable to say, 

 but the impression given me by my informants invariably was that such expeditions were planned by the 

 missionaries for the purpose of forcing Christianity upon the pagans. Bisayas were frequently in charge of 

 native soldiers and for commercial reasons were interested in the conversion of the mountain people to Christi- 

 anity, so that it would not be surprising if they took unauthorized measures to effect the Christianization of 

 the pagans. 



(3) The third factor of success was the distribution of presents and alms by the missionaries. Frequent 

 mention is made of this throughout the Jesuit letters. It undoubtedly did a great deal toward attracting the 

 pagan people and convincing them of the friendship, from their point of view, of the missionaries toward them. 

 It has been my experience that with a people of this stamp one present has more persuasive force than ten 

 thousand arguments. It opens the way to conviction more readily than kind words and condescending manner, 

 as it puts the tribesmen under a feeling of obligation. 



(4) The fourth factor was the general policy adopted by the missionaries of posing as mediators between 

 the Government and the pagans. This, coupled with a previous general knowledge of the conditions of the 

 country, and of the customs and language of the people, and accompanied by a dignified but condescending 

 and genial manner, enabled the missionaries to ingratiate themselves at Once into the favor of the people they were 

 visiting. 



(5) The next and last factor in the conversion of the pagan peoples was the religious character of the men who 

 undertook it. Religion appeals strongly to all primitive people and especially to the peoples of eastern Mindanao, 

 in which, as will be seen in the fourth part of this monograph, there seems to occur periodically a religious move- 

 ment that for the time being subverts the ancient religious beliefs. It is natural then, that the pomp and glitter 

 of Catholic ceremonial appealed strongly to the Manobo. I can not say, from my observation, that he became 

 a very devout worshiper in his new faith. In fact, I know that the average Christianized Man6bo understands 

 little, and practices less, of the Catholic doctrines. In so far, however, as the imposition of the doctrine was a 

 means to an end, namely, to radicate him in selected centers where he fell within social and governmental control, 

 it can not be criticized. On the other hand, the effect of the change was, I am inclined strongly to believe for the 

 worse, for he lost that spirit of manliness and independence that is a characteristic of the pagan, and he became a 

 prey to the more Christianized people within whose sphere of influence and exploitation he fell. I have always 

 been struck by the differences, moral, economic, and even physical, between the debt-ridden, cringing conquistas, 

 and his manly, free, independent, vigorous pagan compeer. One-half of the conquista's time is consumed in 

 contracting debts to the Bis&ya trader, and the other half in paying them. His rice is sold before it is har- 

 vested. His abated patch often is mortgaged before the planting is completed. He is an economic serf to an 

 inconsiderate taskmaster.' 2 



« The special government established in the subprovince of Butuan took immediate steps toward ameliorating the condition of the conquistas 

 by opening trading posts on the lower and middle Agiisan, so that the above observations refer to the period preceding the formation of the special 

 government. 



