4 ANNALS NEW YORK ACADEMY OF SCIENCES 



the southern coast- from Point Tagubum to Zamboanga, the Bagobo, 

 like the other wild tribes of the Gulf of Davao, doubtless paid 



tribute to the Mohammedan conquerors, hut they retained their 

 independence in customs and in worship. Unlike the lowland 

 peoples of the west, they would not fuse by conversion and by 

 intermarriage with the Mom. though they came into trading rela- 

 tions with Moro groups at the coast. In their remote homes on 

 mountain peaks, which could be readied only by hard ('limiting 

 through dense and thorny forest growth, the Bagobo remained sate 

 from attack, except as, now and then, a few of their number were 

 caught and pressed into slavery by the Moro. 



Within the last sixty years, — ■ that is to say since the Spanish 

 conquest of the gulf of Davao, — the Bagobo have begun to build 

 little villages on the west side of the gulf, and there to establish 

 their own cultural conditions. When Datu 3 Ali, a chieftain of 

 great distinction, died in 1906, he had lived for fifty years in Lulni. 

 the old Bagobo name for the present village of Santa Cruz. 



While a coast culture developed that was modified somewhat by 

 Visayan and Moro customs and by new elements from Spanish 

 sources, yet, on the whole, the Bagobo at the coast appear to have 

 been but superficially influenced by these various contacts. They 

 have clung tenaciously to the old industrial processes and to the 

 ancient forms of worship. There is not to he found that sharp 

 dividing line which one would look for between mountain culture 

 and coast culture: and particularly is this true on the religious 

 side. While there is a considerable range of local variation, not 

 only between coast and mountain hut also between different moun- 

 tain groups, yet, as a general characterization, it may he said that 



- 1 hi- ;i discussion of the Moro conquests in Mindanao, see N. M. SaLEEBY: "Studies in 

 Moro History, Law and Religion," pp. 50 — 61. 1905. 



* Dalit, a Malay word for grandfather, is now, as applied to the chiefs, restricted 

 to the Moro and the wild tribes; but formerly it was in wide use among the Filipino 

 a9 well. Blair and Robertson (The Philippine Islands, vol. 10, p. 157. 1904) quote 

 Pardo de Tavera as saving that the word dalu or daiuls, though not in the present da) 

 lularj of the Tagal, primitively signified grandfather or bead of the family, the term 

 being equivalent to the head of the barangay. The reference, is given to T. 11. PAKDOde 

 Taveba: Costumbres de Los Tagaloa, p. 10, note 1. 1802. Cf. also, BLAisand Robbbtson; 

 op. ri/., vol. 4, footnote, pp. L84 — 185, for a discussion of the barangay, as meaning: 

 (1) the Blender craft, pointed at both ends and put together with wooden pegs, that 

 formed the distinctive vessel of the Philippines; (2) the small social community of related 

 individuals directed l>y the same eaieea, or datu. who had been captain of the same 

 family group on the barangay in which thej had crossed the water to the new home. 



