•1C2 ANNALS NEW YORK ACADEMY OF SCIENCES 



"The father of Manip was the dato of Sibulan, who died a few months 

 ago at a very old age (perhaps he was as much as a hundred), and whom 

 [sic] they say had already attained to the condition of immortality, which 

 was due to the matuga guinaua, or good heart of Mandarangan, because of 

 the many victims that he had offered that being. It is said that when he 

 was yet a youth, he sought a wife, but did not obtain her until he had cut 

 oil' fifty human heads, as was attested by the hundred ears which he carried 

 in a sack from the river Libaganon to Sibulan.'' Blair and Robertson, vol. 

 43. p. 246. 



[The word "ginaua" (ginawa) literally means "loving."] 



Just why, and when, the custom of hunting heads passed out of 

 use among the Bagobo is an interesting problem. There is one 

 vestige, at least, in the practice that some old men have of fas- 

 tening the hair of their slain victims to the handle or to the scab- 

 bard of a weapon. I bought from Awi one sword with human 

 hair attached. Nieuwenhuis 224 found this use to be a substitute for 

 the old practice among the Kayan. 



All we can say now is that there is some evidence that the 

 Bagobo took heads at a time not very remote, and that the 

 character of certain of the Ginum ceremonies suggests that they may 

 originally have been performed in association with the bringing 

 back of heads (as well as with the human sacrifice), the two poles 

 serving for the attachment of the skulls. The present ritual of tying 

 on the spears and the recitations of the old men may be vestigial. 



A Few Ceremonial Chants. A few of the typical chants are 

 here given. 



Dura 



(Part of a war-song that is said to be sometimes chanted at the time of 

 cutting down the two ceremonial bamboos). 



[i.e. Ginum was to take place, and successful warriors would bring home with them the 

 skulls of their victims which they tied to the palanan." The author in n footnote 

 explains this word as meaning "Ceremonial poles dedicated to Mandarangan and Darago," 

 and continuing he says: "In Digos and Bansalan the skulls were not taken but hair 

 cut from the heads of enemies was placed in the swinging altar balakaf, and . . . left 

 there until the conclusion of the ceremony." 



In connection with Mr. Cole's U9e of the word patanan, it should be noted that at 

 Tallin they invariably called the two poles kawaijan (the ordinary name tor the large 

 species of bamboo); but the ritual that was performed after the setting up ot these poles 

 they called palatum. It is quite conceivable, however, that in another mountain group 

 the name fur the ceremony might easily pass over to the ceremonial object itself, particu- 

 larly among such a metaphor-loving people as the Bagobo. 



11 fc Cf. Quer durch Borneo, vol. 1, p. 92. 1904. 



