274 ANNALS NEW YORK ACADEMY OF SCIENCES 



of another by a more thinking of him, 510 and the accomplishing' 

 of great exploits by a simple wish; the importance of auspicious 

 omens at the beginning of an enterprise; 530 metamorphosis into 

 other shapes; 521 the slaying of hundreds by one having magical 

 endowment"' 2 '- and magic weapons; 523 the averting of evil spirits by 

 conjuring the four cardinal points; the role of the bewildering charm 

 possessed by forest deities; 524 the behavior of the* flesh-eating demons 

 called Rdkshasa] the characteristics of rapacious birds that have Lances 

 for teeth and that prey upon man, and of demons that lose all power 

 on the approach of day, being dazed by the sunlight. 525 One might 

 extend such a list to great length. 



This unmistakable Hindu tinge to Bagobo mythology seems to 

 imply a rather intimate association with Indian myth at some time 

 in Bagobo history, and suggests that the ancestors of the Bagobo 

 received their mythical impressions through indirect transmission 

 from Hindu religious teachers; and that, while clinging steadfastly 

 to the simple spirit worship or demon worship that probably under- 

 lies all Malay religions, they came to borrow, to assimilate and to 

 modify, until the complete fusion of .Malay. Hindu and Buddhist 

 elements gave a new religious complex that was not all .Malay, and 

 very far from being pure Indian in any phase. 



Some of the elements just mentioned are obviously present, as 

 well, in Filipino myth and tradition, and that we fail to find there 

 such a deep impress of Indian influence as in Bagobo myth and 

 tradition may be due, wholly, to the extremely fragmentary character 

 of those vestiges of ancient religious practices which the Filipino now 

 possesses, and to the scantiness of the mythology recorded by the 

 missionaries. Diego de Bobadilla, writing in 1640, says: U A11 the 

 religion of those Indians is founded on tradition, and on a custom 

 introduced by the devil himself, who formerly spoke in them by 

 the month of their idols and of their priests. That tradition is 

 preserved by the solids that they learn by heart in their childhood, 



'• Cf. Somadeva: op. <■;/., vol. 1, pp. 421, 486, 5('>7. 



- I r. ibid., vol. 1, pp. 127. 288, 286, 165, 190; vol 2, pp. L60, 162. 



( f. Unci., v..l. ], pp. 46, 17'J, 339, 52r, ; vol. 2, p. 1G8. 



11 Cf. ibid., vol. 1, pp. SI. 156, toG. 



*» Cf. ibid., vol. I. pp. 69, 503, 559; vol. 2, pp. L50, 164, 172. 527. 



; * Cf ibid., vol. 1, pp. 887, 489; vol. 2, p. 160. 



14 Cf. ibid., vol. 1, pp. 17. 60, 7*', L67, 210, 268, 266, 388, 303— 3GI, 572; vol.2, 

 p. let. 





