252 ANNALS NEW YORK ACADEMY OF SCIENCES 



ancestor, Salingolop. :, " s According to Bagobo tradition, human sacri- 

 fices were offered to Mandarangan while Salingolop ruled, in the 

 same manner that they are offered to-day. It will be seen, then, 

 that qo Spanish document can throw light, by contemporaneous 

 record, on the nature or the form of the Bagobo ceremonial of 

 two or three centuries ago; still less, on the processes by which it 

 grew to its present condition of complexity. Any attempt, there- 

 fore, to trace the mythology and the ritual customs to their sources 

 must analyze them on a comparative basis. Here, too, the lack of 

 detailed ceremonial material from a large part of the Malay area 

 permits only rather general comparisons; still, it is possible to 

 arrive at some sort of answer to the question: "To what extent is 

 the religion of the Bagobo identical with that of other peoples in 

 the Malay country, and in how far is it unique?" 



In such a discussion, two or three lines of cultural development 

 on the religious side would suggest themselves; none of which, 

 however, should be considered as excluding the others. (1) The 

 ceremonial of the Bagobo may represent in some of its aspects 

 an independent local development; (2) Some elements of the cere- 

 monial may have been brought into the Philippines by one tribe. 

 or have taken shape in some one locality, and thence, as from ;i 

 cultural center, have been superimposed on other groups; (3) The 

 fundamental ceremonial factors may be considered as the common 

 heritage of the wild tribes and the Filipino, and as having undergone 

 merely such local modifications in each group as slight variations 

 in cultural conditions would give rise to. 



Scanty as is the descriptive material that has thus far been 



ao " Manip was the father of Tongkaling, who is data of Sibalan at the present time, 

 and Salingolop appears to be the earliest ancestor known to this line. The genealogy 

 referred to was recorded first by father Mateo Gisbert, in a letter dated duly 26, 1S8G; 

 and a few years later it was given, without change, by lather .Juan Doyle in a letter 

 dated May 30, 1888. See Cartas, vol. 8, p. 205. 1889. Father Gisbert's letter, as trans- 

 lated bj Blair and Robertson, runs as follows: "The Bagobos of Sibalan usually show 

 their antiquity by the following genealogies. Manip, (he present datu, had t'nr father 

 Pangailan; Pangailan was the son of Tampan; Tadpan, son of Maliadi; Maliadi, son of 

 Banga; Banga, son of Liimbay; Liimbay, son of Hasian ; Basinn, son of Boas ; Boas, Bon 

 of BatO*; Bato, son of Salingolop. They say that of all their ancestors, Salingolop was 

 the most powerful, and his name \\a> always preserved among all his descendants. Before 

 him there were already Bagobos with the same customs as those of today, that is, they 

 were heathens and slaves of the great Mandarangan or Satan, to whom it appears that 

 they always sacrificed human victims." Op. cil., vol. 43, pp. 215 — 240. 1906. 



