EDITORIAL. 191 



first; the people gather in some dense forest, taking all necessary precautions 

 that the authorities and missionaries learn nothing of their doings or where- 

 abouts. They take their victim, usually a slave, and tie him securely. Then, 

 knives in hand they dance around him hacking him until he is dead. During 

 tliis operation they shriek like maniacs, provided they are not too close to a 

 Christian settlement, or othervpise likely to be discovered. If they think they are in 

 danger of discovery they gag their victim, refraining from all noise. Then they 

 retire to the headman's house, carrying branches in their hands which they later 

 place in a big joint of bamboo. This is the altar and is the only thing approaching 

 an ornament about the place. Here they eat, drink, dance and play innocently 

 enough. At this point an old man, usually the headman, assumes the principal 

 part. He sits by the altar, takes a glass of their wine in his hand, and, in 

 company with his companions, addresses the "great devil," whose feast they are 

 all celebrating, as follows: 



"Darago, we celebrate this feast in your honor both willingly and joyfully, 

 and we offer you the blood of the victim, together with this wine which we 

 drink, so that you may be our friend and accompany us and assist us in our 

 wars." 



This being said, they recite a form of litany in which all the most noted 

 Daragos known to them are mentioned, the whole assembly reciting these names 

 in unison. 



The Bagobos believe in a future state, and hold that each person has two sonls. 

 God, or Fiquiama, is very good, they say, and he made all things, although it is 

 true that he was assisted by some minor gods who are subject to his order. 

 These minor gods are Mamale, who made the earth; Macacoret, who made the air; 

 Damacolon, who made the mountain; and Macaponguis, who made the waters. 

 One of the two of each individual's souls goes to hell and the other to heaven; 

 for they believe that the devil has to do with them in the next world as well 

 as in this, and they give him about equal rights with God. They hold that the 

 devil is very bad, likes blood, and is the cause of all disorder. Thus, they forget 

 good and in all things serve and adore the devil. When a couple of rank marry, 

 there is a human sacrifice to keep away sickness, etc., all of which calamities are 

 attributed to the devil. When a contagious disease makes its appearance, or when 

 there is fear of approaching death, a great gathering is held for the purpose of 

 arranging a human sacrifice and praying to the devil to let them live in con- 

 sideration of tliis generous offering. 



According to Bagobo customs, the proper time for a sacrifice is when a 

 member of a family dies, and before the termination of the "Lalaoan" or mourning. 

 At such a time a sacrifice is amiounced much in the same way as Christians 

 would proclaim a feast day or a pilgrimage. At the appointed time all assemble 

 in a place agreed upon, or at least one person from each family in mourning. 

 Their numbers frequently reach fifty or more persons. There is then an assess- 

 ment to cover the purchase price of a slave and he who paj's the largest part is 

 allowed to strike the first blow. Usuallj' the victim cries out while he can and 

 begs for mercy, but his voice is lost in the shrieking of his assassins who make 

 one of the most horrible uproars imaginable. As has been said, when a sacrifice 

 is made near a Christian commimity there is no shouting and the victim is gagged. 



The third letter from Father Gisbert to the fathers and brothers at 

 Veniela, dated Davao, February 8, 1886, continues an account of Bagobo 

 customs : 



How did the writer of the foregoing letter acquire so exact a knowledge of 

 Bagobo custom ? True, he did not witness a human sacrifice ; but the account 



