FIG 32A.—FRONT OF A DECORATED SHIELD.
FIG 32B.—BACK OF SHIELD A.
Hostile raids against the neighboring Bila-an, Tagakaolo, and Ata seem to have been common from the most ancient times. After the arrival of the Spaniards there were many minor conflicts with the Moro, and the tribal history takes note of several serious feuds between Bagobo villages. Single warriors, usually those desiring to become magani, sometimes enter hostile territory and there lie in wait for an opportunity to spear a passing foe. The fact that these attacks are frequently from ambush, or that whole families are slain while asleep on the floors of their houses, does not seem to detract in the least from the honor due for the deed. Generally, parties of sixty or more, under the direction of a magani, are made up to avenge the death of their townspeople, to secure loot and slaves, or to win glory and distinction. An ambush is formed near to a hostile village and just at dawn an attack is made on the early risers who are scattered and unprepared. The invaders are usually satisfied with a few victims and then make their escape. Women and children are either killed or are carried away as slaves. It is customary for all the warriors to make at least one cut in the bodies, and to eat a portion of the livers of enemies who have shown great bravery, for in this way it is thought they gain in that quality. This seems to be the only occasion when human flesh is tasted, despite the fact that the members of this tribe have been frequently referred to as cannibals.
The warriors of Cibolan and Malilla formerly carried heads of enemies to their towns and made use of them during the GinEm ceremony, while at Bansalan and Digos a lock of hair, cut from the head of the slain, answered the same purpose. Individual raiders sometimes carry home a head or a hand as evidence of a successful fight, and at such times festivals may be held to celebrate the event. However, the trophy soon loses its value and is hung or buried at a distance from the village. Head-hunting for the sake of the trophy itself, does not exist here.
Peace can be effected by means of a blood compact known as dayándi. Each principal cuts his own wrist until the blood flows freely; this he catches in his free hand and offers to the other participant to drink. Sometimes the blood of both is caught and mixed in a dish from which they drink, meanwhile addressing the tigyama,[29] saying, "We are now like brothers, like children of the same parents, and now we cannot fight any more. We ask you to be the witnesses."
[29] See p. 107. [Transcriber's note: 12 pages later in this document.]
SOCIAL ORGANIZATION.
There seems to be no trace of clan or totemic grouping among the Bagobo. Blood relationship is traced as far as the second cousin and is a bar to marriage. The suggestion that a man might marry his mother-in-law was received with horror, but whether this was due to local mother-in-law stories or to an idea of relationship could not be ascertained. However, a man may marry the sister of his wife.
Each district has its head man, or petty datu who is supposed to be subject to the datu of Cibolan. This seems actually to have been the case until a few years ago, when some of the local rulers withdrew their allegiance. The office is hereditary and usually passes from the father to his eldest son. Should the datu be without an heir, or the son be considered inefficient, the under chiefs and wise old men may choose a leader from among their number.