[123] Not the Kulaman.
By the time the tungud had reached the Mayo district it had lost most of its striking features, but was still powerful enough to cause many of the Mandaya to kill their animals and hold religious dances. The coast Moro, who at that time were restless, took advantage of the movement to further a plan to drive American planters and Christianized natives from the district. The leading Mandaya were invited to the house of the Moro pandita[124] "to see the spirit Diwata." During several nights the son of the pandita impersonated the spirit and appeared in the darkened room. Over his chest and forehead he had stretched thin gauze and beneath this had placed many fire-flies, which to the imaginative people made him appear superhuman. His entrance into the room was attended by a vigorous shaking of the house, caused by a younger brother stationed below. A weird dance followed and then the spirit advised the people to rise and wipe out the whole Christianized population. The Mandaya had become so impressed by the nightly appearance of Diwata that it is more than probable they would have joined the Moro in their project had not an American planter at Mayo learned of the plot. He imprisoned the leaders, thus ending a scheme which, if successful, would have given new attributes to at least one of the spirits.
[124] The religious head of the settlement.
SOCIAL ORGANIZATION
The before-mentioned ballyan direct the religious observances of the tribe. Their mysterious powers give them great influence among their fellows but, nevertheless, they are subservient to the local ruler.
The tribe is divided into many small groups, each of which is governed by a bagani. To reach this coveted position a man must have distinguished himself as a warrior and have killed at least ten persons with his own hand.[125] The victims need not be killed in warfare and may be of any sex or age so long as they come from a hostile village. When the required number of lives has been taken, the aspirant appeals to the neighboring bagani for the right to be numbered in their select company. They will assemble to partake of a feast prepared by the candidate and then solemnly discuss the merits of his case. The petition may be disregarded entirely, or it may be decided that the exploits related are sufficient only to allow the warrior to be known as a half bagani. In this case he may wear trousers of red cloth, but if he is granted the full title he is permitted to don a blood-red suit and to wear a turban of the same hue. This distinction is eagerly sought by the more vigorous men of the tribe and, as a result, many lives are taken each year.
[125] At Mayo it was said that it is necessary to kill only six, but the two bagani living there had each killed more than twice that number. Among the Mansaka the number required is often as high as thirty.
A short time ago a candidate entered the district of Bungalung on the east coast of Davao and killed thirty-two persons. In that same section are now living five bagani who have gained this title by similar exploits.[126] Whole communities become involved in feuds as a result of these individual raids, for it is the duty of a murdered man's family to seek revenge for his death. It is not necessary that they kill the offender, as any member of his family or settlement will suffice. In some districts the unmarried relatives of a murdered person are not allowed to wed until the death is avenged.
[126] These are Maclingtong at Pandisan; Pankard at Tagauanan; Kasicknan, Lewanan, and Malañgit, in the mountains between Taguanan and Piso.
Instances are known where the old men have conferred the title of bagani upon the son of some deceased warrior. In such a case the recipient of the honor starts at once to fulfil the requirements of election, for otherwise he brings disgrace to himself and family. In his own settlement the oldest of the bagani becomes supreme ruler, and if powerful enough he may extend his influence to a considerable distance. In a few cases on the East coast the holders of the title have so instilled fear of themselves into the neighboring districts that they have been able to levy blackmail, even on the Christianized natives. War parties are led by these wearers of the red garments, and they also enforce the laws handed down from their forefathers.