There is no doubt, in my mind, but that the whole eastern quarter of Mindanáo would flame out into interclan warfare, were it not for the efficient form of government now established there. I can bear witness to this fact, as I was cognizant of various raids that took place from 1905 to 1907 and of the fact that they were much less frequent from the close of 1907 till my departure from the Agúsan Valley in 1910.
As in other countries, so in Manóboland, not only is the vendetta regarded as legitimate but it is considered the duty of every relative of the slain to seek revenge for his death. Living in a state of absolute independence from the restraints of outside government, as they had been up to the beginning of the Christian conquest in 1877, the Manóbos, according to their own accounts, passed a very unquiet existence. On account of blood feuds, most of them lived in tree houses built in lofty inaccessible places, as I have been repeatedly told by old men. I have been assured that if ever the Americans leave the valley, old blood scores will be settled, even should it be necessary "to do without salt."2
2The enjoyment of salt seems to be, in the Manóbo's estimation, one of the greatest blessings, if not the greatest, that he has derived from civilization. Yet he would be willing to forego the use of it, if it were possible for him to take revenge upon the slayers of his relatives.
The vendetta system was so prevalent during my first travels in eastern Mindanáo that on one occasion a Manóbo of the Tágo River inquired of me whether there were any living relatives of a certain Manóbo of the upper Argáwan who had killed his grandfather. Upon learning that there were, he forthwith besought me to accompany him in a raid against the relatives of his grandfather's murderers.
Another instance will show the persistency with which the idea of revenge is entertained. I noticed in a house on the Wá-wa River a strong rattan vine strung taut from a rafter to one of the floor joists. My host, the owner of the house, waxed over-merry in his cups and was descanting on his valiant feats in the pre-American days. He suddenly jumped up and twanged the rattan, intimating that he might yet be able to take revenge on a certain enemy of his but that if he were unable to do it, his son after him would strive to fulfill his teaching and that in any case vengeance would be had before the vine rotted. Anyone familiar with the rattan knows its durability, when protected from the influences of the sun and rain.
This practice of stretching a green rattan in some part of the house and of vowing vengeance "till it rot" is not uncommon, and is an indication of the deep, eternal desire for vengeance so characteristic of the Manóbos.
Another practice, also indicative of the vendetta system, is the bequeathing from father to son3 of the duty of seeking revenge. I have never been present at the ceremony but have heard over and over again that so-and-so received the inheritance and must endeavor to carry out the dying behest of his father or other relative. One man, who had received this "teaching," on being questioned as to whether he would like to make peace with his enemy, seemed shocked and vehemently protested, saying, "It can't be done, it can't be done, it is tabooed;" he then went on to upbraid me soundly for the suggestion.
3It is called ka-tud-li-án.
In some cases, the task of revenge is turned over to a third party, who has no personal interest in the feud. As explained to me, such a person is in a better position to attack the enemy than one whose duty it is. In case he succeeds in getting revenge, no blame, I was assured, is attached to him, as he is regarded in the light of a paid warrior or mercenary. Such an institution as this of the vendetta together with the system of private seizure render life in Manóboland very hazardous, and serve to explain the extreme caution and forbearance exhibited by one Manóbo toward another in the most trivial concerns of life.