Wandering, always wandering through the mountains and forests since the years began,—destined to wander till the forests fall.
Throughout the archipelago, in the dense mountain woods, sleeping in trees or on the ground, straying away in search of game, without a fixed place of abode, live the Negritos, aborigines, the pigmy vagrants of the Philippines. These little men, molesting no one, yet considering the rest of mankind as their enemy, and wishing only to be left alone, have hidden in the unexplored interior. Where they have come from is a mystery. It might have been that, in the ages past, the chain of islands from Luzon to Borneo was a part of Asia, an extensive mountain system populated by the tiny men found there to-day. If so, then they were driven to the highlands by the cataclysm that in prehistoric ages might have broken up the mainland into islands, leaving only the summits of the mountains visible.
Or otherwise, might not these wanderers, who have their prototypes among the pigmies of dark Africa, or in the dwarfs inhabiting New Guinea—might they not have set sail from Caffraria, New Guinea, or the country of the Papuans, long years before the Christian era, like the “Jumblies,” in their frail canoes, perhaps escaping persecution, driven by the winds and currents, to land at last on the unpeopled shores of Filipinia?
Negrito Pigmy Vagrants
In time came the Malayans of low culture, now the pagan tribes of the interior, and a conflict—primitive men fighting with rude weapons, clubs, and stones—ensued for the possession of the coast. In that event the smaller men were driven back into the territory that they occupy to-day. The races intermingled, and a medley of strange, mongrel tribes resulted. They have wandered, scattering themselves abroad about the islands. Influenced by various environment, each tribe adopted different customs and built up from common roots the different dialects. These tribes have always been, and always will be, mere barbarians and savages. In the pure type of Negritos, spindle legs, large turned-in feet, weak bodies, and large heads are noticeable. Shifting eyes, flat noses, kinky hair, and teeth irregularly set,—these are Negrito characteristics, though they frequently occur in the mestizo types. The Igorrotes of Luzon, whose ancestors were possibly the aborigines and the worst element of the invaders, are to-day the cannibals and the head-hunters of the north. In Abra, province of Luzon, the Burics and their neighbors, the Busaos, both of a Negrito-Malay origin, use poisoned darts, tattoo their bodies, and adorn themselves with copper rings and caps of rattan decorated with bright feathers. The Manguianes, of the mountains of Mindoro, dress in rattan coils, supplemented with a scanty apron.
These Malayan races were, in their turn, driven back by later Malays, who became the nucleus of the Tagalog, Bicol, Ilocano, and Visayan races, taking possession of the coast and mouths of rivers, and governing themselves, or being governed by hereditary rajas, just as when, three centuries ago, Magellan and Legaspi found them. The Moros, or Mohammedan invaders, were first heard from when, in 1597, Spain first tried to organize them into a dependent government. These treacherous pirates, the descendants of the fierce Dyacs of Borneo, had begun still earlier to terrorize the southern coasts, raiding the villages and carrying off the children into slavery. In 1599 a Moro fleet descended on the coast of Negros and Panay, and would, no doubt, have occupied this territory permanently had not the arms of Spain been there to interfere. Hereafter Spanish galleons were to oppose the progress of these pirate fleets, while troops of infantry were to defeat the savages on land. The Spaniards early in the seventeenth century succeeded in establishing a foothold on the island of Jolo and at Zamboanga. It was Father Malchior de Vera who designed the fort at Zamboanga, which was destined to become the scene of many an attack by Moro warriors, and to be the base of military operations against the surrounding tribes. A Jesuit mission was established in the sultan’s territory after the defeat of the Mohammedans by Corcuera. In the interior, around the shores of Lake Lanao, the fighting padre, Friar Pedro de San Augustin, backing the cross with Spanish infantry, carried the Christian war into the country of the infidels, continuing the conflict that for many years had made a battleground of Spain. It was in memory of their old enemies, the Moors, that when the Spaniards met the infidels in eastern lands, they named them Moros (Moors).
The war between Spain and the Moros was relentless. Time and again the pirates had been punished by the Spanish admirals, until, in 1725, the sultan sent a Chinese envoy to Manila to negotiate a truce. A treaty was ratified, but broken, and again the Sulu Moros learned what Spanish hell was like. In spite of this continual warfare the Mohammedans grew stronger, and in 1754 the ocean was infested with the Moro vintas, till another friar, Father Ducos, in a sea-fight off the coast of Northern Mindanao, sunk one hundred and fifty of their boats and killed three thousand men. Bantilan, the usurper of the Sulu throne, was one of the foremost of the mischief-makers who, in 1767, sent a pirate fleet as far north as Manila Bay. Although the Spaniards had repeatedly won victories in Jolo, Zamboanga, and Davao, and by treaties had made all this country vassal to the crown of Spain, up to the time of the evacuation of the Philippines, when, as a last act, they had sent their own tiny gunboats to the bottom of Lanao, they never had become the undisputed masters of the territory.
One of the pleasantest friends I had while I was in the Islands was Herr Altman, an orchid collector, who had risked his life a hundred times among the savages of the interior in the pursuance of the passion of his life. “One afternoon,” he said, “when we were in the forests of Luzon, my native guides approached me with broad grins. I thought, perhaps, they had discovered some new orchid; so I followed them. But I was unprepared for what they were about to show me. Since then I have had much experience among the wild tribes, but at this time everything was new to me. They motioned silence as, with broadening grins, they now approached what seemed to be a clearing in the woods. I could not think why they should be amused; but they are very easily delighted, just like children, and I thought that it would do no harm to humor them. Then I was startled by the howling of a dog and a strange sound coming through the woods.
Still following my guides, I brought up in a growth of underbrush on a small precipice that overlooked an open space among the trees. Looking in the direction in which they pointed, I beheld a group of tiny black men dancing in a circle around what seemed to be a section of a fallen tree. Off to the side, the women, slightly smaller than the men, were cooking a wild hog on a spit, over a smoking fire. Their hair was thick and woolly and uncombed. Their arms and ankles were adorned with copper bracelets. Some of the men wore leather thongs that dangled from their legs. There were a few rude shelters in the clearing, merely improvised affairs of branches. As the men danced they sent up a song in a high, piping voice, and several hungry dogs, who had been watching enviously the roasting meat, howled sympathetically and in unison. It finally occurred to me that we were the spectators of a funeral ceremony; that the section of a tree was nothing less than the rough coffin of the dead Negrito. We continued to watch them for a time, while, having finished dancing, they began their feast. The only dishes that they had were cocoanut-shells, out of which they drank immoderate amounts of tuba. The funeral ceremony, as I understand it, lasts for several days—as long as the supply of meat and tuba lasts. The coffin, which appeared to me a hollowed log, is but a section of a certain bark sealed up at either end with wax. The burial is made under the house in the case of those tribes living near the coast; or in a stockade, which protects the body against desecration from the enemy.”