The Mindanaos use a weapon quite distinct from that of the Ternatans. It is a campilan or cutlass of one edge, and heavier than the pointless Turkish weapon. It is a very bloody weapon, but, being so heavy, it is a danger for him who handles it, if he is not adroit with it. It has only two forms of use, namely, to wield it by one edge, and to raise it by the other, in order to deal another stroke, its weight allowing time for the spears of the opponents to enter. They do not gird it on, as that would be too much trouble, but carry it on the shoulders, in the fashion of the camarlengos[53] who carry the rapiers on their shoulders in public ceremonies in front of their princes. Besides that weapon the Mindanao uses lance, kris, and shield, as do the other nations. Both these and those have begun to use firearms too much, having acquired that from intercourse with our enemies. They manage all sorts of artillery excellently, and in their fleets all their craft carry their own pieces, with ladle, culverins, esmerils, and other small weapons.[54]
[1] Juan Francisco Combés was born at Zaragoza on October 5, 1620. At the age of twelve he entered the Jesuit order as a novice, at Tarragona; after six years of study there, he wished to enter the Philippine missions, and was therefore sent to Mexico to await an opportunity for going to the islands. This did not come until 1643, when Diego de Bobadilla went from Acapulco with forty-seven Jesuit missionaries, of whom Combés was one; five of these died in an epidemic, which carried away one hundred and fifteen of the people on the ship. Combés completed his theological studies at Manila, and was ordained in 1645, being soon afterward sent to Zamboanga. He remained in Mindanao twelve years, often acting as ambassador of the governors to Corralat and other Moro chiefs, and ministering in various places; in 1657 he returned to Manila, where he spent two years, and then three years in Leyte. He was then recalled (1662) to Manila, and tried to induce the authorities there to maintain the forts in the Moro country; but his efforts failed. In 1665 he was sent as procurator for his order to Madrid and Rome; but he died on the voyage, December 29 of that year. (Retana and Pastells’s ed. of Hist. de Mindanao, col. vi–xix.)
[2] Of the Caragas, Blumentritt says (Tribes of the Philippines, Mason’s translation, p. 535): “In older works are so named the warlike and Christian inhabitants of the localities subdued by the Spaniards on the east coast of Mindanao, and, indeed, after their principal city, Caraga. It has been called, if not a peculiar language, a Visaya dialect, while now only Visaya (near Manobo and Mandaya) is spoken, and an especial Caraga nation is no longer known.” It is quite probable that the term Caragas was only a local name applied by the people of this district to themselves or applied to them by the Spaniards; and if they ever did exist as a separate people they have been completely absorbed by the surrounding peoples.
[3] The Mindanaos (properly Maguindanaos, “people who come from the lake”) are mentioned by Pigafetta (Vol. XXXIII, p. 239); they live now, as formerly, principally about the Rio Grande, and they gave name to the island of Mindanao. They are Mahometan Moros and were the chief obstacle of the Spaniards in Mindanao, but were finally brought under control by General Weyler, and their power and importance is now almost gone. Their political achievements are the only ones of consequence ever made by peoples of the Philippines. See Census of Philippine Islands, i, pp. 466–467.
[4] Blumentritt (Tribes of the Philippines) identities the Lutaos with the Mono of the district of Zamboanga, who are frequently called Ilanos, and adds that the name appears to be the Hispanicized form of the Malay Orang-Laút (“Men of the Sea”). The description given by Combes fits rather the Orang-Laút themselves than the Ilanos, who live along the seacoast west of Malabang, and are few in number. The Orang-Laút, called also “Sea Gypsies,” “Bajau” and “Sámal-Laút” (“Sámal of the Sea”) are found throughout the Malay Archipelago (in the Philippines along southern Mindanao and throughout the Sulu Archipelago), and live for mouths in their small boats. Their original home was Johore and the islands in the strait of Malacca; and they are only imperfectly Mahometanized, some being quite pagans. The Sámal living in towns in Zamboanga and the Sulu Archipelago are probably descendants of the Sámal-Laút who have abandoned their wandering life. See Census of the Philippines, i, pp. 464, 475, 476, 563.
[5] The Subanon (Spanish form “Subanos”), or “Men of the Rivers” are an important pagan tribe of western Mindanao, who are found in the mountains of Zamboanga, and extending eastward slightly into Cottabato, Misamis, and Dapitan. For a modern description that agrees essentially with that of Combés, see Census of the Philippines, i, pp. 552–560.
[6] Spanish, redentor; in religious orders, the father appointed to attend to the ransoming and return of Christians held captive by Mahometan enemies.
[7] Antonio de Abarca, S.J., was born in Villalba in the diocese of Cuenca, September 13, 1610. He entered the Society March 23, 1628, went to the Philippines in 1632, and took his final vows, January 21, 1649. He was a missionary in Mindanao and the Visayan Islands, and rector of Carigara and Cebú. While going to Rome as procurator, he died at sea (January 23, 1660), near Acapulco. (Combés, Pastells and Retana ed., col. 694.)
[8] This chief is called timoly by the Subanos; hari-hari by the Mandayas; masali campo, by the Monteses; matado, by the Manobos; bagani, by the Bagobos; and dato and sultán by the Mahometans and Moros. (Pastells and Retana’s Combés, col. 655.)