D. Aduarte: "Historia..." 1640. Ibid., vol. 30, pp. 179—180. 1905.

T. Oetiz: "Superstitions and beliefs...," ca. 1731. Ibid., vol. 43, pp. 109—110, 1906.
BENEDICT, BAGOBO CEREMONIAL, MAGIC AND MYTH 263
of one spell with another — these are recorded of the Filipino everywhere, and survive among the Tagal, at least, to-day ; *^* but of course only the details of such magical arts would have any value in comparison, since magic is found the world over.
The accounts of Chirino, ^"^^ of Loarca, ^^^ of Aduarte *^^ and others, show that both Tagal and Visayan buried the dead in the ground, either under the house or in the open field; that clothing, food and valuables were buried with the dead for their use in the lower world and in the journey thither; that slaves were regularly slain at the death of chiefs and of other distinguished individuals, or, more commonly, the slave was buried alive with the body of his master. '•'^^ The soul was thought to go down below to a good place, ^^^ where a desirable existence without either reward or punishment ^^^"^ could be expected. On memorial occasions, food in small bamboo boats was sent to the dead — apparently, in real miniature vessels that were actually let loose in the water. ^^^
We have no record of the details of religious ceremonies at mar- riage among the early Filipino, but social regulations in regard to marriage seem to have agreed, in many respects, with those that exist among the Bagobo: such as the generally prevailing monog- amy, except in case of chiefs; regulations in regard to dowry or marriage price ; conditions attached to the division or the return of property in case of divorce, the crucial point being that the one who initiates the separation, or is found at fault, is at a great dis- advantage in the property settlement. *^^ We are not here consid-
*** Cy. J. NuiiEZ: "Present beliefs and superstitions in Luzon." 1905. Blair and Robertson: op. cit., vol. 43, pp. 310—319. 1908.
"^^ Op. cit., vol. 12, pp. 302—303. 1904.
"^^ Op. cit., vol. 5, p. 135. 1903.
"*' 0;?. cit., vol. 30, pp. 292—293. 1905.
"^^ Cf. D. Artieda; "Relation of the western islands...," 1573. Op. cit., vol. 3, p, 199. 1903. See also, Legaspi: Ibid., vol. 2, p. 132. 1903. See also, J. M. de ZuHiga: "The people of the Philippines." 1803. Ibid., vol. 43, pp. 126—127. 1906. See also, J. de Plasencia: "Customs of the Tagalogs," 1589. Ibid., vol. 7, p. 195. 1903. For other references, see p. 189 of this paper.
"^^ Of. D. de Artieda, loc. cit.
""^ C/. J. M. DE ZufliGA, loc. cit.
""^ Of. "Early Recollect Missions," 1624. Op. cit., vol. 21, p. 209. 1905.
""^ C/.V. Chirino: "Relacion . . ." 1604. Op. cit., vol. 12, pp. 293—296. 1904. "Early Recollect Missions," 1624. Ibid., vol. 21, p. 211. 1905. A. de Morga: "Sucesos . . ." 1609. Ibid., vol. 16, pp. 124—125. 1904. M. de Loarca: "Relacion . . ." 1582. Ibid., vol. 5, pp. 177—178. 1903. D. Aduarte; "Historia . . ." 1640. Ibid., vol. 30, p. 297. 1905.
264 ANNALS NEW YORK ACADEMY OF SCIENCES
ering social regulations, or ethical factors; but were such to be listed we should at once note that the blood-feud/^"' the attitude of the community toward theft, ^^* customs of rinsing the mouth, ^'^^ of filing the teeth, *^^ and so forth, are common to the Filipino and the Bagobo, and many such customs might be checked up.
The Filipino, too, had the equivalent of the bagani, for the Tagal man of valor was set off by special marks of distinction, particularly in the wearing of the red kerchief called potofig^ the use of which was permitted to him only who had killed at least one man, special prowess, as well as chieftaincy, being indicated by the color of the cloth. Probably the word translated as " color' ^ means shade or tint, a rendering that would bring this use into harmony with the prevailing custom in the south, where the number of men killed is indicated by the darker or lighter shade of the chocolate-colored tankulu. **^^
In certain directions, however, the Filipino had developed his religion along lines distinct from those followed by the Bagobo. Foremost in importance was the universal usage of making images **^^ of stone, wood, bone, gold, ivory and crocodile's teeth, and of setting up such images in shrines or in houses to serve as permanent idols which were afterward passed down by inheritance; whereas the Bagobo custom is to carve rough images from soft wood just as they are needed for each ceremonial occasion. Furthermore, these images do not parallel the idols of the Filipino, for those, as many documents show, were made in representation of the anito^ and as such received homage, while the Bagobo figures have a purely magical function, and that a temporary one.
The custom of tattooing, *^^ which may have had a magico-reli-
•>ez q^ "Early Recollect Missions." Blair and Robertson: loc. cii., p. 208—209.
'*'"* Cf. D. Aduarte: "Historia . . ." 1640. Op. cii., vol. 32, p. 200. 1905.
*«'* Cf. P. Chirino: "Relacion . . ." 1604. Op. cit., vol. 12, pp. 186—187. 1904.
""« cy. P. Chirino, loc. cit., p. 187.
"''' Of. 3. RiZAL, note to Morga's "Sucesos." Op. cit., vol. 16, p. 76. 1904. See also,