[152] "The campaign of General Terrero in 1887 against the Sultanates of Buhayen, Bacat, and Kuduranga in the 'cuenca' of the Pulangui resulted in the occupation of Liong, Bacat, and Kuduranga, taking possession likewise at this time of the cove of Pujaga (east coast) of the bay of Sarangani, the port of Lebak, and that of Santa Maria, commencing work on the trocha of Tukuran." Memoria de Mindanao by Julian Gonzales Parrado.

In 1902 two military roads were planned by General George W. Davis through Mindanao, one pa.s.sing from the south and one from the north coast of Mindanao into the very heart of the Moro country, and meeting on the waters of Lake Lanao. See the story of the building of the roads by Major R. L. Bullard of the 28th U.S. Infantry, who is stationed at Iligan, Mindanao, in the Atlantic Monthly for December, 1903.

[153] Governor Narciso Clavera personally conducted an expedition against the Moros in 1848. The three vessels were under command of Jos Ruiz de Apodaca, of the royal navy. He administered heavy defeats on the Moros at several points. The expedition of Antonio de Urbistondo against Jol was made in 1850-1851. The expedition of Jose Malcampo y Monje was made in 1875. By these three expeditions the Moro power was badly crippled. See Montero y Vidal, Historia de la piratera, and Historia general, iii.

[154] Speaking of the efforts of the Jesuits in Mindanao in his Memoria de Mindanao, Julian Gonzales Parrado says: "This proper zeal causes them, nevertheless, not to see this question clearly and leads them to an excusable optimism, but which gives them credit for the success obtained in so many years of preaching and teaching as to what relates to the Moros. In spite of their efforts, sacrifices, and infinite constancy, neither in Jol nor in Mindanao have they succeeded during the three centuries in causing to be admitted into the labarum of the Evangelist more than an insignificant number of Mahometans, and even of this small contingent of converts and baptized, nearly all have been observed to have abjured their new religion and returned to their former practices as soon as possible; or the interest or the danger that impelled them at receiving the baptism more than anything else, has ceased." He concludes by saying that this is not to the discredit of the Jesuits, but due to the peculiarities of the Moros, and to their fanatic religion. It is advised that no forcible attempt be made to convert them, but that they adopt Christianity only if they so desire.

[155] This volume of the Cartas is accompanied by a large map of Mindanao.

[156] Taclobo is the Taglog name of a large snail; here used for the sh.e.l.l.

[157] Masalicampo, or Maestre de campo is a t.i.tle which was formerly given to the Monteses, who had distinguished themselves in any service for Spain or its government, by the superior authorities; for instance, by fighting against the Moros in favor of our banner, as is seen by the t.i.tle despatched at the pet.i.tion of Father Ducs, S. J. (note to this letter, p. 176).

[158] The Xanthostemon verdugonia.n.u.s--Naves, of the family of Myrtace, allied to the Iron wood of Java. It is found in Luzn and Mindanao, and is a hard, heavy wood, exceedingly difficult to work. See Important Philippine Woods (Manila, 1901), pp. 65, 66.

[159] There is a species of tree called baticulin, which is the Litsea obtusata of Villar, and the Olax baticulin of Blanco, belonging to the family Laurine. It is extensively used for cabinet making and carving, and is not readily attacked by the white ant. Blanco (pp. 351, 352) describes a wood Millingtonia quadripinnata, which he also calls baticulin, and which is easily worked and extensively used for carving. It is called Ansohan in the Visayas Islands. The latter is probably the wood meant in the text. See Blanco, and Important Philippine Woods, pp. 31-33.

[160] Vicente Fragante, one of the Philippine government students in the University of Wisconsin (1906), an Ilocano, says that the term mangkukulam is used in Ilocos to signify an invisible being. Whenever anything is lost or disappears, it is supposed that the mangkukulam has stolen it. The term pogot is used to signify a big black man. It is the bugaboo of the Filipino mothers with which they threaten refractory children. In some families an image to represent the pogot is shown to the children to cause them to be good. The pogot is said to inhabit unfinished or deserted houses, and to sit on the window-sill at night where he smokes a large pipe. In spa.r.s.ely-settled districts the pogot also inhabits santol, tamarind, and lomboy trees. It is the custom of the small Ilocano boys, who partly live the belief, and who also wish to frighten their more timid playmates of the other s.e.x, to make a great racket about the supposed abodes of the pogot, with tin cans and other instruments in order to scare him away. At night when the pogot is frightened or angered, he throws stones at the houses. These stones have the power of pa.s.sing completely through the walls of the house, and strike against the dishes in the place where they are kept. The dishes are, however, unharmed, as neither are the people who may be struck by those stones. Ansisit is an Ilocan term for a sort of scarecrow, which is used to scare the children into goodness. It consists of an old coat through the arms of which is thrust a stick, while another stick is placed at right angles to it, thus enabling the coat to be set up or moved.

The Manila newspaper La Democracia, of August 29, 1903, contains an item in regard to some men who were hanged for killing a "witch."

[161] Noceda and Sanlucar's Vocabulario de la lengua tagala defines abobt, the same word as abubut, as a basket woven from rattan, which has a lid.

[162] Native of the Philippines, with medical experience, but no t.i.tle. See Appleton's New Velzquez Dictionary. Mediquillo is literally "little, or petty physician."

[163] Probably the Dissertation sur les maladies convulso-clenico-toniques en gnral ([Montpellier], 1806), by Joseph Boy y Santa Maria.