Chapter XVIII

Importance of Bontok.—Head-taking.—Atonement for bloodshed.—Sports.—Slapping game.

Bontok is a place of importance, as becomes the capital of the Mountain Province. Here are schools, both secular and religious; two churches in building (1910), one of stone (Protestant Episcopal), the other of brick (Roman Catholic), each with its priest in residence; a Constabulary headquarters; a brick-kiln, worked by Bontoks; a two-storied brick house, serving temporarily as Government House, club and assembly; a fine provincial Government House in building; streets laid off and some built up, these in the civilized town. This list is not to be smiled at; a beginning has been made, a good strong beginning, full of hope, if the unseen elements established and forces developed are given a fair chance. The place was important before we came in; the native part is ancient and has a municipal organization of some interest. Spain first occupied the place in 1855 and garrisoned it with several hundred Hokanos and Tagalogs. She has left behind [135] a bad name; but the insurrectos (Aguinaldo’s people), who drove the Spaniards out, have left a worse. Both took without paying, both robbed and killed; the insurrectos added lying.

We spent two days at Bontok very quietly and agreeably. The first day, the 8th, was Sunday, and somehow or other I got to church (Father Clapp’s, the Protestant Episcopal missionary’s) only in time to see through the open door an Igorot boy, stark naked save gee-string and a little open coat, passing the plate. Father Clapp has been here seven years, has compiled a Bontok-English Dictionary, and translated the Gospel of Saint Mark into the vernacular. As already said, he has a school, a sort of hospital; is building a stone church; is full of his work, and deserves the warmest support. It must be very hard to get at what is going on behind the eyes of his native parishioners. For example, shortly before our arrival, a young Igorot had been confirmed by Bishop Brent. Now this [137] boy was attending school, and in the school was another boy from a ranchería that had taken a head from the ranchería of the recent convert. When the latter’s people learned of this, they sent for their boy, the recent convert, the Monday after confirmation, held a cañao (killing a pig, dancing, and so on), and sent him back resolved to take vengeance by killing the boy from the offending ranchería. Accordingly, on Thursday, at night, the victim-to-be was lured behind the school-house under the pretext of getting a piece of meat, and, while his attention was held by an accomplice with the meat, the avenger came up behind, killed him, and was about to take his head when people came up and arrested him. This case illustrates the difficulties to be met in civilizing these people. Legally, under our view, this boy was a murderer; under his own customs and traditions, he had done a commendable thing. When the boys’ school was first opened, they used to take their spears and shields into the room with them; this proving not only troublesome, but dangerous, their arms are now taken away from them every morning, and returned after school closes.

Many people came to see Governor Evans this day, among them a young man begging for the release of a prisoner held for murder. He really [138] could not see why the man should not be set free, and sat patiently for two hours on his haunches, every now and then holding up and presenting a white rooster, which he was offering in exchange. The matter was not one for discussion at all, but Evans was as patient as his visitor, paying no attention to him whatever. Whenever the pleader could catch Evans’s eye, up would go the rooster and be appealingly held out. Only two or three weeks before, a private of Constabulary had shot and killed the head man of Tinglayan some miles north of Bontok. He was arrested, of course, and when we came through was awaiting trial. But a deputation had come in to wait on Mr. Forbes, and ask for the slayer, so that they might kill him in turn, with proper ceremonies. Naturally the request was refused; but these people could not understand why, and went off in a state of sullen discontent. Here, again, was a conflict between our laws, the application of which we are bound to uphold, and native customs, having the force of law and so far regarded by the highlanders as meeting all necessities. The practice of head-hunting still exists in the Bontok country, though the steady discouragement of the Government is beginning to tell. Here in Bontok itself, a boy, employed as a servant in the Constabulary mess, dared not leave [139] the mess quarters at night; in fact, was forbidden to. For his father, having a grudge against a man in Samoki across the river, had sent a party over to kill him. By some mistake, the wrong man was killed, and it was perfectly well understood in Bontok that the family of the victim were going to take the son’s head in revenge, and were only waiting to catch him out before doing it. These homicides can, however, be atoned without further bloodshed, if the parties interested will agree to it. A more or less amusing instance in kind was recently furnished by the village of Basao, which had in the most unprovoked manner killed a citizen of a neighboring ranchería, the name of which I have unfortunately forgotten. The injured village at once made a reclama (i.e., reclamatión, claim for compensatory damages), and Basao agreed, the villages meeting to discuss the matter. When the claim was presented, Basao, to the unspeakable astonishment and indignation of the offended village, at once admitted the justice of the reclama, and handed over the damages—to-wit, one chicken and pesos six (three dollars). This was an insult to the claimant; for on these occasions it seems that each party takes advantage of the opportunity to tell the other what cowards they are, what thieves and liars, how poor and miserable they are, that they live on camotes— [140] in short, to recite all the crimes and misdemeanors they have been guilty of from a time whereof the memory of man runneth not to the contrary, this recital being accompanied, of course, by an account of their own virtues, qualities, and wealth. The claimants in this case accordingly withdrew, held a consultation, and, returning, declared that in consequence of the insult put upon them the damages would have to be increased, and demanded one peso more! The body is always returned, and the damages cited are for a body accompanied by its head; if the head be lacking, the damages go up, no less than two hundred pesos, a fabulous sum in the mountains.

The day closed with a baile, given by the Ilokanos living in Bontok. Many of these are leaving their narrow coastal plains on the shores of the China Sea and making their way through the passes to the interior, some of them going as far as the Cagayán country. It is only a question of time when they will have spread over the whole of Northern Luzon. This baile was like all native balls, rigodón, waltzes, and two-steps; remarkably well done too, these, considering that the señoritas wear the native slipper, the chinela, which is nothing more or less than a heelless bed-room slipper. But one señorita danced the jota for us, a graceful and charming dance, with one cavalier as her partner, friend or enemy according to the phase intended to be depicted. [143]