which is added honey or sugar, and the consistency of which is
midway between starch and flour paste. (Dominguez's Diccionario.)

[21] "Their most popular traditional songs are the Cundiman, the
Comintan, the Balitao, the Saloma, and the Talindao. Some are only
sung; in others, they sing and dance at the same time." (Pastells,
in his Colin, i. p. 63, note 1.)

[22] "The dance here described by the author is that which is called
in Filipinas Moro-Moro." (Pastells, ut supra, p. 63, note 3.)

[23] Pastells (ut supra, p. 64, note 1) discusses the meaning of
the word Bathala; he thinks that it is ascertained "by resolving the
word into its primary elements, Bata and Ala = 'Son God, or Son of
God.' This is why the first missionaries did not deprive the natives of
this name when they instructed them about the existence of God and the
mysteries of the Trinity, the incarnation, and redemption, as states an
anonymous but very circumstantial relation written at Manila, on April
20, 1572. This is more evident in the song which the Mandayan baylanas
use in their sacrifices, when they chant the Miminsad, saying: [Here
follow the words of this song, for which consult our Vol. XII, p. 270,
note.] ... The Mandayas believe that Mansilatan is the father of Batla
(man being a prefix which indicates paternity, being, or dominion),
and the Busao who takes possession of the baylanas when they tremble,
and of the Baganis when they become furious; it is a power which is
derived from Mansilatan.... This interpretation of the word Bathala
is confirmed by that word of the Visayans, Diuata; we always find here
the same idea signified in the words Diwa and uata, differing only in
their transposition.... In closing, we may note that Dewa in Malay,
Dewa in Javanese, Sunda, Makasar, and Day[ak?], Deva in Maguindanao,
and Djebata in Bornean, signify 'the supreme God,' or 'Divinity.'"

[24] The caverns were, in especial, formerly the usual sepulchres of
the Indians. The anthropologists have profited by this circumstance
for their studies, and for furnishing the museums of their respective
nations with skeletons of those natives. (Pastells, ut supra, p. 66,
note 1.)

[25] The Mahometans [Moros] had their mosque, or langa." (Pastells, ut
supra, p. 66, note 3.) Legazpi says (Vol. III, p. 60): "The heathens
have no [religious] law at all; they have neither temples nor idols,
nor do they offer any sacrifices."

[26] A reference to the common little hou