1. GADDÁN HOUSE OF MEDIUM HEIGHT. 2. DWELLING OF THE MANDAYAS, ELEVATED BEYOND REACH OF SPEARS. 3. AN ATO AT TALUBIN-IGOROTS. BONTOC.

4. IGOROT HOUSE, BAGNÉN, LEPANTO

Under Spanish regulations the Igorots were seldom paid for their public work, but were forced into work by the thousands to do the cargadoring for officials, build roads and Government structures of all kinds, without compensation, and this took them away from their agricultural lands to such an extent as to cause more or less injury to their crops. Since they were made to supply their own rations, as well as their labor, a double harm was done. Under American rule every man, woman, or child who works for the Government or for private citizens is paid a wage, which has enabled them to add to their simple wants, so that the general tendency to-day is toward greater prosperity.

Thrift and industry are certainly exemplified in the immense walled rice fields of these people, where walls from twenty to thirty feet high must often be constructed before the land can be leveled into a propagating field, and in the many camote patches which often cover the steepest mountain sides. There are valleys in this province where almost every available foot of land is terraced for rice, and, if not, cultivated continuously for camotes. Religious ceremonies and canaos make a big hole in the possible working days of the year, and the area of land cultivated by one person is seldom large. Every man, woman, and child contributes a share to the labor of supplying the food, and it is common to see the children of nine or ten years working hard in the fields.

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The employment for wages in the province is restricted to Government work, mining, and as laborers for the few Spanish and American plantations, though working on equal shares is very common, the landowner supplying seed and work animals. The wage rate in the mining sections is to-day 50 centavos per day, or three times as great as it had ever been previous to 1902, and it is likely that before another year passes the wage will reach the dollar mark, as it will be forced upward by the demand for labor of the American miners and the limited supply at hand in the districts mentioned. The Government rate of wage for road work is a peseta a day for men and 10 centavos for boys, and every man who cares to work can find employment. Private work is paid for at 15 centavos per day for full-grown men, 10 centavos for women, and 6 to 8 centavos for boys. The labor system in vogue is a difficult one for the employer, as the Igorot never works longer than six days at a time on Government work, and no longer on private work, except in rare instances, when he is replaced by another man from his barrio. This method was inaugurated during the Spanish times, when the labor was not paid for, the needed number of men being drawn from the various towns of a district, who, after working a week, were permitted to return to their homes, when their places were filled by another proportionate levy. As the Government did not feed these men, and as the rich men or leaders of a town always ordered the poorest of the people put to work, it became customary for the town, as a community, to furnish food for their sustenance while working, each family contributing its quota. During 1902 this supplying of food persisted, but it is now breaking down, due to the fact that the residents of a barrio are beginning to realize that a laborer receiving wages should be required to supply himself with the food he eats. However, the "stint week" still obtains, and new men are sent out by the "old men" of the town weekly to replace those who have completed their task. The Igorot at the present time receives his peseta and goes two days without working and without compensation, not minding in the slightest degree the time and fatigue in moving from the scene of his work to his barrio and return.

As a laborer under supervision he is excellent, working steadily for ten hours a day, and certainly, in the few kinds of work he understands—such as ditch building, fence construction, irrigating, and roadmaking-he is nearly equal to the class of foreigners we find doing the same kind of work under gang bosses in America. He must, however, patiently and with good humor be kept under constant supervision,

any attempt to browbeat or abuse him making him sullen and useless, and now that he realizes that no penalties attach to refusing to work he is apt to leave his job if he feels that an injustice is being done.

For packing from Naguilían to Baguió, a distance of 25 miles and a rise of 4,000 feet, they receive a peso and food, ten times as much as during Spanish times. All the furniture, food, and other supplies for the infantile capital at Baguió, are packed in over a mountain trail on the backs of Igorots.

Concerning the Kalingas, a subdivision of the great Igorot people, Governor Gonzaga, the supervisor of Cagayán province, writes as follows:

In addition to the Christian or civilized inhabitants, there are savage races inhabiting the foot of the mountains or their sides, forming settlements distinct from the Christian ones. These races are divided into "Kalingas" and "Aetas." The former have straight hair, are dark brown in color, with a strong, robust constitution, and live in groups which are called "rancherías." They build bamboo houses with palm-leaf roofs, very comfortable, bearing a similarity to the bamboo huts of the Christians, with a door through which to enter, but without any windows, kitchen, or divisions. They consist usually of one room and are used only for sleeping; their clothing consists, for the men, of a shirt which reaches to their abdomen, tight, and almost conforming to the body, with an opening in the chest, and tight sleeves; some of them have a narrow collar and others have none, and bands half a centimeter wide, which they tie in the form of a cravat in order to close the opening; they do not wear trousers, and have their legs bare, and a band twenty centimeters wide and a meter and a half long fastened around the waist, passing one end between the legs and fastening it in the back. The women use a shirt of the same character as that used by the Filipino women, but with less opening at the neck, with narrow sleeves, and petticoats which reach to their heels, and others, instead of a petticoat, use a garment in the form of a sack without a bottom, which is gathered at the waist with a thin band. All the cloth used by them is woven by the women, of cotton grown by the males. All men, as well as women, wear earrings, but the males usually wear them in one ear only, although some, like the women, have them in both The women, especially single ones, wear necklaces consisting of perforated coins or of a transparent paste of an amber color in the form of beads, and bracelets of copper or silver, which they purchase from the Chinese.

ears.

The Kalingas, which in the Ibánag dialect means enemies, engage in the cultivation of tobacco, corn, rice, and sweet potatoes, and also in the hunting of deer and wild boars and wild carabaos. They keep carabaos for the field work and saddle horses for their personal use and for excursions. They use the same plow that is used by the Christians for working their fields. As arms of war, they use a lance with a sharp iron point and a wooden handle 14 meters long, more or less, ornamented with copper or tin rings; a kind of hatchet, thin, like the blade of a knife, 14 or 15 centimeters wide and about 10 long, of an irregular form, with ornamentation similar to the pole of the spear, and a shield of light wood artistically made, 1 foot wide and half a foot high.

Their methods in agricultural work are identical with those of the Christians, which will be mentioned below. They have no definite religion; some worship the sun without explaining the reason why; others, a very great Being, the maker of all the things we see, and others, the souls of their ancestors. The bravest is the king and the oldest are the judges and oracles. They punish adultery and robbery within the settlement, committed by members of the same, but they do not do so when committed in another settlement. They celebrate feasts with dancing and singing to the sound of their instruments, consisting of a ganta, which has the form of a

copper plate which is beaten with a hand like a timbrel, and a flute of slender bamboo, besides a bamboo trumpet; the dances consist of the men and women dancing alone and never in pairs or together. They raise their arms in the air in a position for flying and run around in a circle, adjusting their steps to the time of the music, and from time to time they give piercing cries like the howl of a dog or deer. When a powerful Kalinga dies, the body is placed in a sitting posture in a chair and feasts are held for the time necessary to consume the cattle which the deceased left. The entire settlement attends and others of allied or friendly settlements. They eat, and drink cane spirits, and dance day and night before the body, and after the animals of the deceased have been eaten he is buried; thus, if the deceased is a poor man, having only one carabao, he is buried by the second day. Judging from the physiology of the Kalingas, they must be derived from the Malayan race.

ILONGOTS.

In describing the Ilongots, Gov. L. E. Bennett, of the province of Nueva Vizcaya, who made the enumeration, wrote:

They are all absolute savages and head hunters, and no young man can be accepted in marriage until he has presented his intended bride with a human head. It does not matter much whose head it is. It may be the head of a man, woman, or child belonging to another settlement of their own race, but it must not be taken from a member of their own settlement, which is about the only restriction. After taking a head the man wears a fancy headdress, the frame of which is made of rattan ornamented with brass wire, white horsehairs, red cotton yarn, and shells or buttons Projecting out from his forehead nearly a foot he wears a large red bill of a bird known to us as a "hornbill." A feast and merrymaking is held, and the couple are then considered married after the man has presented his future wife with the head he has taken.

The chiefs of all these settlements stated to me positively that adultery was unknown among these people and that their family relations were very closely drawn. They further stated that they never knew of a case of a young woman giving birth before she had been married.

They can not be said to have any religion, but believe in ghosts, evil spirits, and are very superstitious. They have no well-defined trails or roads, but travel through the dense forests in which they live like so many wild deer, crawling and pushing their way through the dense growth with their heads stooped down and unable to walk erect on account of the growth of vegetation and vines. Where it is possible to do so, they use the beds of the small mountain streams as their roads, as the water obliterates the trail and they can not be tracked by their enemies. They are so accustomed to assassination that they say if they have well-defined trails which they always travel over, their enemies will know where they must pass and will lie in wait for them and kill them, but if they have no trails then no one will know where they will pass. They go along craning their necks up toward the tree tops looking for wild honey, fruits, and other forest products, which they value, as they live largely from the natural products of the forests. They hunt the wild boar and deer with bows, arrows, and lances.

Each person selects his own name when he arrives at a suitable age to take a name, and they name themselves mostly after rocks, trees, mountains, rivers, and other natural objects. Then they change their names frequently if they imagine the cld name to be unlucky, or after a spell of sickness, so that the evil spirit will not know them in future.

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