plain is a signal for an immediate discharge of arrows. Also in the mountains behind Sagay, Cadiz, and Manapla live a few scattered families. I was fortunate in securing photographs of a Negrito captured by the Constabulary near Cadiz. (See Pl. XXVI.) He was much taller than the Negritos of Zambales, but with very little muscular development. He spoke Visayan, and said he knew no other dialect. While in Negros I also secured photographs of a small colony of Ati, who emigrated from Panay about twenty years ago and now live on a mountain hacienda on the slope of Mount Canlaon.

50 lar there is no evidence that Negritos exist on Cebu, Bohol, Samar, and Leyte. In Mindanao they are found only in the extreme northern part of Surigao, not having been reported below Tago. They are called "Mamanua," and are not very numerous.

We have detailed accounts of both the Tagbanua and Batak of Paragua, by Señor Manuel Venturello, a native of Puerto Princesa, who has lived among them twenty years. These interesting articles, translated by Capt. E. A. Helmick, Tenth United States Infantry, and published in pamphlet form by the Division of Military Information, Manila, are especially full as to customs, religion, language, etc., of the Tagbanua who inhabit the central part of Paragua from the Bay of Ulugan south to Apurahuan. However, the Tagbanua, although perhaps having a slight amount of Negrito blood, can not be classed with the Negritos. But, in my opinion, the Batak who inhabit the territory from the Bay of Ulugan north to Caruray and Barbacan may be so classed, although they are by no means of pure blood. They are described as being generally of small stature but well developed and muscular. They have very curly but not kinky hair, except in rare cases. Their weapons are the bow and arrow and the blowgun or sumpitan, here called "sumpit." Their only clothing is a breechcloth and a short skirt of flayed bark. A notable feature of their customs is that both polygyny and polyandry are permitted, this being the only instance of the latter practice so far observed among the tribes of the Philippines. The Batak are not very numerous; their villages have been decimated by ravages of smallpox during the past five years.

CONCLUSION

This rapid survey leaves much to be desired, but it contains about. all that is definitely known to-day concerning the whereabouts of the Negritos in the Philippines. No attempt has been made to state numbers. The Philippine census will probably have more exact information. in this particular, but it must be borne in mind that even the figures given by the census can be no more than estimates in most instances. The habits of the Negritos do not lend themselves to modern methods of census taking.

After all, Blumentritt's opinion of several years ago is not far from right. Including all mixed breeds having a preponderance of Negrito blood, it is safe to say that the Negrito population of the Philippines probably will not exceed 25,000. Of these the group largest in numbers and probably purest in type is that in the Zambales mountain range, western Luzon. However, while individuals may retain in some cases purity of blood, nowhere are whole groups free from mixture with the Malayan. The Negritos of Panay, Negros, and Mindanao are also to be regarded as pure to a large extent. On the east side of Luzon and in the Island of Paragua, as we have just seen, there is marked evidence of mixture.

The social state of the Negritos is everywhere practically the same. They maintain their half-starved lives by the fruits of the chase and forest products, and at best cultivate only small patches of maize and other vegetables. Only occasionally do they live in settled, selfsupporting communities, but wander for the most part in scattered families from one place to another.

CHAPTER II

THE PROVINCE OF ZAMBALES

GEOGRAPHICAL FEATURES

This little-known and comparatively unimportant province stretches along the western coast of Luzon for more than 120 miles. Its average width does not exceed 25 miles and is so out of proportion to its length that it merits the title which it bears of the "shoestring province."1 The Zambales range of mountains, of which the southern half is known as the Cordillera de Cabusilan and which is second in importance to the Caraballos system of northern Luzon, forms the entire eastern boundary of Zambales and separates it from the Provinces of Pangasinan, Tarlac, and Pampanga. A number of peaks rise along this chain, of which Mount Pinatubo, 6,040 feet in height, is the highest. All of the rivers of Zambales rise on the western slope of these mountains and carry turbulent floods through the narrow plains. Still unbridged, they are an important factor in preventing communication and traffic between towns, and hence in retarding the development of the province. Another important factor in this connection is the lack of safe anchorages. The Zambales coast is a stormy one, and vessels frequently come to grief on its reefs. At only one point, Subig Bay, can larger vessels find anchorage safe from the typhoons which sweep the coast. The soil of the well-watered plain is fertile and seems adapted to the cultivation of nearly all the products of the Archipelago. The forests are especially valuable, and besides fine timbers for constructional purposes they supply large quantities of pitch, resin, bejuco, and beeswax. There are no industries worth mentioning, there being only primitive agriculture and stock raising.

The following opinions of Zambales set forth by a Spanish writer in 1880 still hold good: 2

There are more populous and more civilized provinces whose commercial and agricultural progress has been more pronounced, but nowhere is the air more pure

1 The province has recently been divided by act of the Philippine Commission, the northern part above Santa Cruz being joined to Pangasinan.

2 Francisco Cañamaque, Boletin de la Sociedad Geografica de Madrid, vol IX, 1880.

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and transparent, the vegetation more luxuriant, the climate more agreeable, the coasts more sunny, and the inhabitants more simple and pacific.

HISTORICAL SKETCH

According to Buzeta, another Spanish historian, it was Juan de SalIcedo who discovered Zambales.1

This intrepid soldier [he says], after having conquered Manila and the surrounding provinces, resolved to explore the northern part of Luzon. He organized at his own expense an expedition, and General Legaspi gave him fortyfive soldiers, with whom he left Manila May 20, 1572. After a journey of three days he arrived at Bolinao, where he found a Chinese vessel whose crew had made captives of a chief and several other natives. Salcedo retook these captives from the Chinese and gave them their liberty. The Indians, who were not accustomed to such generosity, were so touched by this act that they became voluntary vassals of the Spaniards.

It seems that nothing further was done toward settling or evangelizing the region for twelve years, although the chronicler goes on to say that three years after the discovery of Bolinao a sergeant of Salcedo's traversed the Bolinao region, receiving everywhere the homage of the natives, and a Franciscan missionary, Sebastian Baeza, preached the gospel there. But in 1584 the Augustinians established themselves at the extreme ends of the mountain range, Bolinao and Mariveles. One of them, the friar Esteban Martin, was the first to learn the Zambal dialect. The Augustinians were succeeded by the Recollets, who, during the period from 1607 to 1680, founded missions at Agno, Balincaguin, Bolinao, Cabangan, Iba, Masinloc, and Santa Cruz. Then in 1680, more than a hundred years after Salcedo landed at Bolinao, the Dominicans undertook the active evangelization of the district.

Let us now examine [continues the historian'] the state of these savage Indians whom the zealous Spanish missionaries sought to convert. Father Salazar, after having described the topography of this mountainous province, sought to give an idea of the political and social state of the pagans who formed the larger part of the aboriginal population: "The principal cause," he said, "of the barbarity of these Indians, and that which prevents their ever being entirely and pacifically converted, is that the distances are so great and communication so difficult that the alcaldes can not control them and the missionaries find it impossible to exercise any influence over them."

Each village was composed of ten, twenty, or thirty families, united nearly always by ties of kinship. It was difficult to bring these villages together because they carried on wars continually, and they lived in such a state of discord that it was impossible to govern them; moreover they were so barbarous and fierce that they recognized only superior power. They governed through fear. He who wished to be most respected sought to inspire fear by striking off as many heads as possible. The one who committed the most assassinations was thus assured of the subordination of all. They made such a glory of it that they were accustomed to wear certain ornaments in order to show to the eyes 2 Cañamaque.

1 Diccionario Geográfico, etc., de las Islas Filipinas, vol. II, 1850.

or all the murders they had committed. When a person lost a relative either by a violent or a natural death he covered his head with a strip of black cloth as a sign of mourning and could take it off only after having committed a murder, a thing which they were always eager to do in order to get rid of the sadness of mourning, because so long as they wore the badge they could not sing or dance or take part in any festivity. One understands then that deaths became very frequent in a country where all deaths were necessarily followed by one or more murders. It is true that he who committed a murder sought to atone for it by paying to the relatives of the deceased a certain quantity of gold or silver or by giving them a slave or a Negrito who might be murdered in his place.

The Zambal had nevertheless more religion than the inhabitants of other provinces. There was among them a high priest, called "Bayoc," who by certain rites consecrated the other priests. He celebrated this ceremony in the midst of orgies and the most frightful revels. He next indicated to the new priest the idol or cult to which he should specially devote himself and conferred on him privileges proportionate to the rank of that divinity, for they recognized among their gods a hierarchy, which established also that of their curates. They gave to their principal idol the name of "Malyari"--that is, the powerful. The Bayoc alone could offer sacrifice to him. There was another idol, Acasi, whose power almost equaled that of the first. In fact, they sang in religious ceremonies that "although Malyari was powerful, Acasi had preeminence." In an inferior order they worshiped also Manlobog or Mangalagan, whom they recognized as having power of appeasing irritated spirits. They rendered equal worship to five less important idols who represented the divinities of the fields, prosperity to their herds and harvests. They also believed that Anitong sent them rains and favorable winds; Damalag preserved the sown fields from hurricanes; Dumanga made the grain grow abundantly; and finally Calascas ripened it, leaving to Calosocos only the duty of harvesting the crops. They also had a kind of baptism administered by the Bayoc with pure blood of the pig, but this ceremony, very long and especially very expensive, was seldom celebrated in grand style. The sacrifice which the same priest offered to the idol Malyari consisted of ridiculous ceremonies accompanied by savage cries and yells and was terminated by repugnant debaucheries.

Of course it is impossible to tell how much of this is the product of the writer's imagination, or at least of the imagination of those earlier chroniclers from whom he got his information, but it can very well be believed that the natives had a religion of their own and that the work of the missionaries was exceedingly difficult. It was necessary to get them into villages, to show them how to prepare and till the soil and harvest the crops. And the writer concludes that "little by little the apathetic and indolent natives began to recognize the advantages of social life constituted under the shield of authority and law, and the deplorable effects of savage life, offering no guarantee of individual or collective security."

A fortress had been built at Paynaven, in what is now the Province of Pangasinan, from which the work of the missionaries spread southward, so that the northern towns were all organized before those in the south. It is not likely that this had anything to do with causing