to the house of the bride and asks for her. They are usually told that she has gone away, but some small gifts are sufficient to have her produced, and the whole party proceeds to the place of marriage. Here bride and groom mount the ladder-some accounts say the bride is carried up by her prospective father-in-law.

An old man of the tribe, and, if the platform be large enough, also the parents of the pair, go up and squat down in the rear. The bride and bridegroom also squat down facing each other, and the old man comes forward and knocks their heads together. I was told at Subig that only the bride and groom mount the platform and seat themselves for a talk, the relatives remaining below facing each other with drawn weapons. If by any chance the pair can not agree, it means a fight. But if they do agree, they descend from the platform and the head bumping completes the ceremony. This is an extremely unlikely story, probably the product of Malayan imagination.

66 LEPUT," OR HOME COMING

After the ceremony has been performed the newly wedded pair return to the home of the girl's parents where they remain a few days. When the husband possesses enough gifts for his bride to fulfill the requirements of the leput that important event takes place.

Although the writer heard repeated accounts of this ceremony in southern Zambales he never had an opportunity to witness it. However, the leput is described as follows by Mr. C. J. Cooke, who saw it in Bataan: 1

The bride had already left the home of her mother and formed the center of a group passing through a grove of heavy timber with very little underbrush. The evening sun cast strange shadows on the weird procession as it moved snakelike along the narrow path.

Occasionally there would be short stops, when the bride would squat to receive some bribes or tokens from her husband, his relatives, or friends. Nor would she move until she received something each time she elected to stop.

Clad in a bright-red breechcloth and extra-high silk hat was the capitán who headed the procession. He carried a silver-headed cane. Next in order came some of the elders of both sexes. Then came the bride attended by four women and closely followed by her husband, who also had a like number of attendants. Last came the main body, all walking in single file. Two musicians were continually executing a running dance from one end of the procession to the other and always keeping time with their crude drums or copper gongs, the noise of which could be heard for miles around. Whenever they passed the bride they would hold the instruments high in the air, leaping and gyrating at their best. When the bride would squat the dancers would even increase their efforts, running a little way to the front and returning to the bride as if endeavoring to induce her to proceed. It did not avail, for she would not move till she received some trinket.

In crossing streams or other obstacles the bride was carried by her fatherin-law; the bridegroom was carried by one of his attendants. Presently they

arrived at a critical spot. This is the place where many a man has to let his wife return to her mother; for here it is the bride wants to see how many presents are coming to her. If satisfied, she goes on. In this case there was a shortage, and everybody became excited. The husband huddled to the side of his bride and looked into her face with a very pitiful expression, as if pleading with her to continue. But she was firm. In a few minutes several people formed a circle and commenced dancing in the same way as at their religious ceremony, and chanting low and solemnly an admonition to the husband's parents and friends to give presents to the bride. This was repeated several times, when there came a lull. The bride was still firm in her opinion that the amount offered was insufficient. I had supplied myself with some cheap jewelry, and a few trinkets satisfied her desires; so the "music" again started. Louder it became-wilder-resounding with a thousand echoes, and as the nude bodies of the Negritos glided at lightning speed from the glare of one torchlight to the other, with no word uttered but a continual clangor of the metal gongs, one thought that here was a dance of devils. In due time we came to a place in the path that was bordered on either side by small strips of bamboo about 3 feet long with both points sticking in the ground, resembling croquet arches, six on either side. When the bride arrived there she squatted and her maids commenced to robe her in a new gown (à la Filipina) over the one she already had on. She then continued to another similar place and donned a new robe over those already on. This was repeated twice, when she arrived at a triumphal arch. There she donned a very gaudy dress consisting of red waist and blue skirt, with a large red handkerchief as a wedding veil.

Rejoicing in her five complete dresses, one over the other, she passed through the arch and again squatted. Meanwhile a fire was built midway between the arch and a structure specially prepared for the couple. All present except those waiting on the groom and bride joined in a dance around the fire, chanting gleefully and keeping time with hands and feet.

All at once the circle divided just in front of the arch; two persons on opposite sides joined hands overhead. The bride now stood up, immediately her fatherin-law caught her in his arms, ran under the human arch, and deposited her gently in the house of his son. When the husband, from where he was squatting under the arch, saw his bride safely laid in his house his joy knew no bounds. With a yell he leaped up, swinging his unsheathed bolo over his head, and in a frenzy jumped over the fire, passed through the human arch, and with a final yell threw his arms around his wife in a long embrace.

The ceremony as above described contains many details which I did not meet with in Zambales, but the main feature, the sitting down of the bride to receive her gifts, is the same.

POLYGAMY AND DIVORCE

As might be expected among the Negritos, a man may marry as many wives as he can buy. His inability to provide the necessary things for her purchase argues against his ability to provide food for her. Hence it is only the well-to-do that can afford the luxury of more than one wife. Usually this practice is confined to the capitán or head man. of the tribe, and even he seldom has more than two wives, but one case was noticed in the village of Tagiltil, where one man had seven. At Cabayan the capitán had two wives, a curly-haired one and a straighthaired one, the latter the daughter of Filipinos who had taken up

their abode with the Negritos. (See Pl. LV.) Polygamy is allowed throughout the Negrito territory. It is not uncommon for a man to marry sisters or a widow and her daughter. Marriage between blood relatives is prohibited.

Divorce is not very common with the Negritos in Zambales. There seems to be a sentiment against it. If a man is powerful enough he may divorce his wife, but if he does so for any other reason than desertion or unfaithfulness her relatives are likely to make a personal matter of it and cause trouble. A man and his wife may separate by mutual agreement and that of their families. In such a case whatever property they may have is divided equally, but the mother takes the children.

A more frequent occurrence than that, however, is the desertion of her husband by a woman who has found some one of greater attractions elsewhere, probably in another rancheria, but even these cases are rare. If it is possible to reach the offender the new husband will have to pay up, otherwise it is necessary for the woman's parents to pay back to the injured husband all that he has paid for her. But if the offender is caught and is found to be unable to pay the necessary price the penalty is death. In any event the husband's interests are guarded. He can either recover on his investment or get revenge.

BURIAL

Notwithstanding the repeated statements of travelers that Negritos bury their dead under their houses, which are then abandoned, nothing of this kind was met in Zambales, and Mr. Cooke did not see it in Bataan. He says that in the latter province the body is placed in a coffin made by hollowing out a tree, and is buried in some high spot, but there is no regular burying ground. A rude shed and a fence are built to protect the grave.

In Zambales any spot may be selected. The body is wrapped up in a mat and buried at a depth of 3 or 4 feet to protect it from dogs and wild boars. With their few tools such interment constitutes an arduous labor.

I was unable to learn of any special ceremony performed at a burial. Montano says they have one, and Mr. Cooke states that all the relatives of the deceased kneel in a circle around the coffin and sing a mournful monotone. The Negritos of Zambales repeatedly affirmed that they had no burial ceremony.

MORALS

I believe that many of the vices of the Negrito are due to contact with the Malayan to whom he is, at least in point of truthfulness, honesty, and temperance, far superior. It is rare that he will tell a lie unless he thinks he will be greatly benefited by it, and he seems not to indulge

in purposeless lying, as so often do his more civilized neighbors. So far as my acquaintance with him goes, I never detected an untruth except one arising from errors of judgment.

In their dealings with each other there seldom occur disputes among the Negritos, which in itself is an evidence of their natural honesty. With Filipinos, they are inclined to accept and respect the opinions of their more knowing, if less honest, patrons, and take what is offered for their produce with little protest. It is to be feared, however, that as they realize the duplicity of the Filipinos they themselves may begin to practice it.

Alcoholism is unknown among them, but they drink willingly of the native drinks, "tuba" and "anisado," whenever it is offered them. They do not make these beverages. Nowhere does it seem to have gotten a hold on them, and there are no drunkards.

The practice of smoking is followed by Negritos of both sexes, old and young, although they are not such inveterate smokers as are the Filipinos. The custom prevails of smoking roughly made cigars of tobacco leaves tied up with a grass string, always with the lighted end in the mouth. After smoking a few whiffs, the cigar is allowed to go out, and the stump is tucked away in the breechcloth or behind the ear for future use. One of these stumps may be seen somewhere about

a Negrito at almost any time. Pipes are never used.

Very few Negritos chew betel nut, and their teeth, although sharpened as they are, offer a pleasing contrast to the betel-stained teeth of the average Filipino.

While one can not speak authoritatively in regard to relation of the sexes without a long and close study of their customs, yet all the evidence at hand goes to show that the Negritos as a race are virtuous, especially when compared with the Christianized natives. Their statement that death is their penalty for adultery is generally accepted as true, and probably is, with some modifications. Montano mentions it twice, and he asserts further in regard to the Negritos of Bataan that "sexual relations outside of marriage are exceedingly rare. A young girl suspected of it must forever renounce the hope of finding a husband.” In Zambales the Negritos continually assert that adultery is punishable by death, but closer questioning usually brought out the fact that the offenders could buy off if they possessed the means. Montano makes the statement that in case of adultery it is the injured husband who executes the death sentence. However, the injured husband is satisfied if he recovers what he paid for his wife in the beginning. In case of a daughter, the father exacts the payment, and only in case he is destitute is it likely to go hard with the offender.

It has been asserted also that theft is punishable by death. The

1 Voyage aux Philippines, p. 71; Mission aux Philippines, p. 315.

Negritos say that if a man is caught stealing and can not pay the injured person whatever he considers the value of the stolen article and the fine that is assessed against him, he will be put to death. But, as a matter of fact, it is never done. He is given his time in which to pay his fine or someone else may pay it; and in the latter case the offender becomes a sort of slave and works for his benefactor.

Murder is punishable by death. The victim is executed in the manner already described in the torture dance. But murder is so rare as to be almost unknown. The disposition of the Negrito is peaceable and seldom leads him into trouble.

1

Cooke states that as a punishment for lighter offenses the Negritos of Bataan use an instrument, called "con-de-mán," which is simply a split stick sprung on the neck from six to twenty hours, according to the degree of the crime, and which is said to be very painful. Nothing like this was seen in Zambales.

SLAVERY

Notwithstanding the statements of Montano that the Negritos have no slaves and know nothing of slavery, the reverse is true, in Zambales at least; so say the Negritos and also the Filipinos who have spent several years among them. The word "a-li'-pun" is used among them to express such social condition. As has been stated, a man caught stealing may become a slave, as also may a person captured from another rancheria, a child left without support, a person under death sentence, or a debtor. It was also stated that if a man committed a crime and escaped a relative could be seized as a slave. It will take a long acquaintance with the Negritos and an intimate knowledge of their customs to get at the truth of these statements.

INTELLECTUAL LIFE

The countenance of the average Negrito is not dull and passive, as might reasonably be expected, but is fairly bright and keen, more so than the average Malayan countenance. The Negrito also has a look of good nature-a look usually lacking in the Malayan. His knowledge of things other than those pertaining to his environment is, of course, extremely limited, but he is possessed of an intellect that is capable of growth under proper conditions. He always manifests the most lively interest in things which he does not understand, and he tries to assign causes for them.

Natural phenomena he is unable to explain. When the sun sets it goes down behind a precipice so far off that he could not walk to it, but he does not know how it gets back to the east. Rain comes from the clouds, but he does not know how it got there except that thunder and lightning bring it. These things are incomprehensible to him and