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Department of the Interior
Ethnological Survey Publications
Volume II, Part I .
Negritos of Zambales
BY
WILLIAM ALLAN REED
PART I. NEGRITOS OF ZAMBALES
PART II. NABALOI OF BENGUET
PART III. BATAK OF PARAGUA
MANILA
BUREAU OF PUBLIC PRINTING
17095 : 9°4
LETTER OF TRANSMITTAL
Department of the Interior,
The Ethnological Survey,
Manila, March 3, 1904.
Sir: I have the honor to transmit a study of the Negritos of Zam-
bales Province made by Mr. William Allan Reed, of The Ethnological
Survey, during the year 1903. It is transmitted with the recommenda-
tion that it lie published as Part I of Volume II of a series of scientific
studies to be published by this Survey.
Respectfully,
^^/iiZ^i^^S^^T^^'
Chief of The Ethnological Survey.
Hon. Dean C. Worcester,
Secretary of the Interior, Manila, P. I.
LETTER OF SUBMITTAL
Department of the Interior,
The Ethnological Survey,
Manila, March 1, 1904.
Sir: I have the honor to submit herewith my report on the Negritos
of Zambales.
Very respectfully, William Allan Reed.
Dr. Albert Ernest Jenks,
Chief of The Ethnological Surrey, Manila, P. I.
CONTENTS
Page
Preface g
Chapter I
Distribution of Negritos 13
Present distribution in the Philippines 17
In Luzon 17
In the southern islands 20
Conclusion 22
Chapter II
The Province of Zambales 24
Geographical features 24
Historical sketch 25
Habitat of the Negritos 30
Chapter III
The Negritos of Zambales 33
Physical features 33
Permanent adornment 36
Dress , 37
Chapter IV
Industrial Life 39
Home life 39
Agriculture 42
Manufacture and trade 43
Hunting and fishing ... 44
Chapter V
Amusements 49
Games 49
Music 50
Dancing 51
Potato dance 52
Bee dance 52
Torture dance 52
Lover's dance 53
Duel dance 53
Chapter VI
General Social Life 55
Thechild 55
Marriage 56
Rice ceremony 57
Head ceremony 58
"Leput" or home coming 59
5
6 CONTENTS
Ciiapteh VI — Continued
General Social Life— Continued. Pa ? e
Polygamy and divorce I 60
Burial 61
Morals 61
Slavery 63
Intellectual life 63
Superstitions 65
Chapter VII
Spanish Attempts to Organize the Negritos 68
Appendixes
Appendix A. Anthropometric Measurements 75
B. Vocabularies 79
Index 85
ILLUSTRATIONS
Plate
I.
II.
III.
IV.
V.
YI.
VII.
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
XIX.
XX.
XXI.
XXII.
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
XXVIII.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
XXXIV.
XXXV.
Outline map of the Philippine Islands, showing distribution of
Negritos
Outline map of Zambales, showing distribution of Negritos
Negrito women of Bataan on a rock in a stream
Negrito man from Nangsol, near Subig, Zambales
Negrito man from Aglao, Zambales ^
Negrito woman of Zambales
View near Santa Fe, Zambales
Capihin of Villar
Negrito man of Zambales
Showing relative height of American, mixed blood, and pure
Negrito
Group of Negritos and Constabulary at Cabayan, Zambales
Old man of Zambales, pure Negrito
Old man of Zambales, pure Negrito, showing hair on face and
chest
Negrito of Zambales, showing hair on the chin and skin disease
on the arm
Pure Negrito of Zambales, showing hair on the chin
Negrito man of Zambales, showing hair on the face
Negrito girls of Zambales, one with hair clipped behind to
eradicate vermin
Negrito man of Zambales, pure blood
Negrito man of Zambales, mixed blood
Negrito man of Zambales, pure blood
Negrito man of Zambales, mixed blood
Negrito girls of Zambales, pure bloods
Negrito woman of Zambales, mixed blood
Old Negrito woman of Zambales, pure blood
Negrito man of Zambales, pure blood
Negrito man of Negros, mixed blood
Negrito man of Zambales
Negritos (emigrants from Panay) of Maao, Occidental Negros;
mixed bloods
Group of Negrito men at Santa Fe, Zambales
Principal men of Tagiltil, Zambales; pure Zambal and mixed
Negrito
Negritos of Zambales, mixed bloods
Group of people called Aburlin; non-Christian Zambal and
Negrito mixed bloods
Negrito women of Zambales
Group of Negrito women at Santa Fe, Zambales, showing dress.
Negrito girls of Zambales, one wearing necklace of dried berries.
7
18
30
30
30
30
30
30
80
30
30
30
80
30
30
30
30
30
44
44
44
44
44
44
44
44
44
44
44
44
44
44
44
44
58
8 ILLUSTRATIONS
After page
Plate XXXVI. Combs worn by Negritos of Zambales 58
XXXVII. Ornaments worn by Negrito? of Zambales 5S
XXXVIII. Negrito man, wife, and hut, Bataan 58
XXXIX. Better class of Negrito hut, Zambales 58
XL. Negrito man of Bataan making tire with bamboo . 58
XLI. Negrito men of Bataan making tire with bamboo 58
XLII. Bows and arrows used by Negritos of Zambales 58
XLIII. Position taken by Negritos of Zambales in shooting 58
NLIV. Negrito man of Bataan drawing a bow; hog-bristle orna-
ments on the legs 58
XLV. Negrito man of Negros (emigrant from Panay) drawing a
bow 58
XLVI. Musical instruments used by Negritos of Zambales 58
XLVII. Negritos of Zambales singing the "talbun" - 58
XLVIII. Negritos of Zambales dancing 58
NLIX. Negrito men of Bataan beating gongs and dancing 58
L. Negritos of Zambales dancing the "torture dance" 58
LI. Negrito woman and daughter, Bataan 72
LII. Pure Negrito woman and mixed blood, with babies, Zamba-
les 72
LIII. Negrito women and children, Zambales 72
LIV. Negrito children, Santa Fe, Zambales 72
LV. Capitan of Cabayan, Zambales, with Negrito and Zambal
wives 72
LVI. Boys of Zambales, showing scars made by blistering for
fevers, etc 72
LVII. Negrito woman of Zambales, pure blood, showing scars
made by blistering for fevers, etc 72
LVIII. Negrito woman of Zambales, pure blood, showing skin
disease 72
LIN. Negrito man of Zambales, mixed blood, showing skin
disease 72
LN. Negrito boy of Zambales, mixed blood, showing skin
disease 72
LXI. Negrito man of Zambales, mixed blood, showing skin
disease 72
LXII. Oapitan-General del Monte, Negrito of Zambales 72
Page
Figuee 1. "Belatie," trap used by Negritos 45
2. Marks on dice used by Negritos 49
PREFACE
This report is based on two months' field work pursued during May
and June, 1903. Accompanied by Mr. J. Diamond, a photographer,
the writer went in the latter part of April to Iba, Zambales, where a
few days were spent in investigating the dialects of the Zambal people
and in preparation for a trip to the interior.
After a journey of 25 miles inland a camp was established near
Tagiltil. During the three weeks we were there the camp was visited
by about 700 Negritos, who came in from outlying settlements, often
far back in the mountains; but, owing to the fact that most of them
would remain only as long as they were fed, extended investigations
had to be conducted largely among the residents of Tagiltil and the
neighboring rancheria of Villar.
From Tagiltil a trip was made southward behind the low mountain
chain, which marks the limit of the plain, and through a hitherto
unexplored territory, very broken and next to impassable except in the
dry season. The trail, known only to Negritos and but little used,
followed for the most part the beds of mountain streams. Four little
rancherias were passed, the people of two of which had already visited
us. A hard two-day trip brought us to Santa Fe, a barrio of San
Marcelino. After a week with the Negritos at this place a trip was
made toward the Pampanga boundary to Cabayan and Aglao, the former
locality inhabited by several small groups of Negritos, the latter an
isolated Ilokano barrio in and near which the Negritos live. A visit
to the rancherias near Subig and Olongapo concluded the investigation.
In all, more than a thousand Negritos were seen.
With only a short time at a place it is evident that an exhaustive
study of the people of any particular locality could not be made. But
the culture plane of the entire area is practically the same, and the facts
as here presented should give a good idea of the customs and the general
condition of the Negritos of Zambales Province. The short time at
my disposal for the investigation is my only excuse for the meager treat-
ment given some lines of study — as. for example, physical anthropology
and language.
Inasmuch as nothing has yet been published by The Ethnological
Survev on the Negritos of the Philippines. I have thought it not out
of place to preface my report with an introductory chapter on their
9
10 PREFACE
distribution. The data contained therein have been compiled by me
from information gathered by the Survey during the past two years and
are sufficiently authentic for the present purpose.
The photographs of the Zambales Negritos were made by Mr. J.
Diamond and those of the Bataan Negritos are from the collection of
Hon. Dean C. Worcester. Secretary of the Interior. Credit for each
photograph is given on the plate as it appears.
NEGRITOS OF ZAMBALES
11
Chapter I
DISTRIBUTION OF NEGRITOS
Probably no group of primitive men has attracted more attention
from the civilized world than the pygmy blacks. From the time of
Homer and Aristotle the pygmies, although their existence was not
absolutely known at that early period, have had their place in fable and
legend, and as civilized man has become more and more acquainted
with the unknown parts of the globe he has met again and again with
the same strange type of the human species until he hp,s been led to
conclude that there is practically no part of the tropic zone where these
little blacks have not lived at some time.
Mankind at large is interested in a race of dwarfs just as it would
be in a race of giants, no matter what the color or social state ; and
scientists have long been concerned with trying to fix the position of
the pygmies in the history of the human race. That they have played
an important ethnologic role can not be doubted; and although to-day
they are so scattered and so modified by surrounding people as largely
to ha^e disappeared as a pure type, yet they have everywhere left their
imprint on the peoples who have absorbed them.
The Negritos of the Philippines constitute one branch of the Eastern
division of the pygmy race as opposed to the African division, it being
generally recognized that the blacks of short stature may be so grouped
in two large and comprehensive divisions. Other well-known branches
of the Eastern group are the Mincopies of the Andaman Islands and
perhaps also the Papuans of New Guinea, very similar in many par-
ticulars to the Negritos of the- Philippines, although authorities differ
in grouping the Papuans with the Negritos. The Asiatic continent
is also not without its representatives of the black dwarfs, having the
Sakai of the Malay Peninsula. The presence of Negritos over so large
an area has especially attracted the attention of anthropologists who
have taken generally one or the other of two theories advanced to explain
it : First, that the entire oceanic region is a partly submerged continent,
once connected with the Asiatic mainland and over which this aboriginal
race spread prior to the subsidence. The second theory is that the
peopling of the several archipelagoes by the Negritos has been a gradual
13
14 NEGKITOS OF ZAMBALES
spread from island to island. This latter theory, advanced by IJe
Quatrefages, 1 is the generally accepted one, although it is somewhat
difficult to believe that the ancestors of weak and scattered tribes such as
to-day are found in the Philippines could ever have been the sea rovers
that such a belief would imply. It is a well-known fact, however, that
the Malays have spread in this manner, and, while it is hardly possible
that the Negritos have ever been as bold seafarers as the Malays, yet
where they have been left in undisputed possession of their shores they
have remained reckless fishermen. The statement that they are now
nearly always found in impenetrable mountain forests is not an argu-
ment against the migration-by-sea theory, because they have been sur-
rounded by stronger races and have been compelled to flee to the
forests or suffer extermination. The fact that they live farther inland
than the stronger peoples is also evidence that they were the first inhabi-
tants, for it is not natural to suppose that a weaker race could enter
territory occupied by a stronger and gain a permanent foothold there. 2
1 Les Pygmees, 1887.
2 However, when one attempts to fathom the mysteries surrounding the origin and
migrations of the Negrito race he becomes hopelessly involved in a labyrinth of conjecture.
Did the Negritos come from somewhere in Asia, some island like New Guinea, or is
their original home now sunk beneath the sea? In the present state of our knowledge we
can not hope to know. We find them in certain places to-day ; we may believe that they
once lived in certain other places, because the people now living there have characteristics
peculiar to the little black men. But the Negrito has left behind no archaeological remains
to guide the investigator, and he who attempts seriously to consider this question is laying
up for himself a store of perplexing problems.
It may be of interest to present here the leading facts in connection with the distribu-
tion of the Negrito race and to summarize the views set forth by various leading anthro-
pologists who have given the subject most study.
The deduction of the French scientists De Quatrefages and Hamy have been based
almost entirely on craniological and osteological observations, and these authors argue a
much wider distribution of the Negritos than other writers hold. In fact, according to
these writers, traces of Negritos are found practically everywhere from India to Japan
and New Guinea.
De Quatrefages in Les Pygmees, 1SS7, divides what he calls the "Eastern pygmies," as
opposed to the African pygmies, into two divisions — the Negrito-Papuans and the Negritos
proper. The former, he says, have New Guinea as a center of population and extend as
far as Gilolo and the Moluccas. They are distinguished from the true Papuans who
inhabit New Guinea and who are not classed by that writer as belonging to the Negrito
race.
On the other hand, Wallace and Earl, supported by Meyer, all of whom have made some
investigations in the region occupied by the Papuans, affirm that there is but a single race
and that its identity with the Negritos is unmistakable. Meyer (Distribution of Negritos
1898, p. 77) says that he and Von Maclay in 1873 saw a number of Papuans in Tidore!
He had just come from the Philippines and Von Maclay had then come from Astrolabe
Bay, in New Guinea. With these Papuans before them they discussed the question of the
unity of the races, and Von Maclay could see no difference between these Papuans and
those of Astrolabe Bay, while Meyer declared that the similarities between them and the
Negritos of the Philippines was most striking. He says: "That was my standpoint then
regarding the question, neither can I relinquish it at present."
Although they defended the unity of the Negritos and the Papuans they recognized that
the Papuans were diversified and presented a variety of types, but Meyer* regards this not
as pointing to a crossing of different elements but as revealing simply the variability of the
race. He continues (p. 80) : "As the external habitus of the Negritos must be declared
as almost identical with that of the Papuans, differences in form of the skull the size of
the body, and such like have the less weight in opposition to the great uniformity' as
strong contrasts do not even come into play here, and if the Negritos do not show such
great amount of variation in their physical characters as the Papuans which however
NEGRITOS OF ZAMBALES 15
The attention of the first Europeans who visited the Philippines was
attracted by people with frizzly hair and with a skin darker in color
than that of the ruling tribes. Pigafotta, to whom we arc indebted for
is by no means sufficiently attested- — it is no wonder in the case of a people which has
been driven back and deprived of the opportunity of developing itself freely."
Thus it remains for future investigations to establish beyond doubt the identity of the
Papuans.
De Quatrefages divides all other Eastern pygmies into two divisions — insular and con-
tinental — and no authors find fault with this classification. Only in fixing the distribution
of the Negritos do the authorities differ. The islands admitted by everybody to contain
Negritos to-day may be eliminated from the discussion. These are the Philippines and
the Andamans. In the latter the name "Mincopies" has been given to the little blacks,
though how this name originated no one seems to know. It is certain that the people do
not apply the name to themselves. Extensive study of the Andamans has been made by
Flower and Man.
The Moluccas and lesser Sunda Islands just west of New Guinea were stated by De
Quatrefages in 1S87 ( Les Pygmees) to be inhabited by Negritos, although three years
previously, as recorded in Homines Fossiles, 1884, he had doubted their existence there.
He gave no authority and assigned no reason in his later work for this change of
opinion. Meyer thinks this sufficient reason why one should not take De Quatrefages too
seriously, and states that proofs of the existence of the Negritos in this locality are "so
weak as not to be worth discussing them in detail." From deductions based on the
examination of a single skull Hamy inferred that pure Negritos were found on Timor, but
the people of Timor were found by Meyer to be mixed Papuans and Malays, resembling the
latter on the coasts and the former in the interior.
Likewise in Celebes, Borneo, and Java the French writers think that traces of an
ancient Negrito population may be found, while Meyer holds that there is not sufficient
evidence to warrant such an assumption. In Sumatra he admits that there is an element
not Malayan, which on account of the nearness of Malacca may be Negritlc, but that fact
is so far by no means proved.
In regard to Formosa Meyer quotes Scheteleg (Trans. Ethn. Soc, n. s., 1869, vn) :
"I am convinced * * * that the Malay origin of most of the inhabitants of Formosa
is incontestable." But Hamy holds that the two skulls which Scheteleg brought were
Negrito skulls, an assumption which Meyer (Distribution of Negritos, 1S98, p. 52) dis-
poses of as follows: "To conclude the occurrence of a race in a country from certain
characters in two skulls, when this race has not been registered from that country, is, in
the present embryonic state of craniology, an unwarrantable proceeding."
In like manner Hamy has found that a certain Japanese skull in the Paris Museum
resembles a Negrito skull, and he also finds traces of Negritos in Japan in the small
stature, crisp hair, and darker color of the natives of the interior of the Island of Kiusiu.
But Meyer holds that the facts brought forward up to the present time are far from being
established, and objects to the acceptance of surmises and explanations more or less sub-
jective as conclusive.
There is no doubt of the occurrence of Negritos in the peninsula of Malacca, where both
pure and mixed people have been found. These are reported under a variety of names,
of which Semang and Sakaf are perhaps the best known. Meyer (Distribution of Negritos,
p. 62, footnote 2) says : "Stevens divides the Negritos of Malacca into two principal tribes —
the Belendas, who with the Tumiors branched off from the Kenis tribe, and the Meniks,
who consist of the Panggans of Kelantan and Petani and the Semangs of the west coast.
Only the Panggans * * * and the Tumiors are pure Negritos. A name often recur-
ring for the Belendas is Sakeis (Malay: 'bondman,' 'servant'), a designation given them
in the first instance by the Malays but which they often also apply to themselves when
addressing strangers."
In their efforts to find Negrito traces in the Mao-tse, the aboriginal peoples of the
Chinese Empire, De Lacouperie and De Quatrefages have, in the opinion of Meyer, even
less to stand on than had Hamy in the case of Japan. In like manner it remains to be
proved whether the Moil of Annam are related to Negritos, as the two French writers
have stated, but whose opinions have been vigorously opposed by Meyer and others.
The question of the aboriginal inhabitants of India is one of even greater importance
and presents greater difficulties. If it can be shown that this aboriginal population was
Negrito, and if the relations which researches, especially in philology, have indicated
between the peoples of India and those of Australia can be proved, a range of possibilities
of startling importance, affecting the race question of Oceania in general and the origin
and distribution of the Negritos in particular, will be opened up. In regard to the Indian
question there is much diversity of opinion. De Quatrefages and Hamy, as usual, regard
16 NEGRITOS OF ZAMBALES
an account of Magellan's voyage of discovery in 1521, mentions Negritos
as living in the Island of Panglao, southwest of Bohol and east of
Cebu. 1 If we are to believe later historians the shores of some of the
islands fairly swarmed with Negritos when the Spaniards arrived.
Meyer gives an interesting extract from an old account by Galvano,
The Discoveries of the World (ed. Bethune, Hakluyt Soc, 1862, p. 234) : 2
In the same yeere 1543, and in nioneth of August, the generall Rui Lopez sent
one Bartholomew de la torre in a smal ship into new Spaine to acquaint the
vizeroy don Antonio de Mendooa, with all things. They went to the Islands of
Siria, Gaonata, Bisaia and many others, standing in 11 and 12 degrees towards
the north, where Magellan had beene. * * * They found also an Archepelagus
of Islands well inhabited with people, lying in 15 or 16 degrees: * * * There
came vnto them certaine barkes or boates handsomely decked, wherein the master
and principall men sate on high, and vnderneath were very blacke moores with
frizled haire * * *: and being demanded where. they had these blacke moores,
they answered, that the_y had them from certaine islands standing fast by Sebut,
where there were many of them. * * *
Zuniga 3 quotes the Franciscan history 4 as follows :
The Negritos which our first conquerors found were, according to tradition, the
first possessors of the islands of this Archipelago, and, having been conquered by
the political nations of other kingdoms, they fled to the mountains and populated
them, whence no one has been able to accomplish their extermination on account
of the inaccessibility of the places where they live. In the past they were so proud
of their primitive dominion that, although they did not have strength to resist
the strangers in the open, in the woods and mountains and mouths of the rivers
they were very powerful. They made sudden attacks on the pueblos and com-
pelled their neighbors to pay tribute to them as to lords of the earth which they
inhabited, and if these did not wish to pay them they killed right and left,
collecting the tribute in heads. * * *
One of the islands of note in this Archipelago is that called Isla de Negros on
account of the abundance of them [negroes]. In one point of this island — on the
west side, called "Sojoton" — there is a great number of Negritos, and in the center
of the island many more.
Chirino has the following to say of the Negritos of Panay at the end
of the sixteenth century : 6
Amongst these (Bisayas) there are also some negroes, the ancient inhabitants
of the island of which they had taken possession before the Bisayas. They are
the Negritos as established in India, but Topinard and Virchow are opposed to this belief.
Meyer holds that "this part of the Negrito question is in no way r : x for decision and
how much less the question as to a possible relationship of this hypothetical primitive
population with the Negroes of Africa." (Distribution of Negritos, 1S99, p. 70.)
In anthropology a statement may be regarded as proved for the time being so long as
no opposition to it exists. With the exception of the Philippine and the Andaman Islands
and the Malay Peninsula, as we have seen, the presence of traces of Negritos is an open
question. The evidence at hand is incomplete and insufficient, and we must therefore be
content to let future investigators work out these unsolved problems.
' English edition of Stanley, 1S74, p. 106.
- Distribution of Negritos, 1899, p. 6, footnote.
3 Zuniga, Estadismo de las Islas Filipinas. Reprint by Retana, vol. 1 p 422
1 By this is meant Fr. San Antonio's Chronicas de la Apostolica, Provincia de San
Gregorio, etc., 1738-1744.
B Relacion de las Islas Filipinas, 1604; 2d ed., 1890. p. 38.
NEGKITOS OF ZAMBALES 17
somewhat less black and less ugly than those of Guinea, but are smaller and
weaker, although as regards hair and beard they are similar. They are more
barbarous and savage than the Bisayas and other Filipinos, for they do not, like
them, have houses and fixed settlements. They neither sow nor reap, and they
wander through the mountains with their women and children like animals,
almost naked. * * * Their sole possessions are the bow and arrow.
Meyer, 1 who has given the subject much study and has conducted
personal investigations on the field, states that "although at the time of
the arrival of the Spaniards in the country, and probably long before,
the Negritos were in process of being driven back by the Malays, yet
it appears certain that their numbers were then larger, for they were
feared by their neighbors, which is now only exceptionally the case."
Of the vast amount of material that has been written during the
past century on the Negritos of the Philippines a considerable portion
can not be taken authoritatively. Exceptions should be made of the
writings of Meyer, Montano, Marche, and Blumentritt. A large part
of the writings on the Philippine Negritos have to do with their dis-
tribution and numbers, since no one has made an extended study of
them on the spot, except Meyer, whose work (consisting of twelve chap-
ters and published in Volume IN of the Publications of the Eoyal Eth-
nographical Museum of Dresden, 1893) I regret not to have seen. Two
chapters of this work on the distribution of the Negritos, republished
in 1899, form the most recent and most nearly correct exposition of
this subject. Meyer summarizes as follows :
It may be regarded as proved with certainly that Negritos are found in Luzon,
Alabat, Corregidor, Panay, Tablas, Negros, Cebu, northeast Mindanao, and Palawan.
It is questionable whether they occur in Guimaras, Mindoro, and the Calamianes.
This statement would be more nearly correct if Corregidor and Cebu
were placed in the second list and Guimaras in the first. In this paper
it is possible, by reason of special investigations, to give more reliable and
detailed information on this subject than any yet published.
PRESENT DISTRIBUTION IN THE PHILIPPINES 2
IN" LUZON
This paper concerns itself chiefly with the Zambales Negritos whose
distribution in Zambales and the contiguous Provinces of Bataan, Pam-
panga, and Tarlac is treated in detail in the following chapter. But
Negritos of more or less pure blood, known variously as Aeta, Agfa,
Baluga, Dumagat, etc., are found in at least eleven other provinces of
Luzon. Beginning with the southern end of the island there are a very
few Negritos in the Province of Sorsogon. They are found generally
living among the Bicol population and do not run wild in the woods;
they have probably drifted down from the neighboring Province of
1 Meyer, Distribution of Negritos, 1899, p. 4. 2 See sketch map, PI. I.
17095 2
18 NEGRITOS OF ZAMBALES
Alba)'. According to a report submitted by the governor of Sorsogon
there are a few of these Negritos in Bacon and Bulusan, and four fam-
ilies containing Negrito blood are on the Island of Batang near G-abat.
Eight pueblos of Albay report altogether as many as 800 Negritos,
known locally as "Agta." It is not likely any of them are of pure blood.
In all except three of the towns they are servants in Bicol houses, but
Malinao, Bacacay, and Tabaco report wandering groups in the moun-
tains.
Meyer, who makes no mention of Negritos in Sorsogon or Albay,
deems their existence in the Camarines sufficiently well authenticated,
according to Blumentritt, who places Negrito half-breeds in the neigh-
borhood of Lagonoy and around Mount Isarog. Information received
by The Ethnological Survey places them in the mountains near Baao,
Bulk, Iriga, Lagonoy, San Jose, Gao, and Tigaon, as well as scattered
over the Cordillera de Isarog around Sag-nay. All of these places are
in the extreme southeastern part of the province contiguous to that
part of Albay inhabited by Negritos. In neither province is the type
pure. In the northern part of the province a few Negritos, called
"Dumagat/' are reported near Sipocot and Bagay. The towns of San
Vicente, Labo, Paracale, Mambulao, and Capalonga along the north
coast also have Negritos, generally called ''Acta." These are probably
of purer blood than those around Mount Isarog. More than a hundred
families of "Dumagat" are reported on the Islands of Caringo, Caluat,
and Jomalic.
Farther to the north the Island of Alabat was first stated by Blumen-
tritt to be inhabited by Dumagat, and in his map of 1882 he places
them here but omits them in the map of 1890. Meyer deems their
occurrence there to be beyond all doubt, as per Steen Bille's reports
(Keise der Galathea, German ed., 1852). Beports of The Ethnological
Survey place Aeta, Baluga, and Dumagat on Alabat — the former rim-
ing wild in the mountains, the latter living in the barrios of Camagon
and Silangan, respectively. On the mainland of the Province of Tayabas
the Negritos are generally known as Aeta and may be regarded as
being to a large degree of pure blood. They are scattered pretty well
over the northern part of the province, but do not, so far as is known,
extend down into the peninsula below Pitogo and Macalelon. Only at
Mauban are they known as Baluga, which name seems to indicate a
mixed breed. The Island of Polillo and the districts of Infanta and
Principe, now part of the Province of Tayabas, have large numbers of
Negritos probably more nearly approaching a pure physical type than
those south of them. The Negritos of Binangonan and Baler have
received attention in short papers from Blumentritt, but it yet remains
for someone to make a study of them on the spot.
Meyer noted in 1872 that Negritos frequently came from the moun-
CD
<3lSLAS BABUYANES
o Q
Plate I. OUTLINE MAP OF THE PHILIPPINE ISLANDS, SHOWING DISTRIBUTION OF NEGIRTOS
NEGRITOS OF ZAMBALES 19
tains to Santa Cruz, Laguna Province. These probably came from
across the Tayabas line, as none arc reported in Laguna except from
Santa Maria, in the extreme northern part. Even these are probably-
very near the boundary line into Rizal Province; perhaps they are over
the line. Tanay, Rizal Province, on the shore of Laguna de Bay, reports
some 300 Negritos as living in the mountains north of that town.
From descriptions given by natives of Tanay they do not appear to be
pare types. There is also a small group near Montalban, in Eizal
Province, not more than 20 miles from Manila.
Going northward into Bulacan we are in possession of more definite
information regarding the whereabouts of these forest dwellers. Zuiiiga
in 1803 spoke of the Negritos of Angat — in those days head-hunters
who were accustomed to send messages by means of knotted grass stalks. 1
This region, the upper reaches of the Angat River, was visited by
Mr. E. J. Simons on a collecting trip for The Ethnological Survey in
February, 1903. Mr. Simons saw twenty-two little rancherias of the
Dumagat, having a total population of 176 people. Some of them had
striking Negroid characteristics, but nearly all bore evidence of a mix-
ture of blood. In some cases full-blooded Filipinos have married into
the tribe and adopted Negrito customs entirely. Their social state is
about the same as that of the Negritos of Zambales, though some of
their habits — for instance, betel chewing — approach more nearly those
of lower-class Filipinos. A short vocabulary of their dialect is given
in Appendix B.
Negritos are also found in northern Bulacan and throughout the con-
tinuous mountain region extending through Nueva Ecija into Isabela
and the old Province of Principe. They are reported from Peiiaranda,
Bongabong, and Pantabangan, in Nueva Ecija, to the number of 500.
This region is yet to be fully explored; the same may be said also of
that vast range of mountains, the Sierra Madre, of Isabela and Cagayan.
In the Province of Isabela Negritos are reported from all the towns,
especially Palanan, on the coast, and Carig, Echague, Angadanan, Caua-
van, and Cabagan Nuevo, on the upper reaches of the Eio Grande de
Cagayan, but as there is a vast unknown country between, future explo-
ration will have to determine the numerical importance of the Negritos.
It has been thought heretofore that this region contained a large number
of people of pure blood. This was the opinion set forth by Blumentritt,
He says :
This coast is the only spot in the Philippines in which the original masters of
the Archipelago, the Negritos, hold unrestricted possession of their native land.
The eastern side of the Cordillera, which slopes toward this coast is also their
undisputed possession. However, the western slopes they have been compelled
to share with branches of Malay descendants. Here they retain the greatest purity
of original physique and character.
1 Estadismo de las Islas Filipinas. Ed. Retana, 1893, i, p. 421.
20 NEGRITOS OF ZAMBALES
These statements stand much in need of verification. Inquiries pur-
sued by The Ethnological Survey do not hear them out — in fact, point
to an opposite belief.
There is a small body of what may be pure types near the boundary
between Isabela and Cagayan, west of the Cagayan Kiver, but the coast
region, so far as is known, does not hold any Negritos.
As manv as sixteen towns of Cagayan report Negritos to the total
number of about 2,500. They are known commonly as "Atta," but in the
pueblo of Baggao there are three groups known locally as "Atta," "Dian-
go," and "Paranan." They have been described by natives of Baggao
as being very similar to the ordinary Filipinos in physical character-
istics except that they are darker in color and have bushy hair. Their
only weapons are the how and arrow. Their social status is in even-
way like that of the Negritos as distinguished from the industrious
mountain Malayans of northern Luzon. Yet future investigations may
not associate these robust and warlike tribes with the weak, shirking
Negritos. Negritos of pure type have not so far been reported from
Cagayan.
At only two places in the western half of northern Luzon have
Negritos been observed. There is a small group near Piddig, Ilokos
Norte, and a wandering band of about thirty-five in the mountains
between Yillavieja, Abra Province, and Santa Maria, Ilokos Sur Prov-
ince, from both of which towns they have been reported. It is but a
question of time until no trace of them will be left in this region so
thickly populated with stronger mountain peoples.
IN THE SOUTHERN ISLANDS
Although Negritos were reported by the early Spanish writers to be
especially numerous in some of the southern islands, probably more of
them are found on Luzon than on all the other islands in the Archipelago.
Besides Luzon, the only large islands inhabited by them at present are
Panay, Negros, Mindanao, and Paragua, but some of the smaller islands,
as Tablas and Guimaras, have them.
Negritos of pure blood have not been reported from Mindoro, but only
the half-breed Manguian, who belong in a group to themselves. It is
questionable whether the unknown interior will produce pure types
though it is frequently reported that there are Negritos in the interior.
There is a rather large colony of Negritos on the west coast of Tablas
near Odiungan, and also a few on the Isla de Carabao immediately
south of Tablas. These have probably passed up from Panay. All
the provinces of the latter island report Negritos, locally known as
"Ati" and "Agfa." They seem to be scattered pretty well over the
interior of Panay, being especially numerous in the mountainous region
where the Provinces of Antique and Iloilo join. In Antique there
NEGRITOS OF ZAMBALES 21
are about 1,000 Negritos living in groups of several families each.
They are reported from nearly all the towns, being more numerous
along the Dalanas and Sibalon Rivers. The number of pure types is
said, however, to be rapidly decreasing on account of intermarriage with
the Bukidnon or mountain Visayan. They are of very small stature,
with kinky hair. They lead the same nomadic life as the Negritos in
other parts, except that they depend more on the products of the forest
for subsistence and rarely clear and cultivate "ca-ing-in." 1 They seem
to have developed more of religious superstitions, and believe that both
evil spirits and protecting spirits inhabit the forests and plains. How-
ever, these beliefs may have been borrowed from the Bukidnon, with
whom they come much in contact. From a mixing of the Ati and
Bukidnon are sprung the Calibugan, who partake more of the character-
istics of their Visayan ancestors than those of the Ati, and generally
abandon the nomadic life and live in clearings in the forest.
About ten years ago there was a group of about 200 Ati at a place
called Labangan, on the Dalanas River, governed by one Capitan Andres.
They made clearings and carried people across the river for a small
remuneration. Many of them are said to have emigrated to Negros
to escape public work to which the local authorities subjected them
without compensation.
There is a small, wandering group of Negritos on Guimaras, probably
emigrants from Panay. They have been reported from both Nagaba
and Nueva Valencia, pueblos of that island.
Investigation does not bear out the statements of the historian pre-
viously quoted in regard to the early populations of Negros. At least
it seems that if the southwestern part of that island known as Sojoton
had been so thickly populated witli Negritos early in the eighteenth
century more traces of them would remain to-day. But they seem to
have left no marks on the Malayan population. While in the Isio region
in August, 1903, I made special investigation and inquiry into this
subject and could find no trace of Negritos. Expeditions of the Con-
stabulary into the interior have never met with the little blacks except
a single colony near the boundary line between the two provinces just
north of Tolon. A few Negritos have also been seen scattered in the
interior of southern Oriental Negros back from Nueva Valencia, Ayu-
quitan, and Bais. From there no trace of them exists until the ragged
mountains north of the volcano of Canlaon are reached, in the almost
impenetrable recesses of which there are estimated to lie a thousand or
more. They are especially numerous back of Escalante and formerly
made frequent visits to that pueblo, but recent military operations in
the region have made them timid, as scouting parties have fired on
and killed several of them. The sight of a white man or native of the
1 Cu-1ng-In is a Malayan word for cultivated clearing
'12 NEGRITOS OF ZAMBALES
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 cap-
tured by the Constabulary near Cadiz. (See PL XXVI.) He was much
taller than the Negritos of Zarnbales, 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.
ijo tar 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
■'Manianua," and are not very numerous.
We have detailed accounts of both the Tagbanua and Batak of Par-
agua, by Senor Manuel Venturello, a native of Puerto Princesa, who
has lived among them twenty years. These interesting articles, trans-
lated by Capt. E. A. Helmick, Tenth United States Infantry, and pub-
lished 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 smnpitan, here called "sum-
pit." Their only clothing is a breeehcloth 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 num-
bers. 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 lie no more than estimates in most instances.
The habits of the Negritos do not lend themselves to modern methods
of census taking.
NEGRITOS OF ZAMBALES 23
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 num-
bers 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, self-
supporting 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 do Calmsilan 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 Pangasi-
nan, Tarlae, and Pampanga. A number of peaks rise along this chain,
of which Mount Piuatubo, 6,0-iO 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 anchor-
ages. 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 culti-
vation of nearly all the products of the Archipelago. The forests are
especially valuable, and besides line timbers for constructional pur-
poses they supply large quantities of pitch, resin, bejueo. 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 : -
There are more populous ami mure 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 Paugasinan.
- Francisco Cafiamaque, Boletin de la Sociedad Geografica de Madrid, vol ix. 1880.
24
NEGRITOS OF ZAMBALE.S 25
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 Sal-
cedo who discovered Zambales. 1
This intrepid soldier [he says], after having conquered Manila and the sur-
rounding provinces, resolved to explore the northern part of Luzon. He organ-
ized at his own expense an expedition, and General Legaspi gave him forty-
five 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. Saleedo retook these captives
from the Chinese and gave them their liberty. The Indians, who were not accus-
tomed 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 evangeliz-
ing 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 Beeollets, who, dur-
ing the period from 1607 to 1680, founded missions at Agno, Balinca-
guin, Bolinao, Cabangan, Iba, Masinloc, and Santa Cruz. Then in
1680, more than a hundred years after Saleedo landed at Bolinao, the
Dominicans undertook the active evangelization of the district.
Let us now examine [continues the historian 2 ] the state of these savage
Indians whom the zealous Spanish missionaries sought to convert. Father Sala-
zar, 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 bar-
barity 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 the}' carried on wars continually, and they lived in such a state of dis-
cord 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
Diccionario Geografico, etc., .de las Islas Filipinas, vol. II, 1850. - Canamaque.
26 NEGRITOS OF ZAMBALES
01 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 oil 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, lie 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 privi-
leges 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 recog-
nized 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. The} 7 also had a kind
of baptism administered by the Bayoc with pure blood of the pig, but this cere-
mony, very long and especially very expensive, was seldom celebrated in grand
style. The sacrifice which the same priest offered to the idol Malyari con-
sisted 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 in format ion, but it can very well he
believed that the natives had a religion of their own and that trie 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 south-
ward, 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
NEGRITOS OF ZAMBALES 27
the Negritos to leave the northern part of the province, if indeed they
ever occupied it, but it is true that to-day they inhabit only the moun-
tainous region south of a line drawn through the middle of the province
from east to west.
The friar Martinez Zufiiga, speaking of the fortress at Paynaven,
said that in that day, the beginning of the last century, there was little
need of it as a protection against the ''infidel Indians" and blacks who
were very few in number,, and against whom a stockade of bamboo was
sufficient.
It might serve against the Moros [he continues], but happily the Zambales
coast is but little exposed to the attacks of these pirates, who always seek easy
anchorage. The pirates are. however, a constant menace and source of danger
to the Zambal, who try to transport on rafts the precious woods of their
mountains and to carry on commerce with Manila in their little boats. The
Zambal are exposed to attack from the Moros in rounding the point at the
entrance of Manila Bay, from which it results that the province is poor and
has little commerce. 1
Everything in the history of the Zambal people and their present
comparative unimportance goes to show that they were the most indolent
and backward of the Malayan peoples. ^Yhile they have never given
the governing powers much trouble, yet they have not kept pace with
the agricultural and commercial progress of the other people, and their
territory has been so steadily encroached on from all sides by their more
aggressive neighbors that their separate identity is seriously threatened.
The rich valleys of Zambales have long attracted Ilokano immigrants,
who have founded several important towns. The Zambal themselves,
owing to lack of communication between their towns, have developed
three separate dialects, none of which has ever been deemed worthy of
study and publication, as have the other native dialects of the Philippines.
A glance at the list of towns of Zambales with the prevailing dialect
spoken in each, and in case of nearly equal division also the second
most important dialect, will show to what extent Zambal as a distinct
dialect is gradually disappearing:
1 Zflniga, Estadismo de las Mas Filipinas, 1803.
28
NEGRITOS OF ZAMBALES
Dialects in Zambales Province
Town
Olongapo
Subig
Castillejos
San Marcelino
Sun Antonio „
San Narciso _.
San Felipe
Cabangan
Botolan
Iba
Falauig
Masinloe
Candelaria ___
Santa Cruz ___
Infanta
Dasol
Agno
Barn
San Isidro
Balincaguin__
Alos
Alnnmos
Zaragoza
Bolinao
Anda
Primary dialect
Secondary dialect
Tagalog :
Tagalog 1
Tagalog Ilokano
Ilokano Tagalog
Ilokano
Ilokano
Ilokano
Zambal
Zanibal
Zambal
Zambal
Zambal
Zambal
Zambal
Zambal
Pangasinan _.
Ilokano
Zambal
Ilokano
Pangasinan .
Ilokano
Pangasinan _
Zambal
Zambal
Zambal
Zambal
Pangasinan
Pangasinan
Ilokano
Of twenty-five towns Zambal is the prevailing dialect, of loss than
half. As will be seen, the Ilokano have been the most aggressive immi-
grants. As a prominent Ilokano in the town of San Marcelino expressed
it, when they first came they worked for the Zambals, who held all the
good land. But the Zambal landowners, perhaps wanting money for a
cockfight, would sell a small piece of land to some Ilokano who had
saved a little money, and when he ran out of money he would sell
a little more land, until finally the Ilokano owned it all.
This somewhat lengthy and seemingly irrelevant sketch of the early
history of Zambales and of the character of its inhabitants to-day is
given to show the former state 1 of savagery and the apathetic nature
of the people who, in the days before the arrival of the Europeans,
were in such close contact with the Negritos as to impose on them
their language, and they have done it so thoroughly that no trace of
an original Negrito dialect remains. Relations such as to-day exist
between the people of the plains and those of the mountains would not,
change a dialect in a thousand years. Another evidence of a former
close contact may lie found in the fact that the Negritos of southern
Zambales who have never personally come in contact with the Zambal
hut only with the Tagalog also speak Zambal with some slight variations
NEGRITOS OF ZAM BALES 29
showing, too, that the movement of the Negritos has been southward
away from the Zambal territory.
Close study and special investigation into the linguistics of this region,
carried also into Bataan and across the mountain into Pampanga and
Tarlac, may throw more light on this very interesting and important
subject and may reveal traces of an original Negrito dialect. Promi-
nent natives of Zambales, whom 1 have questioned, and who are familiar
with the subject, affirm that the Negritos know only the dialect of the
Zambal. Indeed those are not lacking who believe in a blood relation-
ship between the Negritos and the Zambal, but this belief can not be
taken seriously. 1
Very little mention is made by the early writers of the Negritos. In
fact they knew nothing of them except that they were small blacks who
roamed in the mountains, living on roots and game wdiich they killed
with the bow and arrow. They were reported to be fierce little savages
from whom no danger could come, since they did not leave their moun-
tain fastnesses, but whose territory none dared enter.
1 This was evidently the belief of some of the old voyagers. Navarette, whose account
of his travels in 1647 is published in Churchill's Collection ot Voyages. 1704, said that
the people called "Zambales" were great archers and had no other weapons than the bow
and arrow. Dr. John Frances Gemelli Careri. who made a voyage around the world,
1693—1697, says in his report (Churchill's Voyages, vol. IV) : "This mixing [that is, of
Negritos] with the Wild Indians produced the Tribe of Manghian who are Blacks dwelling
in the Isles of Mindoro and Mundos [probably Panay] , and who peopled the Islands de
los Negros, or of Blacks. Some of them have harsh frisled hair like the African and
Angola blacks. * * *
"The Sambali, contrary to the others, tho' Wild have long Hair, like the other Conquer'd
Indians. The Wives, of these Savages are deliver'd in the Woods, like She Goats, and
immediately wash themselves and the Infants in the Rivers, or other cold Water ; which
would be immediate Death to Europeans. These Blacks when pursu'd by the Spaniards,
with the sound of little Sticks, give notice to the rest, that are dispers'd about the Woods,
to save themselves by Flight. Their Weapons are Bows and Arrows, a short Spear, and
a short Weapon, or Knife at their Girdle. They Poison their Arrows, which are some-
times headed with Iron, or a sharp Stone, and they bore the Point, that it may break in
their Enemies Body, and so be unfit to be shot back. For their defense, they use a Wooden
Buckler, four Spans long, and two in breadth, which always hangs at their Arm.
"Tho' I had much discourse about it, with the Fathers of the Society, and other Mis-
sioners, who converse with these Blacks, Manghians, Mandi and Sambali, I could never
learn any thing of their Religion ; but on the contrary, all unanimously agree they have
none, but live like Beasts, and the most that has been seen among the Blacks on the
Mountains, has been a round Stone, to which they pay'd a Veneration, or a Trunk of a
Tree, or Beasts, or other things they find about, and this only out of fear. True it is,
that by means of the Heathen Chineses who deal with them in the Mountains, some
deformed Statues have been found in their Huts. The other three beforemention'd
Nations, seem'd inclin'd to observing of Auguries and Mahometan Superstitions, by reason
of their Commerce, with the Malayes and Ternates. The most reciev'd Opinion is, that
these Blacks were the first Inhabitants of the Islands ; and that being Cowards, the Sea
Coasts were easily taken from them by People resorting from Sumatra, Borneo, Macassar
and other Places ; and therefore they retir'd to the Mountains. In short, in all the
Islands where these Blacks, and other Savage Men are, the Spaniards Possess not much
beyond the Sea Coasts ; and not that in all Parts, especially from Maribcles, to Cape
Bolinao in the Island of Manila, where for 50 Leagues along the Shoar, there is no Land-
ing, for fear of the Blacks, who are most inveterate Enemies to the Europeans. Thus all
the in-land Parts being possess'd by these Brutes, against whom no Army could prevail
in the thick Woods, the King of Spain has scarce one in ten of the Inhabitants of the
Island, that owns him, as the Spaniards often told me."
30 NEGRITOS OF ZAMBALES
HABITAT OF THE NEGRITOS
As has been stated, the present range of the Negritos of this territory
embraces the mountainous portion of the lower half of Zambales and the
contiguous Provinces of Tarlac and Pampanga, extending southward
even to the very extremity of the peninsula of Bataan.
Tins region, although exceedingly broken and rough, has not the
high-ridged, deep-canyoned aspect of the Cordillera Central of northern
Luzon. It consists for the most part of rolling tablelands, broken by
low, forest-covered ridges and dotted here and there by a few gigantic
peaks. The largest and highest of these. Mount Pinatubo, situated due
east from the town of Cabangan, holds on its broad slopes the largest
part of the Negritos of Zambales. Many tiny streams have their sources
in this mountain and rush down the slopes, growing in volume and
furnishing water supply to the Negrito villages situated along their
banks. Some of the larger of these streams have made deep cuts on
the lower reaches of the mountain slopes, but they are generally too
small to have great powers of erosion. The unwooded portions of the
table-lands are covered with cogon and similar wild grasses.
Here is enough fertile land to support thousands of people. The
Negritos occupy practically none of it. Their villages and mountain
farms are very scattered. The villages are built for the most part on
the table-land above some stream, and the little clearing's are found on
the slope of the ridge at the base of which the stream runs. No use
whatever is made of the grass-covered table-land, save that it offers a
high and dry site for a rancheria, free from fevers.
Practically all of the Negrito ranchcrias are within the jurisdiction
of the two towns of Botolan and San Marcelino. Following the wind-
ing course of the Bucao Eiver, 15 miles southeast from Botolan, one
conies to the barrio of San Fernando de Riviera, as it is on the maps,
or Pombato, as the natives call it. This is a small Filipino village, the
farthest out, a half-way place between the people of the plains and
those of the uplands. Here a ravine is crossed, a hill climbed, and the
traveler stands on a plateau not more than half a mile wide but winding
for miles toward the big peak Pinatubo and almost imperceptibly increas-
ing in elevation. Low, barren ridges flank it on either side, at the
base of each of which flows a good-sized stream. Seven miles of beaten
winding path through the cogon grass firing the traveler to the first
Negrito rancheria, Tagiltil, one year old, lying sun baked on a south-
ern slope of the plateau. Here the plateau widens out, is crossed and
cut up by streams and hills, and the forests gradually become thicker.
In the wide reach of territory of which this narrow plateau is the
western apex, including Mount Pinatubo and reaching to the Tarlac
and Pampanga boundaries, there are situated no less than thirty ran-
eherias of Negritos, having an average population of 40 persons or a
Pl«te II OUTLINE MAP OF ZAMBALES. SHOWING DISTRIBUTION OF NEGRITOS.
Photo by Diamond.
Plate IV. NEGRITO MAN FROM NANGSOL, NEAR SUBIG, ZAMBALES.
Photo by Diamond.
Plate V. NEGRITO MAN FROM AGLAO, ZAMBALES.
Photo by Diamond.
Plate VI. NEGRITO WOMAN OF ZAMBALES.
• £ ■-- '
•Jkv.
Photo bv Diamond.
Plate VIM. CAPITAN OF VILLAR.
Mm
..
3
; -r
• r
I / ' "
t ;
Photo by Diamond.
Plate X. SHOWING RELATIVE HEIGHT OF AMERICAN, MIXED BLOOD, AND PURE NEGRITO.
Photo by Diamond.
Plate XVII. NEGRITO GIRLS. (ONE WITH HAIR CLIPPED BEHIND TO ERADICATE VERMIN.)
NEGRITOS OF ZAMBALES 31
total of more than 1,200. Besides these there are probably many
scattered families, especially in the higher and less easily accessible
forests of Mount Piuatubo, who live in no fixed spot but lead a wander-
ing existence. And so uncertain are the habits of the more settled
Negritos that one of the thirtj r rancherias known to-day may to-morrow
be nothing more than a name, and some miles away a new rancheria
may spring up. The tendency to remain in one place seems, however,
to be growing.
The mountainous portions of the jurisdictions of the two towns of
Botolan and San Marcelino, themselves many miles apart with three or
more towns between, are contiguous, the one extending southeast, the
other northeast, until- they meet. The San Marcelino region contains
about the same number of Negritos, grouped in many small communi-
ties around five large centers — Santa Fe, Aglao, Cabayan, Panibutan,
and Timao — each of which numbers some 300 Negritos. They are of
the same type and culture plane as those nearer Piuatubo, and their
habitat is practically the same, a continuation of the more or less rugged
Cordillera. The3 r 'ai'e in constant communication with the Negritos
north of them and with those across the Pampanga line east of them.
The Negritos of Aglao are also in communication with those of Subig,
where there is a single rancheria numbering 45 souls. Still farther
south in the jurisdiction of Olongapo are two rancherias, numbering
about 100 people, who partake more of the characteristics of the Negritos
of Bataan just across the provincial line than they do of those of the
north.
Here mention may be made also of the location of rancherias and
numbers of Negritos in the provinces adjoining Zambales, as attention
is frequently called to them later, especially those of Bataan, for the
sake of comparison. Negritos are reported from all of the towns of
Bataan, and there are estimated to be 1,500 of them, or about half as
many as in Zambales. They are more numerous on the side toward
Manila Bay, in the mountains back of Balanga, Orion, and Pilar.
Moron and Bagac on the opposite coast each report more than a hundred.
There is a colony of about thirty near Mariveles. Owing to repeated
visits of tourists to their village and to the fact that they were sent to
the Hanoi Exposition in 1903, this group has lost many of the customs
peculiar to Negritos in a wild state and has donned the ordinary Fili-
pino attire.
Cabcabe, also in the jurisdiction of Mariveles, has more than a
hundred Negritos, and from here to Dinalupijan, the northernmost
town of the province, there are from 50 to 200 scattered in small
oroups around each town and within easy distance. Sometimes, as at
Balanga, they are employed on the sugar plantations and make fairly
good laborers.
32 NEGRITOS OF ZAMBALES
The Negritos of Bataan as a whole seem less mixed with the Malayan
than any other group, and fewer mixed bloods are seen among them.
Their average stature is also somewhat lower. They speak corrupt
Tagalog, though careful study may reveal traces of an original tongue.
(See Appendix B for a vocabulary.)
In the section of Pampanga lying near Zambales Province more than
a thousand Negritos have been reported from the towns of Florida
Blanca, Porac, Angeles, and Mabalacat. There are estimated to be
about 1,200 in Tarlac, in the jurisdiction of the towns of O'Donnell,
Moriones, Capas, Bamban, and Camiling. There are two or three
good trails leading from this province into Zambales by which the
Negritos of the two provinces communicate with each other. It is
proposed to convert the one from O'Donnell to Botolan into a wagon
road, which will have the effect of opening up a little-known territory.
Across the line into Pangasinan near the • town of Mangataren
there is a colony of mixed Negritos somewhat more advanced
in civilization than is usually the ease with these forest dwellers.
According to Dr. P. P. Barrows, who visited their rancherias in
December, 1901, it seems to have been the intention of the Spanish
authorities to form a reservation at that place which sho\ild be a center
from which to reach the wilder bands in the hills and to induce them
to adopt a more settled life. A Filipino was sent to the rancheria as a
"maestro" and remained among the people six years. But the scheme
fell through there as elsewhere in the failure of the authorities to
provide homes and occupations for the Negritos. The Ilokano came
in and occupied all the available territory, and the Negritos now hang
around the Ilokano homes, doing a little work and picking up the little
food thrown to them. Dr. Barrows states that the group contains no
pure types characterized by wide, flat noses and kinky hair. In addition
to the bow and arrows they carry a knife called "kampilan" having a
wide-curving blade. They use this weapon in a dance called "baluk,"
brandishing it, snapping their fingers, and whirling about with knees
close to the ground. This is farther north than Negritos are found
in Zambales but is in territory contiguous to that of the Tarlac Negritos.
The entire region contains about 6,000 souls. The groups are so
scattered, however, that the territory may be said to be practically
unoccupied.
Chapter 111
NEGRITOS OF ZAMBALES
PHYSICAL FEATURES
The characteristics which serve more than any others to distinguish
the true Negrito from other inhabitants of the Philippines are his
small stature, kinky hair, and almost black skin. His eyes may be
more round, his nose more short and flat, and his limbs more spindling
than is the case with peoples of Malayan extraction, but these features
are usually less noticeable. Perhaps undue emphasis has been given
by writers on the Negrito to his short stature, until the impression
has gone abroad that these primitive men are veritable dwarfs. As
a matter of fact, individuals sometimes attain the stature of the short-
est of the white men, and apparently only a slight infusion of Malayan
blood is necessary to cause the Negrito to equal the Malay in height.
The Aeta of Zambales range in stature from 4 to 5 feet. To be more
exact, the maximum height of the 77 individuals measured by me, taking
them as they came, with no attempt to select, was 1,600 millimeters
(5 feet 2 inches) ; the maximum height for females was 1,502 milli-
meters (4 feet 11 inches) ; the minimum height for males was 1,282
millimeters (4 feet 2 inches), for females, 1,265 millimeters (4 feet).
The average of the 48 males measured was 1,463 millimeters (4 feet 9
inches) ; of the 29 females, 1,378 millimeters (4 feet 6 inches). There
is perhaps no greater variation between these figures than there would
be between the averages of stature of as many individuals selected at
random from any other race. Yet it should be remembered that some of
the Negritos included in this list are not pure types — in fact, are no
more than half-breeds.
The abnormal length of the arm of the Negritos has been regarded
by some writers as an essentially simian characteristic, especially in
the case of the pygmy blacks of Central Africa. With the Aeta this
characteristic is not so marked, yet 7 out of 8 males had a reach or
span greater than the height. The proportion was not so large among
the females, being only 2 in 3. The maximum span for males was
1,635 millimeters, for females 1,538 millimeters, but in neither case did
17095 3 33
34 NEGRITOS OF ZAMBALES
the individuals having the greatest span also have the greatest height.
The average span of 48 males exceeded the average height by 37 milli-
meters ; the difference in the case of the females was only 16 millimeters.
Length of arm was taken on only 19 individuals, 16 males and 3
females. The longest arm measured 675 millimeters (2 feet 3 inches),
which is not so long as the average Caucasian arm, though more out
of proportion to the height, in this case being nearly half the latter
measurement. The shortest arm, that of an adult female, was 539
millimeters (21 inches).
So far from being ape like in appearance, some of the Aeta are very
well-built little men, with broad chests, symmetrical limbs, and well-
developed muscles hardened by incessant use. This applies of course
only to the young men and boys just approaching manhood, and is
especially noticeable in the southern regions, where the Aeta are generally
more robust and muscular. The younger females are also as a rule
well formed. In the case of unmarried girls the breasts are rounded
and erect, but after marriage gradually become more and more pendant
until they hang almost to the waist line. With advancing age the
muscles shrink, the skin shrivels up until an individual of 40 to 50
years usually has the decrepit appearance of an octogenarian; in fact,
50 is old age with the Aeta. (See plates.)
Anthropometric observations fall naturally into two groups, dealing
with the proportions of the head and body, the latter of which have
already been discussed. Great interest attaches also to the relative pro-
portions of the different dimensions of the head and especially to the
cephalic index obtained by multiplying the maximum breadth by 100 and
dividing by the maximum length. ' Heads with an index of 75 or under
are called dolichocephalic: those between 75 and 80, mesaticephalic ; and
those over 80 orachycephalic. The heads of the Aeta are essentially
hrachy cephalic. Owing to the lack of proper calipers during the greater
part of my stay among them, I was able to measure only 19 individuals,
but of those all but 5 were in the br achy cephalic group, one instance
being noted where the index was as great as 92 ; the lowest was 78.
The average of the males was 82 and of the females 86.
Considerable importance in anthropometry is attached to the study
of the nose. The typical Aeta nose may he described as broad, flat,
bridgeless, with prominent arched alse almost as high as the central'
cartilage of the nose and with the nostrils invariably visible from the
front. The nasal index obtained by dividing the nasal breadth by the
height from the root of the nose to the septum and multiplying the
quotient by 100 serves to indicate the group to which the individual
belongs. Thus it will be seen that races with a nasal index of more
than 100 have a nose wider than it is long. This is a marked character-
istic of the Aeta. Of the 76 Aeta T measured, 25 were ultraplatyrhi-
n-ian — that is, had a nasal index greater than 109. One individual, a
NEGRITOS OF ZAMBALES
35
female, showed the surprising index of 140.7, the greatest so far recorded
to my knowledge. The greatest nasal index among the males was 130.7.
Only one. example of a mesorhine nose was noted, also of a female, and
but 7 platyrhine. The most of them belonged in the hyper [daiyrhine
group. The following table will show the proper classification of the
individuals measured by me :
Nasal index of Zambales Negritos
Group
Sex and number
Males
Females
Mesorhine (69.5-81.4).
1
4
16
10
Platyrhine (81.5-87.8) .
3
27
15
Hyperplatyrhine (87.9-108.8).
Ultraplatyrhine (109 and over)
The shape of the eye varies from the round negroid of the pure
bloods to the elongated mongoloid in the case of mixed types. The
color of the eyes is a very dark brown or black. The lips are medium
thick, far less thick than the lips of the African negro, and are not
protruding.
The hair of the Acta is uniformly kinky in the case of the pure types.
Individuals were noted with other negroid features but with curly hair,
showing a probable mixture of blood. The hair grows low on the fore-
head and is very thick. Eyebrows are not heavy, save in particular
instances, and beard is very scanty, though all adult males have some
beard. There is very little body hair on adults of either sex, except in
the axillary and pubic regions, and it is scant even in these places.
The northern Negritos have practically none in the armpits. Two or
three old men were seen with a coating of hair over the back, chest,
and legs. The head hair is uniformly of a dirty black color, in some
instances sunburned on top to a reddish brown. It turns gray at a
comparatively early age, and baldness is frequent. (See Pis. XI, XII,
XIII, XIV, XV, XVI.)
In the case of women the hair is generally allowed to grow long,
and in this tangled, uncombed state furnishes an excellent breeding
place for vermin. However, if the vermin become troublesome the
hair is sometimes cut short. (See PI. XVII.) The cutting is done
with the ever-useful holo or sharp knife and is a somewhat laborious
and painful process. Sometimes the hair may bo cropped behind and
left long on top. This is a favorite style of wearing it among the men,
and is frequently followed by the women. Attempt is seldom made
to comb the hair, but frequent vermin-catching onslaughts are made,
the person performing the work using a sharp piece of bamboo to sepa-
rate the tangled kinks and to mash the offending parasite against the
36 NEGRITOS OF ZAMBALES
thumb nail. In Bataan the Negritos sometimes shave a circular place
on the crown, but I am not informed as to the reason. The practice
is not followed in- Zambales.
The color of the skin is a dark chocolate brown rather than black,
and on unexposed portions of the body approaches a yellowish tint of
the Malayan. The loathsome skin disease common in the northern
region of Luzon gives it a mottled appearance.
The Aeta have practically no prognathism. The hands are not large,
but the feet are larger in proportion to the size of the body than those
of Filipinos. The toes are spreading, and the large toe frequently
extends inward so much as to attract attention, though this can not
be said to be a marked characteristic of all individuals. It may be
caused by a constant practice of the tree climber — that of grasping a
branch between the large toes and the other toes. I have seen Negrito
boys who would use their feet in this respect as well as they used their
hands.
PERMANENT ADORNMENT
The custom prevails throughout the entire Negrito territory of sharp-
ening the teeth. Usually only the upper teeth are so treated, but .
numerous cases were noted where the teeth were sharpened both above
and below, and still there were others where they were not sharpened
at all. This sharpening is not performed at any certain age, and it
is apparently not obligatory; I do not believe parents compel their
children to submit to this practice. The object seems to be largely
for the sake of adornment, but the Negritos say that sharpened teeth
enable them to eat corn with greater ease. The sharpening is done
by placing the blade of a bolo against the part of the tooth to be
broken away and giving it a sharp rap with a piece of wood. The
operation, called "ta-li-han," is a somewhat delicate one, requiring care
to prevent breaking through into the soft part of the tooth and expos-
ing the nerve, and is no doubt practiced by only one or two persons in
a group, though this fact could not be ascertained. Notwithstanding
this mutilation, the teeth seem to be remarkably healthy and well pre-
served except in old age.
In like manner each group of people possesses its scarifier, who by
practice becomes adept. Scarification simply for purposes of ornamen-
tation is not practiced to any great extent by the Negritos around
Pmatubo. They burn themselves for curative purposes (see Chap. VI)
and are sometimes covered with scars, but not the kind of scars pro-
duced by incisions. Only occasionally is the latter scarification seen
near Pinatubo. In regions where it is common the work is usually done
at the age of 15 or 16, although it may be done at any age. The inci-
sions are made with a knife or a very sharp piece of cane, and generally
follow some regular design. Scarification is called " ta-bad," and it
NEGRITOS OF ZAMBALES 37
has no other significance than adornment. The parts of the body
usually marked are the breast, shoulders, and back, although scars
are occasionally seen on the legs.
CLOTHING AND DRESS
The clothing of the Negrito consists simply of the breeehcloth and
an occasional cast-off shirt given him by some Filipino in exchange
for articles. Sometimes im,eases of extreme prosperity he may possess
a hat and a pair of trousers. The latter garment is usually worn,
however, only by the chief man or "capitan" of the tribe, and the rank
and file wear only the breeehcloth.
A strip of cloth fastened around the waist and extending to the
knees serves a woman for a dress. With unmarried girls this strip
may be wound under the arms and so cover the breast. Rarely a short
camisa is worn, but seldom do the camisa and the saya, or skirt,
join. Sometimes, owing to the scarcity of cloth, a narrow strip will
be worn over the breast, leaving a broad expanse of dark skin between
it and the saya. (Pis. XXIX et seq.)
If given their choice among a variety of colors the Negritos always
select black for their breeehcloth and saya, because, they explain, the
black will not show dirt as will other colors. Gaudy colors seem to
attract and will be readily accepted as gifts if nothing else is at hand;
yet I had some difficulty in disposing of a bolt of red cloth I had
taken among them, and finally had to take the greater part of it back
to the pueblo and exchange it for black. So far as I could learn the
breeehcloth and saya are never washed, and any cloth other than black
would soon lose its original color. The cloth used by Negritos is pro-
cured in trade from the Christian towns.
In the less easily accessible regions where the wilder Negritos live
the breeehcloth and saya are made of the inner bark of certain trees
which is flayed until it becomes soft and pliable.
' The Negrito takes little pride in his personal appearance, and hence
is not given to elaborate ornamentation. The women wear seed neck-
laces, called "col-in'-ta," of black, white, and brown seeds, sometimes
of a single solid color and sometimes with the colors alternating. I
have also seen necklaces of small stones, hard berries of some sort,
pieces of button or bone, and little round pieces of wood. Some women
possess glass beads secured in trade from the Christianized natives.
Often two or three white or black beads are used for ear ornaments,
though it is not a very common practice to puncture the ears for this
purpose as in Bataan, where leaves and flowers are often worn stuck
in a hole through the lobe of the ear. What appears to be a necklace
and really answers the purpose of such is a string of dried berries, called
"a-mu-yongV which are said to be efficacious for the pangs of indi-
gestion. (Sec PI. XXXV.) When the Negrito feels a pain within
38 NEGRITOS OF ZAMBALES
him lie pulls off a berry and eats it. One may see a string with just
a few berries, and again a complete necklace of them, evidently just
put on. These are worn by both sexes and are so worn for the sake of
convenience as much as with the idea of ornamentation, for the Negrito
has no pocket. Necklaces of fine woven strips of bejuco or vegetable
fiber are sometimes seen but are not common. These strands are
woven over a piece of cane, the lengthwise strands being of one color,
perhaps yellow, and the crosswise strands black, giving a very pretty
effect and making a durable ornament which the Negritos call "la-lao'."
Hair ornaments are not generally worn, but nearly every Negrito,
male and female, especially in southern Zambales and Bataan, possesses
one or more of the so-called combs of bamboo. A single style prevails
over the entire Negrito territory, differing only in minor details. A
section of bamboo or mountain cane, varying in length from 5 to 10
inches, is split in thirds or quarters and one of these pieces forms the
body of the comb. Teeth are cut at one end and the back is ornamented
according to the taste of the maker by a rude carving. This carving
consists simply of a series of lines or cuts, following some regular design
into which dirt is rubbed to make it black. The combs may be further
decorated with bright-colored bird feathers fastened with beeswax or
gum to the concave side of the end which has no teeth. The feathers
may be notched saw-tooth fashion and have string tassels fastened to the
ends. In lieu of feathers horsehair and a kind of moss or other plant
fiber are often used. The most elaborate decorations were noticed
only in the north, while the combs of the south have either no orna-
mentation or have simply the hair or moss. These combs, which the
Negritos call "hook' -lay," are made and worn by both men and women,
either with the tasseled and feathered ends directly in front or directly
behind. (See PI. XXXVI.)
Leglets of wild boars' bristles, called "a-ya-bun," are more common
in the south than in the north. These are made by taking a strip of
bejuco and fastening the bristles to it so that they stand out at right
angles to the leg of the wearer. They are used only by men and are
worn on either leg, usually on the right just below the knee. The
Negritos say these leglets give the wearer greater powers of endurance
and are efficacious in making long journeys less tiresome. "For is
not the wild boar the most hardy of all animals?'' they ask. This
idea is further carried out in the wearing of pieces of boars' skin with
the hair attached, which may often lie seen tied around the legs or
wrists. Deerskin, which is quite as common among the Negritos, is
never used in such fashion. Metal rings and bracelets are entirely
unknown among the Negritos except where secured from the coast
towns. (See PL XXXVII.)
Chapter IV
INDUSTRIAL LIFE
HOME LIFE
The general condition of the Negritos, although not one of extreme
misery, is indeed pitiable. Their life is a continual struggle for suffi-
cient food, but their efforts to provide for themselves stop short at
that; clothing and houses are of secondary importance. The average
Negrito takes little pride in his dwelling place. A shelter sufficient to
turn the beating rains is all he asks. He sees to it that the hut is on
ground high enough so that water will not stand in it; then, curled up
beside his few coals of fire, he sleeps with a degree of comfort.
The most easily constructed hut, and therefore the most common,
consists simply of two forked sticks driven into the ground so they
stand about 8 feet apart and 4 feet high. A horizontal piece is laid
in the two forks, then some strips of bamboo are inclined against this
crosspiece, the other ends resting on the ground. Some cross strips are
tied with bejueo to these bamboos and the whole is covered with
banana leaves. With the materials close at hand a half hour is suffi-
cient for one man to construct such a shelter. Where a comparatively
long residence in one place is contemplated more care may be given
the construction of a house, but the above description will apply to
many dwellings in a rancheria two or three years old. Instead of two
upright pieces make it four, somewhat higher, and place a bamboo plat-
form within so the occupants do not have to sleep on the ground, and
you have an approved type of Negrito architecture. Sometimes as an
adjunct to this a shelter may be erected in front, provided with a
bamboo seat for the accommodation of visitors. The more prosperous
Negritos in the long-established rancherias have four-posted houses of
bamboo, with roof and sides of cogon grass. The floors are -I feet from
the ground and the cooking is done underneath the floors. A small fire
is kept burning all night. The inmates of the house sleep just above
it, and in this way receive sonT^ 'benefit of the warmth. If it were
not for these fires the Negrito Wrfa'M 'MillVr severely from cold during
the night, for he possesses no blanket* and uses no covering of any sort.
■n-i hna 39
40 NEGRITOS OF ZAMBALES
For two reasons he never lets his fire go out; first, because he likes
to feel the warmth continually, and second, because it is something
of a task to build a fire, once it has gone out. (See Pis. XXXVIII,
XXXIX.)
The method of making fire used universally by the Negritos of Zam-
bales is that of the flint and steel, which apparatus they call "pan'-ting."
The steel is prized highly, because it is hard to get; it is procured in
trade from the Christianized natives. Nearly every Negrito carries
a flint and steel in a little grass basket or case dangling down his back
and suspended by a fiber string from his neck. In the same basket
are usually tobacco leaves, buyo, and other small odds and ends. Some-
times this pouch is carried in the folds of the breechcloth, which is
the only pocket the Negrito possesses.
The fimt-and-steel method of fire making has almost entirely sup-
planted the more primitive method of making fire by rubbing two
sticks together; but in some instances this method is still followed,
and everywhere the Negritos know of it. They do not know whether
the method is original with them or not, but they admit they borrowed
the Umt-and-steel idea from the Filipinos. When the friction process
is employed a piece of bamboo with a hole in it, in which are firmly
held some fine shavings or lint, is violently rubbed crosswise against
the. edge of another piece until the friction ignites the lint. It is
called "pan-a-han'." When two men are working together one holds
the lower piece firmly while the other man rubs across it the sharpened
edge of the upper piece. If a man is working alone the piece with the
sharpened edge is held firmly between the ground and thai man's waist;
the other piece of bamboo with the slit in is rubbed up and down on
the sharp edge. (See Pis. XL, XLI.)
In lieu of other vessels, rice and similar foods are cooked in joints
of green bamboo, which are placed in the coals and hot ashes. When
the food is cooked the bamboo is split open and the contents poured
out on banana leaves. This is by far the most common method employed,
though not a few Negritos possess earthenware pots, and some few have
a big iron vessel. Meats are always roasted by cutting into small bits
and stringing on a strip of cane. Maize is roasted on hot coals. Every-
thing is eaten without salt, although the Negritos like salt and are
very glad to get it.
It has already been noted that the Negrito has a hard time to get
enough to eat, and for that reason there is scarcely anything in the
animal or vegetable kingdom of his environment of which he does not
make use. He never has more than two meals a day, sometimes only
one, and he will often start early in the morning on a deer hunt without
having eaten any food and will hunt till late in the afternoon. In
addition to the fish, eels, and crayfish of the streams, the wild boar
and wild chicken of the plain and woodland, he will eat iguanas and
NEGRITOS OP ZAMBALES 41
any bird he can catch, including crows, hawks, and vultures. Large
pythons furnish especially toothsome steaks, so lie says, but, if so, his
taste in this respect is seldom satisfied, for these reptiles are extremely
scarce.
Besides rice, maize, camotes, and other cultivated vegetables there
is not a wild tuber or fruit with which the Negrito's stomach is not
acquainted. Even some that in their raw state would be deadly poison-
ous he soaks and boils in several waters until the poison is extracted,
and then he eats them. This is the case with a yellow tuber which he
calls "ca-lotf." In its natural form it is covered with stiff bristles.
The Negritos peel off the skin and slice the vegetable into very thin
bits and soak in water two days, after which it is boiled in two or
three waters until it has lost its yellow color. In order to see if any-
poison still remains some of it is fed to a dog, and if he does not die
they themselves eat it. In taste it somewhat resembles cooked rice.
This was told me by an old Negrito who I believe did not possess
enough invention to make it up, and is in part verified by Mr. 0. Atkin,
division superintendent of Zambales, who says in a report to the General
Superintendent of Education, October, 1903, concerning the destitu-
tion of the town of Infanta, that the people of that town were forced
by scarcity of food to eat this tuber, there called "co-rot'." He was
told that it was soaked in running water five or six days before cooking,
and if not prepared in this way it would cause severe sickness, even
death. In fact, some cases were known where persons had died eating
co-rot'.
A white, thin-skinned tuber, called "bol'-wi," which is found in the
forests, is highly prized by the Negritos, although it grows so deep in
the ground that the labor of digging it is considerable. Among the
cultivated vegetables are the common butter beans, called "an-tak',"
and black beans, known as "an-tak' ik-no'" or "sitting-down beans"
from the fact that the pods curl up at one end. Ga-bi and bau'-gan
are white tubers, and u'-bi a dark-red tuber — which they eat. Other
common products are maize, pumpkins, and camotes.
The Negrito has ordinarily no table but the bare ground, and at
best a coarse mat; he has no dishes but banana leaves and cocoanut
shells, and no forks or spoons but his fingers. He brings water from
a stream in a piece of bamboo about three joints long in which all
but one joint has been punched out, and drinks it from a piece of cocoa-
nut shell. If he needs to cut anything to eat he has his ever-ready bolo,
which he may have used a moment before in skinning a pig and which
is never washed. He is repulsively dirty in his home, person, and
everything he does. Nothing is ever washed except his hands and
face, and those only rarely. He never takes a bath, because he thinks
that if he bathes often he is more susceptible to cold, that a covering
42 NEGRITOS OF ZAMBALES
of dirt serves as clothing, although he frequently gets wet either in
the rain or when fishing or crossing streams. This is probably one
reason why skin diseases are so common.
AGRICULTURE
The Negrito can not by any stretch of imagination be called a
worker. His life for generations has not been such as to teach habits
of industry. But for the fact that he has to do some work or starve,
he would spend all his days in idleness except that time which he
devoted to the chase. Yet when under pressure or urged on by antici-
pation of gain from the white man, whose wealth and munificence
appear boundless, he is tireless. He will clear ground for a camp,
cut and split bamboo, and make tables and sleeping platforms, which
he would never think of doing for himself. He can get along without
such things, and why waste the time? Yet when the camp is abandoned
he will carry these things to his house. Most Negritos have seen the
better style of living followed by the more civilized Filipinos in the
outlying barrios; yet they seem to have no desire to emulate it, and
1 believe that the lack of such desire is due to a disinclination to
perform the necessary manual labor.
By far the greater part of the Negrito's energies are directed to the
growing of tobacco, maize, and vegetables. He does not plant rice to
any extent. All planting is done in cleared spots in the forest, because
the soil is loose and needs no plowing as in the case of the lowland.
The small trees and underbrush are cut away and burned and the
large trees are killed, for the Negrito has learned the two important
things in primitive farming — first, that the crops will not thrive in
the shade, and second, that a tree too large to cut may be killed by cut-
ting a ring around it to prevent the How of sap. The clearings are
never large.
Usually each family has its clearing in a separate place, though
sometimes two or more families may cultivate adjoining clearings. The
places are selected with a view to richness of soil and ease in elearinc.
In addition to preparing the ground it is necessary to build a fence
around the clearing in order to keep out wild hogs. A brush fence
is constructed by thrusting sticks in the ground a few inches apart
and twining brush between them.
All work of digging up the soil, planting, and cultivating is done
with sharpened sticks of hard wood, sometimes, but not always, pointed
with iron, for iron is scarce. This instrument is called "ti-ad'," the
<mly other tool they possess being the liolo, with which they do all the
cutting.
Men, women, and children work in these clearings, but T did not
sec any division of labor, except that the men, being more adept with
(lie bolo, do whatever cutting there is to be done. Once planted, the
NEGRITOS OF ZAMBALES 43
weeding and care of the crops falls largely on the women and children,
while the men take their ease or hunt and fish.
The piece of ground for planting is regarded as the personal property
of the head of the family which cleared it, and he can sell it or
otherwise dispose of it at his pleasure. No one else would think of
planting on it even though the owner has abandoned it, unless he
declared that he had no more use for it, then it could be occupied by
anyone else.
An instance of the respect which the Negritos have for the property
rights of others was given me by a native of the town of Botolan.
His grandfather had acquired a piece of land near Mount Pinatubo
from a Negrito who had committed some crime in his rancheria and
fled to the pueblo to escape death. In return for protection the Negrito
had given him the land. This fact became known to the other Negritos,
but although the new owner made no use of the land whatever, and
never even visited it, it has never been molested or cultivated by others.
Now two generations later they have sent down to the grandson of the
first Filipino owner asking permission to buy the land. Land may be
sold to others, but of course there exists no record of such transactions
other than that of memory.
MANUFACTURE AND TRADE
The Negrito knows little of the art of making things. Aside from
the bows and arrows which he constructs with some degree of skill he
has no ingenuity, and his few other products are of the most crude and
primitive type. The bows of the Negritos of Zambales are superior
to any the writer has seen in the Philippines. They are made from
the wood of the well-known palma brava and are gracefully cut and
highly polished. The strings are of twisted bark, as soft and pliable
and as strong as thongs of deerskin. Although made from the same
wood, the bows of the Negritos of Negros are not nearly so graceful,
and the strings consist simply of one piece of bejuco with a small loop
at either end which slips over the end of the bow, and, once on, can
neither be loosened nor taken up. The Negritos of Panay generally use
a bamboo bow, much shorter and clumsier than those of palma brava.
Also while the Negritos of the southern islands generally use arrows
with hardwood points and without feathered shafts, those used in
Zambales are triumphs of the arrow maker's art. In either case the
shafts are of the light, hard, and straight mountain cane, but instead of
the clumsy wooden points the Zambales Negritos make a variety of
iron points for different purposes, some, as for large game, with detach-
able points. (See PI. XLII.) The shafts are well feathered with the
feathers of hawks and other large birds. Three feathers are placed
about the arrow and securely wrapped at each end with a thin strip of
bejuco or some strong grass.
44 NEGRITOS OF ZAMBALES
The war arrows, in addition to having more elaborately barbed
points, are further embellished by incised decorations the entire length
of the shaft. These incisions consist simply of a series of lines into
which dirt has been rubbed so that they offer a striking contrast to the
white surface of the arrow.
The women weave some coarse baskets out of bamboo, but they are
neither well shaped nor pretty. Sometimes to adorn them one strand
or strip of bamboo is stained black and the other left its natural color.
Other objects of manufacture are their ornaments, already described in
Chapter III, and musical instruments. (See Chap. VI.)
The Negrito knows that the people of the lowlands for some reason
have more food than he. He can not go down and live there and
work as they do, because, being timid by nature, he can not feel secure
amid an alien people, and, besides, he likes his mountain too well to
live contentedly in the hot plains. He makes nothing that the low-
lands want, but he knows they use, in the construction of their houses,
bejuco, of which his woods are full, and he has learned that they value
beeswax, which he knows where to find and how to collect. Moreover,
there are certain mountain roots, such as wild ginger, that have a market
value. His tobacco also finds a -ready sale to the Filipinos.
The bolo is the only tool necessary to cut and strip the bejuco,
which he ties into bunches of one hundred and takes into his hut for
safety until such a time as a trade can be made. These bunches never
bring him more than a peseta each. He collects the beeswax from a
nest of wild bees which he has smoked out, melts it, and pours it into
a section of bamboo.
It is not always necessary that he take his products down to the
town, for the Filipinos are eager enough to trade with him to go out
to his rancheria carrying the little cloth, rice, iron, or steel that he
is willing to take for his hard-gained produce. Perhaps the townspeople
go out because they can drive better bargains. However that may be,
the Negrito always gets the worst of the deal, whether in town or at
his own home.
HUNTING AND FISHING
The Negrito is by instinct, habits, and of necessity a hunter. Although
he has advanced somewhat beyond that stage of primitive life where
man subsists wholly from the fruits of the chase, yet it is so necessary
to him that were he deprived of it the existence of his race would be
seriously threatened. Since, the chase has furnished him a living for
centuries, it is not strange that much of the ingenuity he possesses
should be devoted to the construction of arms and traps and snares
with which he may kill or capture the creatures of the woods and
streams. His environment does not supply a great variety of game,
but there are always deer and wild boars in abundance. Then "there
ifc£*-^f^^i. . ate'
Photo by Diamond.
Plate XXXIII. NEGRITO WOMEN OF ZAMBALES.
■* £* ' V* • *v T v ' y *" r -'.
i»».i
**
NEGRITOS OF ZAMBALES
45
are wild chickens and many birds which none but the Negrito would
think of eating, and the mountain streams have a few small fish.
It is the capture of the deer which makes the greatest demands on
the Negrito's skill. Doubtless his first efforts ' in this direction were
to lie in wait by a run and endeavor to get a shot at a passing animal.
But this required an infinite amount of patience, for the deer has a
keen nose, and two or three days might elapse before the hunter could
get even a glimpse of the animal. So he bethought himself of a
means to entrap the deer while he rested at home. At first he made
a simple noose of bejuco so placed in the run that the deer's head
would go through it and it would close on his -neck like a lasso. But
this was not very effective. In the first place it was necessary that the
run be of the right width with underbrush on either side, because if the
noose were too large the fleer might jump through it and if too small he
might brush it to one side.
Fig. 1. — "Belatic," trap used by Negritos.
(A, The run of the animal; B, Spear; C. Bejuco string which the animal
strikes; D, Support for spear: G, Ring to which string is tied; F, Spring;
K, Strip of cane fastened to end of F, bent over and held down by G; I,
String fastened to K and hence holding spring; ,T, Upright to which I is
tied; H, Brace; E, Crossed sticks to drive animal through opening; L, Pegs
to hold spring in place.)
The results of this method were so uncertain that the practice has
fallen into disuse. Becourse is now had to the deadly "belatic." I do
not believe that this trap, which is common nearly all over the Philip-
pines, is original with the Negrito. It is probably the product of the
Malayan brain. A trap almost identical with this and called "belantay"
is described by Mr. Abraham Hale * as belonging to the Sakai of the
Malay Peninsula, whom the Philippine Negrito resembles in many ways.
The similarity between the two words "belatic" and "belantay" is
apparent. In Ilokano and Pampanga this trap is called "balantic,"
accented, like the Sakai term, on the last syllable. In Tagalog and
Bisayan the letter "n" is dropped and the word is pronounced "be-lat'-ic."
Mr. Hale does not state whether the word is Sakai or is borrowed from
the Malay. But according to Clifford and Swettenham's Malay Dic-
tionary the pure Malay term is "belante," which, as it is even more
1 Journal Anth. Inst. Great Britain and Ireland, vol. 15.
46 NEGRITOS OF ZAMBALES
similar to the terms in use in the Philippines, puts an end to the
doubt concerning the origin of the word.
The belatic consists of a long arrow or spear, which is driven, with
all the force of a drawn bough or other piece of springy wood, across
the path of the animal which strikes the cord, releasing the spring.
(See fig. 1.)
When the string C is struck it pulls the movable ring Cf, releasing K,
which immediately flies up, releasing the string I and hence the spring
F. The spear, which is usually tied to the end of the spring, though
it may simply rest against it, immediately bounds forward, impaling
the animal. The spring is either driven into the ground or is firmly
held between the two uprights L. This trap is almost invariably
successful.
Wild chickens and birds are caught with simple spring traps. The
hungry bird tugging at an innocent-appearing piece of food releases a
spring which chokes him to death. The noose snare for catching wild
chickens invented by the Christianized natives is also used to some extent
by the Negritos. This trap consists of a lot of small nooses of rattan or
bejuco so arranged on a long piece of cane that assisted by pegs driven
into the ground they retain an upright position. This is arranged in
convex form against a wall or thicket of underbrush so that a bird can
not enter the space thus inclosed except by way of the trap. In this
inclosed area is placed a tame cock whose crowing attracts the wild
one. The latter, spoiling for a fight, makes for the noisy challenger
and runs his head through a noose which draws the tighter the more he
struggles.
The Negrito, as has been said, is remarkably ingenious in the con-
struction of arrows. Those with which he hunts the deer are provided
with cruelly barbed, detachable iron point. (Figs. 8, 9, PI. XLII.)
When the animal is struck the point leaves the shaft, unwinding a
long woven coil with which the two are fastened together. The barbs
prevent the point from tearing out of the flesh and the dangling shaft
catches on the underbrush and serves to retard the animal's flight.
In spite of this, however, the stricken deer sometimes gets away, prob-
ably to die a lingering death with the terrible iron point deeply imbedded
in its flesh. A similar arrow is mentioned by De Quatrefages as having
been found by Man among the Mincopies of the Andamans. 1
The arrows which are used to kill smaller animals and birds have
variously shaped iron heads without barbs. (Figs. 10, 11, 15, 13,
PI. XLII.) However, in shooting small birds a bamboo arrow is used.
One end is split a little way, 5 or 6 inches, into throe, four, or five
sections. These are sharpened and notched and are held apart by
small wedges securely fixed by wrappings of cord. If the bird is not
1 Pygmies, p. 111.
NEGRITOS OF ZAMBALES 47
impaled on one of the sharp points it may be held in the fork. (Figs.
2, 3, 4, PI. XLII.) The fish arrows have long, slender, notched iron
points roughly resembling a square or cylindrical file. The points are
from 4 to 8 inches in length. Sometimes they are provided with small
barbs. (Figs. 5, 6, 7, PL XLII.)
The Negritos of Zambales are not so expert in the use of bows and
arrows as their daily use of these weapons would seem to indicate.
They seldom miss the larger animals at close range, but are not so
lucky in shooting at small objects. I have noticed that they shoot more
accurately upward into the trees than horizontally. For instance, a boy
of 10 would repeatedly shoot mangoes out of a tree, but when I posted a
mark at 30 yards and offered a prize for the best shot no one could
hit it.
The Xegritos usually hunt in bands, and, because they have little
else to do and can go out and kill a deer almost any time, they do not
resort much to the use of traps. A long line of thirty men winding down
the path from their village, all armed with bows twice their height
and a handful of arrows, their naked bodies gleaming in the early
morning sun, presents a truly novel sight. They have with them five
or six half-starved dogs. When the haunts of the deer are reached, a
big gully cutting through the level table-land, thick with cane and
underbrush through which a tiny stream finds its way, half a dozen
boys plunge into the depths with the dogs and the rest walk along
either side or lie in wait at runs. The Xegritos in the thicket yell
continually and beat the brush, but the dogs are silent until game is
scented. Then the cries of the runners are redoubled and the din warns
those lying in wait to be alert. Presently from one of the many runs
leading out of the ravine a deer appears and, if there happens to be
a Negrito on the spot, gets an arrow. But, unless vitally wounded,
on he goes followed by the dogs, which never give up the chase of a
wounded deer. When a deer is killed it is hung up in a tree and the
hunt proceeds.
Sometimes the thick canebrakes along the river beds are beaten up
in this way, or the lightly timbered mountain ravines; for the Xegrito
knows that the deer lie in a cool, sheltered place in the daytime and
come forth to browse only at night. On clear, moonlight nights they
sometimes attempt to stalk the deer while grazing in the open field, but
are not usually successful. Quite often in the chase a long rope net,
resembling a fish net but much coarser and stronger, is placed in
advance of the beating party in some good position where the deer is
likely to run if started up. These are absolutely sure to hold the deer
should the unfortunate animal run into them — a thing which does not
happen often.
The Negritos are tireless in the chase. They will hunt all day with-
out eating, unless they happen to run across some wild fruit. Women
48 NEGRITOS OK ZAMBALES
frequently take part, especially if dogs are scarce, and they run through
the brush yelping to imitate the dogs. But they never carry or use
the bows and arrows. This seems to be the especial privilege of the
men. Boys from an early age are accustomed to their use and always
take part in the hunt, sometimes performing active service with their
little bows, but girls never touch them. Not infrequently the runners
in the brush emerge carrying wild pigs which they have scared up and
killed, and if. by chance, a big snake is encountered, that ends the
hunt, for the capture of a python is an event. The snake is killed and
carried in triumph to the village, where it furnishes a feast to all the
inhabitants.
This sketch of hunting would not be complete without mention of a
necessary feature of every successful hunt — the division of the spoils.
When the hunt is ended the game is carried back to the village before
the division is made, provided the hunters are all from the same place.
If two or more villages have hunted together the game is divided in
the field. A bed of green rushes or cane is made on which the animal
is placed and skinned. This done, the head man of the party, or the
most important man present, takes a small part of the entrails or
heart, cuts it into fine bits and scatters the pieces in all directions, at
the same time chanting in a monotone a few words which mean
"Spirits, we thank you for this successful hunt. Here is your share
of the spoils." This is done to feed and appease the spirits which the
Negritos believe inhabit all places, and the ceremony is never neglected.
Then the cutting up and division of the body of the animal takes
place. The head and breast go to the man who first wounded the
deer, and, if the shot was fatal, he also receives the backbone — this
always goes to the man who fired the fatal shot. One hind quarter
goes to the owner of the dog which scared up the deer, and the rest is
divided as evenly as possible among the other hunters. Every part is
utilized. The Negritos waste nothing that could possibly serve as food.
The two hunts I accompanied were conducted in the manner I have
related, and I was assured that this was the invariable procedure.
The mountain streams of the Negrito's habitat do not furnish many
fish, but the Negrito labors assiduously to catch what he can. In the
larger streams he principally employs, after the manner of the Christian-
ized natives, the bamboo weir through which the water can pass but the
fish can not. In the small streams he builds dams of stones which he
covers with banana leaves. Then with bow and arrow he shoots the
fish in the clear pool thus formed. Not infrequently the entire course
of a creek will be changed. A dam is first made below in order to
stop the passage of the fish, and after a time the stream is dammed
at some point above in such a way as to change the current. Then, as
the water slowlv runs out of the part thus cut off, any fish remaining
are easily caught.
Chapter V
AMUSEMENTS
GAMES
A gambling game was the only thing observed among the Negritos
of Zambales which had the slightest resemblance to a game. Even
the children, who are playful enough at times, find other means of
amusing themselves than by playing a systematic game recognized as
such and having a distinct name. However, they take up the business
of life, the quest for food, at too early an age to allow time to hang
heavy, and hence never feel the need of games. Probably the fascina-
tion of bow and arrow and the desire to kill something furnish diversion
enough for the boys, and the girls, so far as I could see, never play at all.
The game of dice, called " sa'-ro," is universal. Instead of the
familiar dots the marks on the small wooden cubes are incised lines
made with a knife. These lines follow no set pattern. One pair of
x+#
Pig. 2. — Marks on dice used by Negritos.
dice which I observed were marked as shown in fig. 2. The player
has five chances, and if he can pair the dice one time out of five he
wins, otherwise he loses. Only small objects, such as camotes, rough-
made cigars, or tobacco leaves, are so wagered. A peculiar feature of
the game is the manner in which the dice are thrown. The movement
of the arm is an inward sweep, which is continued after the dice leave
the hand, until the hand strikes the breast a resounding whack; at
the same time the player utters a sharp cry much after the manner of
the familiar negro "crap shooter." The Negritos do not know where
they got the game, but say that it has been handed down by their
ancestors. It might be thought that the presence of a negro regiment
in the province has had something to do with it, but I was assured by
a number of Filipinos who have long been familiar with the customs
of the Negritos that they have had this game from the first acquaint-
ance of the Filipinos with them.
17095 4 49
50 ^ NEGRITOS OF ZAMBALES
MUSIC
In their love for music and their skill in dancing Negritos betray
other striking Negroid characteristics. Their music is still of the most
primitive type, and their instruments are crude. But if their notes
are few no fault can be found with the rhythm, the chief requisite for
an- accompaniment to a dance. Their instruments are various. The
simple jew's-harp cut from a piece of bamboo and the four-holed flutes
(called "ban'-sic") made of mountain cane (figs. 6, 7, PI. XLVI) are
very common but do not rise to the dignity of dance instruments.
Rarely a bronze gong (fig. 1, PL XLVI), probably of Chinese make, has
made its way into Negrito hands and is highly prized, but these are
not numerous — in fact, none was seen in the northern region, but in
southern Zambales and Bataan they are occasionally used in dances.
The most common instrument is the bamboo violin. (Fig- 3, PL XLVI.)
It is easy to make, for the materials are ready at hand. A section of
bamboo with a joint at each end and a couple of holes cut in one side
furnishes the body. A rude neck with pegs is fastened to one end and
three abaca strings of different sizes are attached. Then with a small
bow of abaca fiber the instrument is ready for use. No attempt was
made to write down the music which was evolved from this instrument.
It consisted merely in the constant repetition of four notes, the only
variation being an occasional change of key, but it was performed in
excellent time.
Rude guitars are occasionally found among the Negritos. They are
made of two pieces of wood ; one is hollowed out and has a neck carved
at one end, and a flat piece is glued to this with gum. These instru-
ments have six strings. If a string breaks or becomes useless it -is only
a question of cutting down a banana stalk and stripping it for a new
one. These guitars and violins are by no means common, though nearly
every village possesses one. The ability to play is regarded as an
accomplishment. A stringed instrument still more primitive is made
from a single section of bamboo, from which two or three fine strips
of outer bark are split away in the center but are still attached at the
ends. These strips are of different lengths and are held apart from
the body and made tight with little wedges. (Pigs. 4, 5, PL XLVI.)
Another instrument is made by stretching fiber strings over bamboo
tubes, different tensions producing different tones. (Pigs. 8, 9, PL
XLVI.) These simpler instruments are the product of the Negrito's
own brain, but they have probably borrowed the idea of stringed violins
and guitars from the Christianized natives.
The Negritos of the entire territory have but two songs, at least so
they affirmed, and two were all I heard. Strange as it may seem, at
least one of these is found at both the extreme ends of the region. An
extended acquaintance with them might, and probably would, reveal
NEGRITOS OK ZAMBALES 51
more songs, but they are reluctant to sing before white men. One of
these songs, called " du-nu-ra," is a kind of love song. Owing to the
extreme embarrassment of the performer I was able to hear it only by-
going into my tent where I could not see the singer. It consisted of a
great many verses — was interminable, in fact.
The second of the two songs was called " tal-bun'." This is sung on
festive occasions, especially when visitors come. The words are impro-
vised to suit the occasion, but the tune and the manner of rendering
never vary.
Five or six men, each holding with one hand the flowing end of the
breechcloth of the one in front or with the hand on his shoulder and
the other hand shading the mouth, walk slowly about a circle in a
crouching posture, their eyes always cast on the ground. Presently
the leader strikes a note, which he holds as long as possible and which
the others take up as soon as he has sounded it. This is kept up a
few minutes, different tones being so sounded and drawn out as long
as the performers have breath. The movement becomes more rapid
until it is nearly a run, when the performers stop abruptly, back a few
steps, and proceed as before. After they have about exhausted the
gamut of long-drawn "O's" they sing the words, usually a plea for some
favor or gift, being first sung by the leader and repeated after him by
the chorus. I did not get the native words of the song I heard, but it
was translated to me as follows :
We are singing to the American to show him what we can do ; perhaps if we
sing well he will give us some rice or some cloth.
The words are repeated over and over, with only the variation of
raising or lowering the tone. At intervals all the performers stop and
yell at the top of their voices. Sometimes a person on the outside of
the circle will take up the strain on a long-held note of the singers.
This song also serves for festive occasions, such as weddings. (See
PL XLVII.)
DANCING
Dancing forms the chief amusement of the Negritos and allows an
outlet for their naturally exuberant spirits. I had no more than set
up camp near the first rancheria I visited than I was entertained by
dancing. Among the Negritos helping me was one with an old violin,
and as soon as a place was cleared of brush and the tent was up he
struck up a tune. Whereupon two or three youngsters jumped out
and performed a good imitation of a buck-and-wing dance. However,
dancing is not generally indulged in by everybody, but two or three
in every rancheria are especially adept at it. Aside from the gen-
eral dances, called "ta-li'-pi," which consist of a series of heel-and-toe
movements in excellent time to the music of violin or guitar, and
52 NEGRITOS OF ZAMBALES
which are performed on any occasion such as the setting up of my tent,
there are several mimetic dances having a special character or meaning.
Such are the potato dance, the bee dance, the torture dance, the lover's
dance, and the duel dance. (See Pis. XLVIII, XLIX.)
THE POTATO DANCE, OE PINA CAMOTE
Only one person takes part in the potato dance. At first the per-
former leaps into the open space and dances around in a circle, clapping
his hands as if warming up, the usual preliminary to all the dances.
Presently in pantomime he finds a potato patch, and goes through the
various motions of digging the potatoes, putting them in a sack, and
throwing the sack over his shoulder, all the time keeping close watch
to prevent his being caught in the act of stealing. He comes to the
brush fence which surrounds every " eaingin," draws his bolo, cuts his
way through, and proceeds until he comes to a river. This is signifi-
cant as showing that the potato patch he is robbing does not belong to
anyone in his own village but is across a river which he must pass on
his way home. He sounds for deep water with a stick. It is too deep, and
he tries another place. Here he loses his footing, drops his sack, and
the swift current carries it beyond his reach. While going through the
various motions necessary to depict these actions the movement of the
dance is kept up, the body bent forward in a crouching position, the
feet leaving the ground alternately in rapid motion but never out of
time with the music. Such agility and tirelessness one could scarcely
find anywhere else.
THE BEE DANCE, OE PINA PA-NI-LAN
This dance is also performed by one person and in a similar manner
as the potato dance. A piece of cloth tied to a pole serves as a nest
of bees. The performer dances around the circle several times ; presently
he spies the nest and approaches slowly, shading his eyes for a better
view. Having satisfied himself that he has really made a find, he lights
a smudge, goes through the motion of climbing the tree, and in hold-
ing the smudge under the nest he is stung several times and has to
retreat. This is repeated until all the bees are smoked out and the
honey is gathered. Then comes a feast in which, drunk with honey,
he becomes hilarious.
THE TORTURE DANCE
This dance, which commemorates the capture of an enemy, is performed
in much the same manner as the "talbun" except that there is no song
connected with it. The captive is bound to a stake in the center and
a dozen men circle slowly around him, in the same manner as already
described, one hand over the mouth and uttering long-drawn notes.
NEGRITOS OF ZAMBALES 53
The movement becomes faster and faster until it consists wholly of
frenzied leaps, and the performers, worked up to the proper pitch,
draw their bolos, close in on their victim, and slash him to pieces.
When executed at night m the light of a bonfire this dance is most
grotesque and terrible. The naked black bodies, gleaming in the fire,
the blood-curdling yells, and the demoniacal figures of the howling,
leaping dancers, remind one of the fndian war dances.
The dance seems to be a relic of more barbarous days when the
Negritos were, in truth, savages. They say that they never kill a
prisoner in this manner now, but that when they find it necessary to
put a man to death they do it in the quickest manner possible with a
single blow of the knife. (See PI. L.)
THE LOVEKS' DANCE
As might be expected, a man and a woman take part in the lovers'
dance. The women are not such energetic and tireless dancers as the
men, and in the lovers' dance the woman, although keeping her feet
moving in time to the music, performs in an indolent, passive manner,
and does not move from the spot where she begins. But the man
circles about her, casting amorous glances, now coming up quite close,
and then backing away again, and at times clapping his hands and
going through all sorts of evolutions as if to attract the woman. This
sort of thing is kept up until one or both are tired.
THE DUEL DANCE
The duel dance is by far the most realistic and interesting of any of
the Negrito dances. As the name suggests, the dance is performed by
two men, warriors, armed with bows and arrows and bolos. An oblong
space about 8 feet in width and 15 feet long serves as an arena for the
imaginary conflict. After the musician has got well into his tune the
performers jump into either end of the space with a whoop and a
flourish of weapons, and go through the characteristic Negrito heel-
and-toe movement, all the time easting looks of malignant hate at each
other but each keeping well to his end of the ring. Then they advance
slowly toward each other, swinging the drawn bow and arrow into play
as if to shoot, then, apparently changing their minds or the opportunity
not being good for a death shot, they withdraw again to the far ends
of the ring. Advancing once more each one throws the drawn bow and
arrow upward, then toward the ground, calling heaven and earth to
witness his vow to kill the other. Presently one gets a favorable oppor-
tunity, his bowstring twangs, and his opponent falls to the ground.
The victor utters a cry of triumph, dances up to the body of his fallen
foe, and cuts off the head with his bolo. He beckons and cries out to
the relatives of the dead man to come and avenge the deed. Nobodv
54 NEGRITOS OF ZAMBALES
appearing, he bears aloft the head of the enemy, shouting exultingly and
triumphantly as if to taunt them to respond. Still no one comes.
Then after waiting and listening for a time he replaces the head with
the trunk and covers the body over with leaves and dirt. This ends
the dance. Ordinarily it requires fifteen minutes for the full per-
formance. During this time the one who by previous arrangement was
to lie the victor never for a single instant pauses or loses step.
Chapter VI
GENERAL SOCIAL LIFE
THE CHILD
I was unable to learn anything in support of Montano's statement
that immediately after the birth of a child the mother rushes to a
river with it and plunges into the cold water. 1 On the contrary, the
child is not washed at all until it is several days old, and the mother
does not go to the stream until at least two days have elapsed. It is
customary to bury the placenta. The birth of a child is not made
the occasion of any special festivity. The naming is usually done on
the day of birth, but it may be done any time within a few days. It
is not common for the parents of the child to do the naming, though
they may do so, but some of the old people of the tribe generally gather
and select the name. Names of trees, objects, animals, places near
which the child was born, or of certain qualities and acts or deeds all
furnish material from which to select. For instance, if a child is
born under a guijo tree he may be called "Guijo ;" a monkey may be
playing in the tree and the child will be named "Barac" (monkey) ; or
if the birth was during a heavy rain the child may be called "Layos"
(flood). Usually the most striking object near at hand is selected.
Like most primitive peoples, the Negritos use only one name. If the
child is sickly or cries very much, the name is changed, because the
Negritos believe that the spirit inhabiting the place where the child
was bom is displeased at the choice of the name and takes this means
of showing its displeasure, and that if the name is not changed the
child will soon die.
Apparently no distinction is made between the names for the two
sexes. The child may be given the name of the father, to whose name
the word " pan," meaning elder, is prefixed for the sake of distinction.
For instance, if a man named Manya should have either a son or a
daughter the child might be called Manya, and the father would hence-
forth be known as Pan-Manya. This practice is very common, and
when names like Pan-Benandoc, Pan-Turico, and Pan-Palaquan' are
1 Montano, Mission aux Philippines, p. 316.
55
56 NEGRITOS OF ZAMBALES
encountered it may be regarded as a certainty that the owners of these
names have children of the same name without the prefix. Although
one may change his name at any time of life, if the years of infancy
are safely passed, no change is likely to be made.
It is regarded as a sign of disrespect to address elders or superiors
by name. The word '"pan" alone is frequently used. Eelatives are
addressed by the term which shows the relationship, as "anae" (son),
and names are used only when speaking of persons and seldom if ever
when speaking to them.
Parents seem to have great affection for their children, but exact
obedience from them. Punishment is inflicted for small offenses, strik-
ing with the hand being the usual method. I have never seen a switch
used. Sometimes, as in eases of continual crying, the child is severely
pinched in the face or neck. Children also exhibit great affection for
their parents; this continues through life, as is shown in the care which
the aged receive at the hands of their juniors. (See Pis. LI et seq.)
MARRIAGE
Whatever differences there may be in the manner of conducting the
preliminaries to a wedding and of performing the ceremony, there is one
feature that never varies, the gift of some articles of value from the
prospective bridegroom to the parents of the girl he wishes to marry.
With the Negritos a daughter is regarded as an asset of so much
value, not to be parted with until that price is paid, and, while she is
allowed some freedom in the choice of a husband, parental pressure
usually forces her to the highest bidder.
The following is the customary procedure : The young man who
wishes to marry and has found a girl to suit him informs his parents
of the fact. He lias probably already talked the matter over with the
girl, though not necessarily so. The affair is discussed in the family
of the suitor, the main topic being how much the girl is worth and
how much they can afford to pay. Then either the suitor or some rela-
tive acting for him goes to the parents of the girl to ask if the suit will
be favorably considered. If it will, they return and a few days later
go again bearing presents of tobacco, maize, bejuco, knives, cloth,
forest products, or anything else they may happen to have. If these
gifts are of sufficient value to compensate the father for the loss of
his girl, he gives his consent. Value is determined by the attractive-
ness of a girl and hence the pro! lability of her making a good match,
also by her health and strength, as women are good workers on the
little farms. If the first gifts do not come up to the demands of the
girl's parents the wedding can not take place until the amount lacking
is made up. As to the money value of these gifts I have been told
different things by Negritos in different villages, the values given
ranging from 25 pesos to 500 pesos. As a matter of fact this means
NEGEITOS OF ZAMBALE.S 57
nothing, for the Negrito's idea of value as measured by pesos is extremely
vague; but there is no doubt that the gifts made represent almost all
the wealth of which a young man and his family can boast.
This system of selling girls, for that is what it amounts to, is carried
to an extreme by parents who contract their daughters at an early age
to the parents of some boy, and the children are regarded as man and
wife, though of course each remains with the parents until the age of
puberty is reached. Whether or not the whole payment is made in the
beginning or only enough is paid to bind the bargain, I do not know,
but I do know that cases of this kind may be met with frequently among
the Negritos of Pinatubo, who give as an excuse that the girl is thus
protected from being kidnaped by some neighboring tribe, the relatives
of the boy making common cause with those of the girl in case anything
like this should happen. It seems more likely, however, that the con-
tract is simply a desire on the part of the parents of the girl to come
into early possession of the things which are paid for her, and of the
parents of the boy to get her cheaper than they could by waiting until
she was of marriageable age. This practice is not met with in south-
ern Zambales and Bataan, where marriage does not seem to partake so
much of the nature of a sale but where presents are nevertheless made
to a girl's parents.
If it happens that there is a young man in the girl's family who is
seeking a wife in that of the boy, an even exchange may be made and
neither family has to part with any of its possessions. I was told also
that in lieu of other articles a young man might give a relative to the
bride's family, who was to remain as a sort of slave and work for his
master until he was ransomed by payment of the necessary amount;
or he might buy a person condemned to death and turn him over at
an increased price, or sell children stolen from another barrio. As a
bride may be worth as much as 500 pesos and a slave never more than
40 pesos, it would seem necessary to secure several individuals as pay-
ment. This was told me more than once and in different villages, but
I was unable to find any examples, and am forced to conclude that if
it ever was the practice, it is no longer so, at least among the "conquistas."
As to the true savages, still lurking in the inmost recesses of the Zam-
bales mountains, I am unable to say. The question of slavery among
Negritos is reserved to another chapter.
RICE CEREMONY
All the preliminaries having been satisfactorily attended to, it remains
only to perform the ceremony. This proceeding varies in different
sections from practically no ceremony at all in the Pinatubo region to
a rather complicated performance around Suing and Olongapo. In
some of the northern villages, when the matter of payment has been
58 NEGRITOS OF ZAMBALES
arranged, a feast and dancing usually follow, in which all the relatives
of both families participate, and after this the couple go to their own
house. There may be two feasts on succeeding days, one given by the
parents of the boy to the relatives of the girl, and vice versa. If only
one feast is given both families contribute equally in the matter of
food. No single act can be pointed out as constituting a ceremony.
In other places, especially at Cabayan and Aglao, near Santa Fe, an
exchange of food between the pair is a necessary part of the performance.
A mat is placed on the ground, and in the center is set a dish of
cooked rice or some other food. The pair seat themselves on either
side of the dish, facing each other, while all the relatives and spectators
crowd around. The man takes a small piece of the food and places
it in the mouth of the girl, and she does the same for the man. At this
happy conclusion of the affair all the people around give a great shout.
Sometimes the girl leaps to her feet and runs away pursued by her
husband, who calls after her to stop. This she does after a little, and
the two return together ; or they may take a bamboo tube used for carry-
ing water and set off to the river to bring water for the others to
drink, thus performing in unison the first act of labor of their married
life.
I was fortunate enough to witness a ceremony where the exchange of
food was the important feature. In this instance a piece of brown
bread which I was about to throw away served as the wedding cake. It
seems that the girl had been contracted by her parents when very
young to a man old enough to be her father, and when the time for the
wedding arrived she refused to have anything to do with it. For two
years she had resisted entreaties and threats, displaying more force of
will than one would expect from a Negrito girl of 15. The man had
paid a large price for her — 200 pesos, he said — and the girl's parents
did not have it to return to him. It was suggested that if we made her
some presents it might induce her to yield. . She was presented with
enough cloth for two or three caniisas and sayas, a mirror, and a string
of beads, and she finally gave an unwilling assent to the entreaties of
her relatives, and the ceremony was performed in the manner already
described. At the conclusion a yell went up from the assembly, and
I, at the request of the capitan, fired three pistol shots into the air.
Everybody seemed satisfied except the poor girl, who still wept furtively
over her new treasures. Some days later, however, when I saw her she
appeared to be reconciled to her fate, and was happy in the possession
of more valuables than any other woman in the rancheria.
HEAD CEREMONY
In the southern rancherias a bamboo platform is erected 20 or 30
feet high, with a ladder leading up to it from the ground. On the
day fixed for the marriage the groom, accompanied by his parents, goes
Photo by Diamond.
Plate XXXV. NEGRITO GIRLS OF ZAMBALES, ONE WEARING NECKLACE OF DRIED BERRIES.
Plate XXXVI. COMBS USED BY NEGRITOS OF ZAMBALES.
Plate XXXVII. ORNAMENTS WORN BY NEGRITOS OF ZAMBALES.
Photo by Diamond.
Plate XXXIX. BETTER CLASS OF NEGRITO HUT, ZAMBALES.
mm
r
It*
*V'
Plate XLII. BOWS AND ARROWS USED BY NEGRITOS OF ZAMBALES.
Photo bv Diamond.
Plate XLIII. POSITION TAKEN BY NEGRITOS OF ZAMBALES IN SHOOTING.
Photo by Worcester.
Plate XLIV. NEGRITO MAN OF BATAAN DRAWING A BOW; HOG-BRISTLE
ORNAMENTS ON THE LEGS.
Plate XLVI. MUSICAL INSTRUMENTS USED BY NEGRITOS OF ZAMBALES.
Wfcf-' .
i
mm ■
Wmm
Mi #||fe;
NEGRITOS OF ZAMBALES 59
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 pro-
duced, 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
conies forward and knocks their heads together. 1 was told at Subig
that only the bride and groom mount the platform and seat them-
selves 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.
" 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 require-
ments 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 snake-
like 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 breeehcloth and extra-high silk hat was the capitan 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 con-
tinually 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 father-
in-law; the bridegroom was carried by one of his attendants. Presently they
1 MS. Coll. of The Ethnological Survey.
60 NEGRITOS OF ZAM BALES
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 ease 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 con-
tinue. 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 (a 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 glee-
fully 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 father-
in-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 lie 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 capitan or head man
of tlie 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 capitan bad two wives, a curly-haired one and a straight-
haired one, the latter the daughter of Filipinos who had taken up
NEGRITOS OF ZAMBALES 61
their abode with the Negritos. (See PI. 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
62 NEGRITOS OF ZAMBALES
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
bold 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 sharp-
ened 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 evi-
dence at hand goes to show that the Negritos as a race are virtuous,
especially when compared with the Christianized natives. Their state-
ment that death is their penalty for adultery is generally accepted as
true, and probably is, with some modifications. Montano mentions it
twice, 1 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 punish-
able 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 ease 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 desti-
tute 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 OE ZAMBALES 63
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 clone. Ho 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.
Cooke * states that as a punishment for lighter offenses the Negritos
of Bataan use an instrument, called " con-de-man," 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 steal-
ing 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 cus-
toms 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. Bain 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
1 MS. Coll. of The Ethnological Survey.
64 NEGRITOS OF ZAMBALES
he has apparently invented no stories concerning them. While thunder
and lightning are good because they bring rain, yet if they are exceed-
ingly violent he becomes afraid and tries to stop them by burning deer's
bones, which, he says, are always efficacious.
The mathematical knowledge of the Negritos is naturally small. They
count on their fingers and toes, beginning always with the thumb and
great toe. If the things they are counting are more than twenty they
go through the process again, but never repeat the fingers without first
counting the toes. To add they use rice or small stones. They have
no weights or measures except those of the civilized natives, but usually
compare things to be measured with some known object. Distance is
estimated by the time taken to walk it, but they have no conception of
hours. It may take from sunrise until the sun is directly overhead to
go from a certain rancheria to another, but if asked the number of
hours the Negrito is as likely to say three or eight as six. They have
no division of time by weeks or months, but have periods corresponding
to the phases of the moon, to which they give names. The new moon
is called " bay'-un bu'-an," the full moon " da-a'-na bu'-an," and the
waning moon " may-a'-mo-a bu'-an." They determine years by the
planting or harvesting season. Yet no record of years is kept, and
memory seldom goes back beyond the last season. Hence the Negritos
have no idea of age. They know that they are old enough to have
children or grandchildren, and that is as far as their knowledge of age
goes. To count days ahead they tie knots in a string of bejuco and each
day cut off one knot.
In regard to units of value they are familiar with the peso and other
coins of- the Philippines and have vague ideas as to their value. But
one meets persistently the word "tael" in their estimate of' the value
of things. A tael is 5 pesos. If asked how much he paid for his wife
a man may say "luampo tael." Where they got this Chinese term
I do not attempt to say, unless it points to very remote commercial
relations with the Chinese, a thing which seems incredible. 1
The Negritos have developed to a high degree a sense of the dramatic,
and they can relate a tale graphically, becoming so interested in their
account as to seem to forget their surroundings. For instance, a head
man was giving me one night an account of their marriage ceremony.
He went through all the motions necessary to depict various actions,
talking faster and louder as if warming up to his theme, his eyes spark-
ling and his face and manner eager.
They are much like children in their curiosity to see the white man's
belongings, and are as greatly pleased with the gift of a trinket. Their
expressions and actions on beholding themselves in a mirror for the
1 In the footnote on page 29 is given an extract from Careri's Voyages, in which the
following occurs : "True it is. that by means of the heathen Chinese who deal with them
in the mountains, some deformed statues have been found in their huts."
NEGRITOS OF ZAMBALES 65
first time are extremely ludicrous. One man who had a goatee gazed
at it and stroked it with feelings of pride and admiration not unmixed
with awe.
SUPERSTITIONS
It will also take, a close acquaintance to learn much of the superstitious
beliefs of the Negritos. Some hints have already been given in regard
to feeding the spirits after a hunt and reasons for changing names of
children. Other superstitions were mentioned, as the wearing of brace-
lets and leglets of wild boar's skin and the burning of deer's bones to
scare away thunder.
The basis of all the superstitious beliefs of the Negritos, what might
else be termed their religion, is the constant presence of the spirits of
the dead near where they lived when alive. All places are inhabited
by the spirits. All adverse circumstances, sickness, failure of crops,
unsuccessful hunts, are attributed to them. So long as things go well
the spirits are not so much considered. There seems to be no particular
worship or offerings to gain the good will of the spirits, other than the
feeding already noted, except in one particular. On the Tarlac trail
between O'Donnell (Tarlac Province) and Botolan (Zambales Province)
there is a huge black bowlder which the Negritos believe to be the
home of one powerful spirit. So far as I could learn, the belief is
that the spirits of all who die enter this one spirit or "anito" who has
its abiding place in this rock. However that may be, no Negrito, and
in fact no Christianized native of Zambales or Tarlac, ever passes this
rock without leaving a banana, camote, or some other article of food.
If they do, bad luck or accident is sure to attend the trip.
Senor Potenciano Lesaca, the present governor of Zambales, when
quite young, once passed the rock and for amusement — and greatly to
the horror of the Negritos with him — spurned it by kicking it with
his foot and eating part of a banana and throwing the rest in the
opposite direction. The Negritos were much concerned and said that
something would happen to him. Sure enough, before he had gone far
he got an arrow through both legs from savage Negritos along the trail
who could have known nothing of the occurrence. Of course this only
strengthened the belief. There is nothing unusual about the shape of
the stone. It is merely a large, round bowlder.
Disease is usually considered a punishment for wrongdoing, the more
serious diseases coming from the supreme anito, the lesser ones from
the lesser anitos. If smallpox visits a rancheria it is because someone
has cut down a tree or killed an animal belonging to a spirit which
has invoked the aid of the supreme spirit in inflicting a more severe
punishment than it can do alone.
For the lesser diseases there are mediquillos or medicine men or women,
17095 5
66 NEGRITOS OF ZAMBALES
called " mafiga-anito," who are called to exorcise the spirit creating the
disturbance. Anyone who has cured patients or belongs to a family of
mediquillos can follow the profession. There is an aversion to being
a mediquillo, although it pays, because if a patient dies the medicine
man who treated him is held accountable. As a rule they are treated
with respect, and people stand more or less in awe of them, but they have
sometimes been killed when they failed to effect a cure.
Seiior Benito Guido, a native of Botolan, who accompanied me to
the barrio of Tagiltil as interpreter, became slightly ill while in a
camp. The Negritos were much worked up over it. They said it was
caused by cutting the bamboo for our camp, the spirits that owned the
bamboo being offended.
In order that we might witness their customs in such cases, an old
woman who practiced as "mafiga-anito" was called and offered to relieve
the patient for a little money. A peso was given her and she began.
Upon being asked how he was affected Seiior Guido said that he felt as
if something was weighing him down. Of course this was the spirit,
which had to be removed before a cure could be effected. The manga-
anito danced around the patient and had him dance and turn somersaults.
This was to make the spirit sorry he had chosen such an unstable
abiding place. Finally she took hold of his hands, gave a mighty tug
and then dropped back stiff. The spirit had passed from the body
of the patient into her body.
During all these gymnastics the other Negritos had preserved a
most solemn mien, but at this juncture they set to work to restore the
stricken woman, rubbing and working her arms and legs until the spirit
was gone. All disease is caused by spirits, which must be expelled from
the body before a cure can be effected.
Use is also made of other remedies to supplement the ministrations
of the maiiga-anito. Attention has been called to the string of dried
berries, called "a-gata," which the Negritos of Pinatubo wear around
their necks for convenience in case of pains in the stomach. In south-
ern Zambales what seem to be these same berries are used as a charm
against snake bite. Here for pains in the stomach they boil a piece of
iron in water and drink the water hot. Pieces of certain woods are
believed efficacious for rheumatism, and old men especially may often
be seen with them tied around the limbs. This superstition is not far
removed from the belief entertained in certain rural districts of the
United States that rheumatism may be prevented by carrying a horse
chestnut in the pocket. The Negritos also wear such pieces of wood
around the neck for colds and sore throat.
In cases of fever a bed is made from the leaves of a plant called
" sam'-bon," which much resembles mint, and leaves are bound to the
affected parts. The action of these leaves is cooling. For fractures
they use bamboo splints and leaves of a plant called "ta-cum'-ba-o."
NEGEITOS OP ZAMI5ALE.S 67
A bad cut is also bound up in these leaves or with the sap of a tree
called "pan-da-ko'-kis."
The Negritos do nothing for skin disease, a form of herpes, with
which a great many are afflicted. They probably do not regard it as a
disease. (See Pis. LVI et seq.) in case of centipede bites, if on a finger,
the affected member is thrust in the anus of a chicken, where, the Xegrito
affirms, the poison is absorbed, resulting in the death of the chicken.
Goiter is quite common. It is said to be caused by strain from
carrying a heavy load of camotes or other objects on the head.
Smallpox, as has been said, is believed to be a visitation of the wrath
of the supreme spirit, and if it breaks out in a rancheria the victim
is left with a supply of food and water and the place is abandoned.
After several days have elapsed the people return cautiously, and if
they find the patient is dead they go away again never to return, but
if he has recovered they take up their abode in the rancheria. A
great many of the Negritos seen in Zambales have scars of smallpox.
The practice of blistering the body in case of sickness is very common
in the Pinatubo region. The belief prevails with some individuals that
in the healing up of the sore thus produced the sickness with which the
body is afflicted will go away. Others affirmed that blistering was done
only in case of fevers, and that the pain inflicted caused the patient to
break out in a profuse perspiration which relieved the fever. This
seems a more rational belief. Individuals were seen with as many as
twenty scars produced in this manner.
Aside from the anito belief, the Negritos have other superstitions.
Cries of birds at night are especially unlucky. If a person is starting
out on a journey and someone sneezes just as he is leaving he will
not go then. It is regarded as a sign of disaster, and deiay of an hour
or so is necessary in order to allow the spell to work off.
A certain parasitic plant that much resembles yellow moss and grows
high up in trees is regarded as a very powerful charm. It is called
"gay-u-ma" and a man who possesses it is called " nanara gayuma." If
his eyes rest on a person during the new moon he will become sick at the
stomach, but he can cure the sickness by laying hands on the afflicted
part.
Sehor Benito Guido says that when a young man he was told by
Negritos that this charm would float upstream. And when he offered
to give a carabao for it if that were so, its power was not shown. In
spite of this, however, the Negritos are firm believers in it, and, for
that matter, so also are the Christianized Zambal and Tagalog. It is
likewise thought to be of value in attracting women. If it is rubbed
on a woman or is smoked and the smoke blows on her the conquest is
complete.
Chapter VII
SPANISH ATTEMPTS TO ORGANIZE NEGRITOS
The attention of the Spanish Government was early attracted to the
Negritos and other savages in the Philippines, and their subjection and
conversion was the subject of many royal orders, though unfortunately
little was accomplished. One of the first decrees of the G-obierno
Superior relating especially to the Negritos was that of June 12, 1846.
It runs substantially as follows:
In my visits to the provinces of these Islands, having noticed, with the sym-
pathy that they must inspire in all sensitive souls, the kind of life and the
privations that many of the infidel tribes, and especially the Negritos who inhabit
the mountains, are forced to endure ; and persuaded that it is a duty of all
civilized Governments and of humanity itself to better the condition of men, who,
hidden thus from society, will in time become extinct, victims of their customs,
of the unhealthfulness of the rugged places where they live, and of our neg-
ligence in helping them; and desirous of making them useful, that some day,
influenced by the benefits of social life, they may enter the consoling pale of our
Holy Mother, the Catholic Church, I hereby decree the following:
Article 1. The alcaldes and military and political governors of provinces in
whose district there may be tribes or rancherias of the aforesaid Negritos or of
other infidels shall proceed with the consent of the devoted euros parrocos, whose
charity I implore for them, through their head men or capitanes, to induce them
to take the necessary steps to assemble in villages, lands being given for that
purpose, in places not very near to Christian pueblos, and seeds of grains and
vegetables being furnished that they may cultivate the land.
Abt. 3. Two years after the pueblo shall have been formed the inhabitants
thereof shall pay a moderate tribute, which shall not for the present exceed one
real per head, the youths and children being excepted, obtaining in compensation
the usufruct of the lands which they may hold as their own property so long as
they do not abandon the cultivation, being able to sell to others under the same
conditions with the knowledge of the authority of the district.
Abt. 4. Said authorities and also the priests shall maintain the greatest zeal
and vigilance that the Christian pueblos do not intrude on those of the infidels
or Negritos, neither that individuals live among them nor that they harass or
molest them on any pretext whatsoever under penalty of being punished. * * *
Abt. 5. As I have understood that if the Negritos refuse social life it is on
account of their being warned by the Christians who employ them in cutting
wood, bamboo, and bejuco, and in the collection of other products of the woods
68
NEGRITOS OF ZAMBALES 69
which they inhabit, the chiefs of the provinces and the justices of the peace shall
take care that no one enters into such contracts with the Negritos without
competent authorization, leaving his name in a register in order that if he fail
to pay the true value of the articles satisfactory to the Negritos or mistreats
them it will be possible to fix the blame on him and to impose the proper
penalty.
Article 6 states that —
It shall not be necessary for the Negritos to embrace the Catholic faith, but
the priests shall go among them to examine their condition and learn their
needs and teach them the advantages of civil life and the importance of religion.
Article 7 provides for a report every three months from those officers
in charge of such districts.
This all sounds very well, and if carried out might have succeeded
in improving the condition of the unfortunate Negritos, but we can not
find that the provincial officials showed great zeal in complying with the
executive request.
On January 14, 1881, a decree very similar to this was issued. The
first part of this decree related to the newly converted or "sometidos."
But article 7 authorized the provincial authorities to offer in the name
of the State to Aetas and other pagans the following advantages in
exchange for voluntary submission: Life in pueblos; unity of families;
concession of good lands and direction in cultivating them in the manner
which they wished and which would be most productive; maintenance
and clothing during one year; respect for their usages and customs so
far as they did not oppose the natural law; to leave to their own wishes
whether or not they should become Christians; to buy or facilitate the
sale of their crops; exemption from contributions and tributes for ten
years; and lastly, government by local officials elected by themselves
under the direct dependency of the head of the province or district.
These provisions were certainly liberal enough, but they bore little
fruit so far as the Negritos were concerned. Being sent out as circulars
to the chiefs of all provinces, such decrees received scant attention, each
provincial head probably preferring to believe that they were meant for
someone else. Although it sounded well on paper, the difficulties in the
way of successful compliance with such an order were many. But in
one way and another the authorities sought to reach the hill tribes,
though it must be confessed they were actuated rather by a desire to
preserve peace in their provinces and to protect the plainsmen from the
plundering raids of the savages than by motives of philanthropy in
improving the condition of the latter.
The Negritos of Zambales were classed as conquistados and non-
conquistados, according to whether they lived in amicable relations with
the Filipinos or stole carabaos and killed the people whenever they had
the opportunity. The Guardia Civil made many raids into the moun-
tains for the purpose of punishing the predatory Negritos, and many
70 NEGRITOS OF ZAMBALES
are the stories related by old members of that military organization now
living in the province concerning conflicts which they had with the
little black bow-and-arrow men, who always got the worst of it. Grad-
ually they came to see the futility of resistance. As a matter of fact
these raids were only for the purpose of securing food and not because
of enmity toward the Filipinos. When a group expressed their desire
to live peaceably in their hills they were dubbed "conquistados" and
left alone so long as they behaved. The number of conquistados grew
and the "unconquered" retreated farther into the mountains. Carabao
raids are very infrequent now, for the people disposed to make them
are too remote from the plains and would have to pass through territory
of the settled and peaceable Negritos, who would inform the party sent
in pursuit. But the Constabulary has had two or three raids of this
kind to deal with during the past two years.
Those Negritos still living in a wild state have very simple govern-
ment. They simply gather around the most powerful man, whom they
recognize as a sort of chief and whom they follow into raids on the
plains or neighboring tribes of Negritos. But when living peaceably
scattered through their mountains each head of a family is a small
autocrat and rules his family and those of his sons who elect to remain
with him. When he dies the oldest son becomes the head of the family.
Usually, however, a group of families living in one locality recognizes
one man as a capitan. He may be chosen by the president of the
nearest pueblo or by the Negritos themselves, who are quick to recognize
in this way superior ability or greater wealth. The capitan settles
disputes between families.
The next step in the civilizing process is the gathering together to
form villages. This was the end to which the Spaniards worked, but
the process was retarded by the Christianized natives who profited by
trade with the Negritos in forest products and who advised them to
avoid coming under Spanish rule where they would have to pay tribute.
If a community became sufficiently large and bade fair to be permanent
it was made a barrio of the nearest pueblo and given a teniente and
concejales like other barrios. This was the case with Aglao and Santa
Fe, in the jurisdiction of San Marcelino, but Tlokano immigrants settled
in these places and the Negritos gradually withdrew to the hills and
settled in other places, until now there are very few Negritos actually
living in these towns. One old man in Aglao, who once went to Spain
as a servant to an officer, speaks very good Spanish.
In spite of the reprisals made by the Guardia Civil and other means
employed by the Spaniards, Negrito raids went on without much ces-
sation until IS94. Jn that year the authorities induced a head man
named Layos to come down to the town of San Marcelino for an inter-
view. Layos came down about as nature had provided him and was
NEGRITOS OF ZAMBALEK 71
received with much ceremony by the town authorities. They dressed
him up from head to foot, made him presents, and feasted him for
several days. Then with the customary Spanish pomp, parade of sol-
diery, and flare of trumpets, they presented him with a gaudy sash and
named him Capitan General del Monte. He was given charge of all
the Negritos in the district and charged to keep them under control.
The sash was a cheap print affair, hut it answered the purpose. The
effect of all this on an untamed savage can be imagined. Layos was
impressed. He went back to the hills with his new treasures and an
experience worth relating. It is said that the robbing and killing of
Christian natives lessened materially after that.
When I was at Cabayan in that district I saw Layos. He was a
heavy-set man of about 38, harelipped, an old ragged shirt and breech-
cloth his only apparel, and with nothing of his former grandeur but the
memory. The sash, his badge of office, he said had long since gone in
breechcloths.
In the same year (1894) all Negritos in the Botolan district who would
come down from the mountains were fed for five or six months in
hope that they would settle down and remain. But they were given
nothing to do and were not shown how to work, and when the feeding
stopped they all went back to the hills, the only place where they knew
how to secure sustenance. Although this experiment did not result
as desired, it probably had good effects, for the people of this region
are the farthest advanced to-day and are most inclined to live in
villages. I am informed that since my visit some of the Negritos have
moved down to the Filipino village of Pombato and there are several
Negrito children in the native school. The people of Tagiltil have even
expressed a desire for a school. The presence of several Zambal and half-
breeds in this village and its nearness to the Filipinos probably account
for its being ahead of other villages in this as in other respects.
Photo by Worcester.
Plate LI. NEGRITO WOMAN AND DAUGHTER, BATAAN.
KfijflKfl
life
*" ^"'?-:'.f. ■.-■■■■ ■■'»-.:W;. gfljg
Photo by Diamond.
Plate LV. CAPITAN OF CABAYAN, ZAMBALES, WITH NEGRITO AND ZAMBAL WIVES.
Photo by Diamond.
PLATE LVI. BOYS OF ZAMBALES. SHOWING SCARS MADE BY BLISTERING FOR FEVERS, ETC.
APPENDIXES
Appendix A
ANTHROPOMETRIC MEASUREMENTS
The paucity of measurements lias already been explained, but those
that were taken are given here for what they are worth. I do not
attempt to draw any conclusions from them or undertake any discussion
other than that already given in the chapter on physical features.
In the following tables it should be noted that where the age is given
the number indicates only an estimate, as no Negrito knows his age.
It has been thought better to give these approximate ages than to leave
them out entirely, in order to distinguish the very young from the
middle aged and old :
Measurements of Negritos
No.
Sex
Age
Stand-
ing
height
Span
of
arms
Length
nose
Breadth
of
nose
Nasal
index
Length
of
ear
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
18
35
14
30
40
27
20
1,408
1,487
1, 325
1,440
1,388
1, 520
1,491
1,440
1,500
1,357
1,426
1,390
1, 265
1,400
1,410
1,430
1,465
1,472
1,363
1,473
1,390
1,490
1,282
1,404
1,456
1,487
1, 325
1,462
1,400
1,580
1, 503
1,464
1,538
1, 347
1,483
1,380
1,170
1,410
1, 375
1,435
1, 485
1,470
1,404
1,493
1,412
1,490
1,315
1,438
35
38
36
36
40
41
39
40
43
34
40
30
35
35
35
35
37
44
38
40
40
37
35
42
38
38
30
38
43
43
47
43
40
40
47
37
35
40
42
40
46
40
36
43
42
43
85
38
108
100
83
105
107
104
130
107
93
117
117
123
100
114
120
114
124
90
94
107
105
116
100
90
57
64
55
55
58
60
57
57
60
54
57
do
do
do
do -
do
do
do
15
do
20
19
20
do
do
do -_ --
do
22
60
60
57
57
56
57
52
65
do - -
„_do
__do
___do
do -
___do
do
24
18
19
25
14
75
76
NEGRITOS OF ZAMBALES
Measurements of Negritos — Continued
No.
25
26
27
28
29
30
31
32
33
34
35
36 I
37
38 '
39
40
11
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
Female .._...... 19
.do ... ... 20
Male .
do
Female ' -8
.do I 55
.do
do..
do..
Male ...
do_.
do..
do_.
do_.
do__
Female.
do__
do-
do_.
do__
Male ...
do__
do..
Female _
do __
Male ...
do__
do_.
do-
Female.
..._do__
__„ do__
Male ...
....do..
Stand-
Age ! ing
height
".0
Span
of
arms
1,302
1,313
1,472
1, 538
1,434
1,497
1,421
1, 519
1,358
1,418
1 , 333
1, 350
1,383
1, 435
1, 285
1,285
1,318
1,302
1,342
1, 448
1,458
1,532
1,480
1,536
1,500
1,547
1, 365
1,390
1, 535
1,570
1,308
1,3.54
1,373
1,368
1, 355
1,370
1,407
1,430
1, 420
1, 466
1, 535
1,581
1,448
1,532
1,470
1,540
1,396
1,415
1,368
1,400
1, 570
1, 625
1,480
1, 545
1, COO
1,634
1, 521
1,566
1, 502
1,520
1,410
1,410
1,316
1,336
1,425
1, 445
1,380
1,430
Length I Breadth I N , I Length
01 I ot I index I of
nose nose , i ear
27
40
37
40
35
40
41
34
35
38
40
44
11
41
43
41
36
40
36
40
43
41
40
40
35
46
42
49
42
41
34
42
36
38
42
40
37
40
38
38
40
40
42
44
45
49
47
35
3s
40
36
13
3!)
40
40
35
40
43
19
42
47
39
38
38
42
45
110
95
113
100
11)5
100
92
111
114
121
105
100
109
119
109
85
105
100
1U0
107
90
97
100
107
117
93
110
85
111
95
lis
111
100
125
55
58
56
60
58
00
62
55
09
62
58
60
60
58
63
54
59
60
56
64
57
55
59
60
53
58
00
62
60
58
60
56
56
6,2
NEGRITOS OF ZAMBALKS
77
Measurements of Negritos — Continued
No.
59
60
61
62
63
64
65
66
67
68
6a
70
71
72
73
74
75
76
77
Age
Male ...
do..
do__
do..
do_.
do..
do..
do_.
do-.
do...
do...
do-..
do...
Female .
do...
do...
Mule ___-
.—do...
— .do...
a
480
470
,■520
,490
510
,445
444
524
550
500
,480
, 586
395
420
337
362
526
435
450
1, 227
1, 225
1,295
1,247
1,245
1,218
1,210
1,275
1,324
1,248
1,227
1,370
1, 169
1, 165
1,140
1,137
1,281
1,197
1,270
0>
■O
m
o
a
o
O
a
G
ia
p.
W
£
1, 530
375
1,510
370
1,530
356
1,500
425
1,545
386
1,500
350
1,540
350
1,620
390
1,410
384
1, 405
364
1,550
383
1, 635
373
1,469
342
1,460
334
1, 380
293
1,407
330
1, 524
370
1,447
350
1,480
322
Anv
Male ._
....do.
— do-
__..do_
____do.
... _do.
_— do..
.do.
_do-
_do.
.do.
do...
— .do-
Female .
__._do—
....do...
Male ....
— do—
....do...
28
16
40
17
25
18
28
30
35
40
35
60
25
35
33
27
30
17
45
o
o
j3
o
,£*
£
bo
bo
a
P
a>
J
^
215
189
230
175
«
225
230
226
220
223
245
240
245
255
246
207
211
208
199
230
210
213
176
190
190
175
176
171
182
174
180
191
180
171
166
168
174
170
175
150
144
145
153
150
150
141
158
145
145
152
159
142
148
141
147
140
135
148
79.3
82.2
82.3
80.5
78.9
85. 7
80
92.3
79. 7
S3. 5
84.4
83.2
78.8
86.5
84.9
87.5
80.4
79.3
84.5
163
165
170
145
175
160
170
180
180
180
175
177
149
159
155
150
163
160
162
H
b/j
o
"m
^
+j
J
X
600
1,200
623
1,180
640
1,224
600
1,203
635
1,215
600
1, 235
605
675
655
1,255
640
1, 290
650
1,272
675
586
582
539
558
filfi
586
571
1
102.6
100
94.8
121.2
165
105.7
85.1
122. 5
102.5
100
100
102.3
83. 7
79. 5
100
85.9
90.4
83.3
97.4
58
55
61
51
54
50
64
54
60
66
53
54
58
52
55
55
52
56
64
Appendix B
VOCABULARIES
As has been pointed out already, the Negritos of Zambales seem to have
lost entirely their own language and to have adopted that of the
Christianized Zambal. A study of the vocabularies here given will show
that in various sections of the province Zambal is to-day the language
of the Negritos. Differences will be found, of course, in the dialects
of regions which do not come much into contact with each other,
and contact with other dialects creates different changes in different
localities.
The chief difference between the Bolinao dialect and that of the region
south is the substitution of the letter "r" in the former for "1 ;" as
"arong" for "along," nose; "dira" for " dila," tongue. Yet not a few
words are entirely different. These differences may arise from the use
of synonyms or from misinformation, as I was able to take the Bolinao
vocabulary from only two individuals. This dialect is spoken in the
towns of Bolinao, Anda, Bani, and Zaragoza, although I am informed
that there are even slight differences in the speech of the people of some
of these towns. The towns from Infanta to Iba have the second dialect.
When the Aeta element enters the differences become more apparent,
although the relationship between the differing words may often be
seen ; for instance, " sabot," hair, becomes " habot ;" " along," nose, be-
comes "balongo." But the number of words which bear no relationship
is greater than in the case of the first two dialects. It is possible that
here we find traces of an original Negrito language, but I believe that
all these words can be traced to Malay roots. It will be noticed also
that the two following vocabularies taken from Negritos at Santa Fe
and Subig do not differ materially from the Zambal- Aeta — in fact, they
may be regarded as identical.
The writer can not vouch for the vocabularies from Bataan and Bula-
can, but gives them for the sake of comparison. The words collected
by Montano are mostly Tagalog and differ somewhat from Cooke's.
The latter states that he verified his seven times. The two sets are
probably from different parts of the province. The Dumagat vocabu-
lary from Bulacan Province, while offering greater differences, is plainly
of Malay origin like all the others.
79
80
NEGRITOS OF ZAMBALES
No.
English
Zambal of Bolinao
Zambal of Iba
Zambal-Aeta
1
Man
la-la'-ki
la-la'-ki
la-la'-ki
, 2
Woman
ba-bay'-e
ba-bay'-e
ba-bay'-e
3
Father
a'-ma
a'-ma
a'-ma
4
Mother
i'-na
i'-na
na'-na
5
Brother
bu'-sat
ta-la-sa'-ka
pa'-tel
6
Sister
bu'-sat
ta-la-sa'-ka
pa'-tel
7
Uncle
ba'-pa
ba'-pa
ba'-pa
8
Aunt
da'-da
da'-ra
in'-do
9
Sou
a'-nak
a'-nak
a'-nak
10
Daughter
a'-nak
a'-nak
a'-nak
11
Head
o'-ro
o'-lo
o'-lo
12
Hair
sa-bot'
sa-bot'
ha-bot'
13
Mouth
bo-bo'-y
bo-bo'-y
bo-bo'-y
14
Eye
ma'-ta
ma'-ta
ma'-ta
15
Nose
a'-rong
a'-long
ba-lohg'-o
16
Teeth
ni'-pen
ni'-pen
ni'-pin
17
Tongue
di'-ra
di'-la
di'-la
18
Ear
to-tor'-yan
to-tol'-yan
tu'-li
19
Arm
ta-ki-ay'
ta-ki-ay'
ta-ki-ay'
20
Leg
pa'-a
pa'-a
pa'-a
21
Chest
ke-rep'
ke-lep'
nib'-nib
22
Back
gu-rot'
bo-kot'
bo-kot'
23
Foot
ay'-e
ay'-e
bi'-ti
24
Hand
ga'-met
ga'-met
ga'-met
25
Finger
ga-ra-may'-e
ga-la-may'-e
ga-la-may'-e
1 26
Earth
lu'-ta
lu'-ta
lu'-ta
1 «
Sky
rafig'-it
lang-it
laiig'-it
28
Sun
au'-ro
au'-lo
al'-lo
29
Moon
bu'-ran
bu'-lan
bu'-an
30
Star
bi-tu'-un
bi-tu'-un
bi-tu'-in
31
Cloud
re'-rem
a-la-pa'-ap
da'-yim
32
Rain
ra'-peg
a-ba-gat'
u'-ran
33
Thunder
ko'-dor
cu'-rol
34
Lightning
ki'-mat
ki'-mat
35
Water
ra'-noni
la'-nom
la'-nom
36
Fire
a-po'-y
a-po'-y
a-po'-y
' 37
White
ma-pu'-ti
ma-pu'-ti
ma-pu'-ti
38
Black
mang-i'-sit
mang-i'-tit
mahg-i'-tit
39
Red
ma-o-dit'
ma-ti-bi'-a
ma-o-rit'
40
Yellow
ma-sil-ya'-o
ma-hol-ya'-o
ma-hol-ya'-o
41
Cooked rice
ka'-nen
ka'-nen
ka'-nin
42
Uncooked rice
bu'-yas
bu'-yas
bu'-ya
43
Day
au'-ro
au'-lo
al'-lo
44
Night
ya'-bi
ya'-bi
ya'-bi
45
Cold
ma-ra-yep'
ma-la-yep'
ma-la-yip'
46
Hot
ma-mot'
ma-mot'
ma-mot'
47
Large
a-la-ki'
ma-hi-ban'
mal-nay'
48
Small
da-i-te'
ma-ca-lug'
may-a'-mo
49
Good
ma-ong'
la'-bas
ma'-ham-pat'
50
Bad
ma-ra-yet'
ma-la-yet'
ma-la-yit'
51
Rich
may-a-man'
may-a-man'
may-a-man'
52
Poor
ma-i-dap'
ma-i-rap'
ma-i-rap'
53
Sick
ma-sa-kit'
ma-sa-kit'
ma-ha-kit'
54
Dead
na'-ti
na'-ti
na'-ti
55
He- re
i'-ti
i'-ti
a-ka-lung'-un
56
There
i'-sen
i'-sen
ba'-hen
57
No
ka'-i
ka'-i
a'-he
58
Yes
6
ya
a'-o
59
To sleep
ma'-rek
ma'-lek
ma-to-lo'-i
60
To jump
ru-mok'-zo
lu-mok'-zo
mi-tok-tok-pa'-o
61
To run
mo-ray'-o
mo-lay'-o
may'-o
62
To fight
mi-a-wa'-y, raban
la'-ban
mi-a-wa'-y
63
To eat
mang'-an
mang'-an
mang'-an
NEGRITOS OF ZAMBALES
81
Aeta of Santa Fe
Aeta of Subig
Acta, Batoan
Province
Dumagat, Bulaean
Province
No.
1
la-la'-ki
ya'-ki
la-Ia-ke'*
ta'-nun-gu'-bat
ba-bay'-e
ba-bay'-e
ba-bay'-e*
mow' -11 a
2
ba'-pa
ba'-pa
ba'-pa, araa*
3
in'-do
in'-do
in'do, inang*
4
ka-pa-tel
ka'-ka, kapatid*
5
ka-pa-tel
o-pa-tel', kapatid*
6
da'-ra
ale'*
7
da'-ra
mama*
8
a'-nak
a'-nak
a'-nak*
anak
9
a'-nak
a'-nak
a'-nak*
anak na mowna
10
o'-lo
la'-bo
o'-o, ulo*
pun'-tuk
11
ha-bot'
ha-bot'
la-buk', bohoc*
12
bo-bo'-y
bo-bo'-y
ba-lu'-go, bebec*
un'-suk
13
ma'-ta
ma'-ta
ma'-ta *
14
ba-long'-o
ba-long'-o
ba-tong', ilong*
an-gut
15
n-i'-pen
ni'-pen
ni'-pul
ni'-pon
16
di'-la
di'-la
gi'-lo
17
tu'-li
to'-ok
tu'-uk, taenga*
ta-ling'-a
18
ta-ki-ay'
ta-ki-ay'
tu-ki-ay', camay*
co-mot'
19
pa'-a
pa'-a
pam'-pa, paa'
pa'-a
20
nib'-nib
dub'-dub
dub'-dub, debdeb*
dib'-dib
21
bo-kot'
li'-kul
22
bi'-ti
ta-lim-pa-pa'-kan
ta-lan-pa'-kin
23
ga'-rnet
ga'-met
a'-ma-kam'-a-ha
24
ga-la-may'-e
da-le'-di
da-li-ri, dalin*
25
lu-ta
lu'-ta
lu'-ta
pu'-tok
26
lang'-it
lang'-it
lang'-ot
27
al'-lo
al'-lo
u'-lo
a-da'-o
28
bu'-an
bu'-yan
ma-tal'-lung
29
bi'-tu-in
bi'-tu-in
ba'-tu-in
bu'-ta-tul'-ya
30
lo'-om
ta'-la
u'-wip
31
u'-ran
a-ba'-gat
ulan*
32
ku'-rol
ki'-Iot
da-ug-dug'
33
ki'-mat
ki'-mat
ma-la'-wut
34
la'-nom
la'-num
la'-num, tubig*
o'-rat
35
a'-po-y
a'-po-y
a'-po-y*
a'-po-y
36
ma-pu'-ti
ma-pu'-ti
maputi*
ma-lup'-say
37
mang-i'-tit
ma'-o-lin
maitim*
mal-a-ton'
38
ma-o-rit'
rnapula*
mat-la
39
ma-hol-ya'-o
sa-la-kut'
40
ka'-un
ka'-nen
41
bu'-ya
bu'-ya
bigas*
a'-moy
42
al'-lo
al'-lo
u'-lo
adio
43
ya'-bi
ya'-bi
du'-mong
44
nial-a-yep'
mal-a-yep'
ma-lam'-ig, maginao*
mag'-id-non
45
tna-o-mot'
ma-o-mot'
may-a-nit'
46
mal-hay'
mal-hay'
hun'-ga
47
may-a-mo'
may-a-mo'
ma-sa-ninp'
48
ma- ham' -pat
ma-ham'-pat
ma-sam'-pat
49
ma-la-yit'
ma-la-yit'
ma-lot'
50
may-a-nian'
may-a-man'
may-a-man'
51
ma-i-rap'
ma-i-rap'
52
ina-ha-kit'
ma'-in-ha'-kit
teoram
53
na'-ti
na'-ti
nalebon
54
bi-er'-i
a-ri'-di
dian
55
bay'-hen
a-ri'-do
dedeyaya
56
a'-he
a'-he
ay aw*
ayenok
57
a'-o
a'-o
o-o'*
abu-kogid
58
ma-to-lo'-i
ma-to-lo'-i '
matulog*
napediak
59
mag-tok-pa'-o
lu-mo'-ko
lemokso
lumowat
60
may'-o
may'-o
takumbao*
gumekan
61
mi-awa'-y
ma-ki'-a-wa'-y
sullo-sum-to-yan
62
mang'-an
mang-an
cain*
mumungan
63
17095-
82
NEGRITOS OF ZA MB ALES
No.
English
Zambal of Bolinao
Zambal of Iba
Zambal-Aeta
64
To drink
mi'-nom
mi'-nom
mi'-nom
G5
Tree
ka'-yo
kay'-yo
kay'-yo
66
Mountain
ba'-ker
ba'-kil
ba'-kil
67
River
i'-log
i'-lug
ka-bu-la-san'
68
Stone
ba'-to
ba'-to
ba'-to
69
Grass
di'-kot
di'-kot
di'-kot
70
Dog
a'-so
a'-so
a'-ho
71
Rooster
ma-nuk'
ma-nook'
ma-nook'
72
Hen
o'-pa
tu'-a
tu'-a
73
One
sa'-ya
a'-sa
mi'-ha
74
Two
ru'-a
lu'-a
lu'-a
75
Three
ta'-ro
to'-lo
tat'-lo
76
Pour
a'-pat
a'-pat
a'-pat
77
Five
ri'-ma
li'-ma
li'-ma
78
Six
a'-nem
a'-nem
a'-nam
79
Seven
pi'-to
pi'-to
pi'-to
80
Eight
ca'-ro
ca'-lo
ca'-lo
81
Nine
si'-am
si'-am
si'-am
82
Ten
ma-pu'-ro
ma-po'-lo
ma'-po
83
Eleven
la'-bin-sa'-ya
Ia'-bin-a'-sa
la'-bin-mi'-ha
84
Twelve
la'-bin-ru'-a
la'-bin-lu'-a
la'-bin-lu'-a
85
Thirteen
la'-bin-ta'-ro
la'-bin-to'-lo
la'-bin-tat'-Io
86
Fourteen
Ia'-bin-a'-pat
la'-bin-a'-pat
la'-bin-a'-pat
87
Twenty
ru'-an-pu'-ro
lu'-am-po'-lo
lu-am'-po
88
Twenty-one
ru'-an-pu'-ro-sa'-ya
lu'-am-po'-lo-a'-sa
lu-am-po-mi'-ha
89
Thirty
ta-ron-pu'-ro
to'-lom-po'-lo
tat-lom-po'
90
Forty
a'-pat-a-pu'-ro
a'-pat-a-po'-lo
a'-pat-a-po'
91
One hundred
san-ya'-sot
say-a-tos'
mi'-hun-ga'-to
92
I
si'-ko
si'-ko
hi'-ko
93
You
si'-ka
kay'-o
kay'-o
94
He
si-tao'
hi'-a
95
We
si-ka'-mi
hi-ta'-mo
hi-ta'-mo
96
They
sa'-ra
hi'-la
hi'-la
97
Our
i'-ko-mi
i-kun'-ta-mo
i-kun-ta'-mo
98
My
i-kon'-ko
i-kon'-ko
i-kon'-ko
99
Near
a'-dam
ma-ra'-mi
ma-ra'-mi
100
Far
a-day'-o
ma-day'-yo
ma-ro'-yo
NEGRITOS OF ZAMBALES
DO
bo
Aeta of Santa Fe
Aeta of Subig
Aeta, Bataan
Province
Dumagat, Bulaoan
Province
No.
nii'-noni
mi'-nom
minum*
neniomok
64
kay'-yo
kay'-yo
ka-hoy* kayo
65
ba'-kil
ba'-kil
bu'-kil
66
ba'-la
sa'-num
67
ba'-to
ba'-to
ba-to*
68
di'-kot
di'-kot
69
a'-ho
70
ma-nok'
ma-nook'
71
72
mi'-ha
mi'-ha
isa*
isin
73
lu'-a
lu'-a
del aw a*
adua
74
tat'-lo
tat'-lo
tatlo*
telewan
75
a'-pat
a'-pat
apat*
76
li'-ma
li'-ma
lima*
77
a'-nem
a'-nem
anem*
78
pi'-to
pi'-to
pito*
79
oa'-lo
oa'-lo
oalo*
SO
si'-am
si-am
siam*
81
ma'-po
ham'-po
sampo*
isin-a-mapolo
82
la'-bin-mi-ha
la'-bin-mi'-ha
isin-a-mopolo-a-isin
83
la'-bin-lu'-a
la-bin-lu'-a
isin-o-mopolo-adua
84
la'-bin-tat'-Io
la-bin-tat'-lo
85
la'-bin-a'-pat
la-bin-a'-pat
86
lu-am'-po
lu-am'-pa
aduamapolo
87
lu-am'-po-mi'-ha
lu-am'-po-mi'-ha
88
tat-lom'-po
tat-lom'-po
89
a'-pat-a-po'
a'-pat-a-po'
90
mi-hun-ga'-to
ma-ga'-to
sandaan*
isinadian
91
hi'-co
a' -co*
92
hi'-ca
icao
93
94
95
'96
97
98
99
100
The words marked (*) were taken from Montano's vocabulary in his Mission aux Philippines.
The others were collected by C. J. Cooke, MS. of The Ethnological Survey, and E. J. Simons, MS.
of The Ethnological Survey.
INDEX
Page
Adornment, personal 36
Adultery, penalty for 02
Aeta :
A native name for Negritos 17
Vocabularies of 80-83
Agricultural implements 42
Agriculture 42
Agta 18
Alabat, Island of, presence of Negritos IS
Albay, Negritos in.— 18
Alcoholism, unknown among Negritos 62
Amusements 49
(See also Dancing.)
Angat River, Negritos on... 19
Animals, hunted by Negritos 44
Anitos, belief in 65
Antique Province, Negritos of 20
Arm:
Abnormal length of 33
Measurements of the 34
Arrows :
Used in war 44
Used in hunting and fishing 46
Baluga 17, 18
Bark cloth 37
Basket making — : 44
Bataan :
Negrito custom in. 37
Negritos of, described 32
Vocabulary from 81, 83
Batak of Paragua, customs sketched—. 22
Belatic, trap used by Negritos 45
Berries, necklaces of dried 37
Betel nut, rarely chewed by Negritos 02
Betrothal :
Attempt to disregard 58
Early 57
Black, Negritos' preference for 37
Blistering, as a curative treatment 67
Blumentritt, quoted on Negritos in northeastern Luzon 19
Bolinao, speech of Negritos of. 79
Bone fractures, Negritos' treatment for 66
Botolan :
Attempt to settle Negritos of.. 71
85
86 INDEX
Botolan— Continued. Page
Number of Negritos in - — 30
Physical aspect of the region described 30
Bows and arrows - 43
Breasts of Negrito women 34
Bukidnon, intermarriage with Negritos.- 21
Bulacan Province :
Negritos in •■-• *■"
Vocabulary from 81, 83
Burial, manner of performing 61
Cagayan Province, Negritos reported from 20
Caingin 42
Camarines, Negritos in 1°
Capitan General del Monte, appointment of...- 70, 71
Carabao Island, presence of Negritos in 20
Cephalic index 34
Ceremony :
Head - : 58
Home coming, or "leput" 59
Religious, after a successful hunt - 48
Rice 57
Charm, plant used as a 67
Children, treatment by parents 56
Chirino, description of condition of Negritos 16
Civilizing the Negritos :
Reason for failure of plans for 69
Spanish decree in 1846 about - 68
Terms of decree of 1881 69
Clearings or caingin — 42
Cloth, bark - 37
Clothing - 37
Collection of Negritos into towns 70
Color of Negrito skin.-- 36
Combs of bamboo 38
Conquistados and nonconquistados 69
Cooke, vocabulary referred to 79
Cooking, methods of 40
Crops planted by Negritos — 42
Curiosity of Negritos ." 64
Dancing :
Baluk 32
Bee dance 52
Duel dance 53
Lovers' dance 53
Potato dance 52
Torture dance 52
Dancing, chief amusement of Negritos 51
Deer trapping 45
Dialect :
Of the Zambal 28
Original Negrito 29
Dice game called "saro" 49
Dietary of Negritos... 41
Disease, Negritos' idea of cause of 65
INDEX 87
Distribution of Negritos : Page
In general __ 13
In the Philippine Islands —
Alabat Island 18
Albay Province _____ _ 18
Ambos Camarii_.es Province-- _ 18
Bataan Province ____ 31
Botalon pueblo 30
Bulacan Province _ 19
Cagayan Province 20
Guimaras Island 21
Isabela Province _ _ 19
Mariveles pueblo __ _.__ _ 31
Negros Island 21
Northeastern Luzon 20
Northwestern Luzon __ 20
Nueva Ecija Province _____ 19
Panay Island __ 20
Paragua Island _____ 22
Polillo Island ____ ____ ___ 18
Rizal Province 19
San Marcelino pueblo 30
Sorsogon Province 17
Surigao Province 22
Tablas Island _ _____ __ __ 20
Tayabas Province 18
Zambales Province __ 17
Division of labor 42
Divisions of the pygmy race 13
Divorce, rarity among Negritos 61
Dramatic, the Negritos' sense of 64
Dumagat 17
(In Bulacan) vocabulary from 81,83
Ear, length of 75
Eating, manner of 41
Endurance 47
Exorcist or Manga anito _ 66
Eyes 35
Exorcists 66
Fever, Negritos' treatment for. 66
Filthiness 41
Fire, method of making 40
Fishing, ways of 48
Forest products sold by Negritos 44
Formosa, origin of the inhabitants (footnote) 15
Gambling 49
Games, comparative lack of 49
Girls, how considered 56
Government 70
Goiter, its prevalence and cause 67
Guimaras, presence of Negritos 21
Habitat of Negritos of Zambales, Tarlac, and Pampanga 30
Hair 35
88 INDEX
Page
Height 75
Hostility between Negritos and civilized people in Negros 21
Hunting :
Manner of - 47
Religious ceremony after--- — 48
Hunting and fishing — 44
Huts, construction of 39
Iba, Zambal vocabulary from 80, 82
Ilokano, the, encroachment on Zambal territory 28
India, aboriginal inhabitants of (footnote) 15
Intellectual life 63
Isabela Province, distribution of Negritos in 19
Landed property 43
Leglets 38
Malay origin of Negrito dialects 79
Mamanua, Negritos of Mindanao, distribution of 22
Manga anito - - 66
Manufacture and trade 43
Mariveles, Negritos in 31
Marksmanship 47
Marriage :
Description of the " leput," or home coming 59
How arranged for 50
The rice ceremony ■_ 57
Mathematical knowledge 64
Meals, number of 40
Measurements, anthropometric - - 75
Mental capacity 63
Meyer, quoted on distribution of Negritos '. 17
Mindanao, Negritos in 20, 22
Mindoro, Negritos in 20
Montano, mentioned 79
Morals, comparison between Negrito and Malayan 61
Moros, effect of their piracies on Zambal trade 27
Murder, punishment for 63
Music, character of Negrito.. 50
Musical instruments of Negritos 50
Name, not used in addressing elders or superiors 56
Names 55
How selected for children. 55
Nasal index 34
Naasl index, tabulated results of measurements 75
Natural phenomena, effect on Negritos' mind.. 63
Negros, distribution of Negritos in. 21
Northwestern Luzon, number of Negritos in 20
Nose 34
Breadth of 75
Length of 75
Nueva Eeija, distribution of Negritos in 19
Number of Negritos, estimated 23
Old age, early advent of 34
Omens, bad 67
INDEX 89
Page
Origin and migrations of the Negrito race (footnote) 14
Ornaments _____ _ _ 37
Panay Island;
Distribution of Negritos in 20
Life and beliefs of Negritos in 21
Papuans, relations to Negritos discussed (footnote).... 14
Paynaven Fortress __ 27
Physical characteristics of Negritos-- 36
Pigafetta, mention of Negritos. __ 15
Pinatubo, Mount, described 30
Polillo Island, presence of Negritos in ... IS
Polygamy _ 60
Prognathism, absence of. in Negritos 36
Pygmies :
Ancient interest in 13
Important ethnologic role of 13
R, in the Bolinao dialect 79
Raids by Negritos 70
Religion 48, 65,66
Remedies 66-67
Reservation for Negritos, plan for 32
Rizal Province, distribution of Negritos in 19
Saleedo, discovery of Zambales 25
San Marcelino, number of Negritos in 31
Santa Fe, vocabulary from 81, 83
Scarification 36
Singing, manner of - 51
Skin disease, Negritos' indifference to 67
Slavery, existence among Negritos 63
Smallpox, treatment of patients 67
Smoking, prevalence and manner of 62
Social state 23
Songs - 50
Sorsogon, Negritos in 17
Southern Islands, distribution of Negritos in 20
Span of arms 75
Spirits, Negritos' belief in 65
Stature 33
Subig, vocabulary from 81, 83
Sumatra, possible Negritic element in (footnote)--. - 15
Superstitions 65
Tablas, Negritos at Odiungan 20
Tagalog language, invasion of Zambal territory 28
Tagbanua 22
Tayabas, distribution of Negritos in 18
Traps :
For catching birds 46
For catching deer 45
Teeth, filing the - 36
Theft, punishment for... 02
1709.3 7
90 IXDEX
Tobacco : Page
Sold by Negritos 44
Used by Negritos... - - 62
Toe. reason for turning inward.-. 30
Torture, use of the con-de-man 63
Units of value, Negritos' acquaintance with 64
Vocabularies 79— S3
Weapons 43, 44, 40, 47
Zambal :
Ancient customs '. 2.5
Backwardness of 27
Former close contact with Negritos , 28
Religion 20
Vocabularies of 80, 82
Zambales Province:
History 2.1
Phj'sical features 24
Zuuiga :
Speaks of former dominion of Negritos Hi
Mentions Negritos in Bulacan ID
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