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Amburayan he visited Bokong, Tubaoo, Bagu, Balbalit, Lameo, Buanis, Amilugan, 
Bais and Alilem, the eapital of the subprovince. From Alilem he went to the 
coast and north to Candon, thence to Salcedo, and by way of Barakbak and 
Paltog to Tiagan; thence to Angaki and Cervantes, returning to Baguio by way 
of Buguias and Daklan. 
On September 24 of the same year, Dr. Barrows, accompanied by Dr. Albert 
E. Jenks, again left Baguio for the north. They proceeded to Ambuklao and the 
old comandancia of Kayapa, visiting Losod, Wagan, and Limus in the latter 
region. Thence they went to Dupax in Nueva Vizcaya, passing through the 
country of the few remaining uncivilized Jsinays. From Dupax they traveled 
to the Ilongot rancheria of Baiyait, and thence to Quiangan by way of Bagabag. 
From Quiangan they proceeded to Lagani, Banao, and Libung, returning to 
Bagabag and crossing the mountains to Echague and Ilagan in Isabela. From 
the latter place they went by the Catalangan River to San Mariano, visiting 
various Negrito and Kalinga rancherias. Returning to Hagan, they traveled 
to Cabagan Nuevo and thence to Bulana, the old mission station of Itaves, pass- 
ing through the country of the Dadayags ; thence to Amiao, Nanung, and Minanga, 
all on the Rio Chico; thence to Kagaiwan, and over the divide to Ablug in the 
subprovince of Bontoc. From Ablug they went by way of Laguagan, Tokukan, 
and Butbut to Sakasakan; thence to the rancheria of Bontoc, returning to Baguio 
by way of Sagada, Cayan, Cervantes, Loo, Buguias, Adaoay, Kabayan, Daklan, 
and Ambuklao. 
On other occasions Dr. Barrows has also traveled extensively in south- 
ern Benguet and in Abra. 
He was necessarily impressed with the absurdity of applying the host 
of tribal names which had been assigned them to the peoples with whom 
he came in contact, and in preparing his “history” he very properly 
attempted to reduce the number in use. It does not appear, however, 
that he had clearly in mind a definition of the word “tribe,” and we find 
him dividing the people into “tribes,” “types,” and “dialect groups,” 
without informing us what he means by any of these terms. 
Apart from this confusion of terminology, any classification which 
unites such strikingly different peoples as the peaceable, industrious, and 
highly civilized Tingians of Abra, the long-haired, warlike, head-hunting 
Igorots of Bontoc, the short-haired, head-hunting peoples of Banaue, 
Silipan, and Mayoyao, and the fierce and wild Kalingas in one “ethno- 
logical group” seems to me fundamentally wrong. These peoples differ 
in many of their physical characteristics; in the manner in which they 
group their habitations; in their dress and manner of wearing their hair ; 
in their tattoo patterns; in their architecture and industries; in their 
music and dancing; in their religious ceremonies; in their methods of 
head-hunting and in the ceremonies which follow successful head-hunts, 
and in their customs relative to marriage and the burial of the dead. 
While I am far from denying that they may have had a common origin, 
or for that matter that their origin and that of the civilized tribes of 
northern Luzon may, in the remote past, have been a common one, I do 
maintain that any ethnological classification which groups together such 
radically distinct peoples fails in the main object of such classification. 
In addition to the explorations made by Dr. Barrows and Dr. Jenks, 
