202 Field Museum of Natural History — Anth., Vol. XII. 



and steel, while their neighbors seem to be ignorant of the process. 1 

 The writer holds to the opinion that iron working is an ancient art 

 throughout the Philippine archipelago and that its use for various 

 reasons, such as lack of material, has died out in certain sections. 

 Brass workers are found among most of the tribes, but, as was observed 

 earlier in this paper, there is sufficient evidence that the industry is 

 of recent introduction, and the amount and excellence of the work 

 done by the brass casters is governed by the nearness or remoteness of 

 Moro settlements. 



Except for the cotton garments recently adopted by the Kagan 

 branch of the Tagakaolo, and the suits worn by the Mandaya men, 

 the clothing seen throughout the District is very similar. A few orna- 

 ments, such as the silver rings and breast disks of the Mandaya, have 

 only a limited distribution, but for the most part the decorations worn 

 by the different tribes differ only in the number of beads, bells, and shell 

 disks used in their manufacture. 



In the ornamentation of their garments certain groups have special- 

 ized until the bead work of the Bagobo excels all such work found in 

 the Philippines. The same can be said of the intricate and beautifully 

 embroidered designs seen in the garments of the Bila-an or the oversewed 

 fabrics of the Kulaman, while the crudely embroidered patterns of the 

 Mandaya are wonderfully effective. Yet, despite apparent dissimilar- 

 ities, there is such a likeness in many forms of ornamentation, as well 

 as in the technique of the methods of production, that there seems to 

 be ample proof of free borrowing, or of a common origin. 



On the non-material side the similarities between the groups are 

 even more marked. In each tribe the warriors gain distinction among 

 their fellows, the protection of certain spirits, and the privilege of 

 wearing red garments, by killing a certain number of persons. Except 

 among the Kulaman, mediums much like the mabalian of the Bagobo 

 make known the wishes of the superior beings and direct the cere- 

 monies. The people are instructed when to plant by the spirits who 

 place certain constellations in the skies. These are the same for all 

 the groups, although often known by different names. The limokon 

 warns or encourages the traveler, while certain acts of the individual, 

 such as sneezing, are looked upon as warnings from unseen beings. 

 Many of these beings having like attributes, although often bearing 

 different names, are known to each group. The idea of one or more 

 spirits dwelling in different parts of a man's body is widespread, while 



1 The process used in Northern Luzon is very similar to that employed in Southern 

 Mindanao. 



