Conclusions 487 



intervening groups are intermediate, but with a strong leaning 

 toward the coast tongue. 



Considering, for the moment, the Bontoc Igorot and the Tin- 

 guian, it is found that both have certain elements of culture which 

 are doubtless old possessions, as, for instance, head-hunting, ter- 

 raced rice-fields, iron-working, a peculiar type of shield, and a 

 battle-axe which they share with the Apayao of Luzon and the 

 Naga of Assam. 



A part or all of these may be due to a common heritage, at any 

 rate, they help to strengthen the feeling that in remote times these 

 peoples were closely related. But a detailed study of their social 

 organizations ; of their ceremonies, songs, and dances ; of their cus- 

 toms at birth, marriage, death, and burial; of their house-building; 

 as well as the details of certain occupations, such as the rice culture, 

 pottery making, and weaving, indicates that not only have they 

 been long separated, but that they have been subjected to very 

 different outside influences, probably prior to their entry into the 

 Philippines. 



It is not in the province of this monograph to deal with the 

 probable affiliations of the Igorot, neither is it our intention to 

 attempt to locate the ancient home of the Tinguian, nor to connect 

 them with any existing groups. However, our information seems 

 to justify us in certain general conclusions. It shows that the oft 

 repeated assertions of Chinese ancestry are without foundation. 

 It shows that, while trade with China had introduced hundreds of 

 pieces of pottery and some other objects into this region, yet 

 Chinese influence had not been of an intimate enough nature to 

 influence the language or customs, or to introduce any industry. 

 On the other hand, we find abundant evidence that in nearly every 

 phase of life the Tinguian were at one time strongly influenced 

 by the peoples to the south, and even to-day show much in common 

 with Java, Sumatra, the Malay Peninsula, and through them with 

 India. As a case in point we find in the procedure at birth that the 

 Tinguian are'in accord with the Peninsular Malay in at least eight 

 particulars, some of which, such as the burning of a fire beside the 

 mother and newborn babe for a month or more, the frequent bath- 

 ing of both in water containing leaves and herbs, the "fumigating" 

 of the baby, the throwing of ashes to blind evil spirits, are suffi- 

 ciently distinctive to indicate a common source, particularly when 

 they still occur together in connection with one of the great events 

 of life. 



