PEIMinVE WEAPOiSrs AND ARMOR OF THE PHILIPPINE ISLANDS 89 



tional encroachment on their lives and property, which calls for 

 additional retribution, and so the feud goes merrily on. 



Where customs differ from community to community, as amon^ 

 the Kalinga, who dwell north of the Bontok and east of the Ting- 

 gian, the general name given to the many small groups, namely, 

 " kalinga," enemy, seems quite appropriate. This loosely knit popu- 

 lation of more than 50,000 equals the Ifugao in industry and in 

 agricultural undertakings requiring united effort and the coopera- 

 tion possible only under a system of law. But as late as the present 

 century, after decades of American intervention, traces of their local 

 feuds continue and private justice is the individual's last resort. 



Throughout the Philippine Islands, and western Malaysia as well, 

 the rule of private justice held sway. Head-hunting as an institu- 

 tion was its chief manifestation. Although but one phase of a cere- 

 monialism that demanded the decapitated head of an enemy or 

 stranger for different occasions, the real source of the practice lay 

 in the private enforcement of law. The victim may be any indi- 

 vidual belonging to a tribal group other than the one to which the 

 party seeking vengeance or a head trophy belongs. Among some 

 pagan tribal groups in the Philippines, according to Dr. J. R. 

 Harris, agricultural undertakings such as rice planting could not 

 successfully be undertaken without a preliminary head-hunting ex- 

 pedition. Ceremonies of many sorts call for a similar provision 

 of recently decapitated enemy heads. Similar to the counting-coup 

 of the Plains Indian, the primitive Filipino warrior enjoys increased 

 esteem with each enemy head to his credit. After proudly display- 

 ing his bloody trophy the head was hung permanently on the door 

 posts or on poles outside the house; sometimes the head was placed 

 inside the house. This was a religious observation and provided 

 safety to the dweller from the " anitos " or evil spirits. The Bontok 

 Igorot buried the head and sometimes employed the mandible of th« 

 skull as a gong handle. 



Substitution of human sacrifice and blood money. — The penetration 

 of the higher Indian and Arabic religions throughout the southern 

 islands caused the practice of head-hunting to fall into disrepute. 

 Human sacrifice was substituted in its stead, and the evidence of a 

 warrior's victories no longer was required to be placed on display. 

 Marks on the side arms often indicated the number of victims the 

 warrior had slain. At the time of the arrival of the Spanish, head- 

 hunting was practiced much more extensively than at the time of 

 the coming of the Americans. The Sambal, Ilocano, and the Caga- 

 yanes, all coast tribes of northern Luzon have become Christianized 

 and have given u}) the custom. The Tinggian and the Benguet- 

 Igorot discontinued the practice at a late date. The American Philip- 

 pine Constabulary found it necessary to force discontinuance of the 



