THE TINGGIAN. 211 



makes the family forget their sorrow and also shows their respect for 

 the dead. Invitations are sent to the neighboring towns and on the 

 appointed day a great crowd has gathered. A medium goes to the guar- 

 dian stones of the village and there offers rice mixed with blood to the 

 spirits, oils the stones, and after dancing tadek, returns to the gathering. 

 Eice, pigs, cows or carabaos are prepared for food, while basi flows freely. 

 A chair containing the clothes of the deceased and offerings for his spirit 

 is placed near the house ladder. In the yard, four crossed spears form 

 the framework on which a shield rests and on this are beads, food, and 

 clothes — offerings for the spirits. According to the wealth of the family, 

 the guests for one or two days remain eating, singing, dancing or in- 

 dulging in games. The mat of the dead person which, until now, has 

 remained spread out in the house is rolled up, the doors and windows 

 v/hich have been kept closed since the funeral are thrown open, and the 

 family don their good clothes and make merry with the guests. 



CONCLUSION. 



This brief sketch of some of the more important incidents in the life 

 of the Tinggian can not well be closed without a word concerning his 

 relation to his nearest neighbor, the Ilokano. The writer was early im- 

 pressed by the similarity between the Ilokano of the outlying barrios and 

 the Tinggian. As the various dialects were studied, it was strikingly 

 evident that we were dealing with primitive Ilokano. The work in 

 physical anthropology yielded much the same results. The people of 

 isolated Christian barrios corresponded almost exactly to their wild neigh- 

 bors, while those in the larger towns showed the influence of inter- 

 marriage with other peoples. In developing the genealogical tables it 

 soon became evident that the non- Christians had many relatives in the 

 civilized communities, and further search revealed the fact that many 

 of the leading Ilokano families of Bangued, and through them of Vigan, 

 were only four or five generations removed from the Tinggians. The 

 Ilokano still retains many of the customs and beliefs of the older genera- 

 tions, and a study of these shows many of them to be almost identical 

 with those of the Tinggian. 



What the future may have in store for this people must be determined 

 largely by the influence wielded by the schools over the younger genera- 

 tion. In those towns where the Ilokano influence has been the strongest, 

 the Tinggian has been undergoing a certain amount of degeneration 

 physically, industrially and morally. By nature he is industrious and 

 if his energies can be directed without his acquiring the vices of 

 his "civilized" neighbors he will become a useful member of the com- 

 munity. The first great step toward this end was taken when Com- 

 missioner "Worcester succeeded in establishing an industrial school for 

 Tinggian boys in Lagangilang (Abra). 



