152 PEOPLES OF THE PHILIPPINES 
tion put them within range of accepting the institution. 
It seems rather likely that the ordeal was introduced 
into the Philippines as part of the same cultural move- 
ment which imported the institutions of animal sacrifice 
and augury. 
Murder or assumed murder through sorcery are the 
most aggravated and perhaps the most frequent offenses 
with which native law deals. Intent is an important 
factor when life is lost. Witchcraft of course always 
implies intent. Pure accident without negligence im- 
poses no liability in Ifugao eyes even if life is lost. 
Negligence without intent causes the imposition of a 
heavy fine. Where the killing is wilful, the Ifugao 
never accepts blood money, since this would stamp him 
as a person without honor. This is the general theory of 
all tribes: the debt of life must be paid in blood. But 
in more settled communities, there is a manifest inclina- 
tion to facilitate the acceptance of property settlements, 
especially after a feud threatens to go on perpetually 
without marked advantage to either side. Fine dis- 
tinctions are sometimes made as to carelessness and 
intent. An Ifugao, knowing that his own life is being 
sought, may hurl a spear out of his house in the direction 
of a noise that he hears at night and slay a peaceful 
neighbor. Criminal intent being lacking, he is not 
liable to the death penalty; but negligence being ob- 
vious in that he did not first make sure of the identity 
of his victim, he is liable to a heavy fine. 
The offense next in severity and perhaps in frequency 
among the same people is adultery, for which the 
penalty is also large. The bulk of the fine goes to the 
offended spouse, the remainder to his or her kin. The 
co-respondent is as fully liable as the delinquent spouse: 
an injured wife for instance, receives payment from 
both. A guilty man is somewhat doubtfully subject to 
