sure of a high seat in the Mohammedan paradise, he becomes a self-appointed slayer of infidels. He presents himself before a priest, or pandita, and takes a solemn oath to die killing unbelievers. After this he bathes in sacred water, shaves off his eyebrows, secretes his murderous barong or "the cursed Malayan kris" about his person, and sallies forth. Once in the presence of Christians, be they men, women, or children, he falls upon them, killing and wounding all he can reach until he himself is struck down. He asks no quarter. It is glory to die fighting. So blind are these men in their mad fury of religious bigotry that they have been known "to seize the barrel of a rifle on being bayoneted, and drive the steel into themselves farther in order to bring the soldier at the other end of the piece within striking distance and cut him down." One of these wretches killed twentythree men, women, and children in Mindanao during 1903, before he could be stopped in his furious career by death or mortal wounds. He received twelve bullet wounds, and was finally clubbed to death. His relatives take great pride in his devotion, and recite the list of his victims with much satisfaction. They believe that he may be seen just between twilight and dark of the day of his death riding his white charger in the abode of the blessed.

During 1902-3 they tried to drive our troops out of Mindanao, and met the surprise of their lives. Captain J. J. Pershing led troops against them, smashed their "forts," swept their "first-class fighting men" away at every charge, and so humbled their pride that they are likely to settle down into tolerably good citizens. Special legislation adapted to their needs has been provided. General Leonard Wood is their governor. In an uprising in Jolo in November, 1903, General Wood broke

their military strength beyond remedy. The Moro is in process of civilization. He has been compelled to give up slavery by legislation put into force since General Wood took charge.

There are seven main racial and linguistic subdivisions of the typical Filipinos, between each of which there is more or less of suspicion, if not actual distrust and dislike. This, added to language barriers, makes it impossible to speak of "the Filipino people" as one having common aspirations or common sympathies. There are many lesser divisions with which the limits of this work will not permit me to deal. Nearly all of the latter will disappear with the introduction of a common speech (English) and that breaking down of provincial barriers which will come with better postal facilities and railways. These seven main fractions of the total population will lose their identity very slowly, if at all.

Beginning at the south, these seven divisions of the Christianized Filipinos are Visayans, Bicols, Tagalogs, Pampangans, Pangasinans, Ilocanos, and Cagayaños. A rough count of advance sheets from the new census gives the Visayans the lead in numbers, with an approximate total of 3,225,000; Tagalogs come next, with 1,500,000; Ilocanos and Bicols follow, with about 500,000 each; while the Pampangan and Pangasinan peoples number about 335,000 each. Visayans of varying speech, and wide differences of feature and stature as well as mental and moral status, fill all the so-called "Southern Islands" except the portions of Mindanao and Jolo, which are entirely occupied by Moros. Bicols are only found in the very south of Luzon. Tagalogs are great wanderers, but their own peculiar territory is Southern and Central Luzon. Pampangans and Pangasinans are chiefly found in provinces of the same names in Luzon; and Ilocanos

are at home in the Northwest Coast provinces of the same island, though, like the Tagalogs, they are a venturesome, commercial people, and are found in all provinces of Northern Luzon and in all parts of the Archipelago. Cagayaños live in the valley of the Cagayan River, in Northeastern Luzon.

The languages of these seven races all spring from the original Malay. But they have become as completely differentiated as Spanish and Italian, or Portuguese and French. Each has its own grammar and vocabulary. None of the races named can understand each other, the nearest approach to an exception being in the case of the comparatively small body of Pampangans, whose speech is sufficiently akin to Tagalog to enable them to follow a conversation in a loose general way, after a little practice.

There are other marked differences among these peoples which lie deeper than languages. The Tagalogs are the most enterprising, the most quarrelsome, the most restless race in the Islands. Partly because of their sharing more largely in European culture through living in Manila and the immediately adjoining provinces, but chiefly because of strong racial tendencies, they have come to be recognized as the leaders in all movements looking toward progress. The chief insurrections of the past have been Tagalog insurrections. The insurrection of 1896-7 and opposition to the American régime were both begun and officered almost wholly by Tagalogs. Aguinaldo is a Tagalog. The Partido Federal, or Federal party, and the Nationalist party, are officered and made up of members of the same race. The Tagalog is everywhere. He is fond of change. He is a trader and a traveler. Many Tagalogs have studied and traveled in Europe after having taken courses of study in Manila

CHAPTER III.

SOCIAL ORDER AND GENERAL CHARACTERISTICS.

THE Philippine social order is much the same in its broad outlines as it was when the Spanish discovered the Archipelago. At that time the majority of the people were living in independent communities under the rule of chiefs called dattos, and their lieutenants, who composed the nobility of the village and formed a hereditary Below these were the plebeians, or working, trading peasantry; and below these, still were the slaves. These latter were chiefly captives taken in the almost incessant forays which were carried on against neighboring communities.

caste.

The Spanish authorities, civil and religious, broke down the hereditary authority of the dattos and their assistants by drawing several villages into one government, called a pueblo, leaving each unit of fifty families as a "barangay," or village, and appointing over each of these villages, or "barrios" a "cabeza," or head, whose immediate accountability was to the head or "presidente” of the pueblo. This amalgamation was accomplished slowly, and in spite of much open and secret opposition. Several insurrections have left their bloody trail across the earlier attempts to destroy hereditary chieftainship over each village. And all the efforts of the Spanish authority-civil, military, and religious-have failed to abolish the caste spirit which seems to be inherent in all