arms, is not operative in the Bontoc area. Moro
and perhaps other southern Malayan people frequently capture people
by conquest whom they enslave, and they also bring back much valuable
loot in the shape of metals and the much-prized large earthen jars.

Certain Igorot, as those of Asin, make forcible conquests on their
neighbors and carry away persons for slavery. Asin made a raid westward
into Suyak of Lepanto Province in 1900, and some American miners joined
the expedition of natives to try to recover the captives. But Bontoc
has no such conquests, and, since the people have long ago ceased
migration, there is no conquest of territory. In their interpueblo
warfare loot is seldom carried away. There is practically nothing in
the form of movable and easily controlled valuable possessions, such
as domestic cattle, horses, or carabaos, so the usual equilibrium of
Bontoc property distribution has little to disturb it.

The primitive agriculturist is thought of in history as the victim of
warlike neighbors who make predatory forays against him, repeatedly
robbing him of his hard-earned accumulations. In Igorot land this
is not the case. There are no savage or barbaric people, except the
Negritos who are not agriculturists. Sometimes, however, some of
the Igorot groups descend to the settlements of the Christians in
the lowlands and in the night bring back a few carabaos and hogs. The
Igorot of Quiangan are noted for such robberies made on the pueblos of
Bagabag and Ibung to the south in central Nueva Vizcaya. Sometimes,
also, one Igorot group speaks of another as Busol, or enemy, and
says the Busol come to rob them in the night. I believe, however,
from inquiries made, that relatively very small amounts of property
pass from one Igorot group to another by robbery or conquest.

The Bontoc Igorot appears to be in a transition stage, not usually
emphasized, between the communism of the savage or barbarian in which
each person is said to have a share as long as necessities last, and
the more advanced forms of society in which many classes are able to
divert to their own advantage much which otherwise would not come
to them. The Igorot is not a communist, neither in any sense does
he get the monopolist's share. He is living a life of such natural
production that he enjoys the fruits of his labors in a fairer way
than do many of the men beneath him or above him in culture.

Consumption

Under this title will be conside