[3] The Bureau of Government Laboratories at Manila published, during 1902–05, a valuable series of bulletins on various topics in botany, ornithology, biology, diseases of man and beast, etc., and another series was published by the Mining Bureau; the former bureau is now replaced by the Bureau of Science.—Eds. [↑]
[4] In the environs of Manila, a monument is erected to the memory of …,[5] a Spanish naturalist of unwearied industry, and it is said, great talents, sent out by government to examine the Phillippine Islands. After seven years’ incessant labour, he died of a fever, and at his death his manuscripts, which are all written in cyphers, were taken possession of by the government; they are said yet to remain buried in the archives of ‘la Secretaria,’ having never been sent to Europe! [↑]
[5] Apparently referring to Antonio Pineda (VOL. L, p. 61); but he died only three years after leaving Spain. In the expedition to which he was attached, he was director of the department of natural sciences; he was accompanied by Louis Née, a Frenchman naturalized in Spain. They visited Uruguay, Patagonia, Chile, Peru, and Nueva España; and in Chile were joined by the Hungarian naturalist, Tadeo Haenke (who, reaching Cádiz after their vessel sailed, was obliged to sail to South America to meet them). From Acapulco they went to Marianas and Filipinas; and journeyed (1791) through Luzón from Sorsogón to Manila. Pineda labored diligently in Luzón, and made large collections; but died at Badoc, in Ilocos, in 1792; his brother Arcadio Pineda, who was first lieutenant of the ship, was charged to put in order the materials collected by Antonio, but many of these were lost on the return journey. Returning to South America, at Callao Haenke and Née parted company; the former again traveled in America, but in the vicissitudes of these journeys much of the material collected by him was lost or spoiled. The residue was classified and described, after his death, by the leading botanists of Europe, and this matter was published in a work entitled Reliquiæ Haenkeane, seu descriptiones et icones plantarum quæ in America meridionali et boreali in insulis Philippinis et Marianis collegit Thaddeus Haenke, Philosophiæ Doctor, Phytographus Regis Hispaniæ (Pragæ, 1825–35). Née went from Concepción, Chile, overland to Montevideo, and thence to Spain; and in September, 1794, he reached Cádiz, with a herbarium of 10,000 plants, of which 4,000 were new ones. These were preserved in the Botanical Gardens at Madrid, with more than 300 drawings. See Ramón Jordana y Morera’s Bosquejo geográfico é historico-natural del archipiélago filipino (Madrid, 1885), pp. 356–358, 361; and José Gogorza y González’s Datos para la fauna filipina (Madrid, 1888), p. 2.—Eds. [↑]
[6] The loftiest peak in Mindoro is Mount Halcón, said to be 8,800 feet in height. The most prominent volcano in the archipelago is Mayón, 7,916 feet high, in Albay, Luzon; in Negros is another volcano, called Canlaón, 8,192 feet high. In Panay the highest peak is Madiaás, 7,264 feet; and in Mindanao is the loftiest peak in the entire archipelago, the almost extinct volcano of Apo, which rises to 10,312 feet. See the chapter on “Mountains and rivers,” in Census of Philippines, i, pp. 00–73.—Eds. [↑]
[7] Le Gentil says (Voyage, ii, p. 29): “This animal [the hog] is so common there that they even use its fat for sauces, ragouts, and fried articles; for butter is not known in Manila, and there is very little use of milk there. The Manilans doubtless find less difficulty (for in that climate people are very fond of repose) in using pork fat in their food than in rearing and keeping cattle and making butter. This sort of food, joined to the heat and the great humidity of that country, occasions serious dysentery in many persons.” He adds (p. 123): “The venereal disease (or ‘French disease,’ as they call it, I know not why), is very common there [in Manila]; but they do not die from it; the great heat and copious perspiration enable people to live at Manila with this malady, they marry without being frightened at it, and the evil passes by inheritance to their children; it is a sort of heritage with which but few European families are not stained.”—Eds. [↑]
[8] Le Gentil thus speaks of the placer-mining practiced by the Indians in Luzon (Voyage, ii, p. 32): “It is true that this sort of life shortens the days of these wretched people; as they are perpetually in the water, they swell, and soon die. Besides that, the friars say that it is their experience that the Indians who lead that sort of life have no inclination to follow the Christian life, and that they give much trouble to the ministers of God who instruct them. Despite that, it is to the friars and to the alcaldes that these Indians sell their gold.”—Eds. [↑]
[9] In his “Non-Christian Tribes of Northern Luzon,” Worcester calls attention to the various indefinite modes of using the word “tribe,” among ethnological writers, and proposes (p. 803) the following definition as a means of securing clearness and accuracy therein: “A division of a race composed of an aggregate of individuals of a kind and of a common origin, agreeing among themselves in, and distinguished from their congeners by, physical characteristics, dress, and ornaments; the nature of the communities which they form; peculiarities of house architecture; methods of hunting, fishing, and carrying on agriculture; character and importance of manufactures; practices relative to war and the taking of heads of enemies; arms used in warfare; music and dancing, and marriage and burial customs; but not constituting a political unit subject to the control of any single individual nor necessarily speaking the same dialect.” He adds: “Where different dialects prevail among the members of a single tribe it should be subdivided into dialect groups.” He also says (p. 798): “It was the usage of the Spaniards to designate as a tribe each group of people which had a dialect, more or less peculiar, of its own. Furthermore, the custom which is widespread among the hill people of northern Luzon of shouting out the name of a settlement when they desire to call for one or more persons belonging to it, seems in many instances to have led the Spaniards to adopt settlement names as tribal ones, even when there were no differences of dialect between the peoples thus designated.”—Eds. [↑]
[10] The fullest and most authoritative account of the Negritos is, of course, the monograph by W. A. Reed, The Negritos of Zambales, published by the Philippine Ethnological Survey. See also Worcester’s account of them in his “Non-Christian Tribes of Northern Luzon,” in Philippine Journal of Science, October, 1906, pp. 805 et seq.—Eds. [↑]
[11] See Le Gentil, Voyage aux Indes. [↑]
[12] Is not this, or something resembling it, a custom of the natives of Australasia? [↑]