is done by the Bila-an and Ata, but this is a condition which is encountered throughout the archipelago.  In the interior of Luzon are found isolated villages, the inhabitants of which are expert workers in iron and steel, while their neighbors seem to be ignorant of the process.[1] The writer holds to the opinion that iron working is an ancient art throughout the Philippine archipelago and that its use for various reasons, such as lack of material, has died out in certain sections.  Brass workers are found among most of the tribes, but, as was observed earlier in this paper, there is sufficient evidence that the industry is of recent introduction, and the amount and excellence of the work done by the brass casters is governed by the nearness or remoteness of Moro settlements.

[1] The process used in Northern Luzon is very similar to that employed in Southern Mindanao.

Except for the cotton garments recently adopted by the Kagan branch of the Tagakaolo, and the suits worn by the Mandaya men, the clothing seen throughout the District is very similar.  A few ornaments, such as the silver rings and breast disks of the Mandaya, have only a limited distribution, but for the most part the decorations worn by the different tribes differ only in the number of beads, bells, and shell disks used in their manufacture.

In the ornamentation of their garments certain groups have specialized until the bead work of the Bagobo excels all such work found in the Philippines.  The same can be said of the intricate and beautifully embroidered designs seen in the garments of the Bila-an or the oversewed fabrics of the Kulaman, while the crudely embroidered patterns of the Mandaya are wonderfully effective.  Yet, despite apparent dissimilarities, there is such a likeness in many forms of ornamentation, as well as in the technique of the methods of production, that there seems to be ample proof of free borrowing, or of a common origin.

On the non-material side the similarities between the groups are even more marked.  In each tribe the warriors gain distinction among their fellows, the protection of certain spirits, and the privilege of wearing red garments, by killing a certain number of persons.  Except among the Kulaman, mediums much like the mabalian of the Bagobo make known the wishes of the superior beings and direct the ceremonies.  The people are instructed when to plant by the spirits who place certain constellations in the skies.  These are the same for all the groups, although often known by different names.  The limokon warns or encourages the traveler, while certain acts of the individual, such as sneezing, are looked upon as warnings from unseen beings.  Many of these beings having like attributes, although often bearing different names, are known to each group.  The idea of one or more spirits dwelling in different parts of a man’s body is widespread, while the belief that the right side of the body is under the care of good influences and the left subject to the bad, is well nigh universal in the District.