[39] 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.
[40] 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.
[41] 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.