fundamental ideas, they act much as we should act under the same circumstances. The theory, dear to literary interpreters of the Orient, that owing to diversity of mental constitution, the yellow man and the white man can never comprehend or sympathize with one another, will appeal little to those who from their comparative study of societies have gleaned some notion of what naturally follows from isolation, the acute struggle for existence, ancestor worship, patriarchal authority, the subjection of women and the ascendency of scholars."

It is very certain that recent events in the East have forced the Western world to admit that all things being equal, the Oriental will act very much like other people. The movement is the answer of the yellow race to the questions put by the Jew. Have we not "hands, organs, dimensions, senses, affections, passions? Fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same summer and winter as a Christian is? If you prick us do we not bleed? If you tickle us do we not laugh? If you poison us do we not die? If you wrong us shall we not revenge?"

A belief in the essential unity of the human race and the capacity of all men for progress and development, does not require one to believe that the people of the East and West are at present so alike that they should be required to live under the same form of government and be subject to the same kind of laws. Ages of racial life in different environments have developed differences which for all practical purposes may be regarded as inherent traits of character. The Western people have great confidence in the curative and regenerating force of Western methods, education and ideas. But neither, nor all combined, have been able so far to show substantial results in proportion to the amount of effort put forth.

The attempt to infect these ancient civilizations with the germs

& There may be something in Mr. Bland's suggestion that the appearance in China of dynamiters, suffragists, and other evidences of mankind's common instincts and common destiny has helped to modify our views.

of Western life has not been very successful; at most it is but encouraging. To continue the biological simile, the "cultures" generated in that strange compound of Christian ethics, Pagan philosophy and commercial dishonesty which is called Western civilization, have not been able to destroy those already in possession of the Eastern body politic. The bacilli resident in the ancient organization have generally been able to repel the invaders. There is evidence, however, that although the battle is still on, the newcomers have at last got the upper hand.

The truth as to the nature and character of the people lies as usual, about midway between the extreme views. The Oriental is unlike the Westerner but not at all so unlike as we have been taught to believe. The difference is mostly in his outlook on life, and in his estimate of values. It is psychological rather than biological. The point of view is different, and also the mental processes. As said by Sir Bamplylde Fuller in an interesting address at the Royal Colonial Institute," the phrase, East is East and West is West has something real behind it. It expresses a vital distinction between the view which Eastern and Western people take of the purpose of life. In both East and West the object is to obtain satisfaction. The East endeavors to satisfy itself simply and directly by appealing to the emotions, by developing such feelings as affection, loyalty, devotion and self-esteem. The West aims at satisfaction less directly. It is 'concerned rather with its environment than with itself, and influences its feelings largely by changing and complicating the cir

4 "No casual visitor," says Lord Cromer, "can hope to obtain much real insight into the true state of native opinion. Divergence of religion and habits of thought; in my own case, ignorance of the vernacular language. The reticence of Orientals when speaking to any one in authority; their tendency to agree with any one to whom they may be talking; the want of mental symmetry and precision, which is the chief distinguishing feature between the illogical and picturesque East and the logical West, and which lends such peculiar interest to the study of Eastern life and politics; the fact that religion enters to a greater extent than in Europe into the social life and laws and customs of the people; and the further fact that the European and the Oriental, reasoning from the same premises, will often arrive at diametrically opposite conclusions-all these circumstances place the European at a great disadvantage, when he attempts to guage Eastern opinion." Modern Egypt, I, p. 7.

5 United Empire, IV (N. S.), No. 1, p. 19.

cumstances of life. In the West life is a cinematographic entertainment that results from the variety of the material objects around us; and since these objects admit of endless changes and each change modifies our conceptions, there is a constant change and development of ideas. In the East change is limited by the simplicity and directness of the outlook; man searches for his interests in himself

As Hazlitt observes: "Man is the only animal that laughs and weeps, for he is the only animal that is struck with the difference between what things are and what they ought to be." The man of the East, says Sir Bamplylde Fuller, not only observes this but accepts it as a finality. finality. He accepts his environment as he accepts death itself; as a thing over which he has little control. According to his theory of life, nature should be propitiated, not controlled. His attitude toward his physical environment is thus passive, while in the West, the conflict with nature is regarded as the most interesting if not the noblest in which man can engage.

The Oriental regards evil as being indissolubly connected with the world. He is content that his growth shall be cramped by his physical surroundings; he never attempts to adapt his surroundings to his desires. The passive acceptance of environment means crystallization into immobility; the struggle for change means constant development.

In fact, the extent to which the people of the East are dissatisfied with their physical surroundings and conscious of a will to change the same is the measure of their progress toward modernism. And here is where the Filipino has advanced beyond the Chinese, or any other Oriental people but the Japanese. The great physical changes which have taken place in India, Egypt and China, have been affected very largely, if not entirely, on the initiative of Europeans. In the Philippines, more rapid progress in this respect has been made than in any other part of the East, and in the work the Filipinos have not only willingly furnished the necessary money, but also a share of the initiative and active direction of the work.

Before the coming of the Americans two attempts at systematic classification of the natives of the Archipelago had been made; one by Blumentritt in 1890, and the other by the Jesuits. The former was published in the Zertschrift der Gesellschaft für Erdkunde zu Berlin, and in a translation by the Smithsonian Institution in 1899. The work of the Jesuit Fathers formed the basis of the elaborate Atlas of the Philippines prepared by Father José Algúe and published by the United States Coast and Geodetic Survey. More recent investigations under the direction of the government of the Philippines have greatly reduced the number of tribes. In this way the eighty-two tribes of Blumentritt and the sixty-seven tribes of the Jesuits have been reduced to twenty-seven, including the seven groups of Christianized people.

Who are the people of the Philippines? Numerous theories, many of them very fanciful, have been advanced as to their origin, but the authorities now very generally agree that with the exception of the Negritos, they are all of Malayan stock.

For administrative purposes the Spaniards divided the natives into Christians, non-Christians and Moros, and this classification has been retained by the American government. It is needless to say that the classification is not determined entirely by theological considerations. The Christians include the seven groups of people who are properly known as Filipinos, who inhabit the Christian provinces and are subject to the legislative power of the Philippine legislature. The Moros are the Mohammedans who make up the mass of the population of the southern islands.

The non-Christians, including the wild men and the Moros, constitute approximately one-eighth of the population of about nine million and are scattered over about one-half of the territory.

According to race and origin, the people fall into two groups, the Malays and the aborigines. The former include the Filipinos,

6 See Rept. (Schurman) Phil. Com. (1900), III, p. 330.

7 Certain people who are found in the vicinity of the Gulf of Davao and Mount Apo in eastern Mindanao have been classified by Montano and others as Indonesians. For a time this designation was generally accepted. See

Moros and wild men, distinguished by religion and different stages of development; the latter are the few Negritos who still linger superfluous on the stage. We find then (1) the Negritos; (2) the wild men ; the Atas, Bagobos, Bilanes, Bukidnons, Bulanganes, Guiangas, Ifugaos, Igorots of Benguet, Lepanto and Amburayan, Igorots of Bontoc, Kalingas, Ilongots, Katabaganes, Mandayas, Manguaguans, Mangyans, Manobos, Monteses (wild people other than Negritos who inhabit the mountain regions of Panay and Negros), Tingians; (3) the Moros, and (4) the Filipinos, who include Visayans, Bicols, Tagalogs, Pampangos, Pangasines, Ilocanos and Ibangs.

The Negritos, known in different parts of the islands as Abunlon, Aetas, Balugas, Buquiles, Dumagats and Bataks, are generally considered as the aborigines of the Philippines. They "are racially distinct from all the other people inhabiting the Archipelago which have not intermarried with them." "The number of problems presented to the ethnologist by these little people," says Professor Jenks," "is almost bewildering. What place have they in the evolution of man? Their identity with the Sakais of the Malay Peninsula and the Mincopie of the Andaman Islands is almost certain; but what is their relation to those other pygmies-the long-headed dwarfs of Central Africa? And further, what may be their connection with the true negro race of Melanesia, almost contiguous to them? The geographic distribution of the Negrito is such that it must be concluded that at one time they were the sole possessors of the Philippine Archipelago."

Rept. (Schurman) Phil. Com. (1900), III, p. 352. German writers, including Blumentritt, ignore it, and Jenks believes that it will disappear. Keane, a recent English writer, not only accepts it, but includes therein the mountain tribes of northern Luzon.

The people who have been included under this name are probably physically superior to all other races in the Philippines. Some of them are quite tall, are well developed, have high foreheads, narrow aquiline noses, wavy hair, and often abundant beards. They are much lighter in color than any other natives of the islands. Many are clever and intelligent, and all are pagans.

8 See Worcester, "Head-Hunters of Northern Luzon," Nat. Geog. Mag., Sept., 1912; "The Non-Christian People of the Philippine Islands," Nat. Geog. Mag., Nov., 1913; Ann. Rept. Gov. Moro Province, 1913, p. 76.

Native Races, Official Handbook, p. 156.