akin to wool; in every case there is wanting to all the Indios the crinkling of the hair from its exit out of the follicle, whereby would result wide or narrow spiral tubes and the coarse appearance of the so-called “peppercorn.”  The hair of all Indios is smooth and straightened out, and when it forms curves they are only feeble, and they make the whole outward appearance wavy or, at most, curled.

But within this wavy or curled condition of the hair there are again differences.  In my former communication I have attended to examinations which I made upon a large number of islands in the Malay Sea, and in which it was shown that a certain area exists which begins with the Moluccas and extends to the Sunda group, in which the hair shows a strong inclination to form wavy locks, indeed passes gradually into crinkled, if not into spiral, rolls.  Such hair is found specially in the interior of the islands, where the so-called aboriginal population is purer and where for a long time the name of Alfuros has been conferred on them.  On most points affinity with Negritos or Papuans is not to be recognized.  Should such at any time have existed, we are a long way from the period when the direct causes therefor are to be looked for.  In this connection the study of the Philippines is rich with instruction.  In the limits of the almost insular, isolated Negrito enclave, mixtures between Negritos and Indios very seldom surprise one, and never the transitions that can have arisen in the post-generative time of development. (The island of Negros, on the contrary, is peopled by such crossbreeds.—­Translator.)

If there are among the bright-colored islanders of the Indian Ocean Alfuros and Malays close together there is nothing against coming upon this contrast in the Philippine population also.  Among the more central peoples the tribal differences are so great that almost every explorer stumbles on the question of mixture.  There not only the Dayaks and the other Malays obtrude themselves, but also the Chinese and the Mongolian peoples of Farther India.  Indeed, many facts are known, chiefly in the language, the religion, the domestic arts, the agriculture, the pastoral life which remind one of known conditions peculiarly Indian.  The results of the ethnologists are so tangled here that one has to be cautious when one or another of them draws conclusions concerning immigrations, because of certain local or territorial specializations.  Of course, when a Brahmanic custom occurs anywhere it is right to conclude that it came here from India.  But before assuming that the tribe in which such a custom prevails itself comes from Hither or Farther India, the time has to be ascertained to which the custom is to be traced back.  The chronological evidence leads to the confident belief that the custom and the tribe immigrated together.