It is not in the province of this monograph to deal with the probable affiliations of the Igorot, neither is it our intention to attempt to locate the ancient home of the Tinguian, nor to connect them with any existing groups.  However, our information seems to justify us in certain general conclusions.  It shows that the oft repeated assertions of Chinese ancestry are without foundation.  It shows that, while trade with China had introduced hundreds of pieces of pottery and some other objects into this region, yet Chinese influence had not been of an intimate enough nature to influence the language or customs, or to introduce any industry.  On the other hand, we find abundant evidence that in nearly every phase of life the Tinguian were at one time strongly influenced by the peoples to the south, and even to-day show much in common with Java, Sumatra, the Malay Peninsula, and through them with India.  As a case in point we find in the procedure at birth that the Tinguian are in accord with the Peninsular Malay in at least eight particulars, some of which, such as the burning of a fire beside the mother and newborn babe for a month or more, the frequent bathing of both in water containing leaves and herbs, the “fumigating” of the baby, the throwing of ashes to blind evil spirits, are sufficiently distinctive to indicate a common source, particularly when they still occur together in connection with one of the great events of life.

Frequent reference has been made to the parallels between Tinguian customs and those practiced in Sumatra, while the methods of rice-culture are so similar that they can have come only from the same source.  In the weaving the influence of India seems evident, despite the fact that cotton is not bowed in Abra, and the Tinguian method of spinning seems unique.  These methods, apparently distinctive, may once have been practised more broadly, but were superseded by more efficient instruments.  The primitive method of ginning cotton by rolling it beneath a tapering rod appears to be found nowhere in the Philippines outside of Abra, but it is used in some remote sections of Burma.

Part I of this volume presented a body of tales which showed many resemblances to the Islands of the south, as well as incidents of Indian lore.  There is, in fact, a distinct feeling of Indian influence in the tales of the mythical period; yet they lack the epics of that people, and the typical trickster tales are but poorly represented.

The vocabulary shows comparatively little of Indian influence; yet, at the time of the conquest, the Ilocano was one of the coast groups making use of a native script which was doubtless of Hindu origin.