g6 Field Museum of Natural History — Anth., Vol. XII. 



the defence of the people. His house is considered the property of all 

 to the extent that anyone goes there at any time and stays as long as 

 he pleases, partaking meanwhile of the datu's food. In times of danger, 

 or during festivals, all the people assemble there and assist in the 

 defense or the merry-making. 



Datu Tongkaling is the most industrious man in the tribe. Ik- 

 does not hesitate to work in the rice fields, to aid in the house-building 

 or to take his turn at the forge, neither will he tolerate any loafing on 

 the part of his followers. While in most instances he mingles freely 

 with his people he never eats with them. His wives, children, and 

 quests eat from a long row of dishes set on the floor, but the datu takes 

 his food alone at a considerable distance from the others. 



The balance of the people can be roughly divided between freeman 

 and slaves, but slavery here is of such a mild type, and the members of 

 that class become so quickly merged into the tribe that the lines cannot 

 be closely drawn. Women and children secured in raids become the 

 slaves of their captors, and may be bought and sold, or pass by in- 

 heritance, like other property. It is considered proper for a man to 

 live with his slave without marrying her, but should she become pregnant 

 she is usually given her freedom at once; if not then, she is certain to 

 be upon the death of her master, while her offspring are free and legitimate 

 heirs. Children born to a slave couple remain in their class, as do those 

 born to a slave mother and a man not her master. These slaves are 

 treated with kindness and consideration and seldom try to make their 

 escape. In fact it is often difficult to pick out the members of this 

 class from the other members of the family. 



The chief aim in life of the man is to have the right to wear the 



blood-red clothing and to be known as magam. As stated earlier in 



the paper, this term is applied to a man who has killed two or more 



persons. He is then entitled to wear the peculiar chocolate-colored 



head covering (Plate XXV). When his score has reached four he can 



don blood-red trousers, and when he has six lives to his credit he is 



permitted to wear the complete blood-red suit and to carry a bag of 



the same color. 1 From that time on his clothing does not change with 



the number of his victims, but his influence increases with each life 



put to his credit. It is said that formerly, at Digos and Bansalan, a 



man who had killed twenty or more was known as gemdwan, and was 



distinguished by a black hemp suit. This claim to the black clothing 



is no longer respected, and such garments are worn by any who desire 



1 This is the rule at Cibolan. At Malilla and Digos, the kerchief may be worn 

 when one life has been taken, the trousers for two, the coat for three, and finally 

 the sack for four. 



