CH. XI CUSTOMS OF THE MINAHA8SEBS 283 



sidered as a ' price ' ; it has rather the nature of a ' com- 

 pensation ' paid to the bride's family for the loss of one 

 of its working and child-producing members. 



As a proof that woman in Minahassa is not the slave 

 that some travellers have supposed her to be, we have the 

 evidence of Heer Tendeloo (72), whose long life and labours 

 amongst the people give him the right to speak upon this 

 subject with authority. He says with no uncertain voice 

 that in Minahassa the woman is not considered to be 

 inferior to the man, but that in all household affairs and 

 matters concerning the interests of the family and its 

 property her opinion is always taken as at least equal to 

 that of her husband's. Even in such a simple matter as 

 the sale of an egg, Heer Tendeloo found that it was 

 necessary for the husband to consult his wife before a 

 bargain could be struck. This equality in position of the 

 man and his wife may be seen not only in many of the 

 legends and stories of Minahassa, but also in the terms 

 which are used in poetry and everyday conversation for 

 the trusted wife. She is called lumulutu, the cook, or 

 tumetemu, the stamper (of the rice), in reference to her 

 household duties, in legends and in songs ; tetenden, the 

 support, or again, mahatamu, the nurse, as regards her 

 children, or as regards her husband kasende, his companion 

 at the table, but never do we find her mentioned as a 

 person of inferior rank or quality in the house (9i). 



She is my goods, my chattels ; she is my house. 

 My household stuff, my field, my barn. 

 My horse, my ox, my ass, my anything, 



said Petruehio of his wife. The social system of the Alfurs 

 of Minahassa entirely excludes the possibility of the husband 

 regarding his wife in such a light. 



The condition of affairs in Minahassa is fortunately 



