

SOCIETY 163 
merely kept count of the number of his human victims, 
and instead of displaying skulls, wore a red headband 
whose shade or decoration published his bloody suc- 
cesses. In the southern districts, the persons entitled 
to these insignia were known as magani or bagani. 
The number of victims which a chief of unusual ferocity 
claimed often ran up to fifty or a hundred. In the 
mountains of Mindanao as well as among the Moros 
there still are men living who can boast of such totals. 
A common man rarely attained to such high distinc- 
tion. It was the chief who had the backing of fol- 
lowers; who led when the occasion was favorable; and 
who when peace seemed advisable was in a position to 
purchase it by the payment of blood money. Theoreti- 
cally, however, the honor of becoming a magani was 
not restricted to any social class, but depended wholly 
on a man’s individual courage and skill in the use of 
weapons. 
In general, the native attitude is that one violent 
death calls for another. In the pursuit of this endeavor 
the balance is often exceeded, and thus instigates fresh 
reprisals which may go on for generations. This is the 
principle of what the native calls the ‘‘debt of life.” 
It is to him also a debt of honor. Other injuries are 
readily compoundable, if sufficient payment is tendered; 
but he who quickly accepts blood money, thereby signi- 
fies himself a coward. The consequence is that blood 
money is as a rule taken only when intent to kill has 
been lacking, or when a chief’s authority is sufficient 
to enforce a settlement. Where this is the case, blood 
feuds within the community tend to become rare because 
of the head man’s interests. He not only receives for 
himself part of the fine that he imposes, but can best 
maintain his own authority toward neighbors and 
strangers with an undivided following at his back. 
wn 
