services; if the more drastic punishment follows it serves to emphasize
his power and is more valuable to him than the payment. When his house
needs repairing, his hemp requires stripping, or his fields need
attention, his followers give him assistance. In return for these
services he helps support a number of fighting men who can always be
called upon for 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. He 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 guests 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 inheritance, 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 _magani_. 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-re