an--he
compelled the descendants of those who had broken his barangay to
bequeath to him at their deaths two slaves out of every ten, and
the same portion of all their other property. This kind of slavery
gradually made its way among all the Indians living on the coast,
but not among the Tinguianes.

_Real timaguas._ The freemen of these islands, who are called timaguas,
are neither chiefs nor slaves. This is their mode of life. If a
timagua desires to live in a certain village, he joins himself to
one of the chiefs--for each village usually has many chiefs, each
of whom has his own district, with slaves and timaguas, well known
to him--to whom he offers himself as his timagua, binding himself to
observe the following laws: When feasts are given to other chiefs he
must attend; for it is the custom that the timagua drink first from
the pitarrilla, before any chief does so. He must, with his weapons,
accompany the chief when he goes on a journey. When the latter enters
a boat the timagua must go to ply the oar, and to carry his weapons
for the defense of the vessel; but if the vessel sustain any damages
he receives no punishment for this, but is only reprimanded. For this
service the chief is under obligation to defend the timagua, in his
own person and those of his relatives, against anyone who seeks to
injure him without cause; and thus it happens that, to defend the
timaguas, fathers fight against their sons, and brothers against one
another. If the timagua goes to any other village and there is wronged,
the chief will endeavor, with all his forces, to avenge him to the same
extent. Thus the timaguas live in security, and are free to pass from
the service of one chief to that of another, whenever they so desire,
and without any obstacle being placed in their way.

_Of the manner in which they set out on raids_. These natives
have a method of casting lots with the teeth of a crocodile or of
a wild boar. During the ceremony they invoke their gods and their
ancestors, and inquire of them as to the result of their wars and their
journeys. By knots or loops which they make with cords, they foretell
what will happen to them; and they resort to these practices for
everything which they have to undertake. The Indians along the coast
are accustomed to set out every year on their plundering expeditions
in the season of the bonancas, which come between the brisas and
the vendabals. The Tinguianes set out after they have gathere