In his own district the power of the datu is very great, but even he is obliged to respect the laws and customs handed down by the ancestors. He is supreme judge in all matters, though he may, if he desires, call in the old men to help him decide difficult cases. The usual method of punishment is by means of a fine. Should the culprit be unwilling or unable to pay he is placed in servitude until such a time as the debt is considered canceled, but should he refuse to serve he is killed without further ado. The datu appoints a man for this purpose, and he usually gets his victim by stealth, either by waylaying him in the road or by driving a spear through him as he lies asleep on the floor of his house. When a fine is levied the datu retains a portion as pay for his 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-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.[30] 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 gemáwan, 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 them. The man who has never killed a person is called matálo, a rather slighting term signifying one who has no desire to fight but remains at home with the women. A man who kills an unfaithful wife and her admirer may count the two on his score. He may also count those of his townspeople whom he has killed in fair fight, but unprovoked murder will be punished by the death of the offender. The candidate for magani honors may go to an unfriendly town, or to a neighboring tribe, and kill without fear of censure from his own people.
[30] 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.
[Transcriber's note: matálo in the paragraph above means "coward.">[
The magani is one of the leaders in a war party; he is chosen to inflict the death penalty when it is decreed, and it is men of this class that assist in the human sacrifices. He is under the special protection of Mandarangan and Darago, and all petitions to these powerful spirits must be made through him. His clothing is considered the property of these spirits, and when such specimens were secured for the collection, the wearer would invariably place the garment beside some prized article, such as a knife or spear, then taking a green betel nut would rub the garment and object, meanwhile beseeching the spirits to leave the one and enter the other. Later the nut was placed in the tambara belonging to those spirits. A father may not bequeath to his son the right to the red clothing; and such articles, together with his weapons, should be buried with him. Should one not entitled to these garments dare to make use of them, the spirits would straightway cause his body to swell or turn yellow, and he would die.
In a previous paragraph we mentioned the unorganized priesthood, the members of which are known as mabalian. Men are not barred from this profession, but the greater number of its members are old, or middle-aged, women.[31] A woman may live the greater part of her life without an idea of becoming a member of this order, and then suddenly be warned in dreams, by visions, or by other mabalian that she has been chosen by the spirits. The one thus elected becomes a pupil of a qualified mabalian and for several months will be drilled in the duties of that office. She will be taught the medicines to be used at certain times,[32] the duties of a midwife, the correct method of building shrines and conducting ceremonies, and finally, she will learn the prayers with which the spirits should be addressed. It seems to be the belief that, at times during the ceremonies, the mabalian may be possessed by a spirit and that she then speaks not as a mortal but as the spirit itself. She also knows how to weave and dye the turban worn by the magani, and because of this accomplishment is considered to be under the protection of Baitpandi,[33] and is permitted to wear garments made of red cloth, the same as the magani.
[31] There are five mabalian in Cibolan, all of whom are women past middle life.
[32] A medicine is used with the idea that it assists in driving away evil influences.