[13] See Post, Ethn. Jur., I p. 366. [↑]
[15] Among the Chingpaws of Upper Burma slaves can always be liberated by their parents by means of a payment (Wehrli, p. 37). [↑]
[16] Among the Tlinkits at the feast held in commemoration of the deceased, the man who gave the feast used to part with some of his slaves, whether by sacrificing or emancipating them was left to the decision of the priest. Erman, p. 382. [↑]
[17] Among the Bayaka “if the deceased leaves no heir, his wives and goods pass into the possession of one of his slaves, who thus becomes a free man.” Torday and Joyce, Ba-Yaka, p. 44. [↑]
[18] Among the Ewe-speaking peoples of the Slave Coast “according to custom, any slave who takes refuge in a temple and dedicates himself to the service of the god, cannot be reclaimed by his owner; but as by paying a fee to the priest the owner can close the doors of all the temples in the neighbourhood to his fugitive slaves, this provision of an asylum for an ill-treated slave is more apparent than real”. Ellis, Ewe-speaking peoples, p. 220. [↑]
[19] Among the Chinooks, the flattening of the head, “appears to be a sort of mark of royalty or badge of aristocracy, for their slaves are not permitted to treat their children thus”. (Swan, The Northwest Coast, p. 168). Among the Malays of Menangkabao slaves were not allowed to dress in the same manner as free people or live in houses like those of the free or wear gold or silver ornaments or silks. (Willinck, p. 141). [↑]
[20] See also Post, Ethn. Jur., I pp. 370 sqq. [↑]