The warrior chief who acquires the last title, lípus, is supposed to have innumerable deaths to his credit, but I venture to put 50 as a safe standard of eligibility to this title. Fifty deaths extending over a period of many years, and recounted with such additions as a little vanity and a wine-flushed head might suggest, might easily be converted into infinity. I know of no living warrior chief who bears the title of lípus. Twenty-five deaths is the largest number reached by any warrior with whom I am acquainted. The famous Líno of Sálug and his brother the defunct Gúnlas, reached this rank.
THE WARRIOR CHIEF IN HIS CAPACITY AS CHIEF
It may be said that in nearly every case the warrior chief is the chief of the clan or settlement. As a man of proved prowess, of sufficient age, and with a good family following he is nearly always recognized as the only one competent to deal with all cases that may come up between his retainers and those of some other chief. Thus it may be said that the Manóbo political system is a patriarchal one in which an elder member of a family, through the respect due to his personal prowess, age, and following, and not through any legal or hereditary sanction adjudges such matters of dispute as inevitably arise between his followers and those of some one else. The system is based on custom and is carried out in a spirit of great fairness and equality.
The territory over which the warrior chief extends his sway is recognized as being the collective ancestral property of the settlement. In time of war no one except a relative is permitted to enter it under the penalty of death, but in time of peace it lies open to all friendly fellow tribesmen. Such matters, however, as fish poisoning12 and hunting by aliens are always interdicted.
12Pag-tu-bá-han.
Over this territory, usually occupying miles and miles of virgin forest, lofty mountain, and fair valley, are scattered the dependents and relatives of the warrior. It is only in times of trouble or of expected attack that they build high houses for purposes of defense in closer proximity to the chief. These settlements number between 20 and 200 souls, the former number being nearer the average than the latter.
The attitude of the followers toward their chief is in time of peace one of kinship feeling or one of indifference. He has practically no authority until called upon in time of trouble to lend the weight of his influence and the fame of his prowess. He collects no tribute and receives no services. In every respect he does as his lowest retainer does, hunts, fishes, etc., except that he travels more to visit friendly neighboring chiefs, who always receive him as a guest of honor and feast him when they have the wherewithal.
Various grades of chiefs are occasionally reported, such as kuyáno,13 masikámpo,14 and dátu but such grades do not exist. These names have probably been conferred by mercenary Bisáyas for commercial reasons and are not assumed by Manóbos even for purposes of ostentation.
13Kuláno, a title applied, I think, to Moros of the Rio Grande of Mindanáo, and used, I have heard, by the Banuáons.