There seems never to have been a time when this tribe was organized under a single leader as was the case with the Bagobo.  Each district is so isolated from the others and the population so scattering that any such development has been barred, and hence the people of each river valley or highland plain have their local ruler.  The power of this ruler is real only so far as his personal influence can make it so.  He receives no pay for his services, but his position makes it possible for him to secure the help of his fellows when he is in need of workers or warriors.  In return he conducts negotiations with other groups and administers justice in accordance with the customs handed down from bygone ages.  Upon his death he is succeeded by his eldest son, unless the old men of the group should consider him incompetent, in which case they will determine upon the successor.

Warriors who have killed one or more persons[1] are known as lEbE (Plate XLII), and are permitted to wear plain red suits decorated with embroidery.  Their duties and privileges are much the same as those of the Bagobo magani.

[1] Said to be four among the Tagkogon.

A class known as almo-os is composed mostly of middle-aged women who are in close communication with the spirits and who, like the mabalian of the Bagobo, conduct ceremonies to aid in the cure of the sick, to secure good crops, or to thank the higher beings for their help and watchfulness.  Unlike the mabalian, these women are seldom midwives, such duties being performed by a group called fandita.[2] Finally, we learn that slaves are sometimes taken from neighboring tribes or even from unfriendly settlements of their own people, to which class may be added offenders against the laws of the group.  Slavery, however, is not very prevalent, for men are not greatly desired unless needed for a sacrifice, while young girls and women soon become regular members of their master’s family.

[2] Probably a corruption of the Moro term pandi’a.

As has just been indicated a man may have as many wives as he can secure by purchase or capture, provided they are not blood relations, but a new wife cannot be added to the family until the one preceding has borne a child.

Difficulties are generally settled between the parties concerned, but if they carry their case to the ruler they must abide by his decision.  A thief is usually compelled to return the stolen property, but in at least one case the culprit was sacrificed.[3]

[3] See p. 145.

Murder can be avenged by a murder so long as the trouble remains a family affair, but if the case goes to the ruler it is probable that he will levy a fine on the culprit.  Unfaithfulness in a wife can be punished by the death of one or both offenders if the husband exacts the punishment, otherwise a fine is imposed.