Individual raiders sometimes carry home a head or a hand as evidence of a successful fight, and at such times festivals may be held to celebrate the event. However, the trophy soon loses its value and is hung or buried at a distance from the village. Head hunting for the sake of the trophy itself, does not exist here. . . . 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. 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. 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. 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 gemawan, and way 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 matalo, 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.

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.¹

The possession of wealth is everywhere a fundamental basis of distinction in social distance, but its employment represents different patterns, some of them very extravagant.

¹Cole, F.C., n/an/an/an/a "The Wild Tribes of Davao District, Mindanao," , 12: 94–97.