[144] This word must be sagigilid in its Tagal form.  The root gilid signifies in Tagal, “margin,” “strand,” or “shore.”  The reduplication of the first syllable, if tonic, signifies active future action.  If not tonic and the suffix an be added, it denotes the place where the action of the verb is frequently executed.  The preposition sa indicates place, time, reference.  The atonic reduplication may also signify plurality, in which case the singular noun would be sagilid, i.e., “at the margin,” or “the last”—­that is, the slave.  Timawa signifies now in Tagal, “in peace, in quietness, tranquil, free,” etc. Maginoo, from the root ginoo, “dignity,” is now the title of the chiefs; and the chief’s reunion is styled kaginoohan.  Colin says, nevertheless, that the Chiefs used the title gat or lakan, and the women dayang.  The title of mama applied now to men, corresponds to “uncle,” “Senor,” “Monsieur,” “Mr.,” etc.; and the title al of women to the feminine titles corresponding to these.—­Rizal.

[145] Namamahay (from bahay, “house"), “he who lives in his own house.”  This class of slaves, if they may be so called, exists even yet.  They are called kasama (because of being now the laborers of a capitalist or farmer), bataan ("servant,” or “domestic"), kampon, tao, etc.

[146] This class of slavery still exists [1890] in many districts, especially in the province of Batangas; but it must be admitted that their condition is quite different from that of the slave in Greece or Rome, or that of the negro, and even of those made slaves formerly by the Spaniards.  Thanks to their social condition and to their number in that time, the Spanish domination met very little resistance, while the Filipino chiefs easily lost their independence and liberty.  The people, accustomed to the yoke, did not defend the chiefs from the invader, nor attempt to struggle for liberties that they never enjoyed.  For the people, it was only a change of masters.  The nobles, accustomed to tyrannize by force, had to accept the foreign tyranny, when it showed itself stronger than their own.  Not encountering love or elevated feelings in the enslaved mass, they found themselves without force or power.—­Rizal.

[147] Inasawa, or more correctly asawa (consort).—­Rizal.

[148] This dowry, if one may call it so, represented to the parents an indemnity for the care and vigilance that they had exercised in their daughter’s education.  The Filipina woman, never being a burden to any one (either to her parents or to her husband), but quite the contrary, represents a value, whose loss to the possessor must be substituted....  The Tagal wife is free, and treated with consideration; she trades and contracts, almost always with the approbation of her husband, who consults her in all his acts.  She takes care of the money, and educates the children, half of whom belong to her...—­Rizal.