Then there was a very large class, who appear to have been freedmen or liberated slaves, who had acquired their own homes and lived with their families, but who owed to dato or maharlica heavy debts of service; to sow and harvest in his ricefields, to tend his fish-traps, to row his canoe, to build his house, to attend him when he had guests, and to perform any other duties that the chief might command. These semi-free were called "aliping namamahay," and their condition of bondage descended to their children. Beneath these existed a class of slaves. These were the "siguiguiliris," and they were numerous. Their slavery arose in several ways. Some were those who as children had been captured in war and their lives spared. Some became slaves by selling their freedom in times of hunger. But most of them became slaves through debt, which descended from father to son. The sum of five or six pesos was enough in some cases to deprive a man of his freedom. These slaves were absolutely owned by their lord, who could theoretically sell them like cattle; but, in spite of its bad possibilities, this Filipino slavery was ordinarily not of a cruel or distressing nature. The slaves frequently associated on kindly relations with their masters and were not overworked. This form of slavery still persists in the Philippines among the Moros of Mindanao and Jolo. Children of slaves inherited their parents' slavery. If one parent was free and the other slave, the first, third, and fifth children were free and the second, fourth, and sixth slaves. This whole matter of inheritance of slavery was curiously worked out in minute details. Life in the Barangay.--Community feeling was very strong within the barangay. A man could not leave his own barangay for life in another without the consent of the community and the payment of money. If a man of one barrio married a woman of another, their children were divided between the two barangays. The barangay was responsible for the good conduct of its members, and if one of them suffered an injury from a man outside, the whole barangay had to be appeased. Disputes and wrongs between members of the same barangay were referred to a number of old men, who decided the matter in accordance with the customs of the tribe, which were handed down by tradition. [17]