Inter-tribal justice, as the preceding suggests, was of a dubious nature. If one tribe were wronged by a member of another, emissaries were sent to ask for compensation. Whether or not it was given was a matter up to the tribe of the offender. Satisfaction might involve taking the offender’s life or the payment of a fine to compensate for loss through theft or killing. If satisfactory reparations were not made the offended party usually tried to forcibly take the equivalent in lives or goods to what had been lost.[423] SOCIAL PROBLEMS Wampanoag society also had its problems of insanity, widows, orphans, old people, and poverty. Friends or relatives usually provided for those in need of care. If they could not, however, it was up to the sachem to see that the needy were sustained; it is said that no one in the tribe went unprovided for.[424] SOCIAL STRATIFICATION There were three basic divisions within Wampanoag society: (1) the sachem and members of the “royal family”; (2) ordinary members of the community; (3) resident non-members (generally captives of war) who acted as servants.[425] However, within these categories there was considerable difference in the wealth and importance of members. There were also statuses within the groupings that carried special implications, such as warrior, powow, wife of sachem, older man, etc. There were certain visible signs of social standing in Wampanoag society. The person of wealth or noble birth wore zoomorphic tattoos on his face.[426] His house had mats of an especially fine quality.[427] He wore a lot of wampum and had it woven into caps and aprons to show his lack of immediate need for this money.[428] He could have more than one wife.[429] He might have servants to do household tasks, and his wife could have a nurse for the children.[430] INTERPERSONAL RELATIONS English observers of the Wampanoags were impressed with the hospitality the Indians showed toward one another.[431] Any visitor was provided with a share of whatever food the household had, even if provisions were low.[432] Regardless of when a guest arrived, the courteous thing to do was to first offer him food.[433] The guest was provided with a place to sleep—usually in the family bed. In the summer the visitor might be provided with a space by having a member of the household sleep outside.[434] Hospitality can be linked to a basic cultural pattern of value placed on, and presumably prestige afforded by, generosity. The practice of giving away goods in a public display of generosity was previously discussed. By the same token, ingratitude was accounted the worst breech of manners. Not only did the donor thus lose his goods, but also the prestige of being acclaimed a generous man if his sacrifice was not noted by the proper thanks.[435]