historian William Henry Scott delineates the three classes of Tagalog society during the 1500s: the Maginoo (ruling class), which included the Lakan or Rajah and the Datus under him; A class described as "Freemen" consisting of Timawa and Maharlika; and Alipin (slaves), which could further be subcategorized as Aliping Namamahay or Alipin Sa Gigilid. Culture and society Clothing and accoutrements Early Spanish accounts describe the Tagalogs as using local plants to dye their cotton clothing. This included tayum or tagum, which produced a blue dye, and dilao, which produced a yellow dye. Unlike the Visayans to the south, the Tagalogs did not practice tattooing. In fact, Rajah Sulayman used tattooedness as a pejorative description when the Spanish forces first met him; Sulayman said that Tagalogs were unlike the "painted" Visayans, and thus would not allow themselves to be taken advantage of as easily. Religion Historical accounts, supported by archeological and linguistic evidence and corroborated by anthropological studies, show that the Tagalog people, including those in Tondo and Maynila, practiced a set of Austronesian beliefs and practices which date back to the arrival of Austronesian peoples, although various elements were later syncretistically adapted from Hinduism, Mahayana Buddhism, and Islam. The Tagalogs did not have a specific name for this set of religious beliefs and practices, although later scholars and popular writers refer to it as Anitism, or, less accurately, using the general term "animism." Coexistence with and syncretistic adaptation from other beliefs One specific exception to the predominance of "Anitism" in early Tondo and Maynila was that the apex-level leaders of these polities identified themselves as Muslims, as did the migrant sailor Luzones who were encountered by early 15th century chroniclers in Portuguese Malacca. However, the various ethnographic reports of the period indicate that this seemed to only be a nominal identification ("Muslim by name") because there was only a surface level acknowledgement of Muslim norms (avoidance of pork, non-consumption of blood, etc.) without an "understanding of Mohammedan teachings." Scholars generally believe that this nominal practice of Islam actually represented the early stages of Islamization, which would have seen a much more extensive practice of Muslim beliefs had the Spanish not arrived and introduced their brand of Iberian Catholicism. Osborne (2004) describes a similar process of "adaptation" happening in connection with Hindu and Buddhist influences in the various cultures of Maritime Southeast Asia, and emphasizes that this "indianization" of Southeast Asia