Javanese; and kedatuan in many parts of modern Southeast Asia), which is elsewhere commonly referred to also as barangay. This social order was divided into three classes. The Kadatuan (members of the Visayan datu class) were compared by the Boxer Codex to the titled lords (señores de titulo) in Spain. As agalon or amo (lords), the datus enjoyed an ascribed right to respect, obedience, and support from their "oripun" (commoner) or followers belonging to the third order. These datus had acquired rights to the same advantages from their legal "Timawa" or vassals (second-order), who bind themselves to the datu as his seafaring warriors. "Timawas" paid no tribute, and rendered no agricultural labor. They had a portion of the datu's blood in their veins. The above-mentioned Boxer Codex calls these "timawas": knights and hidalgos. The Spanish conquistador, Miguel de Loarca, described them as "free men, neither chiefs nor slaves". In the late 1600s, the Spanish Jesuit priest Fr. Francisco Ignatio Alcina, classified them as the third rank of nobility (nobleza). To maintain the purity of bloodline, datus marry only among their kind, often seeking high ranking brides in other Barangays, abducting them, or contracting brideprices in gold, slaves and jewelry. Meanwhile, the datus keep their marriageable daughters secluded for protection and prestige. These well-guarded and protected highborn women were called "binokot", the datus of pure descent (four generations) were called "potli nga datu" or "lubus nga datu", while a woman of noble lineage (especially the elderly) are addressed by the inhabitants of Panay as "uray" (meaning: pure as gold), e.g., uray hilway. Datu in pre-colonial principalities in the Tagalog region The different type of culture prevalent in Luzon gave a less stable and more complex social structure to the pre-colonial Tagalog barangays of Manila, Pampanga and Laguna. Enjoying a more extensive commerce than those in Visayas, having the influence of Bornean political contacts, and engaging in farming wet rice for a living, the Tagalogs were described by the Spanish Augustinian Friar Martin de Rada as more traders than warriors. The more complex social structure of the Tagalogs was less stable during the arrival of the Spaniards because it was still in a process of differentiating. In this society, the term datu or lakan, or apo refers to the chief, but the noble class (to which the datu belonged or could come from) was the maginoo class. One could be born a