is that, despite all possible caution, tracks must get worn through the bush converging on the homestead, and a path is simply an invitation to an enemy. Safety lies in isolation and secrecy, for no other attempt at defensive measures is ever made, except to dig pits in the forest avenues and arm them with poisoned stakes to trap an enemy, be it man or beast.
Inside the maloka, or tribal lodge, cornered by the four great posts that support the framework, is a clear space, which is used as a dancing ground. One end of the building is set apart for the Chief and his women ; the rest of the space round the maloka, between the outer wall and the central square, is allotted to the families of the tribe. There are no partitions, but each has its fire, made of three logs set endways, and by this are slung the three family hammocks in a triangle. But, in addition to his quarters in the tribal house, any man may, if he so pleases, build himself a small dwelling in the bush. This could, however, only be done by a married man, because of the very strict line of cleavage between the work done by the men and that done by the women. In no circumstances would a man cook, plant manioc, or prepare the cassava. He is therefore dependent upon his woman for the necessaries of life.
Each community, under its independent Chief, is strictly monogamous and exogamous, for all within the maloka are held to be akin, and the only probable exception to the exogamous rule would be in the case of a Chief with no son to succeed him. He might, with tribal consent, marry his daughter to one of the household, in order thus to gain an heir. There is no head chief to unite the tribes of any language-group, and only in the most exceptional circumstances would any tribes combine even in self-defence against a common enemy.
The Chief is elected by the tribal council of warriors, assembled in tobacco palaver, the tribal parliament and
