Note.—The height of the door-opening above the outside platform is shown in this figure.

The houses are in construction very similar to the emone, and in fact the above description of the latter may be taken as a description of a house, subject to the following modifications: (i.) The house is never raised high, its floor always being within a foot or two of the ground, (ii.) It is smaller than the emone, its average internal dimensions being about 8 to 12 feet long, and 8 to 10 feet wide, (iii.) The roof generally slopes down on both sides to the level of the ground (concealing the side structure of the house) or nearly so. (iv.) The projecting hood of the roof is only added at the front of the building, and not at the rear; and it is usually separate from, and not continuous with, the real roof.[2] (v.) The platform is generally small and narrow, and often only extends for half the length of the front of the house, and, being always within a foot or two of the ground, it does not possess or require a ladder or tree-trunk approach; it is also narrower. Frequently there is no platform at all. (vi.) There is no entrance opening at the back of the house, (vii.) The front entrance opening is smaller and narrower and more difficult of entry. When the family are absent, they generally put sticks across this opening to bar entry, whereas the entrance opening of the emone is always open, (viii.) The centre house support very often consists of one post only, instead of a combination, (ix.) There is often on one side of the entrance opening a small space of the inside of the house fenced off for occupation by the pigs, and there is a little aperture by which they can get into this space from outside, (x.) The avale ceiling is usually absent; and, even if there be one, it will only extend under a small portion of the roof.[3]

The following are explanations of my plates of villages and their buildings.

Plate. Explanation.
[55] Village of Seluku (community of Sivu), with chief’s emone at the end facing up the enclosure.
[56] Village of Amalala (community of Sivu), with chief’s emone at the end of the enclosure.
[57] The same village of Amalala (photographed in the other direction), with secondary emone at the end of the enclosure.
[58] Village of Malala (community of Sivu), with secondary emone at the end of the enclosure.
[59] Village of Uvande (community of Alo), with chief’s emone at the end of the enclosure.
[60] Village of Biave (community of Mambu), with chief’s emone at the end of the enclosure.
[61] The chief’s emone in village of Amalala.
[62] The chief’s emone in the village of Malala, at the other end of the enclosure.
[63] A house in the same village.
[64] A house in village of Levo (community of Mambu).

Communications.

The native paths of the Mafulu people, or at all events those passing through forests, are, like those of most other mountain natives, usually difficult for white men to traverse. The forest tracks in particular are often quite unrecognisable as such to an inexperienced white man, and are generally very narrow and beset with a tangle of stems and hanging roots and creepers of the trees and bush undergrowth, which catch the unwary traveller across the legs or body or hands or face at every turn, and are often so concealed by the grass and vegetation that, unless he be very careful, he is apt to be constantly tripped up by them; and moreover these entanglements are often armed with thorns or prickles, or have serrated edges, a sweep of which may tear the traveller’s clothes, or lacerate his hands or face. Then there are at every turn and corner rough trunks of fallen trees, visible or concealed, often more or less rotten and treacherous, to be got over; and such things are frequently the only means of crossing ditches and ravines of black rotting vegetable mud. Moreover the paths are often very steep; and, indeed, it is this fact, and the presence of rough stones and roots, which renders the very prominent outward turn of the people’s big toes, with their prehensile power, such useful physical attributes.

Their bridges may be divided into four types, namely: (1) A single tree thrown across the stream, having either been blown down, and so fallen across it accidentally, or been purposely placed across it by the natives. (2) Two or more such trunks placed in parallel lines across the stream, and covered with a rough platform of transverse pieces of wood. (3) The suspension bridge. I regret that I am unable to give a detailed description of Mafulu suspension bridges, but I think I am correct in saying that they are very similar to those of the Kuni people, one of whose bridges is described in the Annual Report for June, 1909, as being 150 feet long and 20 feet above water at the lowest part, and as being made of lawyer vine (I do not know whether this would be right for Mafulu), with flooring of pieces of stick supported on strips of bark, and as presenting a crazy appearance, which made the Governor’s carriers afraid of crossing it, though it was in fact perfectly safe, and had very little movement, even in the middle. I also give in Plate [65] a photograph taken by myself[4] of a bridge over the St. Joseph river, close to the Kuni village of Ido-ido, which, though a Kuni bridge, may, I think, be taken as fairly illustrative of a Mafulu bridge over a wide river.[5] Plate [66] is a photograph, taken in Mafulu, of another form of suspension bridge used by them, and adapted to narrower rivers, the river in this case being the Aduala. (4) The bamboo bridge. This is a highly arched bridge of bamboo stems. The people take two long stems, and splice them together at their narrow ends, the total length of the spliced pair being considerably greater than the width of the river to be bridged. They then place the spliced pair of bamboos across the river, with one end against a strong backing and support on one side of the river and the other end at the other side, where it will extend for some little distance beyond the river bank. This further end is then forcibly bent backward to the bank by a number of men working together, and is there fixed and backed. The bamboo stems then form a high arch over the river. They then fix another pair of stems in the same way, close to and parallel with the first one; and the double arch so formed is connected all the way across with short pieces of wood, tied firmly to the stems, so as to strengthen the bridge and form a footway, by which it can be crossed. They then generally add a hand rail on one side.

One can hardly leave the question of physical communications without also referring to the marvellous system of verbal communication which exists amongst the Mafulu and Kuni and other mountain people. Messages are shouted across the valleys from village to village in a way which to the unaccustomed traveller is amazing. It never seemed to me that any attempt was made specially to articulate the words and syllables of the message, or to repeat them slowly, so as to make them more readily heard at a distance off, though the last syllable of each sentence is always prolonged into a continuous sort of wail. This system of wireless telegraphy has, however, been before described by other writers, so I need say no more about it.

[1] I do not suggest that these defences are peculiar to the Mafulu area. I believe they are used by other mountain natives of the Central District.