(_o_) Pole supporting inner edge of floor and enclosing hearth (_jakusube_).

(_p_) Floor, composed of transverse woodwork (_koimame_) with thin light longitudinal lath work on top of it (_ondovo_).

(_q_) Pole above inner edge of floor and edging hearth, not so thick as _o_ (_bubuje_).

(_r_) Floor of fireplace, upon which soil is put (_foj' ul maovo_).

(_s_) Pieces of wood supported by _c_ and _d_, going right across building and over floor of fireplace, but under its earth, all the way back (_kooije_).

(_t_) Wall timbers below top of door-opening, at front and back (_kautape_).

_Note._--_t_(1)goes right across under door-opening, but the middle portion of it is omitted from the diagram, and the lower edges of timbers _t_ (2) are partly broken off, so as to show floor and fireplace.

(_u_) Wall timbers above top of door-opening (_dibindi_).

_Note._--_t_ and _u_ together-the whole wall-are called _bou_.

(_v_) Uprights bracing together _t_ and _u_ (Mafulu name unknown).

(_w_) Ceiling made with reeds and used for storing and drying fruit, etc. It may occupy the whole length of the building and the whole width of it, or part only of either or both of these (_avale_).

(_x_) s.p.a.ce filled up with soil and used as hearth (_foje_).

(_y_) Door-opening, one at back also (_akomimbe_).

Fig. 5 is a diagram of a transverse section across the centre of an _emone_, showing the internal construction. The explanatory note only deals with portions not explained in those to Fig. 4.

_Explanatory Note to Fig._ 5.

Post _a_ is the main central support of the building corresponding with post _a_ in Fig. 4. Posts _b b_ are central side supports to the roof. Poles _c_ and _d_ are attached to posts _a b b_, and help to strengthen the fabric. These poles are also used for hanging up sleeping hammocks, the other extremities of which are hung to the _loko-loko_ of the roof (Fig. 4, _f_). The name for post _a_ is _dudu_, but this word is often used to express the whole structure _a b b c d_.

I have endeavoured in the diagrammatic sketch--Fig. 6--to ill.u.s.trate the apse-like projection of the roof of an _emone_ and the platform arrangements. I have in this sketch denuded the apse roof of its thatch, showing it in skeleton only; and I have shaded all timber work behind the platform, in order more clearly to define the latter.

_Explanatory Notes to Fig._ 6.

(_a_) Front end of thatch (_asase_) of main roof.

(_b c d_) Front apse-shaped roof (_siafele_), the thatch having been removed to show its internal construction.

(_b c, b e, b d_) Downward-sloping roof work (_engala_).

(_f f, c d_] Horizontal roof work (_gegebe_), carried round in curves.

_Note._--Sometimes the apse-shaped roof is constructed as a continuation of the main roof of the building, in which case the _gegebe_ of the former are a continuation of those of the latter. Sometimes the apse roof is a separate appendage, not connected with the main roof, and in that case the _gegebe_ of the former are separate from those of the latter, and are fixed at their extremities to the _loko-loko_ of the main roof.

(_g_) Posts supporting the platform (_purum'-ul' emuge_).

(_h_) Horizontal platform supports resting at one end on _g_ and at the other end fixed to either the _tedele_ or the _emuje_.

(_i_) Platform (_purume_).

_Note._--It will be seen that the front _apopo_ pa.s.ses through the platform.

(_k_) Additional supports to the apse roof, which are sometimes added, but are not usual. Their lower ends rest on the platform and they are connected with the apse roof at its outer edge (Mafulu name unknown).

(_l_) A stump by which to get on to the platform. This is often a rough sloping piece of tree-trunk; where the platform of the emone is high it is a rudely constructed ladder (_gigide_).

_Note._--The entire facade of the front gable end is called _konimbe_ (which means door) or _purume_ (which means platform). That of the back gable end is called _apei_.

_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. [61] (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 s.p.a.ce 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 s.p.a.ce 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. [62]

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 pa.s.sing 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 gra.s.s 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 p.r.i.c.kles, 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 [63] 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 ill.u.s.trative of a Mafulu bridge over a wide river. [64] 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.

CHAPTER VII