ROTH] CHIEF AND EXERCISE OF AUTHORITY 575 
oration drilled lengthwise to distinguish it from others drilled trans- 
versely, constituted a symbol of authority on the Uaupes (ARW, 
191). Bernau talks of some Akawai putting the captain’s “ cap” 
upon a certain person’s head, intimating that they would yield obedi- 
ence to him (BE, 202), and B. Brown mentions a chief or headman at 
a Makusi village on the Cotinga, wearing a hat with a wide rim made 
of young palm leaves (BB, 275). Elsewhere (ScO, 65) Schomburgk 
describes a Makusi chieftain wearing a crown of macaw feathers as 
a distinguishing sign (Unterscheidungszeichen). There is another 
reference in the island literature to a cacique’s cap ornamented with 
precious stones (DAC, 450). It would also seem that the use of a 
particular stool was reserved for the chieftain among certain tribes, 
e. g., Wapishana (ScT, 54), Oyana (Cr, 283). At an Arawak 
settlement on the Corentyn, the chief’s house was built unlike that of 
any of the others (StC, 1, 304). 
752. The qualifications of a chief are put to the test, not only for 
making the necessary preparations, etc., in time of war, but in time 
of peace, for giving intelligent instructions for fishing, hunting, and 
cassava planting. If he only rarely himself works in the field or 
takes an active share in the chase, he is at least charged, among the 
Oyana, with the duty of keeping the paths clear from one village to 
another (Cr, 253). He also exercises authority and extracts obe- 
dience in his arrangements for the daily routine of the settlement. 
His rights and his duties are very much alike throughout the tribes. 
The Arawak captain commands the services of the families of his 
different wives on emergencies, and in return he is required to become 
the principal in all feuds and to offer every one the rights of hos- 
pitality in its most extended sense. On any scarcity of provisions 
or prevalence of sickness all the branches of the family flock to the 
dwelling of the chief and live at his expense without the least doubt 
of a welcome (HiC, 228). It thus happens that the property of a 
chieftain is often consumed and he is forced, with his family, to 
go and reside with other relations and friends, at whose expense 
he lives until the cassava fields yield their next crop (SR, m, 460). 
The settlements of the members of a tribe (Warrau) consist at 
most of from six to ten houses, over whom there is a common head, 
but his authority is only recognized on the outbreak of hostilities 
with another tribe (SR, 1, 169). During the dry season the Akawai 
chiefs or heads of families exercise more authority than at other 
periods. The security of a supply of ground provisions is a point 
in which all are concerned ... The chief therefore calls his young 
men around him . . . to fell the trees . . . and in from six to eight 
weeks these are collected into heaps and burned . . ._ Those who are 
lazy or absent from these occasions receive most severe chastisement 
