THE KUNAMA AND BAEEA. 231 



have no need to defend themselves, except in the immediate vicinity of the Abys- 

 sinians or Arabs. But there they often take the offensive. Collecting together in 

 small bands, they set off to plunder distant villages, disappearing before time has 

 been given to signal their attack, and enable the neighbouring tribes to pursue or 

 cut off their retreat. The Abyssinians and Bejas speak of the Bazen and Barea 

 with terror, and usually depict them as tribes of brigands. This reputation has 

 been earned for them by the tactics these agricultural peoples have adopted ; they 

 attack in order to protect themselves more effectually. Nevertheless, it appears 

 positive that certain Barea mountaineers have very cruel customs. In some districts 

 a young man cannot honourably marry until he has cut oiï a man's or woman's head 

 in combat or by surprise. 



Although so much dreaded by their neighbours, the two peoples have nevertheless 

 no organised government ; they are divided into as many independent groups as 

 the country offers natural divisions. Their astonishing power of resistance, which 

 has been their safeguard for so many centuries, comes from their spirit of solidarity ; 

 the various communes all look upon each other as brothers, but without ever 

 recognising superiors. Amongst the Bazen especially, who have been less encroached 

 upon than the Bareas by the interference of strangers, the sentiment of equality is 

 a prevailing feature ; in this respect they- are perhaps not equalled by any other 

 people in the world. The name of Barea, which the Abyssinians have given to the 

 two groups of the Néré and Mogoreb, originally signified " slaves," yet this con- 

 temptuous name has been quietly and even haughtily accepted by them. The Bazen 

 and Barea consider themselves as " servants " of the community, no one amongst 

 them aspiring to the title of "master." In the communes no one exercises the 

 functions of a chief. The legislative and executive power belong equally to the 

 assembly of the inhabitants, whatever their origin may be. From the moment a 

 stranger settles amongst them he becomes the equal of the natives. The old men 

 are listened to with the greatest respect, and their advice is that which is generally 

 followed. Yiolent outbursts of anger, immannerly interruptions, and personal 

 remarks are unknown in these communal meetings, politeness being pre-eminently 

 the rule. They soon agree to the matters in hand, and when the decision has been 

 arrived at it is immediately put into force. In the eyes of the commune a family 

 has no other rights than those of the persons who compose it. They have no 

 process to sustain or feuds to avenge, every debate being at once referred to the 

 decision of the elders of the tribe. Marriage is not a family feast, but a common 

 ceremony, in which everyone takes part. Equality is the rule in the household as 

 well as in the commune, although in certain districts the bride lies down at the 

 threshold of the hut, and the bridegroom steps over her, slightly touching her cheek 

 with his foot, as a sign that she must henceforth be prepared to submit to any 

 hardships. The morals of the Bazens are pure, but the public opinion is not severe. 

 Children born out of wedlock are received into the tribes with the same rejoicings 

 as legitimate infants, and like them inherit from their maternal uncle. The reason 

 of this is that in this country the matriarchal government prevails, which sets aside 

 the real or putative father in favour of the uncle, who is the undoubted representative 



