y passed
through the Kuni district, and did not attempt serious ethnological
investigation there, I can say but little beyond what I learn from
Father Egedi's articles and a few other sources; and the material
thus available only deals with a few questions.

It would appear from Father Egedi's observations that the relationship
between villages arising from the splitting up into two or more of
an original family village is not so permanent as I believe it to be
among the Mafulu. Dr. Seligmann says [122] that among the Kuni Father
Egedi "could find no trace of intermarrying groups, or groups of clans
claiming common descent," which statement applies to my investigations
among the Mafulu. He further says [123] that "The Dilava folk"
(Dilava is a Kuni village) "marry into all the surrounding villages;
and when a death occurs it is the head of the family of the deceased
who says when mourning shall cease"--statements of which the former,
and I believe the latter, could hardly be correctly made concerning
the Mafulu. He also refers [124] to Kuni war chiefs, an office which
does not exist among the Mafulu, and apparently understands that the
office of these war chiefs is non-hereditary, a statement which could
not be made of any Mafulu chief; and he refers [125] to a funeral
ceremony which is quite unknown in Mafulu. But his statement [126]
that the _kufu_ (club-house) system seems less developed than in
Mekeo would apply very strongly to the Mafulu.

The Kuni superstitious remedies for illnesses, as described by Father
Egedi, are quite different from those of Mafulu, and their food
restrictions, as enumerated by him, are in some respects substantially
distinct from those of the Mafulu, though some of them are more or
less similar.

According to him Kuni women, though they may not enter the village
_kufu_ or club-house, are allowed upon its platform, which is not
the case with the Mafulu _emone_; and eldest sons of Kuni influential
people may not enter into the _kufu_ until their parents have given a
specific feast, which custom is apparently not identical with that of
the Mafulu above described by me, and which applies to all sons of all
members of the village, and not merely to those of influential people.

The Kuni houses differ from those of the Mafulu, being more or
less round or oval in apparent shape, even though the floor is
rectangular. Also according to Father Egedi, Kuni _kufu_ are of
several various sorts, an