THE KUNAiLV AND BABE.. 281 have no need to defend themselves, except in the immediate vicinity of the Aby»- sininns or Arabs. But there they often take the offensive. Collecting together in s'nall bands, they set off to plunder distant villages, disuppearing before time haa 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 Bazcn and Barea with terror, and usually depict them as tribes of brigands. This reputation has been earned for them by the tactics these agricultural j)eoi)les have adopted ; they attack in order to proUsct themselves more effectually. Nevertheless, it appears positive that certain Barea mountaineers have very cruel customs. In some districts a young man cannot lionourably marry imtil he has cut off 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 N^re 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. Violent outbursts of anger, unmannerly 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. P^quality is the rule in the household as well as in the commune, although in certain district* 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 bom 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 seta aside the real or putative father in favour of the uncle, who is the undoubted represcntatiye
