The word imbele and certain other words are used to designate the closeness or otherwise of the connection between individuals. Imbele signifies the close connection which exists between members of one clan, and a man will say of another member of his clan that he is his imbele.  The word bilage signifies a community connection, which is recognised as being not so close as a clan connection; and a man will say of another, who is outside his own clan, but is a member of his own community, that he is his bilage.  The expression a-gata signifies absence of any connection, and a man will refer to a member of another community, Mafulu, Kuni, Ambo, or anything else (there is no distinction between these in the use of the term) as being a-gata, thereby meaning that he is an outsider.

This brings me to the question of the use by me of the term “clan” to designate the intimate association above referred to.  To begin with, there is a considerable difference between the situation produced by the clan system, if it may be regarded as such, of Mafulu and that of, say, Mekeo, where one finds several clans occupying one village, and where members of one clan may be scattered over several more or less distant villages; though this latter difference might perhaps arise in part from natural geographical causes, the flat lowlands of the Mekeo people being highly favourable to inter-village communication over their whole areas, and to the holding of their recognised and numerous markets, whilst it may almost be assumed that such intercommunication would be more restricted, at all events in days gone by, among the Mafulu inhabitants of the mountains.

Then again in Mafulu there are no clan badges, nor are there any realistic or conventional representations of, or designs which can to my mind be possibly regarded as representing, or having had their origin in the representation of, animals, birds, fishes, plants, or anything else.  As regards this, however, it may be mentioned that the Mafulu people are very primitive and undeveloped, and have not in their art any designs which could readily partake of this imitative character, their artistic efforts never producing curves, and indeed not going beyond geometric designs composed of straight lines, rectangular and zig-zag patterns and spots.

Also I was unable to discover the faintest trace of any idea which might be regarded as being totemistic, or having a totemistic origin.  In particular, although enquiry was made from ten independent and trustworthy native sources, I could not find a trace of any system of general clan taboo against the killing or the eating of any animal, bird, fish, or plant.  It is true that there are various temporary food taboos associated with special conditions and events, and that there are certain things the eating of which is regarded as permanently taboo to certain individuals; but the former of these restrictions are general and