huts in which the taytu a variety of yam, which forms the staple food of the natives, is kept from one harvest to the next. We are struck at once by the better finish, the greater constructive elaboration, and the superior embellishment and decoration which distinguish the yam-houses from the dwellings (see pl. 31). As we stand on the wide central space we can admire the circular row of storehouses in front of us, for both these and the dwellings always face the centre. In Omarakana a big yam-house belonging to the chief stands in the middle of this space. Somewhat nearer the ring, but still well in the centre stands another large building, the chief's living hut (see pls. I and 2).
This singularly symmetrical arrangement of the village is of importance, for it represents a definite sociological scheme. The inner place is the scene of the public and festive life. A part of it is the old-time burial ground of the villagers, and at one end is the dancing ground, the scene of all ceremonial and festive celebrations. The houses which surround it, the inner ring of store-huts that is, share its quasi-sacred character, a number of taboos being placed upon them. The street between the two rows is the theatre of domestic life and everyday occurrence (see pls. 4 and 39). Without over-labouring the point, the central place might be called the male portion of the village and the street that of the women.
Let us now make preliminary acquaintance with some of the more important inhabitants of Omarakana, beginning with the present chief, To'uluwa (see pls. 2 and 41). Not only are he and his family the most prominent
