His stage of evolution, which is but slightly superior to the lower animals, is the explanation of many of the seemingly inexplicable traits in his character, traits which are conspicuous in the bees and ants, and in varying degrees remarkable in other animals that have attained to some more or less complete communism. For instance, a native will share as a matter of course the last bite with any one of the same clan (a relationship that is expressed by the word "ndugu"), yet he will watch starve with the most perfect equanimity another native who, even though of the same tribe, does not come within that mystic denomination. Should, however, even his "ndugu" become very sick or otherwise incapable of taking his part in the battle of life, he is left to take care of himself as best he can, and everything is devoted to the sustenance of those who are still capable. In this respect the native is inferior to the elephant, who will at considerable risk to themselves endeavour to assist a wounded comrade from the field of battle. The fundamental basis of native society is local communism and disregard for all outside that commune; though at times the various communes that constitute a tribe will combine for some object of equal benefit to all. The rarity, however, of this combination for a purpose is what constitutes the essential weakness of all African peoples. The old Zulu _régime_, and the till recently remarkable cohesion of the Ruanda people, are the conspicuous exceptions, and are proof of what possibilities lie to the hand of dusky Napoleons in Africa. The Arabs fully realized and availed themselves of this inherent lack of combination amongst the tribes. The success of their policy of disintegration should serve as a useful example for our African statesmen. Many of our failures are to be attributed to our not having grasped the dominant fact that every chief who is left in possession of his power is a source of strength to ourselves, to be used as a counterpoise to every other chief similarly placed. It stands to reason that several definite units--to wit, clans consolidated under the ægis of responsible men--can be more easily brought to focus than a heterogeneous mass, incomplete in itself, and which will be bound to gravitate to any adventurer who may acquire a temporary hearing. The great mass, strangled as it is by innate superstition, hidebound by tradition, and so situated as to be incapable of enlightenment other than the most microscopically gradual, can never be brought thoroughly under white rule. It must be ruled by its constituted and therefore accepted chiefs, who alone can be made responsible to the Administration. How to bring these chiefs under our influence without lessening their local prestige, and how to infuse the necessary element of competition _inter se_, are the problems the solution of which will materially facilitate the thorny path of African administration. A