It is necessary to draw a clear line of distinction between communal and personal _lala_, because while the former was universal throughout Fiji, the latter was limited to those confederations in which the chief had private rights in the land, and also because the two forms of _lala_ originated in totally different institutions, which are by no means confounded in the native mind. By Europeans, both official and "anti-official," they seem always to have been confounded. To the critics of the Colonial Government the word _lala_ is synonymous with "authorized oppression," or, as a recent writer chooses to call it, "legalized robbery"; to the framers of the Native Regulation No. 4. of 1877, the two were so confused that they are enumerated haphazard without any attempt at classification. In that regulation _lala_ is limited to house-building, planting gardens, road-making, feeding strangers, cutting and building canoes, and turtle fishing. By Regulation No. 7 of 1892, the communal aspect of _lala_ was extended by giving any resolution of the Provincial or District Council that had received the written assent of the Governor the force of law. The exercise of _lala_ was limited to the Roko Tui of the province, or the _Mbuli_ of a district, and the penalty for disobedience to their lawful commands was a fine not exceeding 2s., or fourteen days' imprisonment in default, with a slightly increased penalty for a subsequent offence. Now, of the limitation set forth in the Native Regulations, house-building, canoe-building, planting gardens and fishing turtle belong to personal _lala_, though they may occasionally be applied for communal purposes; while road-making, feeding strangers and complying with resolutions of the Native Council are certainly exercised for the good of the commune. And yet the Regulation, put into the hands of a number of official chiefs, by no means entitled them to personal privileges that were only due from tenants to their landlord. Communal Lala In its communal aspect _lala_ is the axis of the primitive commonwealth. A native cannot by himself build his house, or dig his plantation, and he has no money with which to pay others for doing so. Accordingly, he applies to the chief, who, acting as the mouthpiece of the commune, summons all the able-bodied men to come to his assistance. In return he must provide food for them, and he must take his turn in helping each of them whenever his services are required. Both in the larger confederations and the miniature republics of the inland tribes, this kind of _lala_ is applied by the chief of sept or chief of village with the consent of the council of elders.