The customary order of succession is sometimes set aside, not so much by the tribe collectively (though it, too, being represented by the head-men, has a share in deciding the question), as by the household of the late chief. As both wives and slaves have a personal interest in the appointment of the successor, it is but just that they should have a chance to express their objections, if any. When Malemya of Zomba died, in 1878, his slaves, and many of his head-men, disliked the obvious heir, his younger brother Kumtaja, while the widows openly preferred a nephew, Kasabola. The head-men announced that, if Kumtaja were appointed, the people of the chief’s village would all leave and go to live elsewhere. Kasabola, accordingly, was installed, and took the name of Malemya, while Kumtaja left, taking with him such head-men as would go, and founded a new village not far off. Malemya, finding him an inconvenient neighbour, called in the Angoni, who came and raided Kumtaja’s village in August 1884. He fled first to Lake Chilwa, and then to the Upper Shiré, where he died some years ago. When the new chief is appointed, some little time is allowed to pass before he is formally inducted. The day is then fixed for him to assume his official title (literally, ‘to enter the name’), after which his old name is never heard again. He is lectured on his duties to his people—which are held to consist chiefly in exercising hospitality, and not beating them too much; and, if he is a Yao of certain families, he is invested with the _lisanda_, a white head-band with hanging ends. Some Yao chiefs are not entitled to wear the _lisanda_; while, on the other hand, the right is enjoyed by some minor head-men who belong to the privileged families. It is henceforth worn on all solemn occasions—and sometimes at beer-drinkings—and the chief’s first appearance in it is hailed with songs of rejoicing. The proceedings, as might be expected, end with feasting. On the Lake a special oblong house, with one side open, is built for the chief’s investiture. The insignia of royalty are here, a red blanket, and a red fez, called _chisoti cha zindi_—both probably imported. The chief’s powers are not despotic;[33] he is not supposed to act without consulting his head-men, who represent the general views of the tribe; and he seldom disregards their opinion to any serious extent. Should he persist in doing so, his career would either come to a sudden and violent end, or his people would leave him to seek some more congenial ruler, and he would find himself lord of deserted villages. This is a recognised and constitutional remedy for grievances, and no chief refuses an asylum to such refugees; indeed, it is to his interest to welcome them. Fugitive slaves, on the other hand, are often returned to their masters.