I must confess, that in the details both of the Wajo and Boni Constitutions, as given by Sir J. Brooke, I find several difficulties and inconsistencies. I presume, however, that each is accurate in the main points, and also that it is (so to say) _more of a constitution_ than could easily be found in any Malay parts elsewhere. The Boni Constitution, just mentioned, is that of another of the Bugis kingdoms. It is the same in principle as that of Wajo, but less attended to in practice. I agree, too, in the comparison between these constitutions and those forms of European feudalism wherein the right of free citizens first began to be respected. I am also well prepared to believe that, however much the _written_ constitution may have in it the elements of self-developed political freedom, the _details_ of its working may be unsatisfactory; as we are especially informed is the case. When I find that each rajah is said to possess the power of life and death over his retainers, I find a statement that requires much explanation before it can be made compatible with the asserted freedom of the people at large. So also I observe, that the office as _pangawa_ is, practically, hereditary--a great limitation to a true tribunicial authority. An element of confusion, rather than a restraint upon individual freedom, is to be found in the principle upon which the _aru matoah_ is elected. The six rajahs must be unanimous. Failing this, one of them, the _aru beting_, with the support of the _pangawas_, and the council of forty, may nominate. Furthermore, during the vacancy, the _aru beting_ acts as the _locum tenens_, but only within certain limits. He is no _aru matoah_ in the eyes of the other Bugis kingdoms, so that he is no _aru matoah_ for any matters of what may be called _foreign policy_. As unanimity is rare, and as the _aru beting_ has an interest in keeping the tenure of supreme power in abeyance, disputed elections continually interfere with the peace of the Bugis states; from whence it follows, as a necessary consequence, that the powers of the six hereditary rajahs increase at the expense of the powers of the _aru matoah_; a process by which the government becomes a close oligarchy, rather than an elective monarchy. As a foundation for a constitution like the preceding, tenacity of the purity of blood must, necessarily, be a leading element. It exists in Celebes to the fullest extent. Though men may marry in a caste below the one they belong to, women are limited to their own. The practice here is more equalizing than the rule. In Bugis polygamy, separate wives have separate establishments, and years may elapse without husband or wife having any communication with one another. Still, unless a divorce--procurable on light grounds--be effected, the marriage continues.