Counting.

Mafulu counting is accomplished by the use of two numerals (one and two) and of the word “another” and of their hands and feet1; and with these materials they have phraseology for counting up to twenty as follows:—

1 = Fida (one).

2 = Gegedo (two).

3 = Gegedo minda (two and another).

4 = Gegedo ta gegedo (two and two).

5 = Gegedo ta gegedo minda (two and two and another) [or Bodo fida (one hand)].

6 = Gegedo ta gegedo ta gegedo (two and two and two).

7 = Gegedo ta gegedo ta gegedo minda (two and two and two and another) [or Bodo fida ta gegedo (one hand and two)].

8 = Gegedo ta gegedo ta gegedo ta gegedo (two and two and two and two) [or Bodo fida ta gegedo minda (one hand and two and another)].

9 = Gegedo ta gegedo ta gegedo ta gegedo minda (two and two and two and two and another) [or Bodo fida ta gegedo ta gegedo (one hand and two and two)].

10 = Bodo gegedo (two hands).

11 = Bodo gegedov’ u minda (two hands and another). [Note the “v” at the end of gegedo. The full word is really gegedove; but it is shortened to gegedo, unless the next word is a vowel. Also note the “u.” There are two words for “and,” namely ta and une. The “u” here is the une shortened, and put instead of ta for euphony].

12 = Bodo gegedo ta gegedo (two hands and two).

13 = Bodo gegedo ta gegedo minda (two hands and two and another).

14 = Bodo gegedo ta gegedo ta gegedo (two hands and two and two).

15 = Bodo gegedo ta jovari fida (two hands and one foot).

16 = Bodo gegedo ta jovari fidari u minda (two hands and one foot and another). [Note the “n” at the end of fida. The full word is really fidane, and the “n” is introduced here for euphony.]

17 = Bodo gegedo ta jovari fida ta gegedo (two hands and one foot and two).

18 = Bodo gegedo ta jovari fida ta gegedo minda (two hands and one foot and two and another).

19 = Bodo gegedo ta jovari fida ta gegedo ta gegedo (two hands and one foot and two and two).

20 = Bodo gegedo ta jovari gegedo (two hands and two feet).

As regards these numerals it will be seen that in some cases alternatives are given, whilst in other cases, where corresponding alternatives would appear to be equally applicable, they are not given; the reason is that in these latter cases the alternatives do not in fact appear to be used.

There is no numerical phraseology to indicate any number above twenty; and in the ordinary affairs of life, although numeration can be carried in this cumbrous way up to twenty, they rarely use the numerals beyond ten, and anything over that will be referred to as tale, tale, tale, tale (which may be translated “plenty, plenty, plenty, plenty”).

Important counting, such as that of pigs at a feast, is accomplished by the actual use of the hands and feet. The fingers stretched open mean nothing; Closing down the thumb of the right hand indicates one; closing down also the first finger of that hand indicates two; and so on with the other fingers of the right hand, till you reach the closing down of the thumb and all the fingers of the right hand, which indicates five. Then, keeping all the right hand closed, they begin with the left hand also. Closing down only the thumb indicates six; and so on as before, until the thumbs and all the fingers of both hands are closed, which indicates ten.2

Then they go to the feet. They keep both hands closed and together, and with the right fist they point to the toes, beginning with the big toe of the right foot, and so along the other toes of that foot, and then go to the big toe of the left foot, and so along the other toes of that foot, thus reaching the enumerative total of twenty. They do not, when wishing to indicate a number, simply place their fingers and hands and feet simultaneously in the requisite position for doing so. They always go through the whole process of finger and toe counting from the beginning. For example, to indicate eight, they turn in the thumb and all the fingers of the right hand, and afterwards the thumb and two fingers of the left hand, separately, and one alter another, until the right position is reached; and similarly as regards numbers over ten, they solemnly turn down all the fingers one after another, and then point to the toes one after another, until they get to the right one for indicating the desired number. When the fingers and toes of the person counting are exhausted, he has recourse to those of another person, if he wishes to count further, although he has then passed the limit of numerical phraseology. For the purpose of counting big numbers they are always sitting, and as in counting they exhaust hands and feet, the latter are put together, If, for example, they reach eighty, there are four men sitting, with all their hands and feet crowded together; and if the number be eighty-three, there is also a fifth man with a thumb and two fingers of his right hand closed up. Sometimes a number above ten, but not over twenty, is indicated with the hands only by counting up to ten in the ordinary way, and then opening all the fingers and counting again, until they reach the requisite amount in excess of ten.

I do not think it can be said that these people have in their minds any real abstract idea of number, at all events beyond twenty. Each finger turned down and toe pointed to, in succession, seems to represent to their minds the article (e.g., a pig) which is counted, rather than a step in a process of mental addition. But this is a matter upon which I can only express myself in a very general way; and indeed the mental stage at which the mere physical idea of the objects counted has developed into the abstract idea of numbers would in any case be exceedingly difficult to ascertain, or even, perhaps, to define.

They never use pebbles or sticks or anything else of that kind, and have no method of recording numbers or anything else by notching sticks; and they have no weights or measures.

Currency and Trade.

The Mafulu people have no currency in the true sense, every transaction being one of exchange; but nevertheless some specific articles, especially some of the dearer ones, can only be acquired by the offering of certain other specific articles, and certain things have definite recognised relative values for the purpose of exchange.

As examples of the former of these statements, I may say that a pig used to be always paid for in dogs’ teeth—though this practice is not now, I think, so strict—and that some of their finer head feather dancing ornaments and ornamental nose pieces can still only be paid for in dogs’ teeth; also that there is a special kind of feather ornament, composed of many small feathers fixed in a line on a string, which can only be obtained in exchange for a particular sort of shell necklace.

As examples of recognised relative values, I may state that the proper payment in dogs’ teeth for a pig is a chain of dogs’ teeth equal in length to the body of the pig, the latter being measured from the tip of its nose to the base of its tail; and that the payment for the special feather ornament is its own length of the corresponding shell necklace.

Exchange and barter is generally only engaged in between members of different communities, and not between those of the same community. An apparent exception to this arises in the purchase of pigs at certain ceremonies above referred to; but in this case it is really a matter of ceremony, and not one of ordinary barter. There are no regular markets, such as exist in some other parts of the country, the exchange of goods being effected by one or more individuals going with their articles of exchange to some other community, where they hope to get what they require. The nearest approach to a market arises intermittently when there is to be a big feast. Then the communities giving, and invited to, the feast require a large supply of ornaments, especially for those who are going to dance, and probably do not possess a sufficient quantity. They therefore have to procure these ornaments elsewhere; and the natural place to go to is some other community, possibly a long way off, which has recently been in the same want of extensive ornaments for a feast, and has procured and used them, and now has them, so to speak, in stock, and will be glad to dispose of them again. Thus ornaments used for feasts are sold and resold and travel about the country very extensively.