j6	AFRICAN POLITICAL SYSTEMS
spheres for which there is no precedent. Direct resort to force in the form of self-help in defence of the rights of individuals or of groups is no longer permitted; for there is now, for the first time, a paramount authority exacting obedience in virtue of superior force which enables it to establish courts of justice to replace self-help. This tends to lead to the whole system of mutually balancing segments collapsing and a bureaucratic European system taking its place. An organization more like that of a centralized state comes into being.
XIII. The Mystical Values Associated with Political Office The sanction of force is not an innovation in African forms of government. We have stressed the fact that it is one of the main pillars of the-indigenous type of state. But the sanction of force on which a European administration depends lies outside the native political system. It is not used to maintain the values inherent in that system. In both societies of Group A and those of Group B European governments can impose their authority; in neither are they able to establish moral ties with the subject people. For, as we have seen, in the original native system force is used by a (ruler with the consent of his subjects in the interest of the social order, An African ruler is not to his people merely a person who can enforce his will on them. He is the axis of their political relations, the symbol of their unity and exckisiveness, and the embodiment of their essential values. He is more than a secular ruler; in that capacity the European government can to a great extent replace him. His credentials are mystical and are derived from antiquity. Where there are no chiefs, the balanced segments which compose the political structure are vouched for by tradition and myth and their interrelations are guided by values expressed in mystical symbols.  Into these sacred precincts the European rulers can never enter. They have no mythical or ritual warranty for their authority.
What is the meaning of this aspect of African political organization? African societies are not models of continuous internal han^ony. Acts of violence, oppression, revolt, civil war, and so forth, chequer the history of every African state. In societies like the Logoli, Tallensi, and Nuer the segmentary nature of the social structure is often most strikingly brought to light by armed conflict between the segments. But if the social system has reached a