THE KEDE: A RIVERAIN STATE IN NORTHERN NIGERIA 187
weight to it in that they coincide with, and are interpreted in the sense of, distinctions implying social gradation.
On the top of the social structure, we have the hereditary ruling class formed by the chief's family group, and below it the second stratum, which comprises the Kede of common status. Though the latter exercise no direct influence upon the policy of the State, they can yet in certain respects range themselves beside the ruling class: if the members of the ruling class decide the fate of the country and derive the main benefits from all political exploits, war or peaceful acquisition of territory—the Kede commoners take an active part in all activities on a tribal scale, even bearing the brunt in the most significant activity, colonization, and benefit to a considerable extent from the political successes of their rulers. Indirectly, by attaching themselves in subservient position to the households and factions of the ruling class, they attain a larger measure of political influence and certain economic advantages not warranted by their hereditary status. Moreover, their racial and cultural affinity with the class above, and the proportionate remoteness from the lowest class beneath, place the Kede commoners on one plane with the ruling group of the country. The lowest stratum comprises the 'original inhabitants', whom tradition paints as having been the subjects of the Kede from mythical times and having had no culture worth mentioning before the advent of the Kede. In fact, they are still, seen with Kede eyes, a 'primitive' and slightly contemptible group; they fail by the cultural standards which the Kede recognize, being pagans, inferior canoemen, and relatively poor. They were excluded from the tribal activities of the Kede and all benefits accruing from them; yet they suffered more than the other groups from the failures of their rulers* policy, unsuccessful wars or revolts, for their country might become the battle-field and their farms and villages be destroyed, while, unlike the ruling classes, they had no reward to expect in the event of success.
The question arises by what machinery the Kede maintained this rigid division into hereditary classes, kept intact the solidarity of their small minority, yet were able at the same time to integrate and bind to loyalty the heterogeneous sections of their State.1 Our
1 The strong bond of loyalty that existed between the Kede and their subject groups is illustrated in the historical fact that in the Katcha War certain kintsofi groups fought on the side of the Kede against the Emir of Bida.