THE BANTU OF KAVIRONDO 209
the initiates on the 'day of coming out of the hut of seclusion* is taken from an old man's herd, but it is secretly selected and then abducted by the initiates and thus becomes a 'public animal', over the distribution of which the former owner has no say.
Beer-feasts on a large scale, which, as a rule, take place separately from beef-feasts, likewise do not serve the purposes of individual aggrandizement and sociability alone, but of maintaining relationships between the clans and the sub-groups of each clan, and of promoting unity within these groups. After each harvesting season, the elders of one oluhia decide to hold a large beer-feast and choose from among them a man at whose place the beer will be brewed and drunk. All people of the neighbourhood contribute basketfuls of grain, each according to his means, till the necessary amount has been collected together. When the beer is ready for consumption, all who have contributed grain assemble at the chosen place to join in the common drink. The beer is shared with others who have not contributed any grain, but the different people who take part in the feast are kept in clearly distinct categories: The 'owners1 occupy the favourite seats and get the best quality and the largest quantity of the beer brewed. The 'helpers', who have given no grain, but have lent a hand in the preparations, are assigned a place for themselves; the 'beggars7, poor old men too weak to help, are also given their own place, and the 'servants' of the 'owners' may drink the remaining beer ne^gt day and sing songs of praise to their masters. Besides, each 'owner* may bring his friend or relative along with him; he will then in turn be invited to a similar beer-feast in his friend's oluhia.
The particular way in which a feast is organized serves as an incentive for the display of a social attitude and a co-operative spirit, as the individual members of the group participate in the feast exactly to the extent to which they have contributed their share of grain or labour. The feeling of unity in the group is thus strengthened, and at the same time a safeguard is provided against exploitation by parasitic elements.
The social groups which maintain and strengthen their unity by such common feasts are the sub-clans (dzimbid)^ the main clans, the age-grades and, in connexion with circumcision, also the tribal society. Whereas beer- and beef-feasts by the clan or sub-dan are given whenever an ox or sufficient grain are available,