count as many as fifteen bachelors' homes in both villages, and my oldest acquaintances remember the time when there were some thirty. This dwindling in number is due, of course, partly to the enormous decrease of population, and only partly to the fact that nowadays some bachelors live with their parents, some in widowers' houses, and some in the missionary compounds. But whatever the reason, it is needless to say that this state of affairs does not enhance true sex morality.
The internal arrangements of a bukumatula are simple. The furniture consists almost exclusively of bunks with mat coverings. Since the inmates lead their life in association with other households in the day-time, and keep all their working implements in other houses, the inside of a typical bukumatula is strikingly bare. It lacks the feminine touch, the impression of being really inhabited.
In such an interior the older boys and their temporary mistresses live together. Each male owns his own bunk and regularly uses it. When a couple dissolve their liaison, it is the girl who moves, as a rule, to find another sleeping-place with another sweetheart. The bukumatula is, usually, owned by the group of boys who inhabit it, one of them, the eldest, being its titular owner. I was told that sometimes a man would build a house as a bukumatula for his daughter, and that in olden days there used to be unmarried people's houses owned and tenanted by girls. I never met, however, any actual instance of such an arrangement.
At first sight, as I have said, the institution of the bukumatula might appear as a sort of "Group Marriage"
