proposition, and if they are
favorable they set a day for the _pakalon_--a celebration at which the
price to be paid for the bride is decided upon (p. 49). The parents
of the groom then return home after having left some small present,
such as a jar or an agate bead, as a sign of engagement (p. 128)
[14]. The _pakalon_ is held a few days later at the girl's home,
and for this event her people prepare a quantity of food (p. 72). On
the agreed day the close friends and relatives of both families will
assemble. Those who accompany the groom carry jars and pigs, either
in part payment for the bride, or to serve as food for the company
(pp. 72, 128). The first hours are spent in bargaining over the price
the girl should bring, but when this is settled a feast is prepared,
and then all indulge in dancing the _tadek_ (p. 59) [15]. When the
payment is made a portion is distributed among the girl's relatives
(pp. 72, 74), but her parents retain the greater part for themselves
[16]. The groom cannot yet claim his bride, although in one case he
is allowed to take her immediately after the _pakalon_ by making a
special payment for the privilege (p. 74). A few nights later the
groom goes to the girl's home carrying with him an empty jar with
which he makes the final payment (p. 73). The customary rice ceremony
[17] follows and he is then entitled to his bride (p. 73). Should the
house or anything in it break at this time, it foretells misfortune
for the couple, hence precautions are taken lest such a sign should,
by accident, be given (p. 60).

In all but two cases mentioned the girl and her husband go to live
with his people. In the first instance their failure to do so raises a
protest; in the second, the girl's parents are of much more importance
than those of the groom, and this may explain their ability to retain
their daughter (pp. 138, 159).

When the bride reaches her future home, she sits on the bamboo floor
with her legs stretched out in front of her. The slats which she
covers are counted and a string of agate beads, equal in length to
the combined width of the slats, is given to her. She now becomes
a full member of the family and seems to be under the orders of her
mother-in-law (p. 60).

The tales give constant sanction for the marriage of near
relatives. Dumanau, we are told, marries his cousin [18], while we
frequently meet with such statements as, "We are relatives and it is
good for us to be married", or "They