as held immediately following
a head hunt; and another, that Aponitolau went out to get the head
of an old man before he started this ceremony (pp. 69, 76); however,
the evidence is by no means conclusive that it is related to warfare.

On page 105 we are told that Kanag's half sister is a medium, and
the description of her method of summoning the spirits tallies with
that of to-day. At the _Sayang_ ceremony she is called to perform
the _Dawak_ [23], with the assistance of the old woman Alokotan
(p. 106). The _Dawak_ is also held in order to stop the flow of blood
from Aponitolau's finger (p. 113). The only other ceremony mentioned
is that made in order to find a lost switch (p. 91).

Certain well-known customs are strongly brought out in our
material. The first, and apparently most important, is the necessity
of offering liquor and food, both to strangers and to guests
(p. 58). Refusal is so keenly resented that in one instance a couple
decline to allow their daughter to marry a man whose emissaries reject
this gift (p. 73). Old quarrels are closed by the tender of food or
drink, and friendships are cemented by the drinking of _basi_ [24]
(p. 134). People meeting for the first time, and even friends who
have been separated for a while, chew betel-nut together and tell
their names and places of residence. We are repeatedly told that
it is necessary to chew the nut and make known their names, for
"we cannot tell our names unless we chew," and "it is bad for us if
we do not know each other's names when we talk." A certain etiquette
is followed at this time: old men precede the younger; people of the
home town, the visitors; and men always are before the women (pp. 45,
133). The conduct of Awig when he serves liquor to the _alzados_
[25] is that of to-day, i.e., the person who serves always drinks
before passing it to others (p. 156).

Certain other rules of etiquette or restrictions on conduct come out
in the tales. We learn that it is not considered proper for a man
to eat with the wife of another during his absence, nor should they
start the meal before he comes in (p. 52). The master of a dance is
deeply chagrined and chides his wife severely, because she insists
on dancing before he has invited all the others to take their turns
(p. 70). Greediness is reproved in children and Aponitolau causes the
death of his concubines whose false tales had led him to maltreat his
wife (p. 116). Unfaithfulness seems to be suffici