further attempts to renew the courtship, as far as that particular lady is concerned. At least, this has been the case as far as my observation has extended; and apparently to attempt to do otherwise would be one of the things that is “not done” in the best Formosan society; the etiquette of primitive peoples being--as is well known by those who have been among them--curiously rigid on many points. On the other hand, if the swain finds that the harp which he left has been taken into the house of the young lady, he regards it as an indication that his suit has been successful, and that he will be acceptable as a husband to the maiden of his choice. He thereupon enters the hut, where he is welcomed by the young lady as her formally betrothed, and by her parents as a future son-in-law. With the Tsuou tribe, it is customary for the lover to leave an ornamental hair-pin, called _susu_, carved from deer-horn, in front of the door of his beloved, either in place of the musical instrument or together with it. The young braves of the Paiwan tribe leave food and water, as well as the jews’-harp, before the young lady’s door. Among the Ami--or at least among certain tribal groups of this people--the devotion of the lover takes a utilitarian turn. On the night that he begins the musical serenade he brings with him four bundles of fuel--wood cut into sticks of convenient length for burning under the cooking-pots. A number of these sticks--such as would form a good armful for a woman--are bound together into a bundle, and wrapped about with wild vine. The four bundles the serenader deposits at his inamorata’s door. The second night he brings another bundle, which--on departing after the serenade--he adds to those left the night before. The third night he brings still another; and so on, until a pile of twenty bundles (never either more or less) stand as a monument testifying to his affection for the lady of his choice. On the night that the twentieth bundle is added to the pile, the jews’-harp is also left. This is the night that decides his fate. Next day he returns to find whether the monument is still standing, or whether the lady, by using it as firewood, has seen fit to reward his devotion. The wood of which these bundles are made is always from a tree of a certain kind.[78] Two or three of these trees--young saplings--are planted, or transplanted, with certain ceremonies, by every boy of the tribal groups among whom this fuel-offering custom exists, when he is about ten years old. In all cases, and among all the tribes, the acceptance on the part of the lady of the offerings of the love-lorn swain means acceptance of himself as a husband. “What would happen,” I asked several members--men and women--of the Taiyal tribe, “if an engagement were broken? Would the young lady return the presents?”