My own attention was primarily only drawn to this matter by noting the grave scandal and excitement caused in a native community by the momentary isolation, in a canoe, of a brother and sister. The affair became so very serious for the brother that he disappeared from the tribe for over a year. Indeed, the rigorous severity of this particular law in daily action is almost incredible. In New Caledonia, for instance, all intercourse between a brother and sister by speech or sign is absolutely prohibited from a very early age. Whilst the girl will remain in the paternal home, the boy, at the age of seven or eight (when not, as is usual, adopted by the maternal uncle), only comes there for his meals, partaken again solely with the other males.[5] He dwells until married in the large general bachelors’ hut, set apart for youths in all villages. Even after marriage, if brother and sister have to communicate with each other on family matters, such communication must be made through the intermediary of a third person, nor can the sister enter the brother’s hut even after his marriage, despite the presence of her sister-in-law therein. If the two should unexpectedly meet in some narrow path, the girl will throw herself face downwards into the nearest bush, whilst the boy will pass without turning his head, and as if unaware of her presence. They cannot mention each other’s names, and if the sister’s name is mentioned publicly before the brother, he will show much embarrassment, and if it is repeated he will retire precipitately. She can eat nothing he has carried or cooked. Whilst, then, such propinquity as is implied in the mutual habitation of the same hut by these two would be scandalously impossible, it is not uncommon to find a mother-in-law and son-in-law, whilst in Avoidance, living under the same roof. It is obvious that in the latter case each detail of ‘Avoidance’ in act or speech would be easily remarked by Europeans, whereas no chance of such observation between the adult brother and sister could possibly arise, they being kept, as we see, so utterly apart. It is to be noted, however, that the seemingly instinctive natural affection between two so nearly related is not quenched by these strange restraints. They remain interested in each other’s welfare, and in cases of sickness, for instance, keep themselves informed of each other’s condition through third persons. So great, however, is the depth in action (on these lines) of the feeling of avoidance in this matter, that I am convinced that the infanticide of twins, which only takes place in New Caledonia when the children are of different sexes, arises from the idea of a too close propinquity in the womb. Further evidence as to the very widespread existence of this custom in the South Seas I will leave to a later stage, only noting here that I have been astonished to find, in answer to inquiries, that it is well recognised amongst the aborigines, of Australia.