Alas, I shall not have the pleasure to see you yet awhile, if ever. You must be content to take me as a wandering voice, and in the form of occasional letters from recondite islands; and address me, if you will be good enough to write, to Apia, Samoa. My stepson, Mr. Osbourne, goes home meanwhile to arrange some affairs; it is not unlikely he may go to Paris to arrange about the illustrations to my South Seas; in which case I shall ask him to call upon you, and give you some word of our outlandish destinies. You will find him intelligent, I think; and I am sure, if (_par hasard_) you should take any interest in the islands, he will have much to tell you.—Herewith I conclude, and am your obliged and interested correspondent, ROBERT LOUIS STEVENSON. _P.S._—The story you refer to has got lost in the post. TO ANDREW LANG _Union Club_, _Sydney_ [_August _1890]. MY DEAR LANG,—I observed with a great deal of surprise and interest that a controversy in which you have been taking sides at home, in yellow London, hinges in part at least on the Gilbert Islanders and their customs in burial. Nearly six months of my life has been passed in the group: I have revisited it but the other day; and I make haste to tell you what I know. The upright stones—I enclose you a photograph of one on Apemama—are certainly connected with religion; I do not think they are adored. They stand usually on the windward shore of the islands, that is to say, apart from habitation (on _enclosed islands_, where the people live on the sea side, I do not know how it is, never having lived on one). I gathered from Tembinoka, Rex Apemamae, that the pillars were supposed to fortify the island from invasion: spiritual martellos. I think he indicated they were connected with the cult of Tenti—pronounce almost as chintz in English, the _t_ being explosive; but you must take this with a grain of salt, for I knew no word of Gilbert Island; and the King’s English, although creditable, is rather vigorous than exact. Now, here follows the point of interest to you: such pillars, or standing stones, have no connection with graves. The most elaborate grave that I have ever seen in the group—to be certain—is in the form of a _raised border_ of gravel, usually strewn with broken glass. One, of which I cannot be sure that it was a grave, for I was told by one that it was, and by another that it was not—consisted of a mound about breast high in an excavated taro swamp, on the top of which was a child’s house, or rather _maniapa_—that is to say, shed, or open house, such as is used in the group for social or political gatherings—so small that only a child could creep under its eaves. I have heard of another great tomb on Apemama, which I did not see; but here again, by all accounts, no sign of a standing stone. My report would be—no connection between standing stones and sepulture.