Pentecoste, a long, narrow island running north and south, resembles Maevo in shape. My host here was a missionary who seemed to connect Christianity with trousers and other details of civilization. It was sad to see how many quaint customs, harmless enough in themselves, were needlessly destroyed. The wearing of clothes constitutes a positive danger to health, as in this rainy climate the natives are almost constantly soaked, do not trouble to change their wet clothes, sleep all night in the same things and invariably catch cold. Another source of infection is their habit of exchanging clothes, thus spreading all sorts of diseases. That morals are not improved by the wearing of clothes is a fact; for they are rather better in the heathen communities than in the so-called Christian ones. It is to be hoped that the time is not far off when people will realize how very little these externals have to do with Christianity and morality; but there is reason to fear that it will then be too late to save the race. We undertook an excursion into the interior, to a district whose inhabitants had only recently been pacified by Mr. F., my host; the tribes we visited were very primitive, especially on the east coast, where there is little contact with whites. The people were still cannibals, and I had no difficulty in obtaining some remnants of a cannibal meal. We frequently tried to obtain information about the organization of the family among these natives, but, being dependent on biche la mar, we made small progress. My observations were supplemented later by the Rev. Mr. Drummond, for which I am very much indebted to him; some of these observations may be of interest. The population is divided into two clans--the Bule and the Tabi. The former is supposed to have originated from the tridacna shell, the latter from the taro. Every individual knows exactly to which clan he belongs, although there are no external signs. There is a strict rule forbidding marriage within the clan, and an offence against this law was formerly punished by death; to this day, even in Christian districts, marriage within the clan is extremely rare. No one can change his clan. Children do not belong to the clan of the father, but to that of the mother, and property cannot be alienated from the clan. The father has no rights over his children, and the head of the family is not the father, but the eldest brother of the mother, who educates the boys and helps them along in the Suque. Land belongs to the clan, which is like a large family, and indeed seems a stronger organization than the family itself; but the clans live together in the villages, and as such they form a whole with regard to the outside world. Quarrels between two clans are not so rare as those inside a clan, and the vendetta does not act inside the clan, whereas a murder outside the clan must be avenged. Uncles and aunts within the clan are called father and mother, and the cousins are called sister and brother.