80 SISSANO. 
(Arag.) ‘The names of women have similar prefixes which denote differ- 
ences of rank, but it was said that the rank is acquired altogether by the 
killing of pigs (I 210). 
(Santa Cruz.) The father’s sister gives a pig for the feast, which takes 
place when the child’s ears are bored (I 222). 
(Vanikoro.) ‘Those who offend (the marriage rules) have to pay turtle 
shell and pigs (I 225.) 
(Guadalcanar.) He offers (to the naroha bird) food in the form of pud- 
ding, as well as fish, pork, and tobacco, and the bird gives him the mana, 
which enables him to kill his enemy (I 243). 
(Fiji.) The Wailevu also planted food and had in addition the special 
privilege of eating the pig’s head, usually the perquisite of warriors (I 272). 
(Tikopia.) There are no pigs on the island (I 333). 
(Tikopia.) Dillon and Dumont d’Urville state that the people at one 
time had pigs and fowls, but had destroyed them on account of the harm 
done to their gardens (I 353). 
(Arag.) ‘The husband gives pigs, but he receives in return property from 
the relatives of his wife. It is, however, doubtful whether this gift of pigs 
from the man is to be regarded as purchase; it is more probable that it is 
one of those incidents which has formed the starting point of marriage by pur- 
chase rather than actual purchase itself (II 105). 
(Banks Group.) It is the custom to give pigs and money for a wife, but 
probably only for a wife other than the widow of the mother’s brother. If I 
am right in supposing that a man only gives pigs and money for his wife 
when the woman he marries is other than his uncle’s widow, the most natural 
explanation is that these payments correspond to the gift of the Arag bride- 
groom, but have developed into an organized system of payment for a bride 
(II 108). . 
(Ambrym.) The giving of pigs is an essential part of the ceremonies of 
initiation or of raising in rank (II 228.) 
(Malekula.) A man receives a new name on each rise in rank; each of 
these occasions is accompanied by the killing of pigs (II 229). 
Eastern Polynesia: (Arioi.) The societies were entered by a process of 
initiation, and both initiation and raising to a higher rank were accompanied 
by ceremonies of which the offering of a pig formed an essential part (II 242). 
The prominence of the pig in the ritual of the secret organizations sug- 
gests that it may have been introduced by the people who founded these 
organizations. If so it becomes natural that the pig’s jawbone should be 
used as money in the Torres Islands and that this object should be prominent 
in the dances connected with initiation into one of the higher ranks of the 
Sukwe. It may be noted that it is not only in the secret organizations of 
Melanesia that the pig is important, but it also takes an important place in 
the ritual of initiation into the Arioi societies of Polynesia (II 460). 
(New Britain.) A new member is allowed to see the bullroarer on payment 
of a pig, and by means of a second pig obtains admission to the dance (II 512). 
(New Britain.) Note of the employment of stone statues of the pig in the 
Ingiet society (II 517) and the magical use of the pig in the conjurations of 
the society (II 521). 
The chief material objects which I have been led to ascribe to the kava- 
people are the following: kava, shell money, the pig and fowl, the bow and 
arrow, the wooden gong, the conch shell, the fillet, and the cycas tree (II 533). 
(New Britain: Sulka.) The only restriction on food of which we know 
is that certain men and women may not eat the flesh of the pig, but this 
