considerable effect not only on the marriage institution itself, but on the whole economy and constitution of the tribe. Looked at from the point of view of the recipient, it is clear that every man has to guide his marital choice according to his needs, and to his prospective wife's endowment. For he will be dependent, not only on his own industry and capacity, but also on that of his relatives-in-law. A fortune-hunter will lay siege to a girl who is the only sister of several brothers — the very existence of whom would at once cool the ardour of a European with a similar end in view. Only a man who could face destitution with equanimity would court a girl who had several sisters and but a single brother. As a man's wife bears sons and they grow up, he acquires as it were home-made relatives-in-law — for in a matrilineal society children are naturally classed with relatives-in-law — and their first duty is to provide for the parental household. Ordinarily the husband receives the main part of his wife's endowment from one relative-in-law only; but in the case of a chief or a man of importance, though one man will nominally be responsible, many others will co-operate with him to provide a suitable gift. Even a commoner, however, receives, besides the urigubu from his chief donor, a number of smaller gifts named kovisi or taytupeta from his wife's other relatives. They are all presented at harvest time and consist of several baskets of yams and other vegetables.
A man also receives from his relatives-in-law various services, given as occasion demands. They have to assist him when he builds a house or canoe, arranges for a
