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 and to reconcile him to his existing state. Things are not what they were here. The price of oil is down, women are ten times more frivolous, slaves ten times more trying, white Consul men abound, also their guns are more deadly than of old, this new Consul looks worse than the last, there is nothing but war and worry for a chief nowadays. The whole country is going to the dogs financially and domestically, in fact, and you are much better off where you are. Then come petitions for such help as the ghost chief and his ghost retinue can give.

This, I think, explains why chiefs' funeral customs in the Rivers differ in kind, not merely in grade, from those of big trade boys or other important people, and also accounts for their repetition at intervals. Big trade boys, and the slaves and women sent down with them, return to a full human form more or less promptly; mere low grade slaves, slaves that cannot pull a canoe, i.e., provide a war canoe for the service of the House out of their own private estate, are not buried at all—they are thrown away, unless they have a mother who will bury them. They will come back again all right as slaves, but then that is all they are fit for.

Then we have left very interesting sections of the community to consider from a funeral rite point of view—namely, those in human form who are not, strictly speaking, human beings, and those who, though human, have committed adultery with spirits—women who bear twins or who die in child-birth. These sinners, I may briefly remark, are neither buried nor just thrown away; they are, as far as possible, destroyed. But with the former class the matter is slightly different. Children, for example, that arrive with ready cut teeth, will in a strict family be killed or thrown away in the bush to die as they please; but the