marriage had been agreed upon it usually took place in the largest house in the settlement, all the people being assembled to partake of the store of food provided for the occasion. A bed of flax leaves mixed with feathers was made in the centre of the house, and after the food had been consumed the couple were placed on the bed, in the centre of the house, a ring made from the fibre of some plant, of which, however, my son could not ascertain the name, being placed round them. The song of marriage was then sung by the assembled people, who immediately afterwards retired, leaving the newly-married couple in the house. The females married very early, the reason given being that it was to prevent fornication. If a man were convicted of the seduction of an unmarried woman he was prohibited ever after from marrying a virgin. Adultery was severely punished, but not with death, beating until blood was drawn being the usual thing. Children were baptized between the ages of two and three years, and the ceremony bears a striking resemblance to that performed amongst the Maoris. The people of the settlement being assembled at the appointed time and place, the child was brought forth by the priest, and placed in the arms of a chief member of the tribe. If the child's father held a high position in the tribe, a tree was at the same time planted, the growth of which was to be as the growth of the child. During the planting of this tree an incantation song was sung by the priest. This over, the person holding the child advanced towards the priest, who then poured water over it, another incantation song being then sung. A name was then given to the child, and the assembled people at once proceeded to a great feast, which concluded the ceremony. The resemblance in all this to the baptismal ceremony of the Maoris, so well described in Mr. John White's lectures on their manners and customs, is very apparent. In the Rev. Mr. Gill's “Myths and Songs from the South Pacific” (already alluded to), the following is the account given of the naming of children amongst the islanders of the Hervey Group:— “At convenient intervals, the principal King of Mangaia, as high priest of all the gods, assisted by the priest of Motoro, summoned the young people to their various family maraes, to be publicly ‘named.’ Some might be verging on manhood or womanhood, whilst others were scarcely able to walk. Standing in a half circle, two or three deep, the operator dipped a few leaves of a beautiful species of myrtle (maire) in the sacred stream flowing past the marae, and sprinkled the assembly; all the while reciting a song or prayer to the particular god at whose shrine they were worshipping, and who was supposed to be the special protector of those present. At certain pauses in the song, the King, as ‘pontifex maximus,’ gently tapped each youngster two or three times on the head or shoulders,