power, will give to a favourite son all that he can safely alienate from his heirs; some plots in the village lands, privileges in fishing and hunting, some of the hereditary magic, a position in the kula exchange, a privileged place in the canoe and precedence in dancing. Often the son becomes in some sort his father's lieutenant, performing magic instead of him, leading the men in tribal council, and displaying his personal charm and influence on all those occasions when a man may win the much-coveted butura (renown). As examples of this tendency, which I have found in every community where there was a chief of outstanding influence, we may take the arrogant Namwana Guya'u, before his banishment the leading figure in the village life of Omarakana (see ch. i, sec. 2). Again, in the sister village of Kasana'i, the chief's son Kayla'i, a modest and good-natured fellow, wielded the power of thunder and sunshine in virtue of the supreme system of weather-magic which his father had imparted to him. And the coastal villages of Kavataria, Sinaketa, Tukwa'ukwa, each had its leader in a son of the chief. But such privileged positions are invidious and insecure, even while they last, as the rightful heirs and owners in matriliny resent being pushed aside during the lifetime of the chief; and, in any case, all such benefits cease with the father's death. There is only one way by which the chief can establish his son permanently in the village with rights of full citizenship for himself and his progeny, and secure possession of all the gifts until death; and that is by contracting the son in paternal cross-cousin marriage, marriage with his sister's daughter or with this daughter's
