with mother-line. We cannot then wonder that Paternity must be among the principal truths to be inculcated by proselytizing Christians. Otherwise the dogma of the Trinity would have to be translated into matrilineal terms, and we should have to speak of a God-kadala (mother's brother), a God-sister's-son, and a divine baloma (spirit).
But apart from any doctrinal difficulty, the missionaries are earnestly engaged in propagating sexual morality as we conceive it, in which endeavour the idea of the sexual act as having serious consequences to family life is indispensable. The whole Christian morality, moreover, is strongly associated with the institution of a patrilineal and patriarchal family, with the father as progenitor and master of the household. In short, a religion whose dogmatic essence is based on the sacredness of the father to son relationship, and whose morals stand or fall by a strong patriarchal family, must obviously proceed by confirming the paternal relation, by showing that it has a natural foundation. Only during my third expedition to New Guinea did I discover that the natives had been somewhat exasperated by having an "absurdity" preached at them, and by finding me, so "unmissionary" as a rule, engaged in the same futile argument.
When I found this out, I used to call the correct physiological view "the talk of the missionaries," and goad the natives into comment or contradiction. In this manner I obtained some of my strongest and clearest statements, from which I shall select a few.
Motago'i, one of my most intelligent informants, in
