his successful rival's sorcery, even now, as he believes, active against him. This is very galling, for he has the injury of black magic added to the insult of his wife's seduction. When I came back to Omarakana in 1918, I found my friend Bagido'u much worse. By now (1928), this man of extraordinary intelligence, good manners, and astounding memory, the last worthy depository of the family tradition of the Tabalu, is no doubt dead.
The formalities of divorce are as simple as those by which marriage is contracted. The woman leaves her husband's house with all her personal belongings, and moves to her mother's hut, or to that of her nearest maternal kinswoman. There she remains, awaiting the course of events, and in the meantime enjoying full sexual freedom. Her husband, as likely as not, will try to get her back. He will send certain friends with "peace offerings" {koluluvi, or lula) for the wife and for those with whom she is staying. Sometimes the gifts are rejected at first, and then the ambassadors are sent again and again. If the woman accepts them, she has to return to her husband, divorce is ended and marriage resumed. If she means business, and is determined not to go back to her wedded life, the presents are never accepted; then the husband has to adjust himself as best he may, which means that he begins to look for another girl. The dissolution of marriage entails in no case the restitution of any of the inaugural marriage gifts exchanged, unless, as we shall see, the divorced woman should remarry.
The girl, if she is still young enough, now resumes her prenuptial life and leads the free, untrammelled
